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# Future for America and July 18, 2020 - Number Seven

Ọdịnihu America na Julaị 18, 2020 - Nọmba Asaa

The Archers

Ndị Na-agba Ụta

Author

Jeff Pippenger

Published

September 25, 2023

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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.

Anyị tụlere “ibu nke ndagwurugwu ọhụụ” nke Aịzaya iri abụọ na abụọ n’otu isiokwu anyị dere n’oge na-adịbeghị anya. N’ebe ahụ ka anyị kọwara “ndagwurugwu ọhụụ” dịka ihe nnọchianya ala nke ọdịiche dị n’etiti ndị Laodisia na ndị Filadelfia n’ime “ụbọchị ikpeazụ.” Ihe ahụ nke kegidere ụmụ agbọghọ-amaghị-ama ndị Laodisia n’ùkwù maka ọkụ mbibi bụ “ndị na-agba àkụ.” Ndị na-agba àkụ n’amụma nke Akwụkwọ Nsọ na-anọchi anya Alakụba.

> 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.

> Chineke wee sị Abraham, Ka ọ ghara ịdị njọ n’anya gị n’ihi nwa okorobịa ahụ, na n’ihi odibo nwanyị gị; n’ihe nile Sera gwara gị, gee ntị n’olu ya; n’ihi na ọ bụ n’Aịzik ka a ga-akpọ mkpụrụ gị. Ọzọkwa, nwa nwoke nke odibo nwanyị ahụ ka M ga-eme ka ọ bụrụ mba, n’ihi na ọ bụ mkpụrụ gị. Abraham wee bilie n’isi ụtụtụ, were achịcha na otu karama mmiri, nye ha Hega, tinye ya n’ubu ya, ya na nwa ahụ, ziga ya ka ọ laa; o wee pụọ, na-awagharị n’ọzara Bia-shiba. Ma mmiri ahụ gwụrụ n’ime karama ahụ, o wee tụba nwa ahụ n’okpuru otu n’ime osisi nta dị ebe ahụ. O wee gaa, nọdụ ala n’ihu ya, n’ebe dị anya, ihe dị ka ebe ụta si eru: n’ihi na o kwuru, Ka m ghara ịhụ ọnwụ nwa ahụ. O wee nọdụ n’ihu ya, welie olu ya, bee akwa. Chineke wee nụ olu nwa okorobịa ahụ; mmụọ ozi nke Chineke wee si n’eluigwe kpọọ Hega, sị ya, Gịnị na-eme gị, Hega? atụla egwu; n’ihi na Chineke anụwo olu nwa okorobịa ahụ n’ebe ọ nọ. Bilie, bulie nwa okorobịa ahụ, jidekwa ya n’aka gị; n’ihi na M ga-eme ya ka ọ bụrụ nnukwu mba. Chineke wee mepee anya ya, o wee hụ olulu mmiri; o wee gaa, jupụta karama ahụ na mmiri, mee ka nwa okorobịa ahụ ṅụọ mmiri. Chineke nọnyere nwa okorobịa ahụ; o wee too, biri n’ọzara, ghọọ onye na-agba ụta. Jenesis 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.

Ishmael, nwa Hagar, ga-abụ nna mba Islam, e gosikwara ya dị ka “onye na-agba ụta.” Okwu mbụ e kwuru banyere Ishmael na-akọwa ọrụ ya n’amụma Akwụkwọ Nsọ.

> 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.

> Mmụọ-ozi nke Onyenwe anyị wee sị ya, Lee, ị dị ime, ị ga-amụkwa nwa nwoke, ị ga-akpọkwa aha ya Ishmael; n’ihi na Onyenwe anyị anụwo ahụhụ gị. Ọ ga-abụkwa nwoke ọhịa; aka ya ga-emegide mmadụ niile, aka mmadụ niile ga-emegidekwa ya; ọ ga-ebikwa n’ihu ụmụnne ya niile. Jenesis 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.

Mba nke Alakụba ga-adị “megide mmadụ ọ bụla,” “aka mmadụ ọ bụla” ga-adịkwa “megide ya.” Okwu a sụgharịrị dịka “ọhịa” bụ ịnyịnya ibu ọhịa nke Arabịa, ya mere, site na mbido Ishmael dịka akara amụma, e jikọtara ya na “ezinụlọ ịnyịnya,” ọ ga-emekwa ka mba niile nke ụwa zukọta ọnụ megide mba ya.

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.

Ndị Millerite chọpụtara na ahuhu atọ ndị ahụ nke Mkpughe isi itoolu na-anọchi anya akụkọ amụma nke Alakụba, ma n’ime ime nke a, ha gosipụtara Alakụba n’anya dịka ịnyịnya n’elu tebụl abụọ nsọ ahụ nke Habakuk. E duziri chaatị ndị ahụ “site n’aka Onyenwe anyị,” ma e buru amụma banyere ha n’Habakuk isi nke abụọ. Ijụ eziokwu ahụ na Alakụba ka a na-anọchi anya site n’ahuhu atọ nke Mkpughe isi nke asatọ na amaokwu nke iri na atọ bụ ịjụ Mmụọ nke Amụma na Habakuk. Ọ bụ ịjụ ma Akwụkwọ Nsọ ma Mmụọ nke Amụma.

> 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.

> M wee hu, nụkwaa mmụọ-ozi na-efegharị n’etiti eluigwe, na-ekwu n’oké olu, Ahụhụ, ahụhụ, ahụhụ, diri ndị bi n’ụwa, n’ihi olu ndị ọzọ nke opi ndị mmụọ-ozi atọ ahụ, ndị ka ga-afụ opi! Mkpughe 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.

Ịjụ eziokwu bụ ịga n’ọnụ ọkụ nke mbibi, ma Adventism malitere ịjụ eziokwu n’ụzọ na-aga n’ihu n’afọ 1863. Alakụba bụ isi okwu nke na-eme ka mba nile nke ụwa zukọta ọnụ n’oge ahuhu nke atọ. E gosiri ịdị n’otu a na Septemba 11, 2001, nke, dịka ihe ịrịba ama mbụ nke égbè eluigwe asaa, ga-anọchikwa anya ihe ịrịba ama ikpeazụ nke égbè eluigwe asaa. Ihe ịrịba ama ikpeazụ nke égbè eluigwe asaa n’ime “ụbọchị ikpeazụ” bụ iwu Ụka, mgbe ahụ ahuhu nke atọ abịa ngwa ngwa. Ike nke na-akpasu mba nile iwe bụ Alakụba, ma n’ime ụbọchị ikpeazụ Alakụba kpasuru mba nile iwe na Septemba 11, 2001, ma n’otu oge ahụ, e “jidere” ha. N’oge ahụ mmiri ozuzo ikpeazụ bidoro ifesa ntakịrị tupu mbubata zuru ezu nke na-eme mgbe nwunye ahụ kwadebere onwe ya.

> “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.

> “N’oge ahụ, mgbe ọrụ nzọpụta na-eru ngwụcha, nsogbu ga-abịakwasị ụwa, mba dị iche iche ga-ewekwa iwe, ma a ga-egbochi ha ka ha ghara igbochi ọrụ nke mmụọ ozi nke atọ. N’oge ahụ ‘mmiri ozuzo ikpeazụ,’ ma ọ bụ ume ọhụrụ sitere n’ihu Onyenwe anyị, ga-abịa, iji nye ike n’oké olu nke mmụọ ozi nke atọ, ma kwadebe ndị nsọ ka ha guzo n’oge a ga-awụsa ọrịa asaa ikpeazụ.” 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.

N’ụbọchị Septemba 11, 2001, ikpe ndị dị ndụ malitere, mba dị iche iche were iwe n’ihi mwakpo Islam busoro United States, ma mmiri ozuzo ikpeazụ ahụ malitere izo. Ikpe na-amalite n’ụlọ Chineke, ma ikpe nke ụlọ Chineke na-agwụ n’oge nsogbu iwu ụbọchị Sọnde, mgbe ahụ ikpe ìgwè atụrụ ọzọ nke Chineke amalite. Ọtụtụ ihe so na eziokwu a kacha mkpa, ma e depụtara eziokwu ndị a nke ọma n’usoro akwụkwọ ahụ, Habakkuk’s Tables. Ọ dị mkpa idobe ihe ndị a n’isiokwu a ebe a tupu anyị alaghachi n’akụkọ Mkpughe iri na otu.

> 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.

> N’otu ahụ kwa ka oké ala ọma jijiji mere, otu n’ime akụkụ iri nke obodo ahụ daa, e wee gbuo puku mmadụ asaa n’ala ọma jijiji ahụ: ndị fọdụrụ wee tụọ egwu, wee nye Chineke nke eluigwe otuto. Ahụhụ nke abụọ agafewo; ma, lee, ahụhụ nke atọ na-abịa ọsọ ọsọ. Mkpughe 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.

“Nnukwu ala ọma jijiji” nke kàrà akara ntụgharị nke mba France n’oge Mgbanwe France nọchiri anya ntụgharị nke United States n’oge iwu Ụka. Nnupụisi mba megide Chineke ga-esokwa mbibi mba, ma mgbe a bibiri United States, a ga-eme ka ụwa dum maa jijiji ruo n’ime ntọala ya; ya mere ka e jiri akara nke “ala ọma jijiji” mee ihe. N’oge ahụ ka “ahụhụ nke atọ na-abịa ngwa ngwa.” A na-akọwa Islam n’elu tebụl abụọ dị nsọ dịka ahụhụ mbụ na nke abụọ nke Mkpughe isi nke itoolu, ma ọ bụrụ na ahụhụ mbụ bụ Islam, na ahụhụ nke abụọ bụkwa Islam, mgbe ahụ ahụhụ nke atọ aghaghị ịbụ Islam, n’ihi na n’elu àmà nke mmadụ abụọ ka a na-eme ka okwu guzobe. A ga-akụkwa United States ọzọ site n’aka Islam n’oge iwu Ụka.

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

N’ikwu okwu banyere ndagwurugwu ọkpụkpụ nke Ezikiel, Sister White dere ihe ndị a.

> “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.

> “Ndị mmụọ ozi na-ejide ifufe anọ ahụ, nke e sere n’onyinyo dị ka ịnyịnya iwe juru n’obi nke na-achọ ịpụ n’ike ya ma gbaa ọsọ gafee n’elu ụwa dum, na-eburu mbibi na ọnwụ n’ụzọ ọ na-agafe.”

> “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.

> “Ọ̀ bụ̣ ka anyi ga-ehi ụra n’ókè nso nke ụwa ebighị ebi? Ọ̀ bụ̣ ka anyi ga-abụ ndị adịghị amụ anya, ndị oyi, na ndị nwụrụ anwụ? Ewoo, a sị na n’ime ụka anyị anyị nwere Mmụọ na ume Chineke ka a na-ekuru n’ime ndị Ya, ka ha wee guzoro n’ụkwụ ha ma dị ndụ. Anyi kwesịrị ịhụ na ụzọ ahụ dị warara, na ọnụ ụzọ ámá ahụ dịkwa ntakịrị. Ma ka anyị na-agafe n’ọnụ ụzọ ámá ahụ dị warara, obosara ya enweghị ókè.” 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.

Ozi nke “ifufe anọ” nke na-ebuli ndị amụma abụọ nke Mkpughe iri na otu bụ ozi nke ịnyịnya iwe nke amụma Akwụkwọ Nsọ, dịka e si anọchi ya anya n’ime àmà nile nke Akwụkwọ Nsọ, ma kwa dịka e si ahụ ya anya n’elu tebụl nsọ abụọ nke Habakuk. Ozi nke na-eme ka Ịlaịja na Mozis guzo n’ukwu ha bụ ozi nke ahuhu nke atọ nke na-abịa ngwa ngwa mgbe e meworo ka ha guzo n’ukwu ha; n’ihi na mgbe iwu ụbọchị Sọnde bịara, Islam wee tikuo ọzọ, a na-ebulikwa Mozis na Ịlaịja elu dịka ọkọlọtọ nye mba dị iche iche.

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.

Ahụhụ nke atọ nke Alakụba bụkwa opi nke asaa. Mmalite nke ịfụ opi nke asaa bụ n’October 22, 1844, mgbe ikpe ahụ malitere.

> 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.

> Ma n’ụbọchị olu nke mmụọ-ozi nke asaa, mgbe ọ ga-amalite ịfụ opi, a ga-emezu ihe omimi nke Chineke, dịka O si gwa ndị ohu Ya, ndị amụma. Mkpughe 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.

“Ụbọchị nile nke olu nke mmụọ-ozi nke asaa” bụ ụbọchị nke ikpe nyocha, nke malitere n’ụbọchị Ọktoba 22, 1844. Mgbe ahụ ka ikpe nke ndị nwụrụ anwụ bidoro. Ozugbo ahụhụ nke atọ bịara ngwa ngwa, a na-akọwapụtakwa ụda opi nke asaa ọzọ. Ịkpọ opi a abụghị mmalite nke ikpe nyocha, kama ọ bụ njedebe nke ikpe nke ụlọ Chineke, na mmalite nke ikpe nke ìgwè atụrụ ọzọ nke Chineke.

> 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.

> Mmụọ-ozi nke asaa wee fụ opì; e wee nwee nnukwu olu n’eluigwe, na-asị, Alaeze niile nke ụwa a aghọwo alaeze nke Onyenwe anyị na nke Kraịst ya; ọ ga-achịkwa ruo mgbe ebighị ebi. Ndị okenye iri abụọ na anọ ahụ, ndị nọ ọdụ n’oche ha n’ihu Chineke, dara n’ihu ha, fee Chineke ofufe, Na-asị, Anyị na-enye gị ekele, O Onyenwe Chineke Onye Pụrụ Ime Ihe Nile, onye dị, onye dịrị adị, na onye na-abịa; n’ihi na i werewo ike gị dị ukwuu, wee malite ịchị. Nkpughe 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.

“Ihe omimi nke Chineke” bụ Kraịst n’ime anyị, olileanya nke ebube nke a na-emezu n’oge ahụ Mosis na Ịlaịja ga-eguzo ma kpọlitekwa ha n’ọnwụ site n’ozi sitere n’Okwu Chineke nke na-akọwapụta Alakụba. Ọ bụrụ na anabata ozi ahụ, ọ na-ekekọta mkpụrụ obi maka ọba eluigwe; ma nye ndị jụrụ ozi ahụ, ọ bụ ozi nke ndị na-agba ụta nke Alakụba nke na-ekekọta ha n’ùkwù-ùkwù ka e ree ha ọkụ n’ọkụ mbibi. Ozi nke opi nke asaa na-akara puku mmadụ narị otu na iri anọ na anọ akara tupu e welie ha elu dị ka ọkọlọtọ iji kpọbata ìgwè atụrụ ọzọ nke Chineke. Ndị amụma abụọ ahụ e si n’ọnwụ kpọlite ghaghị ibu ụzọ kaa akara tupu e nwee ike ịdọ ụwa aka ná ntị.

> “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.

> “Ọrụ nke Mmụọ Nsọ bụ ime ka ụwa kwenye banyere mmehie, banyere ezi omume, na banyere ikpe. Naanị site n’ịhụ ndị kweere n’eziokwu ka e doro nsọ site n’eziokwu ahụ, na-eme ihe n’usoro ụkpụrụ dị elu ma dị nsọ, na-egosipụta n’ụzọ dị elu, a kpọlitere elu, ahịrị nkewa dị n’etiti ndị na-edebe iwu Chineke na ndị na-azọ ha n’okpuru ụkwụ ha, ka a pụrụ isi dọọ ụwa aka ná ntị. Ịdonsọ nke Mmụọ na-egosi ọdịiche dị n’etiti ndị nwere akara Chineke, na ndị na-edebe ụbọchị izu ike ụgha. Mgbe ule ahụ bịara, a ga-egosi ya nke ọma ihe akara nke anụ ọhịa ahụ bụ. Ọ bụ idebe Sọnde. Ndị, mgbe ha nụchara eziokwu, ka na-aga n’ihu ile ụbọchị a anya dịka ụbọchị dị nsọ, na-eburu akara aka nke nwoke nke mmehie, onye chere ịgbanwe oge na iwu. 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.

Mgbe e buliri ndị otu narị puku iri anọ na anọ dị ka ọkọlọtọ nye mba dị iche iche, mba ndị ahụ ga-ewe iwe. Ike ahụ nke na-eme ka mba dị iche iche wee iwe n’amụma Akwụkwọ Nsọ bụ Alakụba. Alakụba ga-awakpo United States ọzọ n’oge iwu Sọnde.

> 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.

> Mba nile ndị ahụ were iwe, iwe Gị abịawo kwa, na oge ndị nwụrụ anwụ, ka e wee kpee ha ikpe, na ka I nye ndị ohu Gị, ndị amụma, na ndị nsọ, na ndị na-atụ egwu aha Gị, nta na ukwu, ụgwọ ọrụ; ka I laakwa ndị na-ebibi ụwa n’iyi. E meghekwara ụlọ nsọ Chineke nke dị n’eluigwe, a hụkwara n’ụlọ nsọ Ya igbe ọgbụgba-ndụ Ya: e nwekwara amụma-ọkụ, na olu dị iche iche, na égbè eluigwe, na ala ọma jijiji, na nnukwu mkpụrụ akụọ mmiri-oyi. Mkpughe 11:18, 19.

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

Mgbe usoro ihe omume amụma ndị a gasịrị, Jọn na-egosi nzukọ ahụ bụ ndị ga-abụ ọkọlọtọ ahụ.

> 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.

> Ma e wee hụ ihe ịrịba ama dị ukwuu n’eluigwe; otu nwanyị yi anyanwụ dịka uwe, ọnwa nọ n’okpuru ụkwụ ya, n’isi ya kwa e nwere okpueze nke kpakpando iri na abụọ. Ọ dị ime, o wee tie mkpu, na-ata ahụhụ n’ime ịmụ nwa, na-enwekwa ihe mgbu ka o wee mụọ. Mkpughe 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.

N'ebe a, a na-egosi nzukọ ahụ nke e gburu, zọpịa n'ala, kpọliteghachiri n'ọnwụ, ma emesịa e bulie ya n'eluigwe, ebe ọkọlọtọ Chineke na-enwu n'ebube anyanwụ. Ha na-eguzo n'elu ọnwa, nke na-anọchi anya onyinyo kpakpando iri na abụọ dị n'okpueze ha. Onyinyo ahụ bụ ebo iri na abụọ nke Izrel oge ochie, nke sere onyinyo ma gosipụta ndị na-eso ụzọ iri na abụọ ahụ, bụ ndị bụ kpakpando iri na abụọ dị n'okpueze ya. Mmalite nke Izrel oge ochie na-anọchi anya njedebe nke Izrel oge ochie n'ihe atụ ahụ.

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.

Nwanyị ahụ nọ n’akụkụ ịmụ nwa, nke na-akọwa ọmụmụ Kraịst na njedebe nke Izrel oge ochie, ma ugbu a ọ na-anọchi anya ọmụmụ ndị mba ọzọ ndị si na Babulọn pụta ma sonye n’otu narị puku iri anọ na anọ ahụ. Ozugbo e weliri Ịlaịja na Mosis elu dịka ọkọlọtọ, ọ mụta atụrụ igwe Chineke ọzọ nke ga-aza oku nke ọkọlọtọ ahụ.

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.

“A ga-adọ ụwa aka ná ntị naanị” site n’ịhụ ka a na-ebuli otu narị puku iri anọ na anọ dịka ọkọlọtọ n’oge nsogbu ahụ nke na-amalite na iwu Sọnde na United States. Ndị ahụ si na Babilọn pụta ma guzo n’akụkụ otu narị puku iri anọ na anọ ka e sere dị ka oké ìgwè mmadụ ahụ. Otu abụọ ndị ahụ dị na Mkpughe isi nke asaa ka e ji Mozis na Ịlaịja nọchite anya ha n’ugwu Ntughari-Ụdị, ma nzukọ Chineke nke na-emeri emeri, nke a kpọlitere n’ọnwụ ma bulie ya elu dịka ọkọlọtọ, na-ejikọta onwe ya na ìgwè atụrụ Chineke ọzọ ndị ka nọ n’oge ahụ na Babilọn n’oge ikpeazụ ahụ nke nsogbu.

> 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.

> Nụrụnụ okwu nke Onyenwe anyị, unu ndị na-ama jijiji n’ihu okwu ya; ụmụnne unu ndị kpọrọ unu asị, ndị chụpụrụ unu n’ihi aha m, sịrị, Ka e nye Onyenwe anyị otuto: ma ọ ga-apụta bụrụrịrị unu ọṅụ, ha onwe ha kwa ga-eme ihere. Olu mkpọtụ si n’obodo ahụ, olu si n’ụlọ nsọ ahụ, olu nke Onyenwe anyị nke na-akwụghachi ndị iro ya ụgwọ. Tupu ọ mụwa ime, ọ mụtara nwa; tupu ihe mgbu ya eruo, a tọhapụrụ ya nwa nwoke. Ònye anụla ihe dị otu a? Ònye ahụla ihe ndị dị otu a? A ga-eme ka ụwa mụta nwa n’otu ụbọchị? Ma ọ bụ a ga-amụ mba n’otu ntabi anya? N’ihi na ozugbo Zayọn mụwara ime, ọ mụtara ụmụ ya. M̀ ga-eme ka o ruo n’oge ịmụ nwa, ma ghara ime ka ọ mụta? ka Onyenwe anyị kwuru: M̀ ga-eme ka mmadụ mụta, ma mechie akpa nwa? ka Chineke gị kwuru. Ṅụrịanụ ọṅụ na Jerusalem, bụrụnụkwa ndị nwere obi ụtọ n’ime ya, unu niile hụrụ ya n’anya: soro ya ṅụrịa ọṅụ n’ọṅụ, unu niile na-eruru ya uju: Ka unu wee ṅụọ ara, juputakwa afọ site n’ara nkasiobi ya; ka unu wee dọpụta mmiri ara, nweekwa obi ụtọ n’ịba ụba nke ebube ya. N’ihi na otu a ka Onyenwe anyị kwuru, Lee, aga m agbatị udo nye ya dịka osimiri, na ebube nke ndị mba ọzọ dịka iyi na-asọpụta: mgbe ahụ unu ga-aṅụ ara, a ga-ebu unu n’akụkụ ya, a ga-akụgharịkwa unu n’elu ikpere ya. Dị ka onye nne ya na-akasi obi, otu a ka m ga-akasi unu obi; a ga-akasikwa unu obi na Jerusalem. Ma mgbe unu hụrụ nke a, obi unu ga-aṅụrị ọṅụ, ọkpụkpụ unu ga-eto dị ka ahịhịa: a ga-amakwa aka Onyenwe anyị n’ebe ndị ohu ya nọ, na iwe ya n’ebe ndị iro ya nọ. Aịzaya 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.”

Ndị ahụ a mụrụ mgbe ha na-arịgoro n’eluigwe bụ ndị ụmụnna ha, ndị kpọrọ ha asị, chụpụrụ. Ụmụnna ha ndị kpọrọ ha asị ma ṅụrịọ ọṅụ n’ọnwụ ha, bụ ndị na-ekwu na ha bụ ndị Juu, ma ha abụghị. Ha bụ ndị sinagog nke Setan, ndị ga-efekwa ofufe n’amụma n’ụkwụ ọkọlọtọ ahụ nke mejupụtara “ndị a chụpụrụ achụpụ nke Israel.”

> 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.

> Ọ ga-ewulikwa ọkọlọtọ nye mba nile, chịkọtakwa ndị a chụpụrụ achụpụ nke Izrel, ma kpọkọtakwa ndị Juda a chụsasịrị site n’akụkụ anọ nke ụwa. Aịzaya 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.

> “Ị na-eche na ndị ahụ ga-efe ofufe n’ihu ụkwụ ndị nsọ (Mkpughe 3:9) ga-emecha nweta nzọpụta. N’ebe a, aghaghị m ịdị iche n’echiche gị; n’ihi na Chineke gosiri m na òtù a bụ ndị Adventist kwupụtara okwukwe ha, ndị dapụrụ azụ, ndị ‘kpọgidere Ọkpara Chineke n’obe ọzọ n’ihi onwe ha, ma mee ya ihe ihere n’ihu ọha.’ Ma n’‘oge awa nke ọnwụnwa,’ nke ka ga-abịa, iji gosi àgwà eziokwu nke onye ọbụla, ha ga-amata na ha efuola ruo mgbe ebighị ebi, ma n’ịbụ ndị ihe mgbu nke mmụọ juru ha afọ, ha ga-akpọ isi ala n’ihu ụkwụ ndị nsọ.” Word to the Little Flock, 12.

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

Onye nwere ntị, ya nụ ihe Mmụọ ahụ na-agwa ụka dị iche iche.

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