We addressed the “burden of the valley of vision” of Isaiah twenty-two in a recent article. There we identified the “valley of vision” as a geographical symbol of the distinction between the Laodiceans and Philadelphians in the “last days.” That which bound the foolish Laodicean virgins into bundles for the fires of destruction were the “archers.” The archers of biblical prophecy represent Islam.

Twatwikirane ku “muzigo wa kiwonjo kya maono” kya Isaya ishirini na zibiri mu kiwandiiko kya vuba. Eyo twamanyisiyeyo “kiwonjo kya maono” nga kabonero ka kitundu akalaga enjawulo wakati wa Balawodikiya ne Bafiraderefiya mu “nnaku ez’oluvannyuma.” Ekyasibira embiga ez’obusirusiru ez’Abalawodikiya mu biganda olw’emiriro egy’okuzikirira be “abalasi b’obusaale.” Abalasi b’obusaale mu bunnabbi obw’Ebyawandiikibwa bakiikirira Obusiraamu.

And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. And the water was spent in the bottle, and she cast the child under one of the shrubs. And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice, and wept. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:12–21.

И Лоӏа аьлла Ибрахиймага: «Хьан бӏаргехь иза къинхетаме ма хила, кӏентах а, хьан къул-йоӏанах а бахьана долуш; Сарас хьоьга аьлла дерриг дуьнна тӏехь, цуьнан дош лаца; юхьаьрла Исхакахь хьан урхалла цӏе йоьлур ю. Амма къул-йоӏан кӏентанах а Со къоман хилийта ву, цундела со хьан урхалла ю». Ткъа Ибрахийм ӏуьйранна эр дешна, тӏаьхье лаьтта а, цхьан шиша чу даьккхина хи а эцна, Ажарга делира, цуьнан пхенахьа тӏе диллина, кӏент а цуьнца, тӏаккха иза дӏайийтира. Иза дӏаяьлла, Беэр-Шебан ӏаьржайчу меттигехь тиллина йоьдуш яра. Ткъа шишачу хи чекхдаьлча, цо кӏент цхьан гӏанийн коран тӏе вехкира. Тӏаккха иза дӏагӏоьна, цунна дуьхьал, пӏелг кхоссарна тӏекхаччал йоккха генахьа гӏоьнна, хиъна; ша аьлла: «Суна кӏентан велар гуш ма хилла». Иза цунна дуьхьал хиъна, са дийхкира, йийлла. Ткъа Лоӏа кӏентан аз хезира; тӏаккха Лоӏан малайк хьаваьлла Ажарга стиглахьара аьлла: «Ажар, хьоьга мичара да иза? Ма кхоьру; юхьаьрла Лоӏа кӏентан аз хезна ду, иза муха ву, цу меттигера». «Дехьаьлла, кӏент эца, хьан куьйгахь латто; юхьаьрла Со иза доккха къам хилийта ву». Ткъа Лоӏас цуьнан бӏаьргаш доьллина, тӏаккха цо хин ӏуьйре гайтира; иза дӏагӏоьна, шиша хица дузийра, кӏента мел дийтира. Ткъа Лоӏа кӏентаца вар; иза кхиъна, ӏаьржайчу меттигехь вахара, тӏаккха пӏелг тоьхна саг хилла. Книга Бытие 21:12–21.

Ishmael, the son of Hagar was to become the father of the nation of Islam and he was represented as “an archer.” The first mention of Ishmael identifies his role in biblical prophecy.

ইশ্‌মায়েল, হাজারের পুত্র, ইসলাম জাতির পিতা হইবার কথা ছিল, এবং তাহাকে “একজন ধনুর্ধর” রূপে উপস্থাপিত করা হইয়াছিল। ইশ্‌মায়েলের প্রথম উল্লেখই বাইবেলীয় ভাববাণীতে তাহার ভূমিকাকে নির্দেশ করে।

And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

Û firîşteya Xudan jê re got: “Va ye, tu ducanî yî, û tu dê kurekî bînî dinyayê, û navê wî bigerî Îşmaêl; ji ber ku Xudan tengasiya te bihîst. Û ew dê mirovekî hozan be; destê wî dê li dijî her kesî be, û destê her kesî jî li dijî wî; û ew dê li ber çavên hemû birayên xwe niştecih bibe.” Destpêk 16:11, 12.

The nation of Islam will “be against every man,” and “every man’s hand” will be “against him.” The word translated as “wild” is the wild Arabian ass, so from the outset of Ishmael as a symbol of prophecy he is associated with the “horse family,” and he will bring every nation of the world together against his nation.

Igihugu cya Isilamu kizoba “kirwanya umuntu wese,” kandi “ukuboko kwa buri muntu” kuzoba “kumurwanya.” Ijambo ryahinduwe ngo “isato” ni indogobwe y’isarabia yo mw’ishamba, rero kuva mu ntango Ishimayeli nk’ikimenyetso c’ubuvugishwa afitaniye isano n’“umuryango w’ifarasi,” kandi azoshira hamwe amahanga yose y’isi ngo arwanye igihugu ciwe.

The Millerites identified that the three woes of Revelation nine represent the prophetic history of Islam and in so doing they visually portrayed Islam as a horse on both of the two sacred tables of Habakkuk. Those charts were “directed by the hand of the Lord” and were prophesied of in Habakkuk chapter two. To reject the truth that Islam is represented by the three woes of Revelation chapter eight and verse thirteen is to reject the Spirit of Prophecy and Habakkuk. It is a rejection of both the Bible and the Spirit of Prophecy.

Millerite vya lidikite kwamba ole tatu za Ufunuo tisa zinawakilisha historia ya kinabii ya Uislamu, na kwa kufanya hivyo viliuonyesha kwa namna ya kuona Uislamu kuwa farasi juu ya jedwali zote mbili takatifu za Habakuki. Chati hizo “ziliongozwa na mkono wa Bwana” na zilikuwa zimetabiriwa katika Habakuki sura ya pili. Kukataa ukweli kwamba Uislamu anawakilishwa na ole tatu za Ufunuo sura ya nane na mstari wa kumi na tatu ni kuikataa Roho ya Unabii na Habakuki. Huo ni ukataaji wa Biblia na wa Roho ya Unabii pia.

And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

Ndzi langutile, kutani ndzi twa ntsumi yi haha exikarhi ka tilo, yi huwelela hi rito lerikulu, yi ku: Khombo, khombo, khombo eka vaaki va misava hikwalaho ka marito laman’wana ya mhalamhala ya tintsumi letinharhu leti nga si chaya! Nhlavutelo 8:13.

To reject truth is to be bound for the fires of destruction, and Adventism began their progressive rejection of truth in 1863. Islam is the issue that brings all the nations of the world together during the third woe. This unity was illustrated on September 11, 2001, which, as the first waymark of the seven thunders, must also represent the last waymark of the seven thunders. The last waymark of the seven thunders in the “last days” is the Sunday law, then the third woe comes quickly. The power that angers the nations is Islam, and in the last days Islam angered the nations on September 11, 2001, but they were simultaneously “held in check.” At that time the latter rain began to sprinkle in advance of the full outpouring that takes place when the bride makes herself ready.

Ekyanga amazima kwe kusibwa okugenda mu miriro gy’okuzikirira, era Obwaadiventi bwatandika okugaana amazima mpolampola mu 1863. Obusiraamu kye nsonga egatta amawanga gonna ag’ensi mu kiseera ky’ekibonyoobonyo eky’okusatu. Obumu buno bwalagibwa nga September 11, 2001, era kino, ng’akabonero akasooka ku bubonero musanvu obw’okubwatuka, kiteekwa nate okukiikirira akabonero akasembayo ku bubonero musanvu obw’okubwatuka. Akabonero akasembayo ku bubonero musanvu obw’okubwatuka mu “nnaku ez’oluvannyuma” gwe mateeka ga Ssande, awo ekibonyoobonyo eky’okusatu ne kijja mangu. Amaanyi aganyiiza amawanga bwe Busiraamu, era mu nnaku ez’oluvannyuma Obusiraamu bwanyiiza amawanga nga September 11, 2001, naye mu kiseera kye kimu ne “gakwatibwako ekkobaane.” Mu kiseera ekyo enkuba ey’oluvannyuma yatandika okutonnya nga yeekulung’aanyiza okuyiwa okw’obujjuvu okubaawo ng’omugole yeetegekedde.

“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

“Wakati huo, kazi ya wokovu ikiwa inafikia kufungwa kwake, taabu itakuwa inakuja juu ya dunia, na mataifa yatakuwa na hasira, walakini yakizuiliwa ili yasizuie kazi ya malaika wa tatu. Wakati huo ‘mvua ya masika ya mwisho,’ au uburudisho utokao mbele za Bwana, itakuja, ili kuupa nguvu ule ujumbe mkuu wa malaika wa tatu, na kuwaandaa watakatifu kusimama imara katika kipindi ambapo mapigo saba ya mwisho yatakapomiminwa.” Early Writings, 85.

On September 11, 2001 the judgment of the living began, the nations were angered by the attack of Islam against the United States and the latter rain began to fall. Judgment begins with the house of God and the judgment of the house of God ends at the Sunday law crisis, then the judgment of God’s other flock begins. Much is involved with this most important truth, but these truths are well documented in the series, Habakkuk’s Tables. It was important to place these things in the article here before we return to the narrative of Revelation eleven.

Ku wa 11 Nyakanga 2001 urubanza rw’abazima rwatangiye, amahanga ararakara kubera igitero cya Isilamu cyagabwe kuri Leta Zunze Ubumwe z’Amerika, kandi imvura y’itumba rya nyuma itangira kugwa. Urubanza rutangirira ku nzu y’Imana, kandi urubanza rw’inzu y’Imana rurangira mu gihe cy’akaga k’itegeko ryo ku Cyumweru, hanyuma urubanza rw’izindi ntama z’Imana rugatangira. Byinshi bikubiye muri uku kuri kw’ingenzi cyane, ariko uku kuri kwanditswe neza cyane mu ruhererekane rwitwa Imbonerahamwe za Habakuki. Byari ngombwa gushyira ibi bintu muri iyi ngingo hano mbere y’uko dusubira ku nkuru yo mu Byahishuwe igice cya cumi na kimwe.

And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.

Na wakati uleule palikuwa na tetemeko kuu la nchi, na sehemu ya kumi ya mji ikaanguka, na katika tetemeko hilo watu elfu saba wakauawa; na waliosalia wakaogopa sana, wakamtukuza Mungu wa mbinguni. Ole ya pili imepita; na tazama, ole ya tatu yaja upesi. Ufunuo 11:13, 14.

The “great earthquake” that marked the overturning of the nation of France in the French Revolution represents the overturning of the United States at the Sunday law. National apostasy is to be followed by national ruin, and when the United States is ruined the entire earth will be shaken to its core, thus the symbol of the “earthquake.” At that point “the third woe cometh quickly.” Islam is identified on the two sacred tables as the first and second woe of Revelation nine, and if the first woe is Islam and the second woe is Islam, then the third woe must be Islam, for upon the testimony of two a thing is established. The United States will be struck again by Islam at the Sunday law.

Kîngi kîa “mũgũndũ mũnene wa nthĩ” gĩaheanĩirie kũhũthũka kwa rũrĩ rwa France rĩrĩa hĩndĩ ya French Revolution, gĩkĩmĩrĩra kũhũthũka kwa United States hĩndĩ ya sheria ya Sunday. Ukengeufu wa taifaa nĩ wa gũcokererwo nĩ ũgũrũki wa taifaa, na rĩrĩa United States igacuunwo, nthĩ yothe ĩgĩtingĩtio nginya mĩthingo yayo ya mũtĩ wa ngoro; nĩ ũndũ ũcio mũhianĩro wa “mũgũndũ mũnene wa nthĩ.” Hĩndĩ ĩyo “mai mamatu ma gatatũ gakee narua.” Islam nĩyo ĩmenyithĩirio igũrũ rĩa meza meeri matuĩku ta mai ma mbere na ma keerĩ ma Kũguũrĩrwo ikũmi na ĩgwanja, na angĩkorwo ihenya rĩa mbere nĩ Islam na ihenya rĩa keerĩ nĩ Islam, nĩ ũndũ ũcio ihenya rĩa gatatũ nĩ nginya rĩtuĩke Islam, tondũ igũrũ rĩa ũira wa eerĩ kĩndũ nĩ gĩthikagĩrwo. United States ĩgacokerwo kũinwo rĩngĩ nĩ Islam hĩndĩ ya sheria ya Sunday.

Speaking of Ezekiel’s valley of bones Sister White records the following.

Akizungumzia kuhusu bonde la mifupa la Ezekieli, Dada White ameandika yafuatayo.

“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

“Malaika bakwete mpepo zine, zimirirwe ngefarasi ya kuhalemwa, yisolokelanga kutabuka no kukatuka yakwe ku meso a nsi yonso, yileta kubutuka ne lufu mu nzila yayo.”

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

“តើយើងនឹងដេកលក់នៅលើគែមព្រំដែននៃពិភពនិរន្តរឬ? តើយើងនឹងនៅស្ពឹក ស្ទាក់ស្ទើរ ត្រជាក់ និងស្លាប់ឬ? ឱ សូមឲ្យនៅក្នុងក្រុមជំនុំរបស់យើងមានព្រះវិញ្ញាណ និងដង្ហើមរបស់ព្រះ ដែលបានផ្លុំចូលទៅក្នុងប្រជារាស្ត្ររបស់ទ្រង់ ដើម្បីឲ្យពួកគេអាចឈរឡើងលើជើងរបស់ខ្លួន ហើយរស់នៅ។ យើងត្រូវឃើញថា ផ្លូវនោះចង្អៀត ហើយទ្វារនោះតឹងចង្អៀត។ ប៉ុន្តែកាលណាយើងឆ្លងកាត់ទ្វារចង្អៀតនោះទៅ ភាពទូលាយរបស់វាគ្មានព្រំដែនឡើយ។” Manuscript Releases, volume 20, 217.

The message of the “four winds” that raises the two prophets of Revelation eleven is the message of the angry horse of Bible prophecy, as represented throughout the biblical testimony, but also as visually represented upon the two sacred tables of Habakkuk. The message that brings Elijah and Moses to their feet is the message of the third woe that comes quickly after they are raised to their feet, for when the Sunday law arrives and Islam strikes again Moses and Elijah are lifted up as the ensign to the nations.

Ubutumwa bw’“imiyaga ine” buzura ba bahanuzi babiri bo mu Ibyahishuwe icumi na kimwe ni bwo butumwa bw’ifarashi irakaye yo mu buhanuzi bwa Bibiliya, nk’uko bugereranywa mu buhamya bwa Bibiliya bwose, ariko kandi nk’uko bugaragazwa mu buryo bugaragara ku bisate bibiri byera bya Habakuki. Ubutumwa buzura Eliya na Mose ngo bahagarare ni bwo butumwa bwa marira ya gatatu ije vuba nyuma y’uko bahagaze bemye, kuko igihe itegeko ryo ku Cyumweru rigeze kandi Isilamu ikongera gutera, Mose na Eliya bazamurwa nk’ibendera ku mahanga.

The third woe of Islam is also the seventh trumpet. The beginning of the sounding of the seventh trumpet was on October 22, 1844, when the judgment began.

دەردی سێیەمی ئیسلام هەروەها کەرنای حەوتەمە. دەستپێکی لێدانی کەرنای حەوتەم لە 22ی ئۆکتۆبری 1844 بوو، کاتێک دادوەری دەستی پێ کرد.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Lakini katika siku za sauti ya malaika wa saba, atakapokuwa ameanza kupiga tarumbeta, siri ya Mungu itakamilishwa, kama alivyowatangazia watumishi wake manabii. Ufunuo 10:7.

The “days of the voice of the seventh angel” is the days of the investigative judgment, that began on October 22, 1844. Then the judgment of the dead commenced. Once the third woe comes quickly the sounding of the seventh trumpet is again marked. This sounding is not the beginning of the investigative judgment, but the end of the judgment of the house of God, and the beginning of the judgment of God’s other flock.

“Ngasila sha izwi lengelosi lesikhombisa” kungulona izinsuku zokwahlulela okuphenyayo, olwaqala ngo-October 22, 1844. Khona-ke ukwahlulelwa kwabafileyo kwaqalisa. Lapho usizi lwesithathu selufika masinyane, ukukhala kwecilongo lesikhombisa kuphawulwa futhi. Lokhu kukhala akusikho ukuqala kokwahlulela okuphenyayo, kodwa kungukuphela kokwahlulelwa kwendlu kaNkulunkulu, kanye nokuqala kokwahlulelwa komunye umhlambi kaNkulunkulu.

And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. Revelation 11:15–17.

Nalomi wa cine saba wakaliza; na sauti kuu zikawa mbinguni, zikisema, Falme za ulimwengu huu zimekuwa falme za Bwana wetu, na za Kristo wake; naye atatawala milele na milele. Na wale wazee ishirini na wanne, walioketi mbele za Mungu juu ya viti vyao, wakaanguka kifudifudi, wakamsujudia Mungu, wakisema, Tunakushukuru, Ee Bwana Mungu Mwenyezi, ulioko, na uliyekuwako, na ajaye; kwa sababu umejitwalia uweza wako mkuu, ukatawala. Ufunuo 11:15–17.

The “mystery of God” is Christ in us, the hope of glory that is finished in the time period when Moses and Elijah stand up and are resurrected through a message from the Word of God that identifies Islam. If the message is received it binds a soul for the heavenly garner, but for those who reject the message it is the message of the archers of Islam that bind them in bundles to be burned in the fires of destruction. The message of the seventh trumpet seals the one hundred and forty-four thousand in advance of them being lifted up as an ensign to bring in God’s other flock. The two resurrected prophets must first be sealed before the world can be warned.

“Nzĩa ya maajabu ya Ngai” nĩ Kristũ mũtũgũrũkĩte thĩinĩ witũ, ũrĩa nĩ wĩrĩgĩrĩri wa riiri, na ũcio nĩũkũhũthĩra mũthenya-inĩ ũrĩa Musa na Eliya magũcinũka magũtuĩka arĩ a muoyo rĩngĩ kuhitĩra ũhoro kuuma thĩinĩ wa Kiugo kĩa Ngai kĩrĩa kĩmenyithagia Uislamu. Angĩkorwo ũhoro ũcio nĩwĩtĩkĩrĩtwo, ũhoha ngoro ĩmwe nĩguo ĩhunge kũu igũrũ; no kũrĩ arĩa mekũgana ũhoro ũcio, nĩwo ũhoro wa athũrĩri a Uislamu ũrĩa ũmahoha mĩgandũ-inĩ nĩguo macooke gũcinwo na mwaki wa ũgĩũkio. Ũhoro wa tarumbeta ya mũgwanja nĩwo ũrĩa ũhũũra ngiri imwe na mĩrongo ĩna na ngiri ĩna mbere ya kũruta kwao igũrũ ta kĩmenyithia nĩguo maingize rũũĩ rũngĩ rwa Ngai. Atongoria arĩa eerĩ a ũnabii marĩa macinũkĩte marĩ na kũhũũrwo mbere mbere mbere ya thĩ yothe kũgaĩrwo maonyo.

“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.

Umulimo gw’Impwemu Yera ni ukwemeza isi ibyerekeye icyaha, no gukiranuka, no gucirwaho iteka. Isi ishobora kuburirwa gusa no kubona abizera ukuri bejejwe n’ukuri, bakora bakurikije amahame yo hejuru kandi yera, bagaragaza mu buryo bukomeye kandi buhanitse umurongo utandukanya abitondera amategeko y’Imana n’abayatamaza bakayandagira. Kwezwa kw’Impwemu ni ko kugaragaza itandukaniro riri hagati y’abafite ikimenyetso cy’Imana n’abarinda umunsi w’ikiruhuko w’impimbano. Igihe ikigeragezo kizaza, bizagaragazwa mu buryo busobanutse neza icyo ikimenyetso cy’inyamaswa ari cyo. Ni ukurinda ku Cyumweru. Abantu bamaze kumva ukuri, ariko bagakomeza gufata uyu munsi nk’uwera, bitwaza umukono w’umuntu w’icyaha, watekerezaga guhindura ibihe n’amategeko. Bible Training School, December 1, 1903.

When the one hundred and forty-four thousand are lifted up as an ensign unto the nations, the nations will be angry. The power that angers the nations in Bible prophecy is Islam. Islam will strike the United States again at the Sunday law.

Bannuum dhibba tokkoo fi afurtamii afur kuma ta’an akka mallattoo sabootaaf ol kaafamanitti, saboonni ni dheekkamu. Humni raajii Macaafa Qulqulluu keessatti saboota kan dheekkamsiisu Islaamummaa dha. Islaamummaan seera Dilbataa irratti Ameerikaa Yunaayitidii irra deebi’ee ni rukuta.

And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:18, 19.

Amahanga yararakaye, kandi uburakari bwawe buraje, n’igihe cy’abapfuye, ngo bacirwe urubanza, kandi ngo uhe ingororano abagaragu bawe b’abahanuzi, n’abera, n’abubaha izina ryawe, abato n’abakomeye; kandi ngo urimbure abarimbura isi. Maze urusengero rw’Imana rurakingurwa mu ijuru, kandi isanduku y’isezerano ryayo iboneka mu rusengero rwayo; habaho imirabyo, n’amajwi, n’inkuba, n’umutingito w’isi, n’urubura runini. Ibyahishuwe 11:18, 19.

After this series of prophetic events, John presents the church who are to be the ensign.

Piştî vê rêzbûna bûyerên pêxemberî, Yûhenna dêrê ku divê bibe alametê berz nîşan dide.

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. Revelation 12:1.

Na mbinguni likaonekana ishara kuu: mwanamke aliyevikwa jua, na mwezi ulikuwa chini ya miguu yake, na juu ya kichwa chake taji ya nyota kumi na mbili. Naye alikuwa na mimba, akalia kwa utungu wa kuzaa, akiteseka ili ajifungue. Ufunuo 12:1.

Here the church that was slain, trampled down, resurrected, and thereafter is taken up into heaven as God’s ensign is shining with the glory of the sun. They are standing upon the moon, representing the shadow of the twelve stars upon their crown. The shadow is the twelve tribes of ancient Israel that typified and reflected the twelve disciples that are the twelve stars in her crown. The beginning of ancient Israel is typifying the end of ancient Israel in the illustration.

Aici Biserica, care a fost ucisă, călcată în picioare, înviată, iar după aceea este ridicată la cer, ca steagul lui Dumnezeu, strălucește cu slava soarelui. Ei stau pe lună, reprezentând umbra celor douăsprezece stele de pe cununa lor. Umbra sunt cele douăsprezece seminții ale Israelului antic, care au preînchipuit și au reflectat pe cei doisprezece ucenici, care sunt cele douăsprezece stele din cununa ei. Începutul Israelului antic preînchipuie, în această ilustrație, sfârșitul Israelului antic.

The woman is about to bring forth a child, which identifies the birth of Christ at the end of ancient Israel, but now represents the birth of the Gentiles that come out of Babylon and join the one hundred and forty-four thousand. As soon as Elijah and Moses are lifted up as the ensign, she delivers God’s other flock who will respond to the ensign.

Umukazi ali hafi kubyara umwana, ari byo biranga ivuka rya Kristo ku iherezo rya Isirayeli ya kera; ariko none rigereranya ivuka ry’Abanyamahanga basohoka i Babuloni maze bakifatanya n’ibihumbi ijana na mirongo ine na bine. Elijah na Mose bakimara kuzamurwa nk’ibendera, abyara izindi ntama z’Imana zizitabira iryo bendera.

The “world can only be warned” by seeing the one hundred and forty-four thousand lifted up as an ensign during the crisis that begins at the Sunday law in the United States. Those who come out of Babylon and stand with the one hundred and forty-four thousand are represented as the great multitude. Those two groups located in Revelation seven are represented by Moses and Elijah at the mount of Transfiguration, and God’s triumphant church that is resurrected and lifted up as an ensign come together with God’s other flock that are still then in Babylon during that final time of crisis.

“Dünya ancak, Amerika Birleşik Devletleri’nde Pazar yasasıyla başlayan kriz sırasında yüz kırk dört binin bir sancak olarak yüceltildiğinin görülmesiyle uyarılabilir.” Babil’den çıkıp yüz kırk dört binle birlikte duranlar, büyük kalabalık olarak tasvir edilmektedir. Vahiy yedi’de yer alan bu iki grup, Değişim Dağı’nda Musa ve İlyas ile temsil edilmektedir; ve diriltilip bir sancak olarak yüceltildiği için Tanrı’nın muzaffer kilisesi, o son kriz zamanında hâlâ Babil’de bulunan Tanrı’nın öteki sürüsüyle bir araya gelir.

Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompense to his enemies. Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:5–14.

Amosi ephimbo leNkosi, nina enithuthumela ephambini layo; abafowenu ababenizonda, ababekuxosha ngenxa yegama lami, bathi, INkosi ayikhazinyuliswe; kodwa yona iyakuvela kube yintokozo kini, bona bayakujabha. Izwi lomsindo livela emzini, izwi livela ethempelini, izwi leNkosi elibuyisela impindiselo ezitheni zayo. Engakabelethi, yazala; ubuhlungu bayo bungakafiki, yakhulula umntwana wesilisa. Ngubani oke wezwa into enjalo na? ngubani oke wabona izinto ezinjalo na? Umhlaba ungazala ngosuku olulodwa yini? noma isizwe sizalwe kanye nje yini? ngokuba iSiyoni ithe nje ukuba nemihelo, yazala abantwana bayo. Mina ngingaletha ekuzaleni, ngingabange ngenze ukuba kuzelwe yini? isho iNkosi; mina ngenze ukuba kuzelwe, ngivale isizalo yini? isho uNkulunkulu wakho. Jabulani kanye neJerusalema, nithokoze kanye nalo, nonke enilithandayo; thokozani ngenxa yalo ngokujabula, nonke enilikhalelayo; ukuze nimunce, nisuthe emabeleni enduduzo yalo; ukuze nicinde, nijabule ngobuningi benkazimulo yalo. Ngokuba isho kanje iNkosi, Bhekani, ngiyakwelulela ukuthula njengomfula, nenkazimulo yabezizwe njengomfudlana ogelezayo; khona niyakumunca, nithwelwe ezinqeni, ninyakaziswe emadolweni. Njengomuntu aduduzwa ngunina, kanjalo mina ngiyakunidaduduza; niyakududuzwa eJerusalema. Niyakuthi nxa nibona lokhu, inhliziyo yenu ithokoze, namathambo enu ahlume njengotshani; nesandla seNkosi siyakwaziwa ezincekwini zayo, nolaka lwayo ezitheni zayo. U-Isaya 66:5–14.

Those that are born when they ascend to heaven are those who have been cast out by their brethren that hated them. Their brethren that hated them and rejoiced in their death, are those who say they are Jews, but are not. They are those of the synagogue of Satan that will prophetically worship at the feet of the ensign that consists of the “outcasts of Israel.”

ئەوانەی کە کاتێک بۆ ئاسمان سەردەکەون لەدایک دەبن، ئەوانەن کە لەلایەن براکانیانەوە دەرکراون، ئەو برايانەی کە ڕقیان لێیان بوو. ئەو برايانەی کە ڕقیان لێیان بوو و بە مردنیان دڵشاد بوون، ئەوانەن کە دەڵێن جولەکەن، بەڵام نین. ئەوانە لە کەنیشتی شەیتانن کە بە شێوەیەکی پێشبینی‌ئامێز لەبەر پێی ئاڵایەکدا کڕنوش دەبەن کە پێکهاتووە لە «دەرکراوانی ئیسرائیل».

And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.

Kandi atūla bendera kwa mataifa, naye atawakusanya waliofukuzwa wa Israeli, na kuwakutanisha pamoja waliotawanyika wa Yuda kutoka pande nne za dunia. Isaya 11:12.

“You think that those who worship before the saints’ feet (Revelation 3:9) will at last be saved. Here I must differ with you; for God showed me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost, and overwhelmed with anguish of spirit, they will bow at the saints’ feet.” Word to the Little Flock, 12.

“Utekereza yuko abaramya imbere y’ibirenge by’abera (Ibyahishuwe 3:9) amaherezo bazakizwa. Aha ngomba kutemeranya nawe; kuko Imana yanyeretse ko iri tsinda ryari Abadiventisti biyemeraga gusa, ariko barateshutse, kandi ‘bongeye kwibambisha Umwana w’Imana, kandi bamukoza isoni ku mugaragaro.’ Kandi mu ‘gihe cy’igeragezwa,’ kikiri imbere ngo kigaragaze imico nyakuri ya buri wese, bazamenya ko bazimiye iteka ryose, kandi batsikamiwe n’agahinda k’umutima, bazunamira ku birenge by’abera.” Word to the Little Flock, 12.

He that hath an ear, let him hear what the Spirit saith unto the churches.

Uyo udi ne kutu, ohoho oyu mbepo etonga amviange.