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

Ikamva laseMelika nangoJulayi 18, 2020 - Inani Lesithandathu

The Ensign

Umqondiso

Author

Jeff Pippenger

Published

September 23, 2023

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> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Ke kaloku emva kweentsuku ezintathu nesiqingatha uMoya wobomi ovela kuThixo wangena kubo, baza bema ngeenyawo zabo; kwaza kwabafikela uloyiko olukhulu abo babebabona. Baza beva ilizwi elikhulu livela ezulwini lisithi kubo, Nyukani nize apha. Baza benyukela ezulwini ngefu; zaza iintshaba zabo zababona. ISityhilelo 11:11, 12.

After being trampled down in the street, Elijah and Moses receive the Comforter and they then stand upon their feet. Ezekiel’s valley of bones first hear a noise and then experience a shaking, but they were still without breath.

Emva kokunyathelwa esitratweni, uEliya noMoses bamkela uMthuthuzeli, baza ke bema ngeenyawo zabo. Intili yamathambo kaHezekile yaqala yakuva ingxolo, yaza emva koko yafumana ukugungqiswa, kodwa ayesese ngangenawo umphefumlo.

> So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.

> Ndaza ndaprofeta njengoko ndandiyalelwe; yaye njengoko ndandiprofeta, kwabakho isandi, yaye nanko ukugungqa, amathambo aza ahlangana, ithambo nelinye ithambo lalo. Ndakukhangela ke, kwabonakala imisipha nenyama kuphuma phezu kwawo, nolusu lwawagubungela ngaphezulu; kodwa kwakungekho mphefumlo kuwo. Hezekile 37:7, 8.

When the bodies have been reconstituted, they hear the message of the four winds.

Xa imizimba sele iphinde yabunjwa, iva umyalezo wemimoya yomine.

> Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:9, 10.

> Wandula ke kum, Profeta emoyeni, profeta, nyana womntu, uthi emoyeni, Itsho iNkosi uYehova ukuthi; Yiza uvela emimoyeni yomine, wena moya, uphefumlele phezu kwaba babuleweyo, ukuze baphile. Ndaza ndaprofeta njengoko wayendiyalele ngako, wangena kubo umoya, baza baphila, bema ngeenyawo zabo, baba ngumkhosi omkhulu kunene. Hezekile 37:9, 10.

All the prophets identify the end of the world, so the passage from Ezekiel produces a dilemma for those who wish to avoid the message of Revelation eleven’s two prophets. Of course, for those who wish to reject the message the easiest lie they can tell themselves is that Revelation eleven is just a history that represents the French Revolution, and it has no end of the world application. But if you accept the premise that even Revelation eleven identifies the end of the world, then you must reconcile the fact that the mighty army at the end of the world that presents the third angel’s message in a loud cry is identified as being dead and resurrected in advance of their standing up as God’s army.

Bonke abaprofeti bawuchonga ukuphela kwehlabathi, ngoko ke isicatshulwa esivela kuHezekile sidala ingxaki kwabo banqwenela ukuphepha umyalezo wabaprofeti ababini beSityhilelo 11. Kakade ke, kwabo banqwenela ukuwala loo myalezo, obona buxoki bulula banokuzixelela bona kukuba iSityhilelo 11 yimbali nje emele uHlaziyo lwaseFransi, kwaye asinalo naluphi na usetyenziso olunxulumene nokuphela kwehlabathi. Kodwa ukuba uyayamkela ingcamango yokuba kwaneSityhilelo 11 ngokwaso sichonga ukuphela kwehlabathi, ngoko kufuneka uvumelanise inyaniso yokuba umkhosi onamandla ekupheleni kwehlabathi owazisa umyalezo wengelosi yesithathu ngesikhalo esikhulu uchongiwe njengowafayo nowavuswayo kwangaphambili phambi kokuba ume njengomkhosi kaThixo.

> Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:11–14.

> Waza wathi kum, Nyana womntu, la mathambo ayindlu yonke kaSirayeli; yabona, wona athi, Amathambo ethu omile, nethemba lethu litshabalele; sinqunyulwe ngokwethu. Ngako oko profeta, uthi kubo, Itsho iNkosi uYehova ukuthi; Yabonani, bantu bam, ndiya kuwavula amangcwaba enu, ndininyuse emangcwabeni enu, ndinise ezweni lakwaSirayeli. Noyazi ukuba ndinguYehova, ekubeni ndiwavulile amangcwaba enu, bantu bam, ndaninyusa emangcwabeni enu, Ndibeke umoya wam kuni, niphile, ndinibeke kwelenu ilizwe; nize nazi ukuba mna Yehova ndikuthethile oko, ndakwenza, itsho iNkosi. Hezekile 37:11–14.

Christ ascended into heaven with a cloud and He returns with clouds, and the clouds represent angels. Moses and Elijah ascend up into heaven in a cloud that represents the message of the third angel that flies in the midst of heaven at the Sunday law in the United States. Moses and Elijah ascend up into heaven at the Sunday law in connection with a message of Islam.

UKristu wenyuka waya ezulwini ekhatshwa lilifu, yaye ubuya enamafu, yaye amafu amela iingelosi. UMoses noEliya benyuka baya ezulwini ngelifu elimele isigidimi sengelosi yesithathu ebhabha esazulwini ngexesha lomthetho weCawa eUnited States. UMoses noEliya benyuka baya ezulwini ngexesha lomthetho weCawa benxulumene nesigidimi sobuSilamsi.

Isaiah identifies many of the truths connected with this history and in the very same passage that Jesus referenced to identify His work. He employed the prophets Elijah and Elisha as examples of a prophetic message not being received by their own countrymen, and it immediately brought those of the church in Nazareth to anger and they sought to kill him.

UIsaya uchonga iinyaniso ezininzi ezinxulumene nale mbali, yaye kanye kweso sicatshulwa uYesu awasibhekisayo ukuze achaze umsebenzi waKhe. Wasebenzisa abaprofeti uEliya noElisha njengemizekelo yomyalezo wobuprofeti ongazamkelwanga ngabantu bakowabo, yaye ngoko nangoko abo bebandla laseNazarete bavutha ngumsindo baza bafuna ukumbulala.

> The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.

> UMoya weNkosi uYehova uphezu kwam; ngokuba uYehova undithambisele ukuvakalisa iindaba ezilungileyo kwabathobekileyo; undithumele ukuba ndibophe amanxeba abantliziyo zaphukileyo, ndibhengeze inkululeko kwabathinjiweyo, nokuvulwa kwentolongo kwababotshiweyo; ukuba ndibhengeze umnyaka owamkelekileyo kaYehova, nomhla wempindezelo kaThixo wethu; ndithuthuzele bonke abalilayo; ukuba ndimisele abo balilayo eZiyon, ndibanike ubuhle esikhundleni sothuthu, ioli yovuyo esikhundleni sokulila, isambatho sokudumisa esikhundleni somoya wobunzima; ukuze babizwe ngokuba yimithi yobulungisa, ukutyalwa kukaYehova, ukuze azukiswe. Yaye baya kwakha amanxuwa amandulo, bavuse iindawo zangaphambili ezaziyinkangala, balungise izixeko ezonakeleyo, iindawo ezibe yinkangala kwizizukulwana ngezizukulwana. Kwaye abasemzini baya kuma baluse imihlambi yenu, oonyana bolunye uhlanga babe ngabalimi benu nabagcini bezidiliya benu. Ke nina niya kubizwa ngokuba ngabaPristi bakaYehova; abantu baya kunibiza ngokuba ngabaLungiseleli boThixo wethu; niya kudla ubutyebi beentlanga, niqhayise ngozuko lwazo. Esikhundleni sehlazo lenu niya kuba nesabelo esiphindwe kabini; esikhundleni sokudideka baya kugcoba ngesabelo sabo; ngenxa yoko ezweni labo baya kudla ilifa eliphindwe kabini; uvuyo olungunaphakade luya kuba lolwabo. Kuba mna, uYehova, ndiyakuthanda ukugweba ngobulungisa, ndiyakuthiya ukuphanga ngenxa yombingelelo otshiswayo; ndibaqondise emsebenzini wabo ngenyaniso, ndenze umnqophiso ongunaphakade nabo. Nembewu yabo iya kwaziwa phakathi kweentlanga, nenzala yabo phakathi kwabantu; bonke abababonayo baya kubaqonda, ukuba bayimbewu ayisikelele uYehova. Ndiya kugcoba kakhulu ngoYehova, umphefumlo wam uya kuvuya ngoThixo wam; ngokuba undambathisile ngeengubo zosindiso, undigqume ngengubo yobulungisa, njengomyeni ozihombisa ngezihombo, nanjengomtshakazi ozihombisa ngezacholo zakhe. Kuba njengoko umhlaba uvelisa ihlumelo lawo, nanjengoko umyezo ubangela ukuba oko kuhlwayelwe kuwo kuhlume; ngokunjalo iNkosi uYehova iya kubangela ukuba ubulungisa nodumo kuhlume phambi kweentlanga zonke.

> For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence. And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. The Lord hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: But they that have gathered it shall eat it and praise the Lord; and they that have brought it together shall drink it in the courts of my holiness. Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people. Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. And they shall call them, The holy people, The redeemed of the Lord: and thou shalt be called, Sought out, A city not forsaken. Isaiah 61:1–62:12.

> Ngenxa yeZiyon andiyi kuthula, nangenxa yeYerusalem andiyi kuphumla, de ukuphuma kobulungisa bayo kube njengokukhanya, nosindiso lwayo lube njengesibane esivuthayo. Iintlanga ziya kubona ubulungisa bakho, nookumkani bonke babone ubuqaqawuli bakho; uya kubizwa ngegama elitsha, eliya kulibizwa ngumlomo kaYehova. Uya kuba sisithsaba sobuqaqawuli esandleni sikaYehova, nesithsaba sobukumkani esandleni soThixo wakho. Akusayi kuphinda kuthiwe kuwe, Ushiyiweyo; nomhlaba wakho akusayi kuphinda kuthiwe ngawo, Yinkangala; kodwa uya kubizwa ngokuba nguHephzibha, nomhlaba wakho ubizwe ngokuba nguBheula; ngokuba uYehova uyakholiswa nguwe, nomhlaba wakho uya kwendiswa. Kuba njengoko umfana etshata intombi, koonjalo oonyana bakho baya kukutshata; nanjengoko umyeni evuya ngomtshakazi, koonjalo uThixo wakho uya kuvuya ngawe. Ndibeke abalindi ezindongeni zakho, Yerusalem, abangayi kuze bathule emini nasebusuku; nina nikhankanya uYehova, ningathi cwaka. Ningamniki kuphumla, ade amise, ade enze iYerusalem ibe ludumo emhlabeni. UYehova ufungile ngesandla sakhe sokunene, nangengalo yamandla akhe, esithi, Inene andisayi kuphinda ndinikele ingqolowa yakho ibe kukudla lweentshaba zakho; noonyana bomphambukeli abasayi kuyisela iwayini yakho, oyisebenzeleyo; kodwa abayiqokeleleyo baya kuyidla, bamdumise uYehova; nabayihlanganisileyo baya kuyisela ezintendelezweni zobungcwele bam. Dlulani, dlulani emasangweni; lungisani indlela yabantu; phakamisani, phakamisani uhola omkhulu; susani amatye; phakamisani ibhanile ngenxa yabantu. Yabonani, uYehova uvakalise kwasekupheleni kwehlabathi, Yithini kuyo intombi yeZiyon, Yabona, usindiso lwakho luyeza; yabona, umvuzo wakhe unaye, nomsebenzi wakhe uphambi kwakhe. Baya kuthiwe ngabo, Abantu abangcwele, Abakhululweyo bakaYehova; wena ke uya kubizwa ngokuba, Ofunwayo, Isixeko esingashiywanga. Isaya 61:1–62:12.

The Lord enters into “an everlasting covenant” with the one hundred and forty-four thousand who have previously been “forsaken,” but then become “a city” that is “not forsaken.” They were “desolate,” and dead in the street. Isaiah identifies them as the “Priests of the Lord,” the Lord’s “ministers,” a “holy people” and the “watchmen” on the walls of Zion.

INkosi ingena “emnqophisweni ongunaPhakade” kunye nekhulu elinamashumi amane anesine amawaka ababekade “belahliwe,” kodwa ke emva koko babe “sisixeko” esingu “ngesingashiywanga.” Babengabantu “abangenanto,” yaye befile esitratweni. UIsaya ubachaza “njengaBefundisi beNkosi,” “abalungiseleli” beNkosi, “abantu abangcwele,” kunye “nabalindi” abasezindongeni zeZiyon.

In contrast with those who rejoiced over their dead bodies, God then rejoices over them “as the bridegroom rejoiceth over the bride.” The bride has then been made ready. Just as in the promise to Philadelphia the Lord gives them a “new name,” and He identifies their name as “Hephzibah” and “Beulah.” Hephzibah means my delight is in her, and Beulah means to marry. The Lord marries those represented by Elijah and Moses.

Ngokuchaseneyo nabo babevuyela izidumbu zabo, ngoko ke uThixo uyavuya ngabo “njengokuba umyeni evuya ngomtshakazi.” Ngelo xesha umtshakazi sele elungisiwe. Kanye njengakwisithembiso esanikezwa iFiladelfiya iNkosi ibanika “igama elitsha,” yaye ichaza igama labo njengo “Hephzibah” no “Beulah.” UHephzibah uthetha ukuthi uvuyo lwam lukuye, yaye uBeulah uthetha ukwendela. INkosi iyabatshata abo bamelwe nguEliya noMoses.

The work they are given is to prepare the way for Christ Second Coming by preaching the “good tidings” of Christ and His righteousness “unto the end of the world.” They have been anointed by the Comforter in the outpouring of the Spirit and will then be lifted “up as a standard,” as “a great voice from heaven” says “unto them, Come up hither.” They will then be as “a crown of glory” and “a royal diadem” in the hand of the Lord. Zechariah identifies the same crown as an ensign, while also placing the event during the time of the latter rain.

Umsebenzi abawunikiweyo kukulungiselela indlela yokuBuya kweSibini kukaKristu ngokushumayela “iindaba ezilungileyo” zikaKristu nobulungisa baKhe “kude kuse ekupheleni kwehlabathi.” Bathanjisiwe nguMthuthuzeli ekuthululweni koMoya, yaye baya kuthi emva koko baphakanyiswe “njengomqondiso,” njengoko “ilizwi elikhulu livela ezulwini” lisithi “kubo, Nyukani nize apha.” Baya kuthi emva koko babe “sisithsaba sozuko” “nesithsaba sobukumkani” esandleni seNkosi. UZekariya uchaza kwaeso sithsaba njengomqondiso, ngoxa ekwabeka eso siganeko ngexesha lemvula yamva.

> And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 9:16–10:1.

> UYehova uThixo wabo uya kubasindisa ngaloo mini, njengomhlambi wabantu bakhe; kuba baya kuba njengamatye esithsaba, ephakanyiswe njengomqondiso phezu komhlaba wakhe. Kuba bukhulu kangakanani ukulunga kwakhe, kwaye bukhulu kangakanani ubuhle bakhe! Ingqolowa iya kubavuyisa abafana, newayini entsha iintombi. Celani kuYehova imvula ngexesha lemvula yasemva; ngoko ke uYehova uya kwenza amafu aqaqambileyo, abanike izihlambi zemvula, anike wonke umntu ingca entsimini. Zekariya 9:16–10:1.

They will be the “flock of His people,” but the Lord has a second flock who are then still in Babylon who he will also call. Their work will be to rebuild the “old” waste places and the “desolations” of many generations. They will be those who return and reestablish the old paths that have been rejected and covered up within Adventism and without Adventism. They will return to the Millerite foundational truths and present them in their purity to Laodicean Adventism and they will also present a message to those outside of Adventism concerning the “old” truths connected with God’s law, especially the Sabbath. In doing so they will use the histories of many generations to illustrate the new history. Their work will take place during the latter rain, when the judgments of God are in the land. When the Lord with His right hand, lifts them up as an ensign the entire world that had previously rejoiced over their dead bodies lying in the street will see the ensign, and hear the watchmen’s warning trumpet.

Baya kuba “ngumhlambi wabantu baKhe,” kodwa iNkosi inomhlambi wesibini oseseBhabhiloni ngelo xesha eya kuthi nayo iwubize. Umsebenzi wabo uya kuba kukwakha kwakhona iindawo ezinkangala “zamandulo” ne “neentshabalalo” zezizukulwana ezininzi. Baya kuba ngabo babuyayo baze bamise kwakhona iindlela zamandulo eziye zalahlwa zaza zagutyungelwa ngaphakathi kubu-Adventism nangaphandle kobu-Adventism. Baya kubuyela kwiinyaniso ezisisiseko zamaMillerite baze bazibonakalise ebunyulweni bazo kubu-Adventism baseLawodike, yaye baya kuzisa nomyalezo kwabo bangaphandle kobu-Adventism ngokubhekisele kwiinyaniso “zamandulo” ezinxulumene nomthetho kaThixo, ingakumbi iSabatha. Ngokwenza oko baya kusebenzisa iimbali zezizukulwana ezininzi ukubonakalisa imbali entsha. Umsebenzi wabo uya kwenzeka ngexesha lemvula yasemva, xa izigwebo zikaThixo ziselizweni. Xa iNkosi, ngesandla saYo sokunene, ibaphakamisa njengomqondiso, lonke ihlabathi ebelikade livuya ngenxa yezidumbu zabo ezifileyo zilele esitratweni liya kuwubona umqondiso, lize live isigodlo sesilumkiso sabalindi.

> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> Nonke nina bahlali behlabathi, nani nibemi emhlabeni, yabonani xa ephakamisa umqondiso ezintabeni; nize nive xa evuthela isigodlo. Isaya 18:3.

In chapter eleven of Revelation when those who had been rejoicing over their dead bodies see them stand up “great fear fell upon them which saw them.”

Kwisahluko seshumi elinanye seSityhilelo, xa abo babebevuya ngenxa yezidumbu zabo bebabona bemi ngeenyawo, “uloyiko olukhulu lwabafikela abo babebabona.”

> Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:8, 9.

> Wandule ke umAsiriya ngesabatha, hayi esendoda enamandla; nesabatha, hayi esendoda ephantsi, siya kumgqiba; kodwa yena uya kusaba esabatheni, namadodana akhe aselula aya kudana. Yaye uya kuwela aye enqabeni yakhe ngenxa yokoyika, neenkosana zakhe ziya koyika ngenxa yomqondiso, utsho uYehova, omlilo wakhe useZiyon, nesithando sakhe siseYerusalem. Isaya 31:8, 9.

All the prophet’s testimonies come together in the book of Revelation. The Assyrian represents the king of the north in Daniel eleven verse forty to forty-five who comes to his end with none to help. When the one hundred and forty-four thousand, who are God’s watchmen, blow the trumpet the entire world will hear and be afraid. Those represented by the two prophets will be “anointed” by the Comforter “to preach good tidings” that are the “tidings out of the east and out of the north” that “trouble” the king of the north in Daniel chapter eleven verse forty-four and that marks the beginning of the persecution of the Sunday law crisis. At that time the Gentiles will respond to the message to come out of Babylon and come and join the priests of the Lord, who are also represented as “a root of Jesse,” thus identifying the biblical methodology that they will use to present the warning message unto the Gentiles.

Bonke ubungqina bomprofeti buhlanganisana encwadini yeSityhilelo. UmAsiriya umele ukumkani wasentla kuDaniyeli 11:40–45 oza kufikelela esiphelweni sakhe kungekho bani wokumnceda. Xa ikhulu elinamashumi amane anesine amawaka, abangabalindi bakaThixo, bevuthela ixilongo, ihlabathi liphela liya kuva lize loyike. Abo bamelwe ngabaprofeti ababini baya “kuthanjiswa” nguMthuthuzeli “ukuvakalisa iindaba ezilungileyo,” eziyizo “iindaba ezivela empumalanga nasemantla” ezi “mphazamisayo” ukumkani wasentla kuDaniyeli 11:44, yaye oko kuphawula ukuqala kwentshutshiso yengxaki yomthetho weCawa. Ngelo xesha iiNtlanga ziya kusabela kwisigidimi sokuphuma eBhabheli, zize zifike zizinxulumanise nababingeleli beNkosi, nabo abamelwe “njengengcambu kaYesi,” ngaloo ndlela kuchongwa indlela yokusebenza eseBhayibhileni abaya kuyisebenzisa ekuboniseni isigidimi sesilumkiso kwiiNtlanga.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. 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 11:10–12.

> Kwaye ngaloo mini kuya kubakho ingcambu kaYese, eya kuma njengomqondiso ezizweni; ziya kuyifuna iintlanga; nendawo yayo yokuphumla iya kuba nobuqaqawuli. Kwaye kuya kuthi ngaloo mini, iNkosi iphinde yolule isandla sayo okwesibini ukuze ibuyise intsalela yabantu bayo eseleyo, ivela eAsiriya, naseYiputa, nasePatrosi, naseKushe, naseElam, naseShinare, naseHamati, naseziqithini zolwandle. Kwaye iya kumisela umqondiso ezizweni, ihlanganise abagxothiweyo bakwaSirayeli, iqokelele ndawonye abasasazekileyo bakwaYuda bevela kwiimbombo zone zomhlaba. Isaya 11:10–12.

The Lord gathered His people on September 11, 2001 with the message that identified Islam’s attack as the arrival of the third woe. The Lord gathers His people again a second time after they have been dead in the street. When He does so those gathered are identified as “the outcasts of Israel,” the “dispersed of Judah.” They were cast out into the streets on July 18, 2020, but they are gathered a second time to be the ensign that gathers God’s other flock that are still in Babylon. The gathering of those still in Babylon begins at the Sunday law in the United States, which is the second of two voices in Revelation eighteen.

INkosi yabahlanganisa abantu baYo ngoSeptemba 11, 2001 ngomyalezo owachaza ukuhlasela kukaSilamsi njengokufika kwesishwangusha sesithathu. INkosi iphinda ibahlanganise abantu baYo okwesibini emva kokuba befile esitalatweni. Xa isenza njalo abo bahlanganisiweyo bachazwa ngokuba “ngabagxothiweyo bakwaSirayeli,” “nabachithachithiweyo bakwaYuda.” Bagxothelwa ezitalatweni ngoJulayi 18, 2020, kodwa bahlanganiswa okwesibini ukuze babe ngumqondiso wokuhlanganisa omnye umhlambi kaThixo oseseBhabheli. Ukuhlanganiswa kwabo baseseseBhabheli kuqalisa ngomthetho weCawa eUnited States, olilizwi lesibini kumazwi amabini akuSityhilelo ishumi elinesibhozo.

The first gathering took place on September 11, 2001 when Islam struck the United States. As the ensign that is to be gathered a second time they are represented as the root of Jesse, which is a symbol which represents the work of Alpha and Omega illustrating the end of a thing with the beginning of a thing. The first gathering was marked by an Islamic strike upon the United States and illustrates and identifies an Islamic strike upon the United States as the second gathering. When the root of Jesse stands for an ensign to the Gentiles his “rest” shall be glorious, for the ensign will lead those still in Babylon back to the biblical old path of the seventh-day Sabbath, thus marking the raising of the ensign for the Gentiles at the Sunday law crisis.

Ukuhlanganisana kokuqala kwenzeka ngomhla we-11 kuSeptemba, 2001, xa ubuSilamsi babetha iUnited States. Njengomqondiso oza kuhlanganiswa okwesibini bamelwa njengengcambu kaYese, nto leyo engumqondiso omela umsebenzi ka-Alfa no-Omega, obonakalisa ukuphela kwento ngokuqala kwento. Ukuhlanganisana kokuqala kwaphawulwa ngohlaselo lobuSilamsi phezu kweUnited States, yaye kubonakalisa kwaye kuchonge uhlaselo lobuSilamsi phezu kweUnited States njengokuhlanganisana kwesibini. Xa ingcambu kaYese imi njengomqondiso kumaNtlanga, “ukuphumla” kwayo kuya kuba nozuko, kuba umqondiso uya kukhokela abo baseBhabheli abaseseleyo ubabuyisele kwindlela yamandulo yebhayibhile yeSabatha yosuku lwesixhenxe, ngaloo ndlela kuphawulwa ukuphakanyiswa komqondiso kumaNtlanga kwintlekele yomthetho weCawa.

The “ensign” first experiences a purification process that has been illustrated in Malachi chapter three, the two temple cleansings of Christ and of course the parable of the ten virgins at the end of the Millerite movement. The purification process at the beginning is repeated to the very letter at the end, and is represented by Isaiah in connection with a singular table that has been noted in a book. The rebellion of Adventism is the counterfeit table produced in 1863 to reject and replace the two tables noted in the book of Habakkuk chapter two.

“Umqondiso” uqala ngokudlula kwinkqubo yokuhlanjululwa eboniswe kuMalaki isahluko sesithathu, ekuhlanjululweni okubini kwetempile nguKristu, kwanokufaniswa kweentombi ezilishumi ekupheleni kwentshukumo yamaMillerite. Inkqubo yokuhlanjululwa ekuqaleni iphindwa ngokuchaneka okupheleleyo ekugqibeleni, yaye imelwe nguIsaya ngokunxulumene netafile eyodwa ephawulwe encwadini. Uvukelo lwe-Adventism yitafile yomgunyathi eyaveliswa ngowe-1863 ukuze yalwe ize ithabathe indawo yeetafile ezimbini eziphawulwe encwadini kaHabakuki isahluko sesibini.

> Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. Isaiah 30:8–19.

> Ke ngoku hamba, ukubhale phambi kwabo etafileni, uze ukulobe encwadini, ukuze kube kokwexesha elizayo ngonaphakade kanaphakade; ngokuba aba ngabantu abavukelayo, abantwana abaxokayo, abantwana abangavumiyo ukuwuva umyalelo kaYehova; abathi kubabonisi, Musani ukubona; bathi kubaprofeti, Musani ukuprofeta kuthi izinto ezithe tye, thethani kuthi izinto ezigudileyo, profetani iinkohliso; mkeni endleleni, phambukani emendweni, menzeni oyiNgcwele kaSirayeli ayeke ukuba phambi kwethu. Ngenxa yoko utsho oyiNgcwele kaSirayeli ukuthi, Ngenxa enokuba nilidele eli lizwi, nathembela kwingcinezelo nasekubugqwethekeni, nauxhomekeka kuko; ngenxa yoko obu bugwenxa buya kuba kuni njengomfantu osele uza kuwa, odumbileyo eludongeni oluphakamileyo, ekuqhekekeni kwawo kuza ngesiquphe, ngephanyazo. Wobuqhekeza njengokuqhekezwa kwesitya sombumba, esaphulwa saziingceba; akayi kuba nanceba; ukuze kungafunyanwa, ekuqhekezweni kwaso, noqweqwe lokuthabatha umlilo eziko, nokukha amanzi emhadini. Kuba itsho iNkosi uYehova, oyiNgcwele kaSirayeli, ukuthi, Ekubuyeni nasekuphumleni niya kusindiswa; ukuzola nokukholosa kuya kuba ngamandla enu; ke anavuma. Nathi, Hayi; siya kusabela emahasheni; ngenxa yoko niya kusabela; sathi, Siya kukhwela kwabakhawulezayo; ngenxa yoko abo banileqayo baya kukhawuleza. Iwaka liya kusabela ngenxa yokukhalinyelwa komnye; ngenxa yokukhalinyelwa kwabahlanu niya kusabela; nide nishiywe ninjengesibane phezu kwentaba, nanjengomqondiso endulini. Ngenxa yoko ke uYehova uya kulinda, ukuze abe nobabalo kuni; ngenxa yoko uya kuphakanyiswa, ukuze abe nenceba kuni; kuba uYehova unguThixo wokugweba: banoyolo bonke abamlindelayo. Kuba abantu baya kuhlala eZiyon eYerusalem: akusayi kuphinda ulile; uya kuba nobabalo olukhulu kuwe ekuveni ilizwi lokukhala kwakho; akukuva, uya kukuphendula. Isaya 30:8–19.

In 1863 Adventism began the process of rejecting the prophetic message of William Miller as represented upon the two sacred tables of Habakkuk. Jesus illustrates the end with the beginning. In this passage the rebels at the beginning of Adventism, also represent the rebels at the end of Adventism. In both cases the rebellion represents a rejection of the prophetic message and methodology of each history, when they proclaim to the “seers,” “See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.”

Ngo-1863 ubu-Adventism baqalisa inkqubo yokulahla umyalezo wesiprofeto kaWilliam Miller njengoko wawumelwe phezu kwamacwecwe amabini angcwele kaHabakuki. UYesu ubonakalisa isiphelo ngesiqalo. Kule ndima, abavukeli ekuqaleni kobu-Adventism bakwamele abavukeli esiphelweni sobu-Adventism. Kuzo zombini ezi meko, uvukelo lumele ukwaliwa komyalezo wesiprofeto nendlela yokusebenza kwaso kwimbali nganye, xa besithi kubo “ababoni,” “Musani ukubona; yaye kubaprofeti, Musani ukusiprofetela izinto ezilungileyo, sithetheleni izinto ezigudileyo, niprofete inkohliso.”

They also determine to leave the path when they proclaim “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path of the righteous is the “old paths” of Jeremiah chapter six verses sixteen and seventeen. The rebels determine not to walk in the foundational truths or to hearken to the sound of the trumpet that is blown by the watchmen that have been lifted up, representing the Millerite movement and the movement of Future for America.

Bakwangqina nokuzimisela ukushiya umendo xa bevakalisa besithi, “Phumani endleleni, niphambuke emendweni, yenzani oyiNgcwele kaSirayeli ayeke phambi kwethu.” Umendo wamalungisa “ziindlela zamandulo” zikaYeremiya isahluko sesithandathu iindinyana zeshumi elinesithandathu neshumi elinesixhenxe. Abavukeli bazimisele ukungahambi kwiinyaniso ezisisiseko, nokungaphulaphuli isandi sexilongo esivuthelwa ngabalindi abaphakanyisiweyo, elimele intshukumo yamaMillerite nentshukumo yeFuture for America.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Utsho uYehova ukuthi, Yimani ezindleleni, nibone, nibuze ngeendlela zamandulo, nithi, Iphi na indlela elungileyo? nihambe ngayo, nize nifumane ukuphumla kwemiphefumlo yenu. Ke bona bathi, Asiyi kuhamba ngayo. Kananjalo ndibeke abalindi phezu kwenu, ndisithi, Phulaphulani isandi sesigodlo. Ke bona bathi, Asiyi kuphulaphula. Ngako oko yivani, zintlanga, nazi, bandla, into ephakathi kwabo. Yiva, hlabathi: nanko ndizisa ububi phezu kwaba bantu, isiqhamo seengcinga zabo; ngokuba bengaphulaphulanga amazwi am, nomyalelo wam bawala. Yeremiya 6:16–19.

The rebels’ refusal to walk in the old paths is also represented as their desire to “cause the Holy One of Israel to cease from before them”, and represents the rejection of the message of the Midnight Cry which is premised upon the Alpha and Omega illustrating the end of Adventism with the beginning.

Ukwala kwabavukeli ukuhamba ezindleleni zamandulo kukwabonakaliswa njengomnqweno wabo “wokumekisa oyiNgcwele kaSirayeli emehlweni abo”, yaye kubonakalisa ukwaliwa kwesigidimi seMidnight Cry, esisekelwe phezu kwelokuba uAlfa no-Omega ubonakalisa isiphelo sobu-Adventism ngesiqalo.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Babenokukhanya okuqaqambileyo okumiselwe emva kwabo ekuqaleni kwendlela, awandixelela ngako ingelosi ukuba kwakungu‘nkqangaza yasezinzulwini zobusuku.’ Oku kukhanya kwakukhanyisa yonke indlela, kwanika ukukhanya ezinyaweni zabo, ukuze bangakhubeki.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> “Ukuba amehlo abo ayewagcine ethe nca kuYesu, owayephambi kwabo kanye, ebakhokelela esixekweni, babekhuselekile. Kodwa kungekudala abanye badinwa, bathi isixeko sisekude kakhulu, yaye babelindele ukuba ngelo xesha babe sele bengenile kuso. Wandula ke uYesu abakhuthaze ngokuphakamisa ingalo Yakhe yasekunene ezukileyo, kwaze kwaphuma ekwingalo Yakhe ukukhanya okwakuhexa phezu kweqela labe-Advent, baza bamemeza besithi, ‘Alleluia!’ Abanye, ngokungxama, bakukhanyela ukukhanya okwakusemva kwabo, bathi yayingengoThixo owayebakhokele wabadlulisa kangaka. Ukukhanya okwakusemva kwabo kwacima, kwashiya iinyawo zabo zisebumnyameni obupheleleyo, baza bakhubeka, balahlekelwa kukubona uphawu kwakunye noYesu, baza bewa besuka endleleni behlela ezantsi kwihlabathi elimnyama nelikhohlakeleyo elingaphantsi.” Christian Experience and Teachings of Ellen G. White, 57.

The purification process represented by the Midnight Cry produces two classes of worshippers, and Isaiah chapter thirty represents the foolish virgins lack of oil as an inability to gather water or fire, which are both symbols of the Comforter when Isaiah writes, “whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.” Their judgment comes “suddenly” as represented by the cry at midnight, when they then find that it is too late to obtain the oil. The fire and water in Isaiah’s testimony are simply another representation of the oil in the parable of the ten virgins. Oil, water and fire represent character, they represent the message and also the presence of the Comforter. None of these symbols can be obtained when the judgment of the ten virgins “cometh suddenly at an instant.” It is then too late.

Inkqubo yokuhlanjululwa emelwe siSikhalo sasezinzulwini zobusuku ivelisa iindidi ezimbini zabakhonzi, yaye uIsaya isahluko samashumi amathathu umele ukunqongophala kweoli kweentombi ezizizidenge njengokungakwazi ukuqokelela amanzi okanye umlilo, ezi zombini eziyimiqondiso yoMthuthuzeli, xa uIsaya ebhala esithi, “okwaphuka kwaso kuya kuza ngesiquphe ngephanyazo. Yaye uya kusaphula njengokophulwa kwesitya sombumbi esophulwe saziingceba; akayi kusisindisa: ukuze kungafunyanwa, ekudilikeni kwaso, neqhekeza lokuthabatha umlilo eziko, okanye lokukha amanzi emhadini.” Isigwebo sabo siza “ngesiquphe” njengoko simelwe sisikhalo sasezinzulwini zobusuku, xa bathi ke ngoko bafumanise ukuba sele kusemva kwexesha ukufumana ioli. Umlilo namanzi kubungqina bukaIsaya lulunye nje umelo lweoli kumzekeliso weentombi ezilishumi. Ioli, amanzi nomlilo zimele isimilo; zimele isigidimi, kananjalo nobukho boMthuthuzeli. Akukho nanye kwezi mpawu enokufunyanwa xa isigwebo seentombi ezilishumi “siza ngesiquphe ngephanyazo.” Ngelo xesha sele kusemva kwexesha.

The only safety is in “returning,” which is the promise made to Jeremiah when he represented those that were disappointed at the first disappointment. If God’s people would return unto Him, He would return unto them, but the rebels refuse and the light that illuminated the path went out. The light at the beginning was the Midnight Cry and the path forward was illuminated by Christ’s glorious right arm all the way into eternity. Christ was in front of those on the path and the light behind must be the same light, for Christ illustrates the end of the path with the beginning of the path. The Midnight Cry was and is present truth.

Ukhuseleko lodwa lukho “ekubuyeni,” olusisithembiso esanikelwa kuYeremiya xa wayemele abo badana ekuqaleni kokudana kokuqala. Ukuba abantu bakaThixo babenokubuyela kuYe, Yena wayeza kubuyela kubo; kodwa abavukeli bayala, kwaza ukukhanya okwakukhanyisela indlela kwacima. Ukukhanya ekuqaleni kwakukuSikhalo Sasebusuku, yaye indlela eya phambili yakhanyiselwa yingalo yasekunene kaKristu ezukileyo yonke indlela kude kuse ephakadeni. UKristu wayephambi kwabo babesendleleni, yaye ukukhanya emva kwabo kumele ukuba kukwangako oko kukhanya, kuba uKristu ubonakalisa isiphelo sendlela ngesiqalo sendlela. ISikhalo Sasebusuku sasinguye, yaye siseyinyaniso yangoku.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Ndihlala ndibhekiselwa kumzekeliso weentombi ezilishumi, ezintlanu kuzo zazizizilumko, zaza ezintlanu zaziziziyatha. Lo mzekeliso uzalisekile kwaye uya kuzaliseka ngokuchaneka kwawo wonke umgca, kuba unokusetyenziswa okukhethekileyo kweli xesha, yaye, njengomyalezo wengelosi yesithathu, uzalisekile yaye uya kuqhubeka uyinyaniso yangoku kude kube sekupheleni kwexesha.” Review and Herald, Agasti 19, 1890.

A desire to cause the Holy One to cease from before them is a rejection of not only Christ, but Christ as the Alpha and Omega. It is the rejection of the Midnight Cry message. The Midnight Cry message in the beginning of Adventism was a correction of the failed prediction.

Umnqweno wokwenza oyiNgcwele ayeke ukuba phambi kwabo kukwala kungekuphela uKristu, koko kukwala uKristu njengoAlfa noOmega. Kukwala isigidimi Sokukhala Kwasezinzulwini Zobusuku. Isigidimi Sokukhala Kwasezinzulwini Zobusuku ekuqaleni kobuAdventisti sasikukulungiswa kwengqikelelo eyasilelayo.

The rebels who rejected the “old paths” and created a counterfeit “table” separate from the righteous as represented in the Millerite movement’s fulfillment of the Midnight Cry. Then “One thousand” fled “at the rebuke of one” and the movement suddenly went from fifty thousand down to fifty. They fled because of the “rebuke” which came from the “five” wise virgins who told them they had no oil to share, and that they must go and buy their own oil. The separation of the foolish from the wise left the wise virgins “as a beacon upon the top of a mountain, and as an ensign on an hill.” The rebellion of the foolish virgins on October 22, 1844 illustrated the rebellion of 1863, for October 22, 1844 was the beginning of the nineteen years that represents the end of the “seven times” of Leviticus twenty-six. We have more to say on this subject, but the rebellion in 1844 typified the rebellion of 1863 and marks the point when the counterfeit table was created.

Abavukeli abala “iindlela zakudala” baza benza “itafile” yomgunyathi eyahlukileyo kwabamalungisa, njengoko oko kwakumelwe kukuzalisekiswa koKhalelo lwasezinzulwini zobusuku kwintshukumo yamaMillerite. Kwandula ke “iwaka” labaleka “ngokukhalinyelwa ngomnye,” yaye intshukumo ngequbuliso yehla isuka kumawaka angamashumi amahlanu yaya kumashumi amahlanu. Bababaleka ngenxa “yokukhalinyelwa” okwafika kuvela “kwabahlanu” iintombi ezizizilumko ezababaxelela ukuba babengenawo amafutha ababenokuwabelana ngawo, nokuba babemelwe kukuya kuzithengela awabo amafutha. Ukwahlulwa kwabazizidenge kwabazizilumko kwashiya iintombi ezizizilumko “zinjengesikhanyiso encotsheni yentaba, nanjengomqondiso endulini.” Uvukelo lweentombi ezizidenge ngomhla wama-22 ku-Oktobha, 1844 lwabonakalisa uvukelo lwango-1863, kuba umhla wama-22 ku-Oktobha, 1844 waba kukuqala kweminyaka elishumi elinesithoba emele ukuphela “kwamaxesha asixhenxe” kaLevitikus amashumi amabini anesithandathu. Sinokuthetha okungakumbi ngalo mbandela, kodwa uvukelo lwango-1844 lwaluluphawu olungaphambili lovukelo lwango-1863 yaye laphawula indawo apho itafile yomgunyathi yadalwa khona.

The fear that is experienced by the foolish virgins, is the fear represented when the wise virgins are brought back to life and stand upon their feet. It is then too late to return from the disappointment of July 18, 2020, and the next thing to happen is the ascension up into heaven that takes place at the Sunday law. It is then that a great earthquake takes place.

Uloyiko olufunyanwa ziintombi ezizizidenge, luloyiko olumelwe xa iintombi ezizilumko zibuyiselwa ebomini zize zime ngeenyawo zazo. Ngelo xesha sele kusemva kakhulu ukubuya ekuphoxekeni kwangoJulayi 18, 2020, yaye into elandelayo eza kwenzeka kukwenyuka kusiya ezulwini okwenzeka ngexesha lomthetho weCawa. Kungelo xesha apho kwenzeka inyikima enkulu.

> 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.

> Kwangelo lolo lixa kwabakho inyikima enkulu; nesishumi sesixeko sawa, yaye kwinyikima kwabulawa abantu abangamawaka asixhenxe; baza abaseleyo boyika, baza banika uzuko kuThixo wezulu. Isishwangusha sesibini sidlulile; yaye, nanko, isishwangusha sesithathu siza ngokukhawuleza. IsiTyhilelo 11:13, 14.

Revelation eleven identifies that during the French Revolution a tenth part of the city fell, and in that history the nation of France, a nation that consisted of two prophetic horns represented as Sodom and Egypt was overthrown. The two horns of France typify the two horns of the United States.

ISityhilelo 11 sibonisa ukuba ngexesha loGuquko lwaseFransi isahlulo seshumi sesixeko sawa, yaye kwelo bali ilizwe laseFransi, ilizwe elalinezimpondo ezibini zesiprofeto ezimelwe njengeSodom neYiputa, labhukuqwa. Iimpondo ezimbini zaseFransi zifanekisela iimpondo ezimbini zaseUnited States.

France was prophetically one of ten kingdoms that represent pagan Rome in Daniel seven, and therefore a tenth part of the kingdom (city) fell. In fact, of those ten horns of Daniel seven that ultimately placed the papacy on the throne of the earth in 538, France was the primary kingdom that established the papacy. As one of the ten powers of Daniel seven France typifies the role of the two horned earth beast of Revelation thirteen. The United States accomplishes the same work for the papacy at the end as France did at the beginning. The United States is the premier power of ten kings that represent the United Nations, and it falls at the earthquake of the Sunday law. We will address these verses more fully in the next article.

IFransi ngokwesiprofeto yayilelinye lamabukumkani alishumi amele iRoma yobuhedeni kuDaniyeli isahluko sesixhenxe, yaye ngenxa yoko kwawa isahlulo seshumi sobukumkani (sesixeko). Enyanisweni, kulaa mpondo alishumi kaDaniyeli isahluko sesixhenxe awathi ekugqibeleni abeka ubupopu etroneni yomhlaba ngowama-538, iFransi yayilelona bukumkani liphambili elamisela ubupopu. Njengenye yamandla alishumi kaDaniyeli isahluko sesixhenxe, iFransi ifuzisela indima yerhamncwa lomhlaba elineempondo ezimbini leSityhilelo isahluko seshumi elinesithathu. I-United States yenza kwa lo msebenzi mnye ngenxa yobupopu ekupheleni njengoko iFransi yenzayo ekuqaleni. I-United States lelona gunya liphambili kookumkani abalishumi abamele iZizwe eziManyeneyo, yaye iyawa kwinyikima yomthetho weCawa. Siya kuqwalasela ezi ndima ngokunzulu ngakumbi kwinqaku elilandelayo.

One of the primary issues of this article is that it is a message that brings God’s people to their feet, for the Comforter that brings them to their feet represents the oil, which not only represents the Holy Spirit but also the communications that God sends to His people. The message of Revelation eleven that brings Moses and Elijah to their feet is also represented with the promise given to Jeremiah.

Omnye wemiba ephambili yeli nqaku kukuba lisisigidimi esibeka abantu bakaThixo ngeenyawo zabo, kuba uMthuthuzeli obabeka ngeenyawo zabo umele ioli, engameleli uMoya oyiNgcwele kuphela, kodwa kwanemiyalezo athi uThixo ayithumele ebantwini baKhe. Isigidimi seSityhilelo ishumi elinanye esibeka uMoses noEliya ngeenyawo zabo sikwamelwe sisithembiso esanikwa uYeremiya.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

> Ngako oko itsho iNkosi ukuthi, Ukuba uyabuya, ndiya kukubuyisa kwakhona, uze ume phambi kwam; yaye ukuba ukhupha okunqabileyo kokungento yanto, uya kuba njengomlomo wam; mababuyele kuwe bona, kodwa wena ungabuyeli kubo. Ndiya kukwenza kulo bantu udonga lobhedu oluqinisiweyo; baya kulwa nawe, kodwa abayi kukoyisa; kuba ndinawe ukuba ndikusindise, ndikhulule, itsho iNkosi. Ndiya kukuhlangula esandleni sabangendawo, ndikukhulule esandleni saboyikekayo. Yeremiya 15:19–21.

Isaiah had made the same appeal when he said “For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved.” Isaiah added that the “returning” was in connection with the tarrying time of the parable, for he wrote, “And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.”

UIsaya wayenze isibongozo esifanayo xa wayesithi, “Kuba itsho iNkosi uYehova, Oyingcwele kaSirayeli ukuthi; Ekubuyeni nasekuphumleni niya kusindiswa.” UIsaya wongezelela ngelithi “ukubuyela” kwakunxulumene nexesha lokulinda lomzekeliso, kuba wabhala wathi, “Ngoko ke iNkosi iya kulinda, ukuze ibe nobabalo kuni, yaye ngoko ke iya kuphakanyiswa, ukuze ibe nenceba kuni; kuba iNkosi nguThixo womgwebo: banoyolo bonke abo bayilindelayo.”

The privilege of being God’s “mouth” as Jeremiah identified is the privilege of speaking for God at the time when the United States “speaks as a dragon.” The words that will then be spoken by God’s people is the warning against the mark of the papal beast. To partake in that glorious movement requires that we return.

Ilungelo lokuba “umlomo” kaThixo, njengoko uYeremiya wazichaza, lilungelo lokuthetha egameni likaThixo ngelo xesha xa iUnited States “ithetha njengenamba.” Amazwi aya kuthi ngelo xesha athethwe ngabantu bakaThixo sisilumkiso esichasene nophawu lwerhamncwa lobupopu. Ukuthabatha inxaxheba kuloo ntshukumo izukileyo kufuna ukuba sibuye.

> If thou wilt return, O Israel, saith the Lord, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove. And thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory. For thus saith the Lord to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns. Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities. Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. Jeremiah 4:1–7.

> Ukuba uya kubuya, wena Sirayeli, utsho uYehova, buyela kum; yaye ukuba uya kususa amasikizi akho emehlweni am, akuyi kususwa. Uya kufunga uthi, Uhleli nje uYehova, ngenyaniso, nangomgwebo, nangobulungisa; zize iintlanga zizisikelele ngaye, nangoaye zizukise. Kuba utsho uYehova kumadoda akwaYuda naseYerusalem, Hlakulani umhlaba wenu olinyiweyo, ningahlwayeli phakathi kwameva. Zalusani kuYehova, nisuse ulwaluko lweentliziyo zenu, nina madoda akwaYuda nabemi baseYerusalem; hleze ubushushu bam buphume njengomlilo, butshe kungabikho unokubucima, ngenxa yobubi bezenzo zenu. Yivakaliseni kwaYuda, niyazise eYerusalem; nithi, Vuthelani isigodlo ezweni; khwazani, nibuthe ndawonye, nithi, Hlanganani, singene emizini enqatyisiweyo. Misani umqondiso usingise eZiyon; buyelani umva, ningalibali; ngokuba ndiya kuzisa ububi buvela entla, nentshabalalo enkulu. Ingonyama inyukile ivela etyholweni layo, nombhubhisi weentlanga usendleleni yakhe; uphumile endaweni yakhe ukuze alenze ilizwe lakho inkangala; nemizi yakho iya kuphanza, kungabikho mmi. Yeremiya 4:1–7.

> But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:34, 35.

> Ke wona uMoya kaYehova wehlela phezu koGidiyon, wavuthela isigodlo; kwaza ama-Abhiyezeri aqokelelana emva kwakhe. Wathumela abathunywa kulo lonke elakwaManase; nalo laqokelelana emva kwakhe; wathumela nabathunywa kwa-Ashere, nakwaZebhulon, nakwaNafetali; baza benyuka beza kubahlangabeza. ABagwebi 6:34, 35.

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