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# The Revelation of Jesus Christ - Number Nine

Isambulo SikaJesu Kristu - Inombolo Yesishiyagalolunye

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

Ukulandisa Kokugcina Kuka-Isaya KweSiphrofetho: Isambulo SikaKristu Nendima Yesiprofetho Yabayi-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 ka-Isaya, futhi ikakhulukazi ukulandisa kokugcina kwesiprofetho sika-Isaya okutholakala ezahlukweni ezingamashumi amane kuya kwezingamashumi ayisithupha nesithupha, kuyisethulo esigcizelela amaqiniso ambalwa abalulekile esiprofetho axhumene ngokuqondile neSambulo sikaJesu Kristu, manje esesuswa uphawu njengoba sisondela ekuvalweni kwesikhathi sokuhlolwa kwesintu. Elinye lalawo maqiniso liyisambulo sika-Alfa no-Omega. Ayikho enye incwadi eBhayibhelini esondela ebufakazini buka-Isaya mayelana nesici sesimilo sikaNkulunkulu esibonisa ukuphela kwento kanye nokuqala kwento.

> 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 okwenzileyo wakufeza, ebiza izizukulwana kusukela ekuqaleni na? Mina, uJehova, owokuqala, futhi ngikanye nabokugcina; nginguye. U-Isaya 41:4.

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

Kuku-Isaya lapho uNkulunkulu ekhombe khona lokho okuyikho okufakazela ukuthi uNkulunkulu unguNkulunkulu.

> 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.

> Usho kanje uJehova, iNkosi ka-Israyeli, noMhlengi wayo, uJehova wamabandla: Mina ngingowokuqala, futhi mina ngingowokugcina; ngaphandle kwami akakho uNkulunkulu. Ngubani-ke, onjengami, ongabiza, akumemezele, akuhlele phambi kwami, selokhu ngamisa abantu basendulo na? Nezinto ezizayo, nezizakufika, makabakhombise zona. Ningesabi, futhi ningethuki; angikutshelanga yini kusukela kuleso sikhathi, ngakumemezela? Nina ningofakazi bami. Ukhona yini uNkulunkulu ngaphandle kwami na? Yebo, akakho uNkulunkulu; angazi noyedwa. Isaya 44:6–8.

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

Indaba yokugcina ka-Isaya yesiprofetho igcizelela ukugcwaliseka okuphelele nokokugcina kokufika koMduduzi uJesu ayemethembisile.

> 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.

> Ngilaleleni, nina enilandela ukulunga, nina enifuna iNkosi; bhekani edwaleni enaqoshwa kulo, nasemgodini womgodi enambiwa kuwo. Bhekani ku-Abrahama uyihlo, nakuSara owanizalayo; ngokuba ngambiza eyedwa, ngamnika isibusiso, ngamandisa. Ngokuba iNkosi iyakududuza iZiyoni; iyakududuza zonke izindawo zalo eziyincithakalo; iyakwenza ihlane lalo lifane ne-Edene, nogwadule lwalo lufane nensimu yeNkosi; injabulo nokuthokoza kuyakufunyanwa kulo, ukubonga nezwi lokuhlabelela. 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.

UMduduzi wafika ngoJulayi ka-2023. Elinye iqiniso eligcizelelwa endabeni ka-Isaya ngumlando ofihlekile, onezigaba ezintathu, wezuluziyisikhombisa, okuyisakhiwo sika-“emeth,” igama lesiHebheru elakhiwa ngohlamvu lokuqala, lweshumi nantathu, nolokugcina lohlamvu lwesiHebheru.

> 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.

> Izwi lomsindo livela emzini, izwi livela ethempelini, izwi leNkosi elibuyisela impindiselo ezitheni zayo. 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.

Elinye iqiniso elibalulekile elivezwa ku-Isaya yindima yobuSulumane njengethuluzi lokwahlulela kukaNkulunkulu okuphoqelelayo, kuqala phezu kwe-United States, bese kamuva phezu komhlaba wonke ngenxa yokuphasiswa kokuphoqelelwa kweSonto.

> 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.

> Ngokulinganisa, lapho siyahluma, uyakuphikisana nakho; uyabamba umoya wakhe onamandla ngosuku lomoya 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.

Wonke la maqiniso angahlukaniswa njengengxenye yomlayezo Wokukhala Kaphakathi Kwamabili, okuyisifaniso sabo izintombi eziyishumi esimele umyalezo weSambulo sikaJesu Kristu uYise asipha uJesu, uJesu asipha uGabriyeli, uGabriyeli wasinika uJohane, owawubhala waluthumela emabandleni. Besilokhu sisebenzisa ukulandisa kokugcina kuka-Isaya ukusekela umugqa wezenzakalo zesiprofetho oqala esahlukweni seshumi nanye seSambulo, futhi manje sesifike esahlukweni seshumi nambili, lapho sithola khona ukuthi owesifazane embethe ilanga uvezwa ngophawu olusekelwa ngokuqinile kangaka ngu-Isaya, okungukuthi; uKristu ufanekisa ukuphela kwento, 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.

> Kwase kubonakala isimangaliso esikhulu ezulwini; owesifazane embethe ilanga, nenyanga ingaphansi kwezinyawo zakhe, naphezu kwekhanda lakhe umqhele wezinkanyezi eziyishumi nambili; yena ekhulelwe wamemeza, ehelelwa ebuhlungwini bokubeletha, ehlupheka ukuba azale. Kwase kubonakala esinye futhi isimangaliso ezulwini; bheka, udrako omkhulu obomvu, enamakhanda ayisikhombisa nezimpondo eziyishumi, nemiqhele eyisikhombisa phezu kwamakhanda akhe. Nomsila wakhe wadonsa ingxenye yesithathu yezinkanyezi zezulu, waziphonsa emhlabeni; udrako wema phambi kowesifazane owayesezabeletha, ukuba adle umntwana wakhe masinyane nje lapho esezelwe. Wazala umntwana wesilisa, oyakubusa zonke izizwe ngentonga yensimbi; umntwana wakhe wayesethathwa enyuselwa kuNkulunkulu nasesihlalweni sakhe sobukhosi. IsAmbulo 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.

Owesifazane wesAmbulo seshumi nambili uwuphawu lwabantu bakaNkulunkulu abakhethiweyo kuwo wonke umlando. Izizwe eziyishumi nambili zakwa-Israyeli wasendulo ongokoqobo zimelela isiqalo sabantu bakaNkulunkulu besivumelwano abakhethiweyo. Izizwe eziyishumi nambili zifanekisela isiphetho sakwa-Israyeli wasendulo ongokoqobo, ngesikhathi uKristu ekhetha abafundi abayishumi nambili. Labo bafundi abayishumi nambili ekupheleni kwakwa-Israyeli wasendulo ongokoqobo, babeyibona futhi abaphostoli abayishumi nambili ekuqaleni kuka-Israyeli wanamuhla ongowomoya. Ofakazi ababili bokuqala nofakazi oyedwa wokugcina bahlangana ukuze kumiswe ofakazi abathathu abakhomba abayikhulu namashumi amane nane ezinkulungwane njengokuphela kuka-Israyeli wanamuhla ongowomoya.

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.

Abayizinkulungwane eziyikhulu namashumi amane nane futhi bayisibonakaliso esalahlelwa ngaphandle ngabafowabo. Bayisibonakaliso esasiyisigodi samathambo afileyo omile alele esitaladini somuzi omkhulu waseSodoma naseGibhithe, abulawa yisilo esakhuphuka siphuma emgodini ongenasiphelo. Bayisibonakaliso, abangamatshe omqhele, owesifazane awuthwalele ekhanda lakhe.

> 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.

> UJehova uNkulunkulu wabo uyakubasindisa ngalolo suku njengomhlambi wabantu bakhe; ngokuba bayakuba njengamatshe omqhele, aphakanyiswe njengophawu ezweni lakhe. Zakariya 9:16.

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

Isibonakaliso, esingabantu abayikhulu namashumi amane nane ezinkulungwane, singamatshe, njengoba 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 baphuza isiphuzo esifanayo somoya; ngokuba babephuza kulelo Dwala lomoya elalibalandela; futhi lelo Dwala 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 umelela ngokomfanekiso abayizinkulungwane eziyikhulu namashumi amane nane, futhi uPetru uyavumelana noPawulu ngokuthi uKristu “uyitshe eliphilayo” elaliwa, futhi uPetru wabonisa futhi ukuthi abantu bakaNkulunkulu nabo “bangamatshe aphilayo.”

> 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.

> Niza kuye, njengetshe eliphilayo, impela elaliwe ngabantu, kepha elikhethiweyo nguNkulunkulu, futhi eliyigugu, nani futhi, njengamatshe aphilayo, nakhiwa nibe yindlu yomoya, ubupristi obungcwele, ukuze ninikele imihlatshelo yomoya eyamukelekayo kuNkulunkulu ngoJesu Kristu. 1 Peter 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.

Abayizinkulungwane eziyikhulu namashumi amane nane abayona nje kuphela amatshe asemqheleni wowesifazane, kodwa bangumqhele uqobo lwawo.

> 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 yeSiyoni angiyikuthula, nangenxa yeJerusalema angiyikuphumula, kuze kuphume ukulunga kwalo njengokukhanya, nensindiso yalo njengesibani esivuthayo. Izizwe ziyakubona ukulunga kwakho, nawo wonke amakhosi ayakubona inkazimulo yakho; ubizwe ngegama elisha, eliyakuthiwa ngumlomo kaJehova. Woba futhi ngumqhele wenkazimulo esandleni sikaJehova, nesigqoko sobukhosi esandleni sikaNkulunkulu wakho. U-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 ufanekisa abayizinkulungwane eziyikhulu namashumi amane nane. UyiliDwala, kanti bona “bangamatshe.” Bayi “umqhele wenkazimulo esandleni seNkosi,” kanti uKristu ungumqhele wenkazimulo.

> In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. Isaiah 28:5, 6.

> Ngalolo suku uJehova wamabandla uyakuba ngumqhele wenkazimulo, nesigqoko sobuhle kubasalayo babantu bakhe; abe ngumoya wokwahlulela kulowo ohlezi ekwahluleleni, namandla kwababuyisela impi esangweni. U-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.

Lapho kucatshangelwa inani eliyishumi nambili esimweni sokuqala nesokuphela, owesifazane umelela abantu abakhethiweyo besivumelwano bakwa-Israyeli wasendulo eNtabeni iSinayi, kuze kube emlandweni wabayiikhulu namashumi amane nane ezinkulungwane. Baye bafanekiswa nguKristu, futhi ukuzalwa Kwakhe kwafanekisela ukuvuka kwamathambo omile abafileyo emgwaqweni lapho babebulewe khona ngoJulayi 18, 2020. Inqubo yezigaba ezimbili uHezekeli amashumi amathathu nesikhombisa ayiveza ngokucace kakhulu, eletha labo baprofethi ababili ekuphileni, “ikhulunywa kuqala” ekudalweni kuka-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.

U-Adamu wadalwa ngezinyathelo ezimbili. Waqala wabunjwa, kwase kuthi uKristu aphefumulele kuye umphefumulo wokuphila, njengoba nje umoya ovela emimoyeni emine kuHezekeli waletha amathambo omile ekuphileni. U-Adamu wadalwa eyindoda esikhule ngokugcwele, kodwa nokho ukudalwa kwakhe kwakuyikho ukuzalwa kwakhe. Labo abayizinkulungwane eziyikhulu namashumi amane nane bazalwa emva kwezinsuku ezintathu nengxenye ezingokomfanekiso belele befile emgwaqweni odabula isigodi sokufa. Labo abayizinkulungwane eziyikhulu namashumi amane nane bazalwa ngowesifazane owazala “umntwana wesilisa, owayezobusa ngenduku yensimbi.” Njengophawu lwebandla kuwo wonke umlando, owesifazane wesAmbulo ishumi nambili umele umfanekiso ofanayo nalowo “wentaba” kaDaniyeli ezimbili.

> “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.

> “IsAmbulo siyincwadi esivaliwe uphawu, kodwa futhi siyincwadi evuliwe. Siloba izehlakalo ezimangalisayo ezizokwenzeka ezinsukwini zokugcina zomlando walomhlaba. Izimfundiso zale ncwadi ziqondile, azisizo ezemfihlakalo nezingenakuqondakala. Kuyo kuthathwa wona lowo mugqa wesiprofetho njengoba kunjalo kuDaniyeli. Ezinye iziprofetho uNkulunkulu uziphindile, ngalokho ebonisa ukuthi kumele zinikwe ukubaluleka. INkosi ayiphindi izinto ezingesizo ezomphumela omkhulu.” 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.

Uchungechunge olufanayo lwesiprofetho olutholakala kuDaniyeli luyalandelwa encwadini yesAmbulo. Itshe likaDaniyeli, elaqoshwa entabeni ngaphandle kwezandla, liyilo “amatshe aphilayo” kaPetru, “akhelwa indlu yomoya, ubupristi obungcwele,” futhi itshe likaDaniyeli limela futhi abayizinkulungwane eziyikhulu namashumi amane nane. Intaba iyibandla likaNkulunkulu kuwo wonke umlando.

> 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.

> Ezinsukwini zalawo makhosi uNkulunkulu wezulu uyakumisa umbuso ongasoze wachithwa; nombuso awuyikushiyelwa kwabanye abantu, kepha wona uyakuchoboza uqede yonke le mibuso, wona ume phakade. Njengokuba wabona ukuthi itshe laqoshwa entabeni kungengazandla, nokuthi lachoboza insimbi, ithusi, ubumba, isiliva, negolide; uNkulunkulu omkhulu wazisile inkosi okuyakuba khona emva kwalokhu; nephupho liqinisekile, nokuchazwa kwalo kuqotho. 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.

Umlayezo Wokukhalela Kwaphakathi Nobusuku wabazinkulungwane eziyikhulu namashumi amane nane uphinde umelelwe njengemvula yokugcina, futhi kungesikhathi semvula yokugcina lapho uNkulunkulu ‘emisa’ umbuso omelelwa yitshe likaDaniyeli.

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

> “Imvula yasekupheleni iyeza phezu kwalabo abahlanzekile—bonke ngaleso sikhathi bayakuyamukela njengakuqala.

> “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.

> “Lapho izingelosi ezine ziyekela, uKristu uyomisa umbuso waKhe. Akekho owamukela imvula yokugcina ngaphandle kwalabo abenza konke abangakwenza. UKristu ubeyosisiza. Bonke bebengaba ngabanqobi ngomusa kaNkulunkulu, ngegazi likaJesu. Izulu lonke linentshisekelo emsebenzini. Izingelosi zinentshisekelo.” 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 yomine yamaSulumane iyadedelwa ngesikhathi somthetho weSonto, bese uKristu emisa umbuso waKhe. Lokhu kwenzeka ezinsukwini zemibuso yomoya kaDaniyeli isahluko sesibili. Imibuso yomoya emine yokugcina ephusheni likaNebukadinesari, yayifanekiselwa imibuso emine yokuqala engokoqobo. IBhabhiloni elingokoqobo, iMede-Pheresiya, iGrisi neRoma kumela iBhabhiloni lomoya, iMede-Pheresiya, 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 elingokomoya liyinhloko yegolide, eyamukela inxeba elibulalayo ngo-1798, njengoba kufanekiswa uNebukadinesari esuswa esikhundleni okwesikhashana “izikhathi eziyisikhombisa.” Lapho ubumbano obuphindwe kathathu bukadrako, besilo, nomprofethi wamanga bakha umbuso wesishiyagalombili, ongowabayisikhombisa, uyokwakhiwa yiyo yonke imibuso engokomoya, emelwe emfanekisweni kaNebukadinesari wesahluko sesibili. Ubupapa obufile nobupapa obuvusiwe kuyinhloko yegolide engokomoya ekuqaleni nasekugcineni kwemibuso emine engokomoya yomfanekiso. I-United States, njengowesibili kule mibuso emine, imelwe njengeMede namaPheresiya engokomoya. IZizwe Ezihlangene, njengowesithathu kule mibuso emine, zimelwe njengeGrisi engokomoya, futhi ndawonye konke kwakha ubumbano obuphindwe kathathu bukadrako, besilo, nomprofethi wamanga ukuze kumiswe umbuso wesishiyagalombili, ongowabayisikhombisa. Ubupapa bungumphikukristu futhi bufuna ukwenza ukufanisa kukaKristu komgunyathi. Mayelana nalokhu; kule mibuso emine yokugcina engokomoya, ubupapa bungowokuqala futhi bungowokugcina.

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.

Itshe eliqoshwe entabeni liba ngumbuso ogcwalisa umhlaba wonke, futhi limiswa libe yisibhengezo “ezinsukwini zalawa makhosi,” ngokuba yonke imibuso yomoya yomfanekiso imelelwe ngenkuthalo “ezinsukwini zokugcina.” Ukuphakanyiswa kwesibhengezo, okuwukumiswa kombuso kaKristu, kwenzeka lapho imimoya emine yobuSulumane idedelwa, futhi imvula yamuva ithululwa ngaphandle kwesilinganiso emthethweni weSonto.

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.

Itshe elinqanyulwe entabeni liyochoboza, libe yizicucu, yonke imibuso yomhlaba engokomoya, emelwe “yinsimbi, nethusi, nobumba, nesiliva, negolide.” Izinkulungwane eziyikhulu namashumi amane nane zimelela uKristu, yena othi kuSambulo 12 abe “ngumntwana wesilisa,” ukuzalwa kwakhe okwakuwuphawu lokuzalwa kwezinkulungwane eziyikhulu namashumi amane nane. “Umntwana wesilisa” uyakuba “abuse zonke izizwe ngentonga yensimbi.” Ngaleyo ntonga uyakwephula izizwe.

> 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.

> Ngizakumemezela isimemezelo: uJehova uthe kimi: Wena uyiNdodana yami; namuhla ngikuzalile. Cela kimi, ngiyakukunika izizwe zibe yifa lakho, nemikhawulo yokugcina yomhlaba ibe yimpahla yakho. Uyobaphihliza ngenduku yensimbi; uyobachoboza njengesitsha sombumbi. IHubo 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 balihlanekezela kube yincithakalo yabo uqobo. “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.

> “‘Kepha uMoya usho ngokucacileyo ukuthi ezikhathini zokugcina abanye bayakuhlubuka okholweni, benaka imimoya ekhohlisayo, nezimfundiso zamademoni; bekhuluma amanga ngokuzenzisa; benonembeza babo beshisiwe ngensimbi eshisayo.’ Ngaphambi kwezenzakalo zokugcina zomsebenzi wokuhlubuka kuyoba khona ukudideka kokholo. Ngeke kube khona imibono ecacile neqinile ngokuphathelene nemfihlakalo kaNkulunkulu. Iqiniso elilodwa emva kwelinye liyokonakaliswa. ‘Futhi ngaphandle kokuphikisana inkulu imfihlakalo yokumesaba uNkulunkulu: uNkulunkulu wabonakaliswa enyameni, walungisiswa ngoMoya, wabonwa yizingelosi, washunyayelwa kwabezizwe, wakholwa kuye emhlabeni, wamukelwa enyuselwe enkazimulweni.’ Bakhona abaningi abaphika ukuba khona kukaKristu ngaphambi kokuzalwa kwakhe emhlabeni, ngalokho baphike nobuNkulunkulu bakhe; abamamukeli njengoMsindisi onguMuntu uqobo. Lokhu kuwukumphika ngokuphelele uKristu. WayeyiNdodana kaNkulunkulu ezelwe yodwa, eyayimunye noYise kusukela ekuqaleni. Ngaye kwenziwa amazwe.” 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.

Lapho uKristu ebonakaliswa njengo“zalwe” nguYise, lokho kukhomba iqiniso elihlobene noKristu, iqiniso elibhujiswayo uma liphoqelelwa emfanekisweni wobuzali babantu. Asinakumahlulela uNkulunkulu ngokombono wethu wobuntu. Singamhlulela kuphela uNkulunkulu njengoba ezethulela kithi ngokuzihlola kwakhe Yena uqobo.

> Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:7–9.

> Omubi makashiye indlela yakhe, nomuntu ongalungile imicabango yakhe; abuyele eNkosini, yona iyakuba nomusa kuye; abuyele kuNkulunkulu wethu, ngokuba yena uyathethelela kakhulu. Ngokuba imicabango yami ayisiyo imicabango yenu, nezindlela zenu azisizo izindlela zami, usho uJehova. Ngokuba njengokuba amazulu ephakeme kunomhlaba, kanjalo izindlela zami ziphakeme kunezindlela zenu, nemicabango yami kunemicabango 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.

Ukuphendukezela igama elithi “begotten” ukuze kuvezwe ukuthi kwakukhona isikhathi lapho uYise azala khona uKristu, kuwukuba “balalele imimoya eyengayo, nezimfundiso zamademoni.” Ngenhloso yesifundo sethu samanje, ngivele ngikhomba ukuthi owesifazane wesAmbulo ishumi nambili wayezakuzala “umntwana wesilisa” ozakubusa izizwe ngentonga yensimbi. Abayinkulungwane eziyikhulu namashumi amane nane nabo bazakubusa izizwe ngentonga yensimbi.

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 laseThiyathira libuya lapho inxeba elibulalayo lobupapa liphulukiswa emthethweni weSonto. Kulowo mlando, isithembiso esinikezwa abantu bakaNkulunkulu sithi labo abanqobayo bayobusa “izizwe” “ngenduku yensimbi.”

> 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.

> Nolowo onqobayo, agcine imisebenzi yami kuze kube sekupheleni, ngiyakumnika amandla phezu kwezizwe: futhi uyakuzibusa ngentonga yensimbi; ziyakuchotshozwa zibe yizicucu njengezitsha zombumbi: njengalokhu nami ngamukeliswa nguBaba wami. IsAmbulo 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 bakaNkulunkulu abasekubonakalisweni kokugcina kwebandla laseThiyathira bayizinkulungwane eziyikhulu namashumi amane nane. Owesifazane ekuqaleni wazala uKristu, kanti ekugcineni uzala izinkulungwane eziyikhulu namashumi amane nane, ezilandela iWundlu.

> 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.

> Base becula kungathi kuyingoma entsha phambi kwesihlalo sobukhosi, naphambi kwalezo zidalwa ezine, nabadala; futhi kwakungekho muntu ongayifunda leyo ngoma ngaphandle kwabayizinkulungwane eziyikhulu namashumi amane nane, abahlengwa emhlabeni. Laba yibo abangazange bangcoliswe ngabesifazane; ngokuba bayizintombi. Laba yibo abalandela iWundlu nomaphi lapho liya khona. Laba bahlengwa phakathi kwabantu, beyizithelo zokuqala kuNkulunkulu nakuWundlu. IsAmbulo 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”, futhi abayizinkulungwane eziyikhulu namashumi amane nane balandela iWundlu, ngakho bazalwa “ekugcineni”. UKristu “wahlwithwa wayiswa kuNkulunkulu”, njengoba kwaba njalo nangofakazi ababili besAmbulo isahluko seshumi nanye. Bobabili 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.

> Wayesezala umntwana wesilisa, ozakubusa zonke izizwe ngentonga yensimbi; nomntwana wakhe wahlwitshelwa kuNkulunkulu nasesihlalweni sakhe sobukhosi. IsAmbulo 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 yamabandla, ubuye abe “isabelo sikaJakobe,” futhi u-Israyeli “uyintonga yefa lakhe,” kanti u-Israyeli futhi uyimbazo Yakhe “yempi” kanye “nezikhali zakhe zempi,” Ayisebenzisayo ukuba “achoboze izizwe.”

> 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 sikaJakobe asifani nazo; ngokuba yena ungumdali wezinto zonke; no-Israyeli uyintonga yefa lakhe; uJehova wamabandla yigama lakhe. Wena uyimbazo yami yempi nezikhali zempi; ngokuba ngawe ngiyakuchoboza izizwe, futhi ngawe ngiyabhubhisa imibuso. Jeremiya 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 nalabo abayizinkulungwane eziyikhulu namashumi amane nane kokubili bayabusa futhi bachoboza izizwe ngentonga yensimbi. UKristu “uyisabelo sikaJakobe,” kodwa nabantu baKhe bayiso futhi.

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

> Ngokuba isabelo sikaJehova singabantu bakhe; uJakobe uyisabelo sefa lakhe. 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.

Itshe eliqoshwe entabeni, elimela ibandla likaNkulunkulu, lingukubonakaliswa kokugcina kwebandla laKhe eligcwalisa umhlaba ngenkazimulo yaKhe, futhi lisetshenziswa njengembazo yempi kaNkulunkulu ukushaya izinyawo zomfanekiso nokuguqula leyo mibuso ibe “njengamakhoba ezibuya zasehlobo.” Leyo mibuso ipheshulwa 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.

> Khona-ke insimbi, nobumba, ithusi, isiliva, negolide, kwaphulwa kwaba yizicucu kanye kanye, kwaba njengamakhoba ezibuyeni zasehlobo; umoya wakuthwala, kwaze akusafunyanwa ndawo yako: itshe elashaya leso sithombe laba yintaba enkulu, lagcwalisa umhlaba wonke. 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.

Kwakudingekile ukubeka ukufanekisa kowesifazane esimweni sesibonakaliso esiphakanyiselwe ezulwini, ngoba isAmbulo isahluko seshumi nambili sikhomba ukuqala kwempi phakathi kukaKristu noSathane eyaqala ezulwini, futhi ngokwenza kanjalo sikhomba impi esezulwini ekhomba ukuphela kombango omkhulu phakathi kukaKristu noSathane. IzAmbulo izahluko zeshumi nambili neshumi nantathu ziveza impi yokugcina yombango omkhulu, futhi zikwenza lokho ngokubonisa abamele uSathane kanye nabayizinkulungwane eziyikhulu namashumi amane nane belwa emazulwini.

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.

Esihlokweni esilandelayo, sizoqhubekela phambili ekukhulumeni ngempi ezulwini ezinsukwini zokugcina eyafanekiswa yimpi ezulwini eyaqala ekuqaleni.

> 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.

> Ngase ngibona esinye isilo sikhuphuka emhlabeni; sasinezimpondo ezimbili ezinjengezewundlu, kodwa sakhuluma njengodrako. Senza wonke amandla esilo sokuqala phambi kwaso, senze ukuba umhlaba nabahlala kuwo bakhuleke esilweni sokuqala, esaphulukiswa isilonda saso esibulalayo. Senza izimangaliso ezinkulu, kuze kube yilapho sehlisela umlilo phansi uvela ezulwini weza emhlabeni phambi kwabantu, futhi sidukisa abahlala emhlabeni ngezibonakaliso leso esanikwa amandla okuzenza phambi kwesilo; sitshela abahlala emhlabeni ukuba benzele isilo umfanekiso, sona esasinxeshezelwe ngenkemba, sase siphila. Sanikwa amandla okunika umoya umfanekiso wesilo, ukuze umfanekiso wesilo ukhulume, futhi wenze ukuba bonke abangayikukhulekela umfanekiso wesilo babulawe. Senza bonke, abancane nabakhulu, abacebileyo nabampofu, abakhululekileyo nezigqila, ukuba bamukele uphawu esandleni sabo sokunene noma emabunzini abo; ukuze kungabikho muntu ongathenga noma athengise, ngaphandle kwalowo onophawu, noma igama lesilo, noma inani legama laso. Nansi inhlakanipho. Onokuqonda makabale inani lesilo; ngoba liyinani lomuntu; futhi inani laso liyisithupha namakhulu ayisithupha namashumi ayisithupha nesithupha. IsAmbulo 13:11–18.

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