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

Ebbanga erijja erya Amerika ne 18 Julaayi 2020 - Namba Musanvu

The Archers

Abalasi b'Obusale

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.

Twakyogerako ku “obubaka obuzito bw’‘Kiwonvu eky’Ekyolesebwa’” bwa Isaaya 22 mu kiwandiiko eky’oluvannyuma. Eyo twategeera nti “Kiwonvu eky’Ekyolesebwa” kya akabonero k’eby’ekifo akalaga enjawulo wakati w’Ab’e Lawodikiya n’Ab’e Filadelfiya mu “nnaku ez’enkomerero.” Abasasi b’emisale be baabasiba abawala ab’e Lawodikiya abatali bagezi mu bisibo okubattekebwa mu muliro ogw’okuzikiriza. Abasasi b’emisale mu bunabbi bwa Bayibuli 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.

> Katonda n’agamba Ibulayimu nti, Tekikunyigiriza mu maaso go olw’omulenzi newaakubadde olw’omuddu wo omukazi; mu byonna Saala by’akugambye, wuliriza eddoboozi lye; kubanga mu Isaaka ezzadde lyo liyitibwa. Era n’omwana w’omuddu omukazi ndimufuula eggwanga, kubanga ye ezzadde lyo. Ibulayimu n’azuuka mu makya, n’atwala omugaati n’ensuwa y’amazzi, n’abiwa Agaali, n’abissa ku kibegabega kye; n’amuwa n’omwana, n’amusiibula; n’agenda, n’atembeyatembeya mu ddungu lya Beeruseba. Amazzi ne gaggwa mu ensuwa, n’asuula omwana wansi w’ekisiko ekimu. N’agenda, n’atuula wala okuva gye yali, ng’ebanga ery’okusasula omusaale; kubanga yagamba nti, Saagala kulaba okufa kw’omwana. N’atuula mu maaso ge ewala, n’ayimusa eddoboozi lye, n’akaaba. Katonda n’awulira eddoboozi ly’omulenzi; Malayika wa Katonda n’ayita Agaali ng’ava mu ggulu, n’amugamba nti, Kiki ekikukosezza, Agaali? Totya; kubanga Katonda awulidde eddoboozi ly’omulenzi gy’ali. Golokoka, yimusa omulenzi, omukwate mu mukono gwo; kubanga ndimufuula eggwanga eddene. Katonda n’amuggulirawo amaaso ge, n’alaba ensulo y’amazzi; n’agenda, n’ajjuza ensuwa y’amazzi, n’amunywesa omulenzi. Era Katonda yali n’omulenzi; n’akula, n’abeera mu ddungu, n’afuuka omusasula omusaale. Olubereberye 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.

Isimayiri, mutabani wa Haga, yali alina okufuuka kitaawe w'eggwanga ery'Obusiraamu era yafaananyizibwa ng' "omukuba ensaale." Okusooka okwogerako ku Isimayiri kulaga ekifo kye mu bunnabbi bwa Bayibuli.

> 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.

> Malayika wa Mukama n’amugamba nti, Laba, olina olubuto, ojja kuzaala omwana w’obulenzi, era omutuume erinnya lye Isimaeri; kubanga Mukama awulidde okubonyaabonyezebwa kwo. Era aliba omusajja w’ensiko; omukono gwe guliba ku buli muntu, n’omukono gwa buli muntu guliba ku ye; era alibeera mu maaso ga baganda be bonna. Olubereberye 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.

Eggwanga ly’Obusiraamu linaabeeranga "ku buli muntu," era "omukono gwa buli muntu" gunaabeeranga "ku ye." Ekigambo ekyahinduliddwa nga "enkatu" kitegeeza endogoyi enkatu ey’Abarabu, kale okuva ku ntandikwa eya Isumaayiri nga akabonero k’obunnabbi alumikizibwa n’"ekika ky’embalaasi," era alekuŋaanya amawanga gonna ag’ensi yonna okulumba eggwanga lye.

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.

Abamillerite baategeera nti ‘Zibasanze’ ssatu ez’Okubikkulirwa omutwe ogw’omwenda ziyimirira ebyafaayo eby’obunnabbi eby’Obusiraamu, era bwe baakikola ne bafaananyiriza Obusiraamu ng’embalaasi ku bipande ebitukuvu byombi ebya Habakkuku. Ebipande ebyo byalagiribwa “omukono gwa Mukama” era byayogerwako mu Habakkuku omutwe ogw’okubiri. Okugaana amazima nti Obusiraamu buyimiririrwa ‘Zibasanze’ ssatu ez’Okubikkulirwa omutwe ogw’omunana n’olunyiriri olw’ekkumi n’asatu kwe kugaanira Omwoyo gw’Obunnabbi ne Habakkuku. Kye kugaanira ebyombi, Bayibuli n’Omwoyo gw’Obunnabbi.

> 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.

> Era ne ndaba, ne mpulira omulayika ng'abuuka mu bbanga wakati, ng'ayogera n'eddoboozi eddene nti, Ziriyo, ziriyo, ziriyo, eri abo abatuula ku nsi olw'amaloboozi amalala g'amakondeere g'abamalayika basatu, abakyalina okufuuwa amakondeere gaabwe! Okubikkulirwa 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.

Okugaana amazima kitegeeza nti omuntu aba ayolekedde omuliro ogw’okuzikiriza, era Adiventizimu lyatandika okugaana amazima mu ngeri eyeyongera mu mwaka gwa 1863. Obusiraamu kye kintu ekigatta awamu amawanga gonna ag’ensi mu kiseera ky’ekibonoobono eky’okusatu. Obumu buno bwalabisibwa ku Ssebutemba 11, 2001, era kubanga bwali akabonero aka sooka ak’ “okubwatuka musanvu”, kiteekwa okuyimirira era ng’akabonero aka nkomerero ak’ “okubwatuka musanvu”. Akabonero aka nkomerero ak’ “okubwatuka musanvu” mu “ennaku ez’oluvannyuma” kye tteeka lya Sande, era oluvannyuma ekibonoobono eky’okusatu kijja mangu. Amaanyi ag’asunguwaza amawanga ge Obusiraamu, era mu nnaku ez’oluvannyuma Obusiraamu bw’asunguwaza amawanga ku Ssebutemba 11, 2001, naye mu kiseera kye kimu “bakomekkerezebwawo.” Mu kiseera ekyo enfula ey’oluvannyuma yatandika okutonya nga entandikira y’okufukibwa okutuukiridde okubeerawo ng’omugole yeetegekera.

> “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.

> "Mu biro ebyo, nga omulimu ogw’obulokovu guggalawo, ennaku zijja ku nsi, era amawanga ganyiiga, naye galiziyizibwa obutatangira omulimu gw’omulayika ow’okusatu. Mu biro ebyo 'enkuba ey’oluvannyuma,' oba okuzzaamu amaanyi okuva mu maaso ga Mukama, ejja okuwa amaanyi eddoboozi eddene ly’omulayika ow’okusatu, era n’okutegeka abatukuvu okuyimirira mu kiseera lwe bijja okuyiwibwa ebiboko musanvu eby’enkomerero." 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 Septemba 11, 2001 okusalirwa omusango kw’abalamu kwatandika, amawanga ne gaanyiiga olw’okulumba kw’Obusiraamu ku Obumwe bwa Amerika, era enkuba ey’enkomerero ne etandika okugwa. Okusalirwa omusango kutandika mu nnyumba ya Katonda, era okusalirwa omusango kw’ennyumba ya Katonda kuggwa awo ku kiyongobero ky’amateeka ga Sande; oluvannyuma okusalirwa omusango kw’ekisibo ekirala kya Katonda ne kutandika. Waliwo bingi ebikwatagana n’eky’amazima ekisinga obukulu kino, naye amazima ago gawandiikiddwa obulungi mu nnyiriri eyitibwa "Habakkuk's Tables." Kyali kya mugaso okuteeka ebyo wano mu kiwandiiko kino nga tetunnaddayo ku nnyonnyola y’Okubikkulirwa omutundu ogw’ekkumi n’emu.

> 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.

> Mu ssaawa eyo nyini waaliwo ekikankano ekinene, n'ekitundu eky'ekkumi eky'ekibuga ne kigwa; era mu kikankano ne battibwa abantu enkumi musanvu; n'abasigaddewo ne batya nnyo, ne bawa ekitiibwa Katonda ow'eggulu. Akabi ak'okubiri kayitawo; era, laba, akabi ak'okusatu kajja mangu. Okubikkulirwa 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.

Ekikankano ekinene ekyalaga okusuulibwa wansi kw’eggwanga lya Bufalansa mu Revolusiyo eya Bufalansa, kiyimirira okusuulibwa wansi kwa Amerika mu kiseera ky’etteeka lya Sande. Oluvuunuka olw’eggwanga mu by’eddiini lujja okugobererwa okuzikirira okw’eggwanga, era nga Amerika ejja kuba ezikiridde,ensi yonna ejja kukankana okutuuka ku misimbu gyayo, n’olwekyo akabonero ‘k’ekikankano.’ Mu kiseera ekyo ‘ennaku ey’okusatu ejja mangu.’ Obusiraamu butegeerwamu ku bibao bibiri ebitukuvu nga bwe buli ennaku eyasooka n’ey’okubiri eza Okubikkulirwa omutwe ogw’omwenda, era singa ennaku eyasooka ye Obusiraamu n’ennaku ey’okubiri ye Obusiraamu, kale ennaku ey’okusatu eriba Obusiraamu, kubanga ku bujulizi bw’ababiri ekintu kikakasibwa. Amerika ejja kuddamu okukubwa Obusiraamu mu kiseera ky’etteeka lya Sande.

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

Nga ayogera ku kiwonvu ky’amagumba kya Ezekyeri, Sister White awandiika bino wammanga.

> “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.

> Bamalayika bakutte empewo ennya, nga ziragiddwa ng’embalaasi ey’obusungu eyagala okwesumulula n’okubwatukira ku maaso g’ensi yonna, nga etwala okuzikiriza n’okufa mu kkubo lyayo.

> “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.

> “Tunaagalamu ku muggalo ddala ogw’ensi ey’emirembe n’emirembe? Tunaabanga abazito, era abannyogovu era abafudde? Ai, singa mu maka gaffe ag’okusinza twandibadde n’Omwoyo n’omukka gwa Katonda nga gufuuwe mu bantu Be, balyoke bayimirire ku bigere byabwe era balame. Twetaaga okulaba nga ekkubo lya kifunda, era n’omulyango mugazi. Naye bwe tuyita mu mulyango ogwo ogufunda, obugazi bwagwo tebuliiko kkomo.” 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.

Obubaka bw’“empewo ennya” obuyimiriza bannabbi babiri b’Okubikkulirwa ekkumi n’emu ku bigere byabwe bwe bumu n’obubaka bw’embalaasi ejjudde obusungu ey’obunnabbi bwa Bayibuli, nga bwe bukiikirirwa mu bujulirwa bwa Bayibuli bwonna, era nga bwe bulabikiddwa ku mmeeza ebbiri ezzitukuvu eza Habakkuku. Obubaka obuleeta Eriya ne Musa okuyimirira ku bigere byabwe bwe bumu n’obubaka bw’ekitalo eky’okusatu ekijja mangu oluvannyuma lw’okubayimiriza ku bigere byabwe, kubanga bwe lituuka etteeka lya Ssande era Obusiraamu ne buddamu okukuba, Musa ne Eriya bayimusibwa okuba ekibendera eri amawanga.

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.

Ekibonoobono eky’okusatu eky’Obusiraamu era kye etarumpeta ey’omusanvu. Entandikwa y’okufuuwa etarumpeta ey’omusanvu yabeerawo nga 22 Okitobba 1844, lwe kwatandika okusalibwa kw’emisango.

> 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.

> Naye mu nnaku ez'eddoboozi lya malayika ow'omusanvu, nga atandika okufuuyira mu kkondeere, ekyama kya Katonda kiriba kiwedde, nga bwe yalangirira eri abaddu be, bannabbi. Okubikkulirwa 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.

"Ennaku z’eddoboozi lya malayika omusanvu" ze nnaku z’okunoonyereza ku musango, ezatandika nga 22 Okitobba 1844. Awo okusalirwa omusango kw’abafu ne kutandika. Bwe kituuka nti ekibonoobono eky’okusatu kijja mangu, okufuuwa ekkondeere ey’omusanvu kulagibwa nate. Okufuuwa kuno si kutandikwa kw’okunoonyereza ku musango, naye kuba nkomerero y’okusalirwa omusango kw’ennyumba ya Katonda, era entandikwa y’okusalirwa omusango kw’ekisibo ekirala kya Katonda.

> 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.

> Ne malayika ow’omusanvu n’afuuwa; ne wabaawo amaloboozi amanene mu ggulu, nga boogera nti, Obwakabaka bw’ensi eno bufuuse obwakabaka bwa Mukama waffe ne bwa Kristo we; era alifuga emirembe n’emirembe. N’abakadde amakumi abiri n’abana, abeebanga batudde mu maaso ga Katonda ku ntebe zaabwe, ne bagwa mu maaso gaabwe, ne basinza Katonda, nga boogera nti, Tukwebaza, Ayi Mukama Katonda Omuyinza kyonna, oyo ali, era eyali, era ajja; kubanga otutte amaanyi go amanene, era ne ofuuga. Okubikkulirwa 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.

Ekyama kya Katonda ye Kristo ali mu ffe, essuubi ery’ekitiibwa erituukirizibwa mu kiseera Musa ne Eriya lwe bayimirira ne bazzukira okuyitira mu bubaka obuva mu Kigambo kya Katonda obulambulula Obusiraamu. Obubaka bwe bwanikirwa busiba emmeeme olw’ekiteekateekero eky’eggulu; naye abo abagaana obubaka, bubeera obubaka bw’abalasi b’emisale b’Obusiraamu obubasiba mu mifungo okwotebwa mu miliro egy’okuzikiriza. Obubaka bw’ekkondeere ey’omusanvu buteekako akabonero eri emitwalo kkumi na nnya n’enkumi nnya nga tebanaggololwawo ng’ekibendera okukungaanya ekisibo kya Katonda ekirala. Bannabbi babiri abaazuukizibbwa balina okusookera ddala okuteekebwako akabonero nga tennalabulwa ensi.

> “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.

> Omulimu gwa Mwoyo Omutukuvu kwe kukkiriza ensi olw’ekibi, olw’obutuukirivu, n’olw’okusalirwa omusango. Ensi esobola okulabulwa yokka nga eraba abo abakkiriza amazima, batukuziddwa okuyita mu mazima, nga bakolera ku misingi egy’ewaggulu era egy’etukuvu, nga balaga mu ngeri ey’ewaggulu ekkomo eriraga okuwawula wakati w’abo abakuuma ebiragiro bya Katonda n’abo abayinyirira ebiragiro ebyo wansi w’ebigere byabwe. Okutukuza kwa Mwoyo Omutukuvu kulaga obuwukana wakati w’abo abalina akasiyizo ka Katonda n’abo abakuma olunaku lw’okuwummulako olw’obulimba. Ekigezo bwe kijja, kijja kulabibwa bulungi kye kiba akabonero k’ensolo. Kye kuli okukuuma Ssande. Abo, nga bawulidde amazima, ne bakyeyongera okulaba olunaku luno nga lutukuvu, bateekeddwako omukono gw’omusajja w’ekibi eyalowooza okukyusa ebiseera n’amateeka. Bible Training School, 1 Desemba 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.

Bwe abo 144,000 banaayimusibwa ng’ekibendera eri amawanga, amawanga galikusunguwala. Obuyinza obuleetera amawanga okusunguwala mu bunnabbi bwa Baibuli bwe Obusiraamu. Obusiraamu bulikuba Amerika nate mu kiseera ky’etteeka lya Sande.

> 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.

> Era amawanga ne banyiiga, era obusungu bwo butuuse, n’ekiseera ky’abafu eky’okusalirwa omusango, era owa empeera eri abaddu bo bannabbi, n’eri abatukuvu, n’eri abo abatya erinnya lyo, abato n’abakulu; era ozikirize abo abawonona ensi. Era yeekaalu ya Katonda ne ggulwawo mu ggulu, era mu yeekaalu ye ne labikamu essanduuko y’endagaano ye: era ne wabaawo ebimyansa, n’amaloboozi, n’okubwatuka, n’ekikankano ky’ensi, n’omuzira omunene. Okubikkulirwa 11:18, 19.

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

Oluvannyuma lw'olunyiriri luno lw'ebintu eby'obunnabbi, Yokaana ayanjula Ekkanisa erina okuba akabonero.

> 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.

> Ne walabika ekyamagero ekinene mu ggulu; omukazi ng’ayambadde enjuba, n’omwezi wansi w’ebigere bye, era ku mutwe gwe engule ey’emmunyeenye kkumi n’ebiri. Era ng’ali lubuto n’akaaba, ng’alumwa mu kuzaala, ng’alumizibwa okutuusa okuzaala. Okubikkulirwa 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.

Wano, ekkanisa eyattibwa, eyanyigirizibwa wansi, eyazuukuka, era oluvannyuma ne etwalibwa mu ggulu ng’akabendera ka Katonda, eyaka mu kitiibwa ky’enjuba. Bayimiridde ku mwezzi, era ekyo kiraga ekisiikirize ky’emmunyeenye kkumi n’ebbiri eziri ku ngule yaabwe. Ekisiikirize kye bika kkumi n’ebbiri bya Isirayiri ya kale ebyafaananyiriza era ne biraga abayigirizwa kkumi n’ebbiri, be munyeenye kkumi n’ebbiri eziri ku ngule ye. Olubereberye lwa Isirayiri ya kale lufaananyiriza enkomerero ya Isirayiri ya kale mu kifaananyi kino.

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.

Omukazi ali kumpi okuzaala omwana; ekyo kiraga okuzaalibwa kwa Kristo ku nkomerero ya Isirayiri ey’edda, naye kaakano kiyimirira okuzaalibwa kw’Abannaggwanga abava mu Babulooni ne beegatta ku 144,000. Amangu ddala Eriya ne Musa bwe banaasitulibwa waggulu ng’ebbendera, omukazi anazaala ekisibo kya Katonda ekirala ekaligoberera ebbendera.

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.

“Ensi esobola kulabuddwa yokka” bw’eraba 144,000 basituliddwa waggulu ng’ekibendera mu kiseera eky’ekizibu ekitandikira ku tteeka erya Ssande mu Amerika. Abo abava mu Babulooni ne bayimirira wamu ne 144,000 balangirirwa ng’ekibiina ekinene ennyo. Ebibinja ebyombi ebyo ebisangibwa mu Kubikkulirwa essuula ey’omusanvu biyimiririzibwa nga Musa ne Eriya ku Lusozi olw’Okukyusibwa, era Ekkanisa ya Katonda ey’obuwanguzi, ezuukiziddwa era esituliddwa waggulu ng’ekibendera, ejja kuyingana wamu n’ekisibo kya Katonda ekirala ekiba kikyali mu Babulooni mu kiseera ekyo eky’enkomerero eky’obuzibu.

> 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.

> Muwulire ekigambo kya Mukama, mmwe abakankana ku kigambo kye; baganda bammwe abakukyawa, ababasudde ebweru olw’erinnya lyange, bagamba nti, Mukama atenderezebwe; naye alibonekerera mu ssanyu lyammwe, nabo bakwatibwe ensonyi. Eddoboozi ly’olugungo okuva mu kibuga, eddoboozi okuva mu yeekaalu, eddoboozi lya Mukama erisasula abalabe be. Nga tannasinda, yazaala; nga obubabiro tebunnajja, yazaalibwa omwana w’obulenzi. Ani awulidde ekintu bwe kityo? ani alabye ebintu bwe bityo? Ettaka lisobola okuzaala olunaku lumu? oba eggwanga lizaalibwa amangu ddala? kubanga amangu ddala Sayuuni bwe yasinda, yazaala abaana be. Nze ndireeta okutuusa ku kuzaalibwa ne siryoke nzaalise? bw’ayogera Mukama; nze nzaalisa ne nziggalawo olubuto? bw’ayogera Katonda wo. Musanyuke ne Yerusaalemi, mubeeremu essanyu naye, mwenna abamwagala; mwekwase naye essanyu, mwenna abamukungubagira: mulyoke munywe, mujjule mu mabeere ag’okusanyusa ge; mulyoke musunsule, muneesanyuke n’obungi bw’ekitiibwa kye. Kubanga bw’ati bw’ayogera Mukama: Laba, ndimugaziya emirembe ng’omugga, n’ekitiibwa ky’amawanga ng’omugga ogukulukuta; olwo mulinywa, munaasitulibwa ku mbega ze, munaanyeganyezebwa ku maviivi ge. Nga bwe maama agumya omwana we, nange ndibagumya; era muligumyezebwa mu Yerusaalemi. Era bwe muliraba kino, emitima gyammwe girisanyuka, n’emifupa gyammwe girimere ng’omuddo; n’omukono gwa Mukama gunaamanyibwa eri abaddu be, n’obusungu bwe eri abalabe be. Isaaya 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.”

Abo abazaalibwa bwe balinnya mu ggulu be abo abagobeddwa ab’oluganda lwabwe ababakyaawa. Baganda baabwe ababakyaawa era abaasanyukira okufa kwabwe, be abo abagamba nti be Bayudaaya, naye si Bayudaaya. Be abo ab’ekkuŋaaniro lya Ssetaani abalijja okusinza mu ngeri ey’obunnabbi ku bigere by’ekibendera ekirimu “abasuulibwa b’Isirayiri.”

> 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.

> Era alisimba ekibendera eri amawanga, n’akuŋŋaanya abagobeddwa ba Isirayiri, n’akuŋŋaanya wamu abasaasaanyizibwa ba Yuda okuva ku mabbali ennya g’ensi. Isaaya 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.

> “Olowooza nti abo abajja okusinza ku bigere by’abatukuvu (Okubikkulirwa 3:9) balokolebwa ku nkomerero. Wano mpikkana naawe; kubanga Katonda yandaga nti ekibinja kino kyali kya abo abeyita Abadiventisi, abaali bawaamuka, ne ‘baddamu okumusala Omwana wa Katonda ku musalaba olwabwe bennyini, ne bamuteeka mu nsonyi ez’oku lwatu.’ Era mu ‘ssaawa ey’okukemebwa,’ eteennatuuka, ey’okulaga engeri entuufu omuntu buli omu gy’ali, balimanya nti babuzeawo emirembe gyonna, era nga bakutte ennaku y’omwoyo ennyo, banaavuunnama ku bigere by’abatukuvu.” Ekigambo eri Ekisibo Ekitono, 12.

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

Alina okutu, awulire Omwoyo ky'agamba ebika by'ekkanisa.

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