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# The Revelation of Jesus Christ - Number Nine

Ufunuo wa Yesu Kristo - Namba Tisa

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

Efela Yekuhelela yaSiprofetho ya-Isaya: Isambulo saKhristu neNdzima yeSiprofetho yebangu-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.

Bhuku raIsaya, uye zvikurukuru rondedzero yekupedzisira youporofita yaIsaya inowanikwa muzvitsauko makumi mana kusvika makumi matanhatu nezvitanhatu, ndirwo uratidzo runosimbisa zvokwadi shomanana dzinokosha dzeuporofita dzakabatana zvakananga neChizaruro chaJesu Kristu, icho zvino chava kusunungurwa chisimbiso charo sezvatiri kuswedera pakupera kwenguva yekuyedzwa kwavanhu. Chimwe chezvokwadi izvozvo ndiko kuziviswa kwaArufa naOmega. Hapana rimwe bhuku muBhaibheri rinosvika padyo neuchapupu hwaIsaya pamusoro pechinhu chiri muchimiro chaMwari chinoratidza kuguma kwechinhu pamwe chete nekutanga kwechinhu.

> 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.

> කවුරුන්ද මෙය කර සිදුකර, ආරම්භයේ සිට පරම්පරාවන් කැඳවා ඇත්තේ? මම, සමිඳාණන් වහන්සේ, පළමුවනද, අන්තිමයන් සමඟද; මම ඒ වහන්සේය. යෙසායා 41:4.

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

Mu bhuku ra Isaya, ndimo Mwari pavanozivisa chinoratidza kuti Mwari ndiMwari.

> 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.

> “Vaenzi anoti Jehovha, Mambo waIsraeri, noMudzikunuri wake, Jehovha wehondo: Ndini wokutanga, uye ndini wokupedzisira; kunze kwangu hakuna Mwari. Uye ndiani, seni, angadana, akazivisa izvozvo, akazvironga pamberi pangu, kubva pandakagadza vanhu vekare? Uye zvinhu zviri kuuya, nezvichazouya, ngavazviratidze kwavari. Musatya, uye musavhunduka; handina kukuudzai kubva panguva iyo here, ndikazvizivisa? Imi muri zvapupu zvangu. Kune Mwari here kunze kwangu? Zvirokwazvo, hakuna Mwari; handizivi mumwe.” Isaya 44:6–8.

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

Yesaya mwisho gwake wa chiporofita ukusisitiza kutimilika kukamilifu na kwa mwisho kwa kuja kwa Mfariji yula Yesu aliahidi.

> 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.

> Inzwai kwandiri, imi munotevera kururama, imi munotsvaka Jehovha: tarirai kudombo kwamakavezwa, nepaburi regomba ramakacherwa. Tarirai kuna Abhurahama baba venyu, nokuna Sara akakuberekai; nokuti ndakamudana ari oga, ndikamuropafadza, ndikamuwanza. Nokuti Jehovha achanyaradza Ziyoni: achanyaradza nzvimbo dzaro dzose dzakaparadzwa; uye achaita dongo raro rive seEdheni, nerenje raro rive somunda waJehovha; mufaro nokufarisisa zvichawanikwa mariri, kuvonga, nenzwi rwerwiyo. Isaya 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.

Munyaradzi akasvika muna Chikunguru wa2023. Chimwe chokwadi chinosimbiswa munyaya yaIsaya inhoroondo yakavanzika, ine nhanho nhatu, yemabhanan’ana manomwe, inova ndiyo chimiro che“emeth,” shoko rechiHebheru rakaumbwa nemavara okutanga, egumi nechitatu, neokupedzisira ealfabheti yechiHebheru.

> 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.

> Ijwi rokurira runobva muguta, ijwi rinobva mutembere, ijwi raJehovha rinotsiva kuvavengi vake. Isaya 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.

Vimwe vhunokwadi hunokosha hunoratidzwa muna Isaya ibasa reIslam sechishandiso chekutonga kwaMwari kunoitwa pamusoro pekutanga United States, uye shure kwaizvozvo pamusoro penyika yose, nekuda kwekupasiswa kwekusimbiswa kweSvondo.

> 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 chipimo, pakutumbuka, mulizalingana nayo: Iye waleka mphepo yake yaukali pa tsiku la mphepo ya kum’mawa. 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.

Zvokwadi izvi zvose zvinogona kurongwa sezvikamu zveshoko reKuchema Kwousiku Hwepakati, iro riri mufananidzo wemhandara gumi unomiririra shoko reZvakazarurwa zvaJesu Kristu, izvo Baba vakapa kuna Jesu, iye akazvipa kuna Gabhurieri, uyo akazvipa kuna Johane, akazvinyora akazvitumira kumakereke. Tave tichishandisa rondedzero yokupedzisira yaIsaya kutsigira mutsara wezviitiko zvouporofita unotangira muchitsauko chegumi nerimwe chaZvakazarurwa, uye zvino tasvika pachitsauko chegumi nembiri, apo patinowana mukadzi akafukidzwa nezuva achiratidzwa nechiratidzo icho chinotsigirwa zvakasimba kwazvo naIsaya, chinoti; Kristu anoratidza kuguma kwechinhu nekutanga kwechinhu.

> 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.

> Ka kwaonekera chizizwiso chikuru kudenga; mukadzi akafukidzwa nezuva, uye mwedzi uri pasi petsoka dzake, uye pamusoro wake korona yenyeredzi gumi nembiri. Uye iye ava nemimba akadanidzira, achirwadziwa pakuzvara, uye achitambudzika kuti asununguke. Zvino kwaonekera chimwe chizizwiso kudenga; zvino tarira, dhiragoni huru tsvuku, ine misoro minomwe nenyanga gumi, nemakorona manomwe pamusoro pemisoro yayo. Uye muswe wayo wakakwevera pasi chikamu chimwe muzvitatu chenyeredzi dzedenga, ukadzikandira panyika; uye dhiragoni yakamira pamberi pomukadzi wakanga ava kuda kusununguka, kuti idye mwana wake pakarepo paangoberekwa. Uye akabereka mwana mukomana, waizotonga ndudzi dzose netsvimbo yedare; uye mwana wake akatorwa akakwidzwa kuna Mwari, nokuchigaro chake choushe. Zvakazarurwa 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.

Umfati wa mu Chivumbulutso 12 ni chifaniziro cha ŵanthu ŵakusankhika ŵa Chiuta mu mdauko wose. Mitundu khumi na yiŵiri ya Israyeli wakale wa ndithu yikwimira chiyambi cha ŵanthu ŵa phangano ŵakusankhika ŵa Chiuta. Mitundu khumi na yiŵiri yikupambaniska umaliro wa Israyeli wakale wa ndithu, apo Khristu wakasankha ŵasambiri khumi na ŵaŵiri. Ŵasambiri ŵara khumi na ŵaŵiri pa umaliro wa Israyeli wakale wa ndithu, ŵakaŵaso ŵapostole khumi na ŵaŵiri pa chiyambi cha Israyeli wa mzimu wa mazuŵa ghasono. Ŵakaboni ŵaŵiri ŵa chiyambi na kaboni yumoza wa umaliro ŵakukolerana kukhazikiska ŵakaboni ŵatatu awo ŵakumanya ŵanthu zikwi zana na makumi ghanayi na ŵanayi kuti mba umaliro wa Israyeli wa mzimu wa mazuŵa ghasono.

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.

A dzana na mune makumi mana nezvina zvuru ndivowo mureza wakaraswa kunze nehama dzavo. Ndivo mureza waiva mupata wamapfupa akaoma, akafa, akarara mumugwagwa weguta guru reSodhoma neIjipiti, vakaurayiwa nechikara chakakwira chichibva mugomba risina mugumo. Ndivo mureza, iwo ari mabwe ekorona, ayo mukadzi akapfeka pamusoro wake.

> 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.

> Ndipo Ambuye Mulungu wawo adzawapulumutsa tsiku limenelo monga gulu la nkhosa la anthu ake; pakuti adzakhala ngati miyala ya korona, yokwezedwa ngati mbendera pa dziko lake. Zekariya 9:16.

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

Mureza, unova mazana namakumi mana nezviuru zvina, ibwe, saKristu.

> 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.

> Uye vose vakanwa chinwiwa chomweya chimwe chete; nokuti vakanwa paDombo iro romweya raivatevera; uye Dombo iro raiva Kristu. 1 VaKorinte 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.”

Khristu unofananidzira vane zana namakumi mana nezvina ezviuru, uye Petro anobvumirana naPauro kuti Kristu ndiye “dombo benyu” rakarambwa, uye Petro akazivisawo kuti vanhu vaMwariwo “matombo mapenyu.”

> 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.

> Muchiuya kuna Iye, sebwe rinorarama, rakarambwa zvirokwazvo navanhu, asi rakasanangurwa naMwari, uye rinokosha, imiwo, samabwe anorarama, muri kuvakwa muve imba yomweya, uprista hutsvene, kuti mupire zvibayiro zvomweya, zvinogamuchirika kuna Mwari naJesu Kristu. 1 Petro 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.

Vaana zviuru zana namakumi mana nezvina havasi kungova chete mabwe ari mukorona yomukadzi, asi ndivo korona yacho pachayo.

> 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.

> Ndzi nga ka ndzi nga miyeli hikwalaho ka Siyoni, naswona ndzi nga ka ndzi nga wisi hikwalaho ka Yerusalema, ku ko ku lulama ka yena ku huma kukota ku vonakala, ni ku ponisiwa ka yena kukota rivoni leri pfurhaka. Kutani matiko ma ta vona ku lulama ka wena, ni tihosi hinkwato ku vangama ka wena; naswona u ta thyiwa vito lerintshwa, leri nomu wa Yehovha wu nga ta ri thya. Na wena u ta va harhi ya ku vangama evokweni ra Yehovha, ni ngiyana ya vuhosi evokweni ra Xikwembu xa wena. Esaya 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.

Kristu anafananisha wale laki moja na elfu arobaini na nne. Yeye ndiye Mwamba, nao ni “mawe.” Wao ni “taji ya utukufu mkononi mwa Bwana,” naye Kristo ndiye taji ya utukufu.

> 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.

> Ngei mu da, Hosi ya mavandla yi ta va harhi ya ku vangama, ni xidlodlo xa ku saseka, eka masalela ya tiko ra yona; yi ta tlhela yi va moya wa ku avanyisa eka loyi a tshamaka eku avanyiseni, ni matimba eka lava tlherisaka nyimpi enyangweni. Esaya 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.

ఒక ఆరంభం మరియు అంతం అనే సందర్భంలో పన్నెండు అనే సంఖ్యను పరిగణించినప్పుడు, ఆ స్త్రీ సీనాయి పర్వతమునందు ప్రాచీన ఇశ్రాయేలు నుండి ఎన్నుకోబడిన నిబంధన ప్రజలను, ఒక లక్ష నలభై నాలుగు వేలమంది చరిత్ర వరకును, సూచిస్తుంది. వారు క్రీస్తిచేత ప్రతిరూపింపబడ్డారు; ఆయన జననం, జూలై 18, 2020న వారు హతమార్చబడిన వీధిలోనుండి మృతమైన ఎండిన ఎముకలు పునరుత్థానము పొందుటకు ప్రతిరూపమైంది. యెహెజ్కేలు ముప్పై ఏడు అత్యంత సంక్షిప్తంగా గుర్తించిన, ఆ ఇద్దరు ప్రవక్తలకు జీవము అనుగ్రహించు రెండు-దశల ప్రక్రియ, ఆదాము సృష్టిలో ‘మొదట ప్రస్తావించబడింది’.

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 akasikwa katika hatua mbili. Kwanza aliumbwa, kisha Kristo akampulizia pumzi ya uhai, sawa na vile pumzi kutoka katika pepo nne katika Ezekieli ilivyofufua mifupa mikavu. Adamu aliumbwa akiwa mtu mzima kikamilifu, lakini uumbaji wake haukuwa kwa kiwango kidogo zaidi kuzaliwa kwake. Wale mia moja arobaini na nne elfu huzaliwa baada ya siku tatu na nusu za kiishara za kulala wakiwa wafu katika njia ipitayo katikati ya bonde la mauti. Wale mia moja arobaini na nne elfu huzaliwa na mwanamke aliyemzaa “mwana mwanamume: atakayewachunga kwa fimbo ya chuma.” Kama ishara ya kanisa katika historia yote, mwanamke wa Ufunuo kumi na mbili anawakilisha ishara ile ile kama “mlima” wa Danieli mbili.

> “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.

> “Ufunuo ni kitabu kilichotiwa muhuri, lakini pia ni kitabu kilichofunguliwa. Kinaandika matukio ya ajabu yatakayofanyika katika siku za mwisho za historia ya dunia hii. Mafundisho ya kitabu hiki ni ya wazi na thabiti, si ya kifumbo wala yasiyoeleweka. Ndani yake mfuatano uleule wa unabii unaendelezwa kama ulivyo katika Danieli. Baadhi ya unabii Mungu ameuirudia, akionyesha hivyo kwamba ni lazima upewe umuhimu. Bwana harudii mambo yasiyo na umuhimu mkubwa.” Manuscript Releases, juzuu ya 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.

Mu Danieri mune mutsetse mumwe chete wechiporofita unotorwazve muna Zvakazarurwa. Ibwe raDanieri, rakavezwa richibva mugomo pasina maoko, ndiro “mabwe mapenyu” aPetro, avo “vanovakwa kuva imba yomweya, uprista hutsvene”; uye ibwe raDanieri rinomirirawo zviuru zana namakumi mana nezvina. Gomo iri kereke yaMwari kubudikidza nenhoroondo.

> 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.

> Uye mumazuva amadzimambo awa, Mwari wokudenga uchamisa ushe, hwausingazomboparadzwi; uye ushe uhwu hahungazosiyirwi vamwe vanhu, asi huchaputsanya nokupedza ushe uhwu hwose, uye huchagara nokusingaperi. Zvawaita hako kuti ibwe rakavezwa kubva mugomo risina maoko, uye kuti rakaputsanya simbi, ndarira, ivhu, sirivha, nendarama; Mwari mukuru akazivisa kuna mambo zvichazoitika shure kwaizvozvi; uye kurota uku ndokwechokwadi, nokududzirwa kwako ndokwechokwadi chakasimba. Danieri 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.

Mharidzo yeKuchema kwePakati peUsiku yevane zana nemakumi mana nezvina zvuru inomirirwawo semvura yokupedzisira, uye munguva yemvura yokupedzisira ndipo apo Mwari “anogadza” ushe hunomiririrwa nebwe raDanieri.

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

> “mvula ya le ndzhaku yi ta ehansi ka lava tengeke—hi nkarhi wolowo hinkwavo va ta yi amukela kukotisa khale.

> “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.

> “තරැන් දූතයන් සිව්දෙනා තමන්ගේ අත්හැරීම සිදු කරන විට, ක්‍රිස්තුස් වහන්සේ තම රාජ්‍යය ස්ථාපිත කරනු ඇත. අන්තිම වර්ෂාව ලබන්නේ, තම හැකි සියල්ල කරමින් සිටින අය පමණි. ක්‍රිස්තුස් වහන්සේ අපට උපකාර කරනු ඇත. දෙවියන් වහන්සේගේ කරුණාවෙන්, යේසුස්ගේ රුධිරය මඟින්, සියල්ලන්ට ජයග්‍රාහකයන් විය හැක. සම්පූර්ණ ස්වර්ගයම මේ කාර්යය පිළිබඳ උනන්දුවක් දක්වයි. දූතයෝද උනන්දුවක් දක්වති.” 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.

Mhepo ina ya Uislamu inafunguliwa wakati wa sheria ya Jumapili, na ndipo Kristo huusimamisha ufalme Wake. Jambo hilo hutukia katika siku za falme za kiroho za Danieli sura ya pili. Falme nne za mwisho za kiroho katika ndoto ya Nebukadneza zilionyeshwa kwa mifano ya falme nne za kwanza halisi. Babeli halisi, Umedi na Uajemi, Ugiriki, na Rumi huwakilisha Babeli ya kiroho, Umedi na Uajemi, Ugiriki, na Rumi.

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.

IBhabhiloni elingokomoya liyinhloko yegolide, elathola isilonda esibulalayo ngo-1798, njengoba kufanekiselwa uNebukhadinezari ngokususwa kwakhe esikhundleni sobukhosi okwesikhashana “izikhathi eziyisikhombisa.” Lapho ubunye obuphindwe kathathu bukadrako, besilo, nomprofethi wamanga bumisa umbuso wesishiyagalombili, ongowezikhombisa, uyobe wakhiwe yiyo yonke imibuso engokomoya, emelwe emfanekisweni kaNebukhadinezari wesahluko sesibili. Ubupapa obufile nobupapa obuvusiwe buyinhloko yegolide engokomoya ekuqaleni nasekupheleni kwemibuso emine engokomoya yalowo mfanekiso. I-United States, njengowesibili kuleyo mibuso emine, imelwe njengeMede namaPheresiya engokomoya. I-United Nations, njengowesithathu kuleyo mibuso emine, imelwe njengeGrisi engokomoya; futhi ndawonye, konke kwenza ubunye obuphindwe kathathu bukadrako, besilo, nomprofethi wamanga ukuze kumiswe umbuso wesishiyagalombili, ongowezikhombisa. Ubupapa bungumphikukristu futhi bufuna ukulingisa uKristu ngokomgunyathi. Ngalokhu; emibusweni emine yokugcina engokomoya, ubupapa bungowokuqala nobokugcina.

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.

Iwe dombo rakavezwa kubva mugomo, rinova ushe hunozadza nyika yose, uye rinomiswa sechiratidzo munguva ya“madzimambo aya,” nokuti ushe hwose hwemweya hwomufananidzo hunenge huchimiririrwa zvizere mu“mazuva okupedzisira.” Kusimudzwa kwechiratidzo, iko kumiswa kwoushe hwaKristu, kunoitika apo mhepo ina dzechiIslam dzinosunungurwa, uye mvura yokupedzisira inodururwa pasina chiyero panguva yomurayiro weSvondo.

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.

Bwe rakatemwa ruva mu gomo ruchapwanya, ruchiita zvidimbu ushe, umambo hwose hwemweya hwapanyika, hunomiririrwa ne“simbi, nendarira, nevhu, nesirivha, nendarama.” Zviuru zana namakumi mana nezvina zvinomiririra Kristu, uyo muna Zvakazarurwa gumi nembiri anonzi “mwana mukomana,” uyo kuberekwa kwake kwakaratidza pakutanga kuberekwa kwezviuru zana namakumi mana nezvina. “Mwana mukomana” ndiye achazo“tonga ndudzi dzose netsvimbo yesimbi.” Netsvimbo iyo, achapwanya ndudzi.

> 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 vula xileriso lexi nge: Yehovha u te eka mina: “U N’wananga; 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 nhundzu ya wena. U ta ma tshovelela hi nhonga ya nsimbi; u ta ma fayetela kukota xibya xa muvumbi.” Psalma 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.

Indodana kaNkulunkulu yazalwa nguYise. Abaningi balithatha leli qiniso balihlanekezele kube yincithakalo yabo. “Ukuzalwa” kusho ukubeletha, kodwa siyazi ukuthi akukaze kube khona isikhathi lapho uKristu wayengekho khona.

> “‘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 dzemadhimoni; vachitaura nhema mukunyepedzera; hana dzavo dzakapisirwa nesimbi inopisa.’ Pamberi pematanho okupedzisira ebasa rokutsauka pakutenda kuchava nokuvhiringidzika kwokutenda. Hakuzovi nemifungo yakajeka uye yakatsanangurika pamusoro pechakavanzika chaMwari. Chokwadi chimwe pashure pechimwe chichasvibiswa. ‘Uye pasina kupokana, chakavanzika choumwari chikuru: Mwari akaratidzwa munyama, akaruramisirwa muMweya, akaonekwa navatumwa, akaparidzirwa kuvaHedheni, akatendwa munyika, akagamuchirwa kumusoro mukubwinya.’ Kune vazhinji vanoramba kuvapo kwaKristu kusati kwavapo pakutanga, nokudaro vachiramba humwari hwake; havamugamuchiri soMuponesi wavo ari munhu chaiye. Uku kuramba Kristu zvachose. Aiva Mwanakomana akaberekwa ari oga waMwari, uyo akanga ari mumwe 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.

Pandari Kristu achizivikanwa so “akaberekwa” naBaba, zviri kuratidza chokwadi chine chekuita naKristu, chokwadi chinoparadzwa kana chikamanikidzwa kupinzwa mumufananidzo woumubereki hwevanhu. Hatingayeri Mwari tichibva pamaonero edu avanhu. Tinogona chete kuyera Mwari sokuti Iye anotiratidza kuyerwa kwaAnozviita pachake.

> 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.

> Asiyenemukwiya arege nzira yake, nomunhu asakarurama ndangariro dzake; ngaadzokere kuna Jehovha, naye achamunzwira tsitsi; uye kuna Mwari wedu, nokuti achakanganwira zvikuru. Nokuti ndangariro dzangu hadzisi ndangariro dzenyu, uye nzira dzenyu hadzisi nzira dzangu, ndizvo zvinotaura Jehovha. Nokuti sokukwirira kwakaita matenga kupfuura nyika, saizvozvo nzira dzangu dzakakwirira kupfuura nzira dzenyu, nendangariro dzangu kupfuura ndangariro dzenyu. Isaya 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.

Kupotoa neno “aliyezaliwa” ili kuthibitisha kwamba kulikuwa na wakati ambapo Baba alimzaa Kristo, ni “kusikiliza roho zidanganyazo, na mafundisho ya mashetani.” Kwa kusudi la somo letu la sasa, mimi ninatambua tu kwamba mwanamke wa Ufunuo kumi na mbili alipaswa kumzaa “mtoto mwanamume” atakayeyatawala mataifa kwa fimbo ya chuma. Wale mia moja arobaini na nne elfu nao pia watawala mataifa kwa fimbo ya chuma.

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 yeTiatira inodzoka apo ronda rinouraya rouPapa raporeswa panguva yomutemo weSvondo. Munhoroondo iyoyo, chipikirwa chinopiwa kuvanhu vaMwari ndechokuti avo vanokunda vachatonga “ndudzi” “netsvimbo yesimbi.”

> 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.

> Uye anokunda, uye anochengeta mabasa angu kusvikira kumugumo, ndichamupa simba pamusoro pamarudzi; uye achavatonga netsvimbo yesimbi; vachapwanyika kuita zvidimbu, semidziyo yomuumbi; sezvandakagamuchira kuna Baba vangu. Zvakazarurwa 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.

Vanhu vaMwari vari mukuratidzwa kwekupedzisira kwekereke yeTiatira ndivo vane zviuru zana nemakumi mana nezvina. Mukadzi pakutanga akabereka Kristu, uye pakuguma anobereka vane zviuru zana nemakumi mana nezvina, vanotevera Gwayana.

> 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.

> Uye vakaimba sokunge rwiyo rutsva pamberi pechigaro choumambo, nepamberi pezvisikwa zvipenyu zvina, navakuru; uye kwakanga kusina munhu aigona kudzidza rwiyo irworwo, asi vane zana namakumi mana navana zviuru, vakanga vakadzikinurwa panyika. Ava ndivo vasina kusvibiswa navakadzi; nokuti imhandara. Ava ndivo vanotevera Gwayana kwose kwarinondopfuurira. Ava vakadzikinurwa pakati pavanhu, vari zvibereko zvokutanga kuna Mwari nokuna Gwayana. Zvakazarurwa 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.

Kriste akaberekwa “kutanga”, uye vane zviuru zana nemakumi mana nezvina vanotevera Gwayana, saka vanoberekwa “pakupedzisira”. Kriste “akatorwa akakwidzwa kuna Mwari”, sezvakangoitwawo nezvapupu zviviri zveZvakazarurwa gumi nerimwe. Vana vake vari vaviri vanokwira kuna Baba.

> 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.

> Seyé akabala mwana waumuna, amene adzalamulira mitundu yonse ndi ndodo yachitsulo; ndipo mwana wake anatengedwa kupita kwa Mulungu, ndi kumpando wake wachifumu. Chivumbulutso 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.”

Kristu, so Hosi wa Mavuthu, i tlhela yi va “xiphemu xa Yakobo,” naswona Israele i “nhonga ya ndzhaka ya yena,” naswona Israele yi tlhela yi va “mbharu ya yena ya nyimpi ni” “matlhari ya yena ya nyimpi” lawa a ma tirhisaka ku “pfotlosa matiko hi swiphemu.”

> 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.

> Mugove waJakobo hauna kufanana navo; nokuti ndiye Muumbi wezvinhu zvose; naIsraeri itsvimbo yenhaka yake; Jehovha wehondo ndiro zita rake. Iwe uri demo rangu rehondo nezvombo zvangu zvehondo; nokuti newe ndichaputsanya marudzi, uye newe ndichaparadza ushe. Jeremia 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.

Kristu na wale laki moja na arobaini na nne elfu wote hutawala na kuyavunja-vunja mataifa kwa fimbo ya chuma. Kristo ndiye “sehemu ya Yakobo,” lakini vivyo hivyo watu Wake pia.

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

> Nokuti chikamu chaJehovha vanhu vake; Jakobho ndiwo mugove wenhaka yake. Dheuteronomio 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.

ඉඳහිටි කන්දෙන් කපා ගත් ගල, දෙවියන්වහන්සේගේ සභාව නියෝජනය කරමින්, උන්වහන්සේගේ මහිමයෙන් පෘථිවිය පුරවා දමන උන්වහන්සේගේ සභාවේ අවසාන ප්‍රකාශනය වන අතර, රූපයේ පාදවලට පහර දී ඒ රාජ්‍යයන් “ග්‍රීෂ්ම කාලයේ අළුත් අංගණවල භූසි” බවට පත් කිරීමට දෙවියන්වහන්සේගේ යුද්ධ කුඩුව ලෙස ඔවුන් භාවිත කරනු ලැබේ. එම රාජ්‍යයන් සුළඟින් උඩට ගසාගෙන යනු ලැබේ.

> 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.

> Chifuwa, ubende, umuweluwe, isiliva, ne golide fyonse fyatobekelwe pamo, fyaba nga fiputulwa ifya mu cifutu ca mukunina mu mpeshi; ne mpepo yafifwishe, pakuti tapasangwa nangu cifulo cabo: ne libwe ilyalasendele pa cikope lyaba ulupili lukalamba, lwaswile ne sonde lyonse. Daniele 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.

Zvaiva zvakanga zvichidikanwa kuisa chiratidzo chomukadzi mukati memamiriro echiratidzo chinosimudzirwa kudenga, nokuti Zvakazarurwa chitsauko 12 chinoratidza kutanga kwehondo pakati paKristu naSatani yakatanga kudenga; uye nokuita saizvozvo, chiri kuratidza hondo yokudenga inoratidza kuguma kwegakava guru pakati paKristu naSatani. Zvakazarurwa zvitsauko 12 na13 zvinoratidza hondo yokupedzisira yegakava guru, uye zvinozviita nokuratidza vamiririri vaSatani pamwe chete nezana namakumi mana nezvina zvamazana vachirwa kumatenga.

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.

Katikala ićiisa ikwiza, tukeendelela kusyomeka pa nkondo ya mu lwiiyo mu “mazuva a kusyalila” ye ya simbisye kwa mfaniko ku nkondo ya mu lwiiyo yatandikile ku ntendekelo.

> 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.

> Zvino ndakaona chimwe chikara chichibuda munyika; uye chakanga chine nyanga mbiri segwayana, asi chaitaura seshato. Uye chinoshandisa simba rose rechikara chokutanga pamberi pacho, chichimanikidza nyika navose vanogaramo kunamata chikara chokutanga, icho ronda raro rwokufa rwakaporeswa. Uye chinoita zvishamiso zvikuru, zvokuti chinoita kuti moto uburuke kubva kudenga uuye panyika pamberi pavanhu, uye chinonyengera avo vagere panyika nezvishamiso izvo chakatenderwa kuita pamberi pechikara; chichiti kune vagere panyika vaite mufananidzo wechikara, icho chakanga chine ronda remunondo, asi chikapona. Uye chakapiwa simba rokupa mweya kumufananidzo wechikara, kuti mufananidzo wechikara utaure, uye kuti uparadze vose vasingadi kunamata mufananidzo wechikara. Uye chinoita kuti vose, vaduku navakuru, vapfumi nevarombo, vakasununguka navaranda, vapihwe chiratidzo muruoko rwavo rworudyi kana pahuma dzavo; uye kuti kusava nomunhu angatenga kana kutengesa, kunze kwouyo ane chiratidzo, kana zita rechikara, kana nhamba yezita raro. Pano ndipo pane uchenjeri. Ngaaverenge nhamba yechikara uyo ane njere; nokuti inhamba yomunhu; uye nhamba yacho mazana matanhatu namakumi matanhatu nezvitanhatu. Zvakazarurwa 13:11–18.

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