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# The Revelation of Jesus Christ - Number Nine

ISityhilelo sikaYesu Kristu - Inani Lesithoba

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

Ingxelo Yokugqibela Yesiprofeto KaIsaya: Isityhilelo SikaKristu Nendima Yesiprofeto Yabali-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.

Incwadi kaIsaya, ngakumbi ibali lokugqibela lesiprofeto likaIsaya elifumaneka kwizahluko ezingamashumi amane ukuya kumashumi amathandathu anesithandathu, yinkcazo egxininisa inani elincinane leenyaniso ezibalulekileyo zesiprofeto ezinxulumene ngqo neSityhilelo sikaYesu Kristu, esele ngoku sityhilwa njengoko sisondela ekuvalweni kwexesha lovavanyo loluntu. Enye yezo nyaniso sisityhilelo sika-Alfa no-Omega. Akukho nanye enye incwadi eBhayibhileni esondela kubungqina bukaIsaya ngalo mba wesimilo sikaThixo obonakalisa isiphelo sento kunye nesiqalo sento.

> 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.

> Ngubani na osebenzileyo wakwenza oko, ebiza izizukulwana kususela ekuqalekeni? Mna Yehova, owokuqala, kwaye ndinoowokugqibela; ndinguye. Isaya 41:4.

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

Kuku-Isaya apho uThixo achaza into leyo engqina ukuba uThixo nguThixo.

> 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.

> Utsho uYehova, uKumkani kaSirayeli, noMhlanguli wakhe, uYehova wemikhosi, ukuthi; Mna ndingowokuqala, ndingowokugqibela; ngaphandle kwam akukho Thixo. Ngubani na, onjengam, onokubiza, akubhengeze, akumise ngolandelelwano phambi kwam, ekubeni ndamisela abantu bamandulo? Nezinto ezizayo, nezo ziya kuza, mabazibonakalise kubo. Musani ukoyika, musani ukunkwantya; andanixelelanga na kwangelo xesha, ndaza ndakubhengeza? Nina ningamangqina am. Kukho na uThixo ngaphandle kwam? Ewe, akukho liwa; andazi namnye. Isaya 44:6–8.

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

Ingxelo yokugqibela kaIsaya yesiprofeto igxininisa ukuzaliseka okugqibeleleyo nokokugqibela kokufika koMthuthuzeli awathembisa ngaye uYesu.

> 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.

> Ndiphulaphuleni, nina nilandela ubulungisa, nina nifuna uYehova; khangelani eliweni enaqingqiweyo kulo, nasekumngxunyeni womgodi enembiwe kuwo. Khangelani kuAbraham uyihlo, nakuSara owanizalayo; ngokuba ndambiza eseyedwa, ndamsikelela, ndamandisa. Kuba uYehova uya kuyithuthuzela iZiyon; uya kuzithuthuzela zonke iindawo zayo eziyinkangala; uya kuyenza intlango yayo ifane ne-Eden, nenkqantosi yayo ifane nomyezo kaYehova; uvuyo nemihlali kuya kufunyanwa kuyo, ukubulela, nezwi lengoma. 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.

UMthuthuzeli wafika ngoJulayi ka-2023. Enye inyani egxininisiweyo kwingxelo kaIsaya yimbali efihlakeleyo, enamanqanaba amathathu, yeendudumo ezisixhenxe, eyiyo kanye isakhiwo sika-“emeth,” igama lesiHebhere eladalwa ngoonobumba bokuqala, beshumi elinesithathu, nabokugqibela bealfabhethi yesiHebhere.

> 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.

> Ilizwi lesiphithiphithi livela esixekweni, ilizwi livela etempileni, ilizwi likaYehova elibuyisela impindezelo ezintshabeni zakhe. 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.

Enye inyaniso ebalulekileyo evezwe kuIsaya yindima yobuSilamsi njengesixhobo somgwebo olawulayo kaThixo, kuqala phezu kwe-United States, ize emva koko phezu kwehlabathi ngenxa yokupasiswa kokunyanzeliswa kweCawa.

> 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.

> Ngokomlinganiselo, xa iphuma, uya kuyigweba nayo; uyawubamba umoya wakhe onamandla ngomhla womoya wasempumalanga. 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.

Zonke ezi nyaniso zinokubekwa njengamalungu omyalezo weSikhalo sasezinzulwini zobusuku, esingumfuziselo othi umzekeliso weentombi ezilishumi umele umyalezo wesiTyhilelo sikaYesu Kristu awasinikwa nguBawo uYesu, awathi uYesu wasinika uGabriyeli, owathi wasinika uYohane, owawubhala wawuthumela emabandleni. Besisebenzisa ibali lokugqibela likaIsaya ukuxhasa umgca weziganeko zesiprofeto oqala kwisahluko seshumi elinanye seSityhilelo, yaye ngoku sifike kwisahluko seshumi elinesibini, apho sifumana umfazi owambethe ilanga ebonakaliswa ngomfuziselo oxhaswa ngokomeleleyo nguIsaya, oko kukuthi; uKristu ubonakalisa isiphelo sento ngesiqalo sento.

> 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.

> Kwabonakala umqondiso omkhulu ezulwini; umfazi owambethe ilanga, nenyanga iphantsi kweenyawo zakhe, entloko yakhe kukho isithsaba seenkwenkwezi ezilishumi elinambini; yena ke emithi wadanduluka, esezintlungwini zokubeleka, ebuhlungu efuna ukuzala. Kwabonakala nomnye umqondiso ezulwini; yaye khangela, inamba enkulu ebomvu, ineentloko ezisixhenxe neempondo ezilishumi, ineziqhwala ezisixhenxe phezu kweentloko zayo. Umsila wayo warhola isahlulo sesithathu seenkwenkwezi zezulu, waziphosa emhlabeni; yaye inamba yema phambi komfazi owayesele eza kuzala, ukuze ithi, akuba ezelile umntwana wakhe, imginye. Waza wazala umntwana oyinkwenkwe, oya kuzalusa zonke iintlanga ngentonga yentsimbi; waza umntwana wakhe wathatyathelwa kuThixo nasesihlalweni sakhe sobukhosi. ISityhilelo 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.

Umfazi weSityhilelo seshumi elinesibini uluphawu lwabantu bakaThixo abanyuliweyo kuyo yonke imbali. Izizwe ezilishumi elinambini zakwaSirayeli wamandulo ongowokoqobo zimele isiqalo sabantu bakaThixo abanyuliweyo besivumelwano. Izizwe ezilishumi elinambini zifuzisela isiphelo sakwaSirayeli wamandulo ongowokoqobo, xa uKristu wakhetha abafundi abalishumi elinambini. Abo bafundi balishumi elinambini ekupheleni kwakwaSirayeli wamandulo ongowokoqobo, babesengabapostile abalishumi elinambini ekuqaleni kwakwaSirayeli wangoku wokomoya. Amangqina amabini okuqala nengqina elinye lokugqibela ayadibana ukuze amise amangqina amathathu achonga ikhulu elinamashumi amane anesine amawaka njengesiphelo sakwaSirayeli wangoku wokomoya.

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.

Abalikhulu elinamawaka angamakhulu amane anamashumi amane anesine, nabo, bangumqondiso owagxothwayo ngabazalwana babo. Bangumqondiso owawuyintili yamathambo awomileyo afileyo elele esitalatweni seso sixeko sikhulu saseSodom neYiputa, ababulawa lirhamncwa elenyuka liphuma enzonzobileni engenasiphelo. Bangumqondiso, abangamatye esithsaba, athe umfazi asinxibe phezu kwentloko yakhe.

> 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.

> Yaye iNkosi uThixo wabo iya kubasindisa ngaloo mini njengomhlambi wabantu bayo; kuba baya kuba njengamatye esithsaba, ephakanyisiwe njengomqondiso phezu komhlaba wayo. Zekariya 9:16.

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

Umqondiso, ongamakhulu alikhulu anamashumi amane anesine amawaka, ungamatye, njengokuba noKristu enguye.

> 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.

> Bonke basela isiselo esinye sokomoya; kuba babesela kwelo Liwa lokomoya elalibalandela; yaye elo Liwa lalinguKristu. 1 Korinte 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.”

UKristu umele ngokomfuziselo abo balikhulu elinamashumi amane anesine amawaka, yaye uPetros uyavumelana noPawulos ngokuba uKristu “lilitye eliphilileyo” elaliwa, kwaye uPetros wabuye wachaza ukuba abantu bakaThixo nabo “ngamatye aphilileyo.”

> 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.

> Nisiza kuye, ilitye eliphilayo, elaliwe ngenene ngabantu, kodwa lanyulwa nguThixo, lixabisekile, nani ke, njengamatye aphilayo, niyakhiwa nibe yindlu yokomoya, ububingeleli obungcwele, ukuze ninikele imibingelelo yokomoya, eyamkelekileyo kuThixo ngoYesu Kristu. 1 Petero 2:4, 5.

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

Abo balikhulu elinamashumi amane anesine amawaka abangamatye kuphela esithsabeni somfazi, kodwa bona ngokwabo basisithsaba eso.

> 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.

> Ngenxa yeZiyon andiyi kuthula, nangenxa yeYerusalem andiyi kuphumla, ade ubulungisa bayo buphume njengokukhanya, nosindiso lwayo lube njengesibane esivuthayo. Neentlanga ziya kubona ubulungisa bakho, nookumkani bonke babone uzuko lwakho; yaye uya kubizwa ngegama elitsha, elo umlomo kaYehova uya kulibiza. Kananjalo uya kuba sisithsaba sozuko esandleni sikaYehova, nesidanga sobukumkani esandleni soThixo wakho. 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.

UKristu umele ngomfuziselo ikhulu elinamashumi amane anesine amawaka. Yena uliLitye, yaye bona “ngamatye.” Bona “sisithsaba sozuko esandleni seNkosi,” kwaye uKristu usisithsaba sozuko.

> 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.

> Ngaloo mini uYehova wemikhosi uya kuba sisithsaba sozuko, nesiqhwala sobuhle, kwintsalela yabantu bakhe, abe ngumoya womgwebo kulowo uhleliyo ekugwebeni, namandla kwabo babuyisela idabi esangweni. 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.

Xa kuqwalaselwa inani elilishumi elinesibini kumxholo wesiqalo nesiphelo, umfazi umele abantu bomnqophiso abanyuliweyo abavela kwaSirayeli wamandulo entabeni yeSinayi, kude kube kwimbali yekhulu elinamashumi amane anesine amawaka. Bafuzaniswe nguKristu, yaye ukuzalwa kwaKhe kwafuzisela ukuvuka kwamathambo awomileyo abafileyo aphuma esitratweni apho babebulewe khona ngoJulayi 18, 2020. Inkqubo enamanyathelo amabini ayichaza ngokufutshane kangaka uHezekile amashumi amathathu anesixhenxe, ezisa abo baprofeti babini ebomini, ‘ikhankanywa kuqala’ ekudalweni kuka-Adam.

Adam was created in two steps. He was first formed, then Christ breathed the breath of life into him, just as the breath from the four winds in Ezekiel brought the dry bones to life. Adam was created a fully mature man, but his creation was none the less, his birth. The one hundred and forty-four thousand are born after three and a half symbolic days of lying dead in the street that runs through the valley of death. The one hundred and forty-four thousand are born by the woman that gave birth to the “man child: that was to rule with an iron rod.” As the symbol of the church throughout history, the woman of Revelation twelve represents the same symbolism as the “mountain” of Daniel two.

UAdam wadalwa ngamanyathelo amabini. Kuqala wabunjwa, waza uKristu waphefumlela kuye umphefumlo wobomi, kanye njengokuba umoya ovela kwimimoya emine kuHezekile wawazisa amathambo awomileyo ebomini. UAdam wadalwa eyindoda esele ikhulile ngokupheleleyo, kodwa ukudalwa kwakhe kwakungekho ngaphantsi koko, ukuzalwa kwakhe. Ikhulu elinamashumi amane anesine amawaka azalwa emva kweentsuku ezintathu ezinesiqingatha ezingumfuziselo zokulala efile esitratweni esinqumla entilini yokufa. Ikhulu elinamashumi amane anesine amawaka azalwa ngumfazi owazala “umntwana oyinkwenkwe: owayeza kulawula ngentonga yentsimbi.” Njengomfuziselo webandla kuyo yonke imbali, umfazi weSityhilelo seshumi elinesibini umele umfuziselo ofanayo “nentaba” kaDaniyeli isibini.

> “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.

> “IsiTyhilelo yincwadi etywiniweyo, kodwa ikwayincwadi evuliweyo. Ibhala iziganeko ezimangalisayo eziza kwenzeka ngemihla yokugqibela yembali yalo mhlaba. Iimfundiso zale ncwadi zicacile, azisiyimfihlakalo nezingaqondakaliyo. Kuyo kwa loo mgca wesiprofeto uyathatyathwa njengakwiDaniyeli. Ezinye iziprofeto uThixo uziphindile, ngaloo ndlela ebonisa ukuba zimele zinikwe ukubaluleka. INkosi ayiziphindi izinto ezingenasiphumo sikhulu.” Manuscript Releases, volume 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.

Olo lwentetho lwesiprofeto lufumaneka kuDaniyeli luphinde luthathwe kwiSityhilelo. Ilitye likaDaniyeli, elinqunyulwe entabeni kungekho zandla, “ngamatye aphilayo” kaPetros, “anakhiwa abe yindlu yokomoya, ububingeleli obungcwele,” yaye ilitye likaDaniyeli likwamele ikhulu elinamashumi amane anesine amawaka. Intaba yibandla likaThixo kuyo yonke imbali.

> 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.

> Ke kaloku ngemihla yabo aba kumkani, uThixo wasezulwini uya kumisa ubukumkani obungasayi kuze butshatyalaliswe; yaye ubukumkani abo abusayi kushiyelwa kwabanye abantu, kodwa buya kuqhekeza buphelise bonke obu bukumkani, yaye bona buya kuma ngonaphakade. Kuba njengoko ubonile ukuba ilitye lalisikwa entabeni ngaphandle kwezandla, nokuba laqhekeza intsimbi, ubhedu, udongwe, isilivere, negolide; uThixo omkhulu ukwazisile ukumkani oko kuya kwenzeka emva koku: yaye iphupha liqinisekile, nokuchazwa kwalo kuqinisekile. Daniyeli 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.

Umyalezo woKhwelo lwasezinzulwini zobusuku wabangamakhulu alikhulu anamashumi amane anesine amawaka ukwamelwe kananjalo njengemvula yasemva, yaye kusexeshani lemvula yasemva apho uThixo “amisela” ubukumkani obumelwe lilitye likaDaniyeli.

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

> “Imvula yokugqibela iyeza phezu kwabo banyulu—bonke ngoko baya kuyamkela njengangaphambili.

> “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.

> “Xa ezi ngelosi zine ziyekelela, uKristu uya kumisa ubukumkani baKhe. Akukho mntu wamkela imvula yamva ngaphandle kwabo benza konke abanako. UKristu wayeya kusinceda. Bonke banokuba ngaboyisi ngobabalo lukaThixo, ngegazi likaYesu. Izulu lonke linomdla kulo msebenzi. Iingelosi zinomdla.” 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.

Imimoya emine yobuSilamsi iyakhululwa ngexesha lomthetho weCawa, aze ke uKristu amise ubukumkani baKhe. Oku kwenzeka ngemihla yezikumkani zokomoya ezikwisahluko sesibini sikaDaniyeli. Izikumkani ezine zokomoya zokugqibela ephupheni likaNebhukadenetsare, zazifanekiswe zizikumkani ezine zokuqala ezibonakalayo. IBhabheli yokwenyama, amaMede namaPersi, iGrisi neRoma zimele iBhabheli yokomoya, amaMede namaPersi, iGrisi neRoma.

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 yokomoya iyintloko yegolide, eyafumana inxeba elibulalayo ngowe-1798, njengoko kufanekiselwa nguNebhukadenetsare ekususweni okwethutyana emandleni “ngamaxesha asixhenxe.” Xa umanyano oluphindwe kathathu lwenamba, irhamncwa, nomprofeti wobuxoki lusakha ubukumkani besibhozo, obuphuma kwabo basixhenxe, luya kuba luqulunqwe zizo zonke izikumkani zokomoya, ezimelwe kumfanekiso kaNebhukadenetsare wesahluko sesibini. Ubupopu obufileyo nobupopu obuvusiweyo, ziyintloko yegolide yokomoya ekuqaleni nasekupheleni kwezikumkani ezine zokomoya zomfanekiso. I-United States, njengesesibini kwezo zikumkani zine, imelwe njengoMedi namaPersi wokomoya. IZizwe eziManyeneyo, njengesesithathu kwezo zikumkani zine, zimelwe njengoGrisi wokomoya yaye kunye, zonke zenza umanyano oluphindwe kathathu lwenamba, irhamncwa, nomprofeti wobuxoki ukuze kumiselwe ubukumkani besibhozo, obuphuma kwabo basixhenxe. Ubupopu bunguchas’ uKristu yaye bufuna ukwenza into efana noKristu ngobuqhetseba. Ngokubhekisele koku; kwezo zikumkani zine zokomoya zokugqibela, ubupopu bungowokuqala nobokugqibela.

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.

Ilitye elisikwe entabeni liba bubukumkani obuzalisa umhlaba wonke, yaye limiswa njengomqondiso “ngemihla yabo aba kumkani,” kuba zonke izikumkani zomoya zomfanekiso zimelwe ngokusebenzayo “ngemihla yokugqibela.” Ukuphakanyiswa komqondiso, okuyikusekwa kobukumkani bukaKristu, kwenzeka xa imimoya emine yobuSilamsi ikhululwa, yaye imvula yasemva ithululwa ingenamlinganiselo ngexesha lomthetho weCawa.

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.

Ilitye eliqingqiweyo entabeni liya kuziqhekeza zibe ziingceba zonke izikumkani zomoya zehlabathi, ezimelwe “yintsimbi, nobhedu, nodongwe, nesilivere, negolide.” Iwaka elinamakhulu amane anamashumi amane anesine limela uKristu, lowo kwiSityhilelo seshumi elinesibini engu“mntwana oyinkwenkwe,” ekuzalweni kwakhe kwabonakaliswa ukuzalwa kwewaka elinamakhulu amane anamashumi amane anesine. “Umntwana oyinkwenkwe” uya “kulawula zonke iintlanga ngentonga yentsimbi.” Ngaloo ntonga uya kuziqhekeza iintlanga.

> 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.

> Ndiya kuvakalisa ummiselo: uYehova uthe kum, Wena unguNyana wam; namhlanje ndikuzalile. Cela kum, ndikunike iintlanga zibe lilifa lakho, neziphelo zomhlaba zibe zezakho. Uya kuziqhekeza ngentonga yentsimbi; uya kuzityumza zibe ziingceba njengengqayi yombumbi. INdumiso 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.

UNyana kaThixo wazalwa nguYise. Abaninzi bayithabatha le nyaniso baze bayijikelele ekuzitshabalaliseni kwabo. “Wazalwa” kuthetha ukuzisa ekuzalweni, kodwa siyazi ukuba akuzange kubekho xesha apho uKristu wayengekho.

> “‘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.

> “‘Ke kaloku uMoya uthetha ngokucacileyo, ukuba ngemihla yokugqibela abathile baya kuwulahla ukholo, benikela ingqalelo kwimimoya ekhohlisayo, nasezimfundisweni zeedemon; bethetha ubuxoki ngohanahaniso; benesazela sabo esitshiswe ngentsimbi eshushu.’ Phambi kweziphuhliso zokugqibela zomsebenzi wokuwexuka kuya kubakho ukudideka kokholo. Akuyi kubakho iingcamango ezicacileyo nezizinzileyo ngokuphathelele imfihlelo kaThixo. Inyaniso iya konakaliswa emva kwenye. ‘Kananjalo, ngaphandle kokuphikisana, inkulu imfihlelo yobuthixo: UThixo wabonakaliswa enyameni, wagwetyelwa ngoMoya, wabonwa ziingelosi, washunyayelwa phakathi kweentlanga, wakholwa kuye ehlabathini, wamkelwa enyuselwa eluzukweni.’ Baninzi abaphika ubukho bukaKristu bangaphambi kokuba eze emhlabeni, yaye ngenxa yoko baphika ubuthixo bakhe; abamamkeli njengoMsindisi wobuqu. Oku kukumphika ngokupheleleyo uKristu. WayenguNyana kaThixo okuphela kwamzeleyo, owayemnye noYise kwasekuqalekeni. Ihlabathi lenziwa ngaye.” 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.

Xa uKristu ebonakaliswa njengowo “ozelweyo” nguYise, oko kuchaza inyaniso enxulumene noKristu, inyaniso etshatyalaliswayo ukuba inyanzeliswa ukuba ingeniswe kumzekelo wobuzali bomntu. Asinakumgweba uThixo ngokwembono yethu yobuntu. Sinokumgweba uThixo kuphela njengoko Yena esibeka phambi kovavanyo lwaKhe ngaYe ngokwaKhe.

> 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.

> Ongendawo makayiyeke indlela yakhe, nendoda engenabulungisa iingcinga zayo; ibuyele kuYehova, yaye uya kuba nenceba kuyo; nakuThixo wethu, ngokuba uya kuxolela ngokobutyebi. Kuba iingcinga zam asizizo iingcinga zenu, neendlela zenu asizizo iindlela zam, utsho uYehova. Kuba njengokuba amazulu ephakamile ngaphezu komhlaba, kunjalo iindlela zam ziphakamile ngaphezu kweendlela zenu, neengcinga zam ngaphezu kweengcinga zenu. 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.

Ukulitsala gwenxa igama elithi “ozelweyo” ukuze kuchongwe ukuba kwakukho ixesha apho uYise wazala uKristu, kukunikela “indlebe koomoya abalahlekisayo, nakwiimfundiso zeedemon.” Ngenjongo yesifundo sethu sangoku, ndichonga nje ukuba umfazi weSityhilelo seshumi elinesibini wayeza kuzala “umntwana oyinkwenkwe” oza kulawula iintlanga ngentonga yentsimbi. Ikhulu elinamashumi amane anesine amawaka nalo liya kulawula iintlanga ngentonga yentsimbi.

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.”

Ibandla laseTiyatira libuya kwakhona xa inxeba elibulalayo lobupopu liphiliswa ngexesha lomthetho weCawa. Kulo mbali, idinga elinikiweyo kubantu bakaThixo lelokuba abo boyisayo baya kulawula “iintlanga” “ngentonga yentsimbi.”

> 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.

> Nalowo oyisayo, agcine imisebenzi yam kude kube sekupheleni, ndiya kumnika igunya phezu kweentlanga; yaye uya kuzalusa ngentonga yentsimbi; ziya kuqhekezwa zibe ziingceba njengezitya zombumbi; kwanjengokuba nam ndakwamkela kuBawo. IsiTyhilelo 2:26, 27.

God’s people who are in the final manifestation of the church of Thyatira, are the one hundred and forty-four thousand. The woman in the beginning gave birth to Christ and in the end, she gives birth to the one hundred and forty-four thousand, who follow the Lamb.

Abantu bakaThixo abakwimbonakaliso yokugqibela yebandla laseTiyatira, ngabaliwaka elinamakhulu alikhulu anamashumi amane anesine. Umfazi ekuqaleni wazala uKristu, yaye ekugqibeleni uzala abo baliwaka elinamakhulu alikhulu anamashumi amane anesine, abalandela iMvana.

> 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.

> Baza bemba ngathi bacula ingoma entsha phambi kwetrone, naphambi kwezi zidalwa zine, naphambi kwamadoda amakhulu; kungekho mntu wayenokuyifunda loo ngoma ngaphandle kwamakhulu alikhulu anamashumi amane anesine amawaka, awathi ahlangulwa emhlabeni. Aba ngabo bangazange bazingcolise ngabafazi; kuba banyulu. Aba ngabo balandela iMvana naphina apho iya khona. Aba bahlangulwa phakathi kwabantu, bengabazibulo kuThixo nakuMvana. ISityhilelo 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.

UKristu wazalwa “kuqala”, yaye ikhulu elinamashumi amane anesine amawaka alandela iMvana, ngoko ke bona bazalwa “ekugqibeleni”. UKristu “wathatyathwa wasiwa kuThixo”, kanye njengoko kwakunjalo ngamangqina omabini eSityhilelo seshumi elinanye. Bobabini abantwana bakhe benyukela kuYise.

> 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.

> Waza wazala umntwana oyinkwenkwe, owayeza kulawula zonke iintlanga ngentonga yentsimbi; waza umntwana wakhe wasiwa kuThixo nasesihlalweni saKhe sobukhosi. ISityhilelo 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.”

UKristu, njengeNkosi yemikhosi, ukwayi “sabelo sikaYakobi,” yaye uSirayeli “yintonga yelifa lakhe,” yaye uSirayeli ukwayi “sizembe sakhe sokulwa” kwakunye “nezixhobo zakhe zemfazwe” azisebenzisayo “ukuziqhekeza iintlanga zibe ziingceba.”

> 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.

> Isabelo sikaYakobi asinjengazo; kuba yena ungumenzi wezinto zonke; yaye uSirayeli yintonga yelifa lakhe; igama lakhe nguYehova wemikhosi. Wena ulizembe lam lemfazwe nezikhali zam zemfazwe; kuba ngawe ndiya kuziqhekeza iintlanga zibe ziingceba, yaye ngawe ndiya kutshabalalisa izikumkani. Yeremiya 51:19, 20.

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

UKristu nabalikhulu elinamashumi amane anesine amawaka bobabini bayalawula baze bazityumze iintlanga ngentonga yesinyithi. UKristu “sisabelo sikaYakobi,” kodwa kwangokunjalo banjalo nabantu baKhe.

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

> Ngokuba isabelo seNkosi ngabantu bayo; uYakobi sisabelo selifa layo. Duteronomi 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.

Ilitye eliqingqiweyo entabeni, elimele ibandla likaThixo, kukubonakaliswa kokugqibela kwebandla laKhe elizalisa umhlaba ngobuqaqawuli baKhe; yaye lisetyenziswa njengentshuntshe yokulwa kaThixo ukubetha iinyawo zomfanekiso nokuguqula ezo zikumkani zibe “ngumququ wamabala okubhulela ehlotyeni.” Ezo zikumkani ziphetshethwa ngumoya.

> 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.

> Yandula ke yaphulwa ndawonye intsimbi, nodongwe, nobhedu, nesilivere, negolide, zaza zaba njengomququ wezanda zasehlotyeni; nomoya wazithwala wemka nazo, akwafunyanwa ndawo yazo; ke lona ilitye elawubethayo umfanekiso laba yintaba enkulu, lawuzalisa wonke umhlaba. Daniyeli 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.

Kwaba yimfuneko ukubeka umqondiso womfazi kumxholo womqondiso ophakanyiselwe ezulwini, kuba iSityhilelo isahluko seshumi elinesibini sichaza ukuqala kwemfazwe phakathi kukaKristu noSathana eyaqala ezulwini, yaye ngokwenjenjalo sichaza imfazwe ezulwini ebonakalisa isiphelo sempikiswano enkulu phakathi kukaKristu noSathana. ISityhilelo izahluko zeshumi elinesibini neshumi elinesithathu zibonisa imfazwe yokugqibela yale mpikiswano enkulu, yaye zenza oko ngokubonisa abameli bakaSathana kunye nekhulu elinamashumi amane anesine amawaka besilwa ezulwini.

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.

Kwinqaku elilandelayo, siya kuqhubekeka sikhankanye imfazwe yasezulwini kwimihla yokugqibela, eyayimelwe kwangaphambili yimfazwe yasezulwini eyaqalayo ekuqalekeni.

> 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.

> Ndabona elinye irhamncwa linyuka liphuma emhlabeni; lalinempondo ezimbini, zifana nezemvana, lathetha njengenamba. Kwaye lisebenzisa onke amandla erhabncwa lokuqala phambi kwalo, lenza ukuba ihlabathi nabo bahlala kulo balinqule irhamncwa lokuqala, elo nxeba lalo lokufa laphiliswa. Kwaye lenza imimangaliso emikhulu, ide yenze nomlilo wehle uvela emazulwini, uye emhlabeni, emehlweni abantu, lize libalahlekise abo bahlala emhlabeni ngezo zimanga lalinikwe amandla okuzenza phambi kwerhamncwa; lisithi kwabo bahlala emhlabeni mabenzele umfanekiselo irhamncwa, elo lalinxeba ngekrele, laza laphila. Kwaye lanikwa amandla okunika umoya umfanekiselo werhamncwa, ukuze umfanekiselo werhamncwa uthethe, kananjalo ubangele ukuba babulawe bonke abo bangayi kuwunqula umfanekiselo werhamncwa. Kwaye lenza bonke, abancinane nabakhulu, abazizityebi nabangamahlwempu, abakhululekileyo namakhoboka, ukuba bamkele uphawu esandleni sabo sokunene, nokuba semabunzini abo; ukuze kungabikho bani unako ukuthenga nokuthengisa, ngaphandle kwalowo unophawu, nokuba ligama lerhamncwa, nokuba linani legama lalo. Nantsi ubulumko. Lowo unengqondo makanibale inani lerhamncwa; kuba linani lomntu; nenani lalo lilo amakhulu amathandathu anamashumi amathandathu anesithandathu. IsiTyhilelo 13:11–18.

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