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# The Revelation of Jesus Christ - Number Nine

Ufunuo wa Yesu Kristo - Nambari Tisa

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

Simulizi ya Kinabii ya Mwisho ya Isaya: Ufunuo wa Kristo na Jukumu la Kinabii la 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.

Kitabu cha Isaya, na hasa simulizi ya kinabii ya mwisho ya Isaya inayopatikana katika sura ya arobaini hadi sitini na sita, ni uwasilisho unaosisitiza ukweli muhimu wa kinabii kadhaa uliohusishwa moja kwa moja na Ufunuo wa Yesu Kristo, ambao sasa unaondolewa muhuri tunapokaribia kufungwa kwa mlango wa rehema kwa wanadamu. Mmoja wa ukweli huo ni ufunuo wa Alfa na Omega. Hakuna kitabu kingine katika Biblia kinachokaribia ushuhuda wa Isaya kuhusu kipengele cha tabia ya Mungu kinachoonyesha mwisho wa jambo tangu mwanzo wake.

> 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.

> Ni nani aliyetenda haya na kuyafanya, akiziita vizazi tangu mwanzo? Mimi, BWANA, wa kwanza, na pamoja na wa mwisho; mimi ndiye. Isaya 41:4.

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

Ni katika kitabu cha Isaya ndiko Mungu anapobainisha ni nini kinachothibitisha kwamba Mungu ni Mungu.

> 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.

> Hivi asema Bwana, Mfalme wa Israeli, na Mkombozi wake, Bwana wa majeshi: Mimi ni wa kwanza, nami ni wa mwisho; wala pasipo mimi hakuna Mungu. Naye ni nani aliye kama mimi, aite, atangaze, na ayapange kwa ajili yangu, tangu nilipowaweka watu wa kale? Na mambo yanayokuja, naam, yatakayokuja, na waonyeshe hayo kwao. Msiogope, wala msihofu: je, sikuwaambia tangu wakati huo, na kuyatangaza? Ninyi ndio mashahidi wangu. Je, kuna Mungu kando nami? Hapana; hakuna Mungu; simjui hata mmoja. Isaya 44:6-8.

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

Simulizi la mwisho la kinabii la Isaya linasisitiza utimilifu kamili na wa mwisho wa kuwasili kwa Mfariji aliyeahidiwa na Yesu.

> 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.

> Sikilizeni mimi, ninyi mnaofuata haki, ninyi mnamtafuta Bwana; tazameni mwamba mliokatwa katika huo, na tundu la shimo mlilochimbiwa. Mtazameni Ibrahimu, baba yenu, na Sara aliyewazaa; kwa maana nilimwita yeye peke yake, nikambariki, nikamwongeza. Kwa maana Bwana atamfariji Sayuni; atafariji mahali pake palipokuwa ukiwa; naye ataifanya nyika yake kuwa kama Edeni, na jangwa lake kama bustani ya Bwana; furaha na shangwe zitapatikana humo, kushukuru, na sauti ya wimbo. 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.

Mfariji aliwasili Julai 2023. Ukweli mwingine uliotiliwa mkazo katika simulizi ya Isaya ni historia iliyofichwa ya hatua tatu ya radi saba, ambayo ndiyo muundo wa "emeth", neno la Kiebrania lililoundwa na herufi ya kwanza, ya kumi na tatu, na ya mwisho ya alfabeti ya Kiebrania.

> 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.

> Sauti ya kelele kutoka mjini, sauti kutoka hekaluni, sauti ya Bwana inayowalipiza kisasi adui zake. 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.

Ukweli mwingine muhimu uliowasilishwa katika kitabu cha Isaya ni jukumu la Uislamu kama chombo cha hukumu ya utekelezaji ya Mungu, kwanza juu ya Marekani, na kisha baadaye juu ya dunia, kwa sababu ya kupitishwa kwa sheria ya kulazimisha Jumapili.

> 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.

> Kwa kipimo, inapochipuka, utabishana nayo; yeye huzuia upepo wake mkali katika siku ya upepo wa mashariki. Isaya 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.

Kweli hizi zote zinaweza kuainishwa kama vipengele vya ujumbe wa Kilio cha Usiku wa Manane, ambacho, katika mfano wa mabikira kumi, kinaakilisha ujumbe wa Ufunuo wa Yesu Kristo; Ufunuo ambao Baba alimpa Yesu, naye Yesu akamkabidhi Gabrieli, ambaye alimpa Yohana, naye akaandika na kuutuma kwa makanisa. Tumekuwa tukitumia simulizi la mwisho la Isaya kuunga mkono mlolongo wa matukio ya kinabii unaoanza katika sura ya kumi na moja ya Ufunuo, na sasa tumefika katika sura ya kumi na mbili, ambako tunamkuta mwanamke aliyevikwa jua akiwasilishwa kwa ishara zinazothibitishwa kwa uthabiti na Isaya, yaani kwamba Kristo huonyesha mwisho wa jambo kupitia mwanzo wake.

> 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.

> Na ikatokea ishara kuu mbinguni: mwanamke aliyevaa jua, na mwezi chini ya miguu yake, na kichwani mwake taji la nyota kumi na mbili. Akiwa mjamzito, akalia kwa uchungu, akitaabika katika kuzaa, na kuumia ili ajifungue. Kisha ikatokea ishara nyingine mbinguni; na tazama, joka kubwa jekundu, lenye vichwa saba na pembe kumi, na mataji saba juu ya vichwa vyake. Na mkia wake ukavuta theluthi ya nyota za mbinguni, ukazitupa duniani; na lile joka likasimama mbele ya yule mwanamke aliyekuwa karibu kujifungua, ili alipomzaa mtoto wake alimeze. Naye akazaa mtoto wa kiume, atakayatawala mataifa yote kwa fimbo ya chuma; na mtoto wake akanyakuliwa kwenda kwa Mungu na kwa kiti chake cha enzi. Ufunuo 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.

Mwanamke wa Ufunuo kumi na mbili ni ishara ya watu wa Mungu walioteuliwa katika historia yote. Makabila kumi na mawili ya Israeli ya kale ya halisi yanawakilisha mwanzo wa watu wa agano walioteuliwa na Mungu. Makabila kumi na mawili yanaashiria mwisho wa Israeli ya kale ya halisi, wakati Kristo alipochagua wanafunzi kumi na wawili. Wale wanafunzi kumi na wawili mwishoni mwa Israeli ya kale ya halisi, pia walikuwa mitume kumi na wawili mwanzoni mwa Israeli ya kisasa ya kiroho. Mashahidi wawili wa mwanzo na shahidi mmoja wa mwisho huungana na kuwa mashahidi watatu wanaotambua elfu mia arobaini na nne kuwa mwisho wa Israeli ya kisasa ya kiroho.

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.

Wale mia arobaini na nne elfu pia ni ishara iliyotupwa nje na ndugu zao. Wao ni ile ishara ambayo ilikuwa bonde la mifupa mikavu, iliyokufa, iliyokuwa imelala barabarani mwa mji ule mkuu wa Sodoma na Misri; na wao waliuawa na yule mnyama aliyepanda kutoka katika shimo lisilo na mwisho. Wao ni ile ishara, ambayo ni mawe ya taji, ambayo yule mwanamke amevaa kichwani mwake.

> 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.

> Na Bwana Mungu wao atawaokoa siku ile kama kundi la watu wake; kwa maana watakuwa kama mawe ya taji, yakainuliwa kama bendera juu ya nchi yake. Zekaria 9:16.

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

Bendera, ambayo ni laki moja na elfu arobaini na nne, ni mawe, kama alivyo Kristo.

> 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.

> Na wote walikunywa kinywaji kilekile cha kiroho; kwa maana walikunywa kutoka katika ule Mwamba wa kiroho uliowafuata; na ule Mwamba ulikuwa Kristo. 1 Wakorintho 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 ni kielelezo cha elfu mia moja arobaini na nne, na Petro anakubaliana na Paulo kwamba Kristo ni "jiwe lililo hai" lililokataliwa, na Petro pia alibainisha kwamba watu wa Mungu ni "mawe yaliyo hai."

> 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.

> Mkimjia yeye, jiwe lililo hai, lililokataliwa na wanadamu, bali teule la Mungu, lenye heshima; ninyi nanyi, kama mawe yaliyo hai, mnojengwa muwe nyumba ya roho, ukuhani mtakatifu, mpate kutoa dhabihu za roho, zinazokubalika kwa Mungu kwa Yesu Kristo. 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.

Wale laki moja na arobaini na nne elfu si tu vito katika taji la mwanamke, bali wao ndio taji lenyewe.

> 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.

> Kwa ajili ya Sayuni sitanyamaza, na kwa ajili ya Yerusalemu sitatulia, hata haki yake itoke kama uangavu, na wokovu wake kama taa iwakayo. Na mataifa wataona haki yako, na wafalme wote utukufu wako; nawe utaitwa kwa jina jipya, litakalotajwa na kinywa cha Bwana. Tena utakuwa taji la utukufu mkononi mwa Bwana, na kilemba cha kifalme mkononi mwa Mungu wako. Isaya 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 ni mfano wa wale laki moja na arobaini na nne elfu. Yeye ni Mwamba, nao ni "mawe." Wao ni "taji la utukufu mkononi mwa Bwana," na Kristo ndiye taji la 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.

> Siku hiyo Bwana wa majeshi atakuwa taji ya utukufu, na kilemba cha uzuri, kwa mabaki ya watu wake, na roho ya hukumu kwa yule akaaye katika hukumu, na nguvu kwa wale wanaogeuza vita mpaka langoni. Isaya 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.

Wakati wa kuzingatia nambari kumi na mbili katika muktadha wa mwanzo na mwisho, yule mwanamke anawakilisha watu wa agano waliochaguliwa, kuanzia Israeli ya kale katika Mlima Sinai, hadi historia ya mia arobaini na nne elfu. Wamefananishwa na Kristo, na kuzaliwa kwake kuliwakilisha ufufuo wa mifupa mikavu ya wafu kutoka katika barabara ambako walikuwa wameuawa tarehe 18 Julai 2020. Mchakato wa hatua mbili ambao Ezekieli thelathini na saba anaueleza kwa ufupi sana, unaowaleta wale manabii wawili uhai, 'umetajwa kwa mara ya kwanza' katika uumbaji wa 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 aliumbwa kwa hatua mbili. Kwanza aliundwa, kisha Kristo akampulizia pumzi ya uhai, kama vile pumzi kutoka kwa mipepo minne katika Ezekieli ilivyoleta uhai kwa mifupa mikavu. Adamu aliumbwa akiwa mtu aliyekomaa kikamilifu, lakini hata hivyo, uumbaji wake ndio ulikuwa kuzaliwa kwake. Laki moja na arobaini na nne elfu huzaliwa baada ya siku tatu na nusu za ishara za kuwa wamelala wafu katika barabara ipitayo kwenye bonde la mauti. Laki moja na arobaini na nne elfu huzaliwa na yule mwanamke aliyemzaa "mtoto mwanamume" aliyepaswa kutawala kwa fimbo ya chuma. Kama ishara ya kanisa katika historia yote, yule 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 dhahiri, si ya kifumbo wala yasiyoeleweka. Ndani yake mstari uleule wa unabii umechukuliwa tena kama ilivyo katika kitabu cha Danieli. Baadhi ya unabii Mungu ameurudia, hivyo kuonyesha kwamba unapaswa kupewa umuhimu. Bwana harudii mambo yasiyo na umuhimu mkubwa." Manuscript Releases, juzuu ya 9, uk. 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.

Mfululizo huo huo wa unabii unaopatikana katika Danieli umeendelezwa katika Ufunuo. Jiwe la Danieli, lililokatwa katika mlima pasipo mikono, ni yale ‘mawe yaliyo hai’ ya Petro, ‘yanayojengwa kuwa nyumba ya kiroho, ukuhani mtakatifu,’ na jiwe hilo la Danieli pia linawakilisha elfu mia arobaini na nne. Mlima huo ni kanisa la Mungu katika historia.

> 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.

> Na katika siku za wafalme hao Mungu wa mbinguni atasimamisha ufalme, ambao hautaangamizwa kamwe; wala ufalme huo hautaachwa kwa watu wengine, bali utazivunja vipande vipande na kuziteketeza falme hizi zote, nao utasimama milele. Kwa kuwa uliona ya kwamba jiwe lilikatwa kutoka mlimani pasipo mikono, na ya kwamba lilivunja vipande vipande chuma, shaba, udongo, fedha, na dhahabu; Mungu mkuu amemjulisha mfalme yatakayotokea baadaye; na ndoto hiyo ni ya hakika, na tafsiri yake ni thabiti. Danieli 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.

Ujumbe wa Kilio cha Usiku wa Manane wa wale mia arobaini na nne elfu pia unawakilishwa kama mvua ya mwisho, na ni wakati wa mvua ya mwisho ndipo Mungu 'anasimamisha' ufalme unaowakilishwa na jiwe la Danieli.

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

> Mvua ya masika inakuja juu ya wale walio safi—basi wote hao wataipokea kama hapo kwanza.

> “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.

> Malaika wanne watakapoachilia, Kristo atasimamisha ufalme wake. Hakuna anayepokea mvua ya masika ila wale wanaofanya yote wawezayo. Kristo angetusaidia. Wote wangeweza kuwa washindi kwa neema ya Mungu, kupitia damu ya Yesu. Mbingu yote ina nia katika kazi hiyo. Malaika wana nia. Spalding na 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.

Upepo nne wa Uislamu huachiliwa wakati wa sheria ya Jumapili, kisha Kristo anausimamisha ufalme Wake. Hilo hutokea katika nyakati za falme za kiroho za Danieli sura ya pili. Falme nne za mwisho za kiroho katika ndoto ya Nebukadneza zilionyeshwa kwa mfano na falme nne za kwanza za halisi. Babeli halisi, Umedi-Uajemi, Ugiriki na Urumi zinawakilisha Babeli ya kiroho, Umedi-Uajemi wa kiroho, Ugiriki wa kiroho na Urumi wa kiroho.

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.

Babeli ya kiroho ndicho kichwa cha dhahabu, kilichopata jeraha la mauti mnamo 1798, kama ilivyofananishwa na Nebukadneza kuondolewa kwa muda mamlakani kwa “nyakati saba.” Wakati muungano wa mara tatu wa yule joka, yule mnyama na yule nabii wa uongo utakapounda ufalme wa nane, ambao ni wa wale saba, utaundwa na falme zote za kiroho, zinazoakilishwa katika sanamu ya Nebukadneza ya sura ya pili. Upapa uliokufa na upapa ulioufufuliwa, ndicho kichwa cha dhahabu cha kiroho mwanzoni na mwishoni mwa falme nne za kiroho za ile sanamu. Marekani, kama wa pili kati ya falme nne, inawakilishwa kama Umedi-Uajemi wa kiroho. Umoja wa Mataifa, kama wa tatu kati ya falme nne, unawakilishwa kama Ugiriki wa kiroho, na pamoja, wote huunda muungano wa mara tatu wa yule joka, yule mnyama na yule nabii wa uongo ili kuanzisha ufalme wa nane, ambao ni wa wale saba. Upapa ndiye Mpinga Kristo na hutafuta kumghushi Kristo. Kwa maana hiyo; kati ya falme nne za kiroho za mwisho, upapa ndio wa kwanza na wa mwisho.

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.

Jiwe lililokatwa kutoka mlimani, linakuwa ufalme unaojaza dunia yote, nalo linainuliwa kama bendera katika "siku za hawa wafalme," kwa kuwa falme zote za kiroho za ile sanamu zinawakilishwa kwa namna hai "katika siku za mwisho." Kuinuliwa kwa bendera, ambako ndiko kuanzishwa kwa ufalme wa Kristo, hufanyika wakati pepo nne za Uislamu zinapoachiliwa, na mvua ya mwisho inamiminwa bila kipimo wakati wa sheria ya Jumapili.

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.

Jiwe lililokatwa kutoka mlimani litazivunja vipande vipande falme zote za kiroho za dunia, zinazowakilishwa na "chuma, shaba, udongo, fedha, na dhahabu." Laki moja na arobaini na nne elfu wanamwakilisha Kristo, ambaye katika Ufunuo kumi na mbili ni "mtoto mwanamume," ambaye kuzaliwa kwake kulikuwa mfano wa kuzaliwa kwa laki moja na arobaini na nne elfu. "Mtoto mwanamume" atatawala "mataifa yote kwa fimbo ya chuma." Kwa fimbo hiyo, atayaponda mataifa.

> 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.

> Nitatangaza amri: Bwana aliniambia, Wewe ndiwe Mwanangu; mimi leo nimekuzaa. Uniombe, nami nitakupa mataifa kuwa urithi wako, na miisho ya dunia kuwa milki yako. Utawaponda kwa fimbo ya chuma; utawavunja vipande vipande kama chombo cha mfinyanzi. Zaburi 2:7-9.

The Son of God was begotten of the Father. Many take this truth and wrest it to their own destruction. “Begotten” means to give birth, but we know there was never a time when Christ was not in existence.

Mwana wa Mungu alizaliwa na Baba. Wengi huchukua ukweli huu na kuupotosha kwa maangamizi yao wenyewe. "Begotten" humaanisha kuzaa, lakini tunajua kwamba kamwe hapakuwa na wakati ambao Kristo hakuwepo.

> “‘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.

> "'Sasa Roho anasema waziwazi kwamba, katika nyakati za mwisho, baadhi wataiacha imani, wakisikiliza roho za udanganyifu na mafundisho ya mashetani; wakisema uongo kwa unafiki; dhamiri zao zikiwa zimechomwa kwa chuma cha moto.' Kabla ya maendeleo ya mwisho ya uasi wa imani, kutakuwa na mkanganyiko wa imani. Hakutakuwa na mawazo yaliyo wazi na bayana kuhusu siri ya Mungu. Ukweli mmoja baada ya mwingine utapotoshwa. 'Na bila shaka ni kuu ile siri ya utauwa: Mungu alidhihirishwa katika mwili, akahesabiwa haki katika Roho, akaonekana na malaika, akahubiriwa kwa Mataifa, akaaminiwa duniani, akapokelewa katika utukufu.' Wapo wengi wanaokataa uwepo wa awali wa Kristo, na hivyo wanakana uungu wake; hawamkubali kama Mwokozi wao binafsi. Hii ni kumkana Kristo kabisa. Yeye alikuwa Mwana wa pekee aliyezaliwa wa Mungu, aliyekuwa mmoja na Baba tangu mwanzo. Kupitia kwake, ulimwengu uliumbwa." Signs of the Times, Mei 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.

Wakati Kristo anapotambulishwa kama "aliyezaliwa" kutoka kwa Baba, hilo linatambulisha ukweli unaohusiana na Kristo, ukweli ambao unaharibiwa iwapo utalazimishwa kuingizwa katika mfano wa uzazi wa kibinadamu. Hatuwezi kumtathmini Mungu kutoka katika mtazamo wetu wa kibinadamu. Tunaweza tu kumtathmini Mungu kwa jinsi anavyotuwasilishia tathmini yake mwenyewe kuhusu Yeye.

> 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.

> Muovu na aache njia yake, na mtu asiye haki aache mawazo yake; na amrudie Bwana, naye atamrehemu; na kwa Mungu wetu, kwa maana atasamehe tele. Maana mawazo yangu si mawazo yenu, wala njia zenu si njia zangu, asema Bwana. Maana kama vile mbingu zilivyo juu kuliko nchi, ndivyo njia zangu zilivyo juu kuliko njia zenu, na mawazo yangu kuliko mawazo yenu. 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.

Kupotosha maana ya neno “aliyezaliwa” ili kudai kwamba kulikuwa na wakati ambao Baba alimzaa Kristo, ni kuwasikiliza “roho za udanganyifu, na mafundisho ya mashetani.” Kwa madhumuni ya somo letu la sasa, ninabainisha tu kwamba yule mwanamke wa Ufunuo kumi na mbili alipaswa kumzaa “mtoto mwanamume” atakayezitawala mataifa kwa fimbo ya chuma. Wale mia na arobaini na nne elfu pia watazitawala 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.”

Kanisa la Thiatira litarudi wakati jeraha la mauti la upapa litakapoponywa wakati wa sheria ya Jumapili. Katika historia hiyo, ahadi iliyotolewa kwa watu wa Mungu ni kwamba wale washindao watatawala "mataifa" kwa "fimbo ya chuma."

> 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.

> Na yeye ashindaye, na kuyashika matendo yangu hata mwisho, nitampa mamlaka juu ya mataifa: Naye atawatawala kwa fimbo ya chuma; kama vile vyombo vya mfinyanzi vitavunjwavunjwa vipande vipande: kama vile nilivyopokea kutoka kwa Baba yangu. Ufunuo 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.

Watu wa Mungu walio katika dhihirisho la mwisho la kanisa la Thiatira ni wale mia arobaini na nne elfu. Yule mwanamke mwanzoni alimzaa Kristo, na mwisho anamzaa wale mia arobaini na nne elfu, wanaomfuata Mwana-Kondoo.

> 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.

> Nao wakaimba kana kwamba wimbo mpya mbele ya kile kiti cha enzi, na mbele ya wale wenye uhai wanne, na wazee; wala hapakuwa na mtu aliyeweza kujifunza ule wimbo isipokuwa wale mia na arobaini na nne elfu, waliokombolewa kutoka duniani. Hawa ndio wasiojitia unajisi pamoja na wanawake; kwa maana ni wanawali. Hawa ndio wamfuatao Mwana-Kondoo kokote aendako. Hawa ndio waliokombolewa kutoka kwa wanadamu, wawe malimbuko kwa Mungu na kwa Mwana-Kondoo. Ufunuo 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 alizaliwa "kwanza", na wale laki moja na elfu arobaini na nne wanamfuata Mwanakondoo, kwa hiyo wao huzaliwa "mwisho". Kristo "alinyakuliwa kwenda kwa Mungu", kama vile walivyonyakuliwa mashahidi wawili wa Ufunuo kumi na moja. Watoto wake wote wawili wanapaa kwenda kwa 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.

> Naye akamzaa mtoto wa kiume, ambaye alipaswa kutawala mataifa yote kwa fimbo ya chuma; na mtoto wake akanyakuliwa kwenda kwa Mungu, na kwenye kiti chake cha enzi. Ufunuo 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, akiwa Bwana wa majeshi, pia ndiye "fungu la Yakobo," na Israeli ni "fimbo ya urithi wake," na Israeli pia ni "shoka lake la vita" na "silaha zake za vita" ambazo anazitumia "kuvunjavunja mataifa vipande vipande."

> 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.

> Fungu la Yakobo si kama hao; kwa maana yeye ndiye Muumba wa vitu vyote; na Israeli ni fimbo ya urithi wake; Bwana wa majeshi ndilo jina lake. Wewe ndiwe shoka langu la vita na silaha za vita; kwa maana pamoja nawe nitayavunja mataifa vipande vipande, na pamoja nawe nitaangamiza falme. Yeremia 51:19, 20.

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

Kristo na wale mia na arobaini na nne elfu wote wanatawala na kuyavunja mataifa vipande vipande kwa fimbo ya chuma. Kristo ni “Fungu la Yakobo,” vivyo hivyo pia watu wake.

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

> Kwa maana fungu la Bwana ni watu wake; Yakobo ni fungu la urithi wake. Kumbukumbu la Torati 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.

Jiwe lililokatwa kutoka mlimani, linalowakilisha kanisa la Mungu, ndilo udhihirisho wa mwisho wa Kanisa Lake unaojaza dunia kwa Utukufu Wake, na hutumiwa na Mungu kama shoka Lake la vita kupiga miguu ya ile sanamu na kugeuza falme hizo kuwa "makapi ya sakafu za kupuria za majira ya kiangazi." Falme hizo huchukuliwa na upepo.

> 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.

> Ndipo ile chuma, udongo, shaba, fedha, na dhahabu vilivunjika vipande vipande pamoja, vikawa kama makapi ya sakafu za kupepetea za wakati wa kiangazi; upepo ukavivukiza hata pasionekane mahali pao; na jiwe lile lililoupiga ule sanamu likawa mlima mkubwa, ukajaza dunia yote. Danieli 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.

Ilikuwa muhimu kuweka ishara ya mwanamke katika muktadha wa bendera inayoinuliwa kuelekea mbinguni, kwa kuwa Ufunuo sura ya kumi na mbili hutambua mwanzo wa vita kati ya Kristo na Shetani vilivyoanza mbinguni, na kwa kufanya hivyo inaonyesha vita vya mbinguni vinavyoashiria mwisho wa pambano kuu kati ya Kristo na Shetani. Ufunuo sura ya kumi na mbili na kumi na tatu zinaonyesha vita vya mwisho vya pambano kuu, na hufanya hivyo kwa kuonyesha wawakilishi wa Shetani na elfu mia arobaini na nne wakipambana mbinguni.

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.

Katika makala ijayo, tutaendelea kushughulikia vita mbinguni katika "siku za mwisho" vilivyoashiriwa na vita mbinguni vilivyoanza hapo mwanzo.

> 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.

> Nikaona mnyama mwingine akipanda kutoka katika nchi; naye alikuwa na pembe mbili kama mwana-kondoo, naye akanena kama joka. Naye akatumia mamlaka yote ya yule mnyama wa kwanza mbele yake, naye akaifanya nchi na wale wakaao ndani yake kumwabudu yule mnyama wa kwanza, ambaye jeraha lake la mauti liliponywa. Naye akatenda ishara kuu, hata akashusha moto kutoka mbinguni uje juu ya nchi mbele ya wanadamu, naye akawadanganya wale wakaao juu ya nchi kwa hizo ishara alizopewa kuzifanya mbele ya yule mnyama; akiwaambia wale wakaao juu ya nchi wamfanyie sanamu yule mnyama, aliyejeruhiwa kwa upanga, naye akaishi. Akapewa uwezo wa kuipa uhai sanamu ya yule mnyama, ili sanamu ya yule mnyama inene; naye akafanya kwamba wote wasiomwabudu sanamu ya yule mnyama wauawe. Naye akafanya wote, wadogo kwa wakubwa, matajiri kwa maskini, walio huru na watumwa, wapokee chapa katika mkono wao wa kuume, au katika paji la uso wao; na kwamba mtu awaye yote asiweze kununua wala kuuza, ila yeye aliye na ile chapa, au jina la yule mnyama, au hesabu ya jina lake. Hapa ndipo penye hekima. Yeye aliye na ufahamu na aihesabu hesabu ya yule mnyama; maana ni hesabu ya mwanadamu; nayo hesabu yake ni mia sita sitini na sita. Ufunuo 13:11-18.

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