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

Ikamva leMelika nangoJulayi 18, 2020 - Inani lesiXhenxe

The Archers

Abatoli Bemicibisholo

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.

Sithethe “nomthwalo wentili yombono” kaIsaya amashumi amabini anesibini kwinqaku lakutshanje. Apho sachaza “intili yombono” njengomfuziselo wejografi wokwahluka phakathi kwamaLawodike namaFiladelfiya “ngemihla yokugqibela.” Oko kwababopha iintombi ezizizidenge zamaLawodike zaba zizithungu zokutshiswa ngemililo yentshabalalo kwakungaba “batoli.” Abatoli besiprofeto seBhayibhile bamele ubuSilamsi.

> 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.

> Waza uThixo kuAbraham, Makungabi buhlungu emehlweni akho ngenxa yenkwenkwe nangenxa yomkhonzazana wakho; kuko konke akutshoyo uSara kuwe, liphulaphule ilizwi lakhe; kuba kuIsake kuya kubizwa imbewu yakho. Kananjalo nonyana womkhonzazana ndiya kumenza uhlanga, ngokuba eyimbewu yakho. Wavuka uAbraham kusasa, wathabatha isonka nentsuba yamanzi, wamnika uHagare, eyibeka egxalabeni lakhe, kunye nomntwana, wamndulula; wemka ke, wabhadula entlango yaseBheersebha. Aphela amanzi entsubeni, wayibeka umntwana phantsi kwelinye lamatyholo. Wemka, wahlala malunga naye mgama uthile, ongathi kukudubula kwesaphetha; kuba wathi, Mandingakuboni ukufa komntwana. Wahlala malunga naye, waliphakamisa ilizwi lakhe, walila. UThixo waliva ilizwi lenkwenkwe; yaza ingelosi kaThixo yambiza uHagare isezulwini, yathi kuye, Unantoni na, Hagare? Musa ukoyika; kuba uThixo ulivile ilizwi lenkwenkwe apho ikhona. Suka, uyiphakamise inkwenkwe, uyibambe ngesandla sakho; kuba ndiya kuyenza ibe luhlanga olukhulu. UThixo wawavula amehlo akhe, wabona iqula lamanzi; waya wazalisa intsuba ngamanzi, wayinika inkwenkwe ukuba isele. UThixo wayenayo inkwenkwe; yakhula, yahlala entlango, yaba ngumtoli wesaphetha. Genesis 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.

UIshmayeli, unyana kaHagare, wayeza kuba nguyise wesizwe samaSilamsi, yaye wayemelwe “njengomtoli.” Ukukhankanywa kukaIshmayeli okokuqala kuchaza indima yakhe kwisiprofeto seBhayibhile.

> 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.

> Yaza ingelosi kaYehova kuye, Yabona, ukhulelwe, uya kuzala unyana, umbize igama elinguIshmayeli; ngokuba uYehova ukuvile ukubandezeleka kwakho. Yena uya kuba yindoda yasendle; isandla sakhe siya kuba nxamnye nabantu bonke, nezandla zabantu bonke zibe nxamnye naye; yaye uya kuhlala phambi kwabo bonke abazalwana bakhe. Genesis 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.

Isizwe samaSilamsi siya “kuba nxamnye nayo yonke indoda,” yaye “isandla sayo yonke indoda” siya “kuba nxamnye nayo.” Igama eliguqulelwe ngokuthi “wasendle” libhekisa kwidonki yasendle yaseArabhiya, ngoko ke ukususela kwasekuqaleni kukaIshmayeli njengomfuziselo wesiprofeto unxulunyaniswa “nosapho lwamahashe,” yaye uya kuzisa zonke iintlanga zehlabathi zihlangane nxamnye nesizwe sakhe.

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.

AmaMillerite aqonda ukuba oohawe abathathu beSityhilelo isahluko sesithoba bamele imbali yesiprofeto yobuSilamsi, yaye ngokwenjenjalo abonisa ngeliso ubuSilamsi njengehashe kuwo omabini la matyeya mabini angcwele kaHabakuki. Ezo tshathi “zazikhokelwa sisandla seNkosi” yaye zaprofetwa ngazo kuHabakuki isahluko sesibini. Ukwala inyaniso yokuba ubuSilamsi bumelwe ngoohawe abathathu beSityhilelo isahluko sesibhozo nendima yeshumi elinesithathu kukwala uMoya weSiprofeto noHabakuki. Kukwala kokubini iBhayibhile noMoya weSiprofeto.

> 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.

> Ndabona, ndeva ingelosi iphapha phakathi kwezulu, isithi ngezwi elikhulu, Yeha, yeha, yeha, kubemi bomhlaba ngenxa yezinye izandi zexilongo zeengelosi ezintathu, ezingekavuthelwa! IsiTyhilelo 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.

Ukulikhaba inyaniso kukubotshelelwa emililweni yentshabalalo, yaye ubu-Adventism baqalisa ukulikhaba kwabo inyaniso ngokunyuka ngokuthe ngcembe ngowe-1863. UbuSilamsi ngumcimbi ohlanganisa zonke iintlanga zehlabathi ngexesha leshwangusha lesithathu. Olu manyano lwabonakaliswa ngoSeptemba 11, 2001, nto leyo ethi, njengophawu lokuqala lwezandi ezisixhenxe zeendudumo, imele kananjalo uphawu lokugqibela lwezandi ezisixhenxe zeendudumo. Uphawu lokugqibela lwezandi ezisixhenxe zeendudumo “ngemihla yokugqibela” ngumthetho weCawe, ize ke ishwangusha lesithathu lifike ngokukhawuleza. Amandla acaphukisa iintlanga nguBuisilamsi, yaye ngemihla yokugqibela ubuSilamsi bacaphukisa iintlanga ngoSeptemba 11, 2001, kodwa ngaxeshanye “babebanjwe bazolile.” Ngelo xesha imvula yasemva yaqalisa ukutshiza kwangaphambili ngaphambi kokuthululwa ngokupheleleyo okwenzeka xa umtshakazi ezilungisa.

> “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.

> “Ngelo xesha, ngoxa umsebenzi wosindiso usondela esiphelweni, inkathazo iya kuba iza phezu komhlaba, neentlanga ziya kuba nomsindo, kanti ziya kuthintelwa ukuze zingawuthinteli umsebenzi wengelosi yesithathu. Ngelo xesha ‘imvula yasemva,’ okanye ukuhlaziywa okuvela ebusweni beNkosi, iya kuza, ukunika amandla ilizwi elikhulu lengelosi yesithathu, nokulungiselela abangcwele ukuba beme ngexesha apho izibetho ezisixhenxe zokugqibela ziya kuphalazwa.” 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.

Ngomhla we-11 kuSeptemba, 2001 kwaqalisa umgwebo wabaphilayo, iintlanga zacatshukiswa luhlaselo lweSilamsi nxamnye ne-United States, yaza imvula yasemva yaqalisa ukunetha. Umgwebo uqala ngendlu kaThixo, yaye umgwebo wendlu kaThixo uphela kwintlekele yomthetho weCawa, wandule ke ukuqala umgwebo womnye umhlambi kaThixo. Kuninzi okubandakanyekileyo kule nyaniso ibaluleke kakhulu, kodwa ezi nyaniso zibhalwe kakuhle kuthotho oluthi, Iitafile zikaHabakuki. Kwakubalulekile ukubeka ezi zinto apha kweli nqaku ngaphambi kokuba sibuyele kwingxelo yeSityhilelo seshumi elinanye.

> 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 xesha kwabakho inyikima enkulu, nesahlulo seshumi sesixeko sawa, yaye kuloo nyikima kwabulawa abantu abangamawaka asixhenxe; aze abaseleyo boyika, bamnqula uThixo wezulu. Intlungu yesibini idlulile; yaye, yabona, eyesithathu iyeza ngokukhawuleza. ISityhilelo 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.

“Ukuzamazama komhlaba okukhulu” okwaphawula ukubhukuqwa kwesizwe saseFransi kuVukelo lwaseFransi kumela ukubhukuqwa kweUnited States ngexesha lomthetho weCawa. Uwexuko lwesizwe luya kulandelwa yintshabalalo yesizwe, yaye xa iUnited States itshatyalaliswa, umhlaba uphela uya kushukunyiselwa embindini wawo, ngoko ke umqondiso “wokuzamazama komhlaba.” Ngelo xesha “uyeza ngokukhawuleza uyesithathu.” UbuSilamsi buchongiwe kwiitafile ezimbini ezingcwele njengowokuqala nowesibini uyesiTyhilelo sesithoba, yaye ukuba uyesokuqala bububuSilamsi noyesibini bububuSilamsi, ngoko ke owesithathu umele ukuba bububuSilamsi, kuba phezu kobungqina bababini into iyamiselwa. IUnited States iya kuphinda ibethwe bububuSilamsi ngexesha lomthetho weCawa.

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

Ethetha ngentlambo yamathambo kaHezekile, uDade White ubhala oku kulandelayo.

> “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.

> “Izithunywa zezulu zibambe imimoya yomine, emelwe njengehashe elinomsindo elifuna ukukhululeka lize ligaleleke phezu kobuso behlabathi lonke, lithwele intshabalalo nokufa endleleni yalo.

> “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.

> “Ngaba siya kulala kanye emngceleni welizwe elingunaphakade? Ngaba siya kuba buthuntu, sibande, size sife? Owu, akwaba singaba noMoya nomphefumlo kaThixo emabandleni ethu uphefumlelwa ebantwini baKhe, ukuze beme ngeenyawo zabo baze baphile. Sidinga ukubona ukuba indlela imxinwa, nesango limxinwa. Kodwa njengoko sidlula esangweni elimxinwa, ububanzi balo abunamda.” 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.

Umyalezo “wemimoya emine” ovusa abaprofeti ababini beSityhilelo seshumi elinanye ngumyalezo wehashe elinomsindo lesiprofeto seBhayibhile, njengoko limelwe kuyo yonke ingqina leBhayibhile, kodwa kwakhona njengoko limelwe ngokubonakalayo phezu kweetafile ezimbini ezingcwele zikaHabakuki. Umyalezo ozisa uEliya noMoses ezinyaweni zabo ngumyalezo wesishwangusha sesithathu esiza ngokukhawuleza emva kokuba bevuselwe ezinyaweni zabo; kuba xa kufika umthetho weCawa yaye ubuSilamsi buhlasela kwakhona, uMoses noEliya baphakanyiswa babe ngumqondiso ezizweni.

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.

Intlekele yesithathu yobuSilamsi ikwayixilongo lesixhenxe. Ukuqala kokuvakala kwexilongo lesixhenxe kwakungo-Oktobha 22, 1844, xa kwaqalayo umgwebo.

> 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.

> Kodwa ngemihla yezwi lengelosi yesixhenxe, xa iya kuqalisa ukuvuthela isigodlo, imfihlelo kaThixo iya kuba igqityiwe, njengoko wayevakalisile kubakhonzi bakhe abaprofeti. IsiTyhilelo 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.

“Iimini yelizwi lengelosi yesixhenxe” yimihla yomgwebo wophando, owaqalayo ngomhla wama-22 kuOktobha, 1844. Kwandula ke waqalisa umgwebo wabafileyo. Kwakamsinyane nje ukuba kufike isijwili sesithathu, kuphawulwa kwakhona ukuvakala kwexilongo lesixhenxe. Oku kuvakala akusosiqalo somgwebo wophando, kodwa sisiphelo somgwebo wendlu kaThixo, nesiqalo somgwebo womnye umhlambi kaThixo.

> 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.

> Yaza isithunywa sezulu sesixhenxe saxilongo; kwaza kwabakho amazwi amakhulu ezulwini, esithi, Izikumkani zeli hlabathi zibe zizikumkani zeNkosi yethu, nezikaKristu wayo; yaye iya kulawula ngonaphakade kanaphakade. Kwaye amadoda amakhulu angamashumi amabini anesine, awayehleli phambi koThixo ezihlalweni zawo, awa ngobuso bawo, anqula uThixo, esithi, Siyabulela kuwe, O Nkosi Thixo uSomandla, lowo ukhoyo, nowayekho, nozayo; ngenxa yokuba uthabathele kuwe amandla akho amakhulu, walawula. ISityhilelo 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.

“Imfihlelo kaThixo” nguKristu ngaphakathi kwethu, ithemba lozuko elizalisekiswa ngelo xesha xa uMoses noEliya besukuma baze bavuswe ngomyalezo ophuma eLizwini likaThixo ochonga ubuSilamsi. Ukuba umyalezo wamkelwa ubopha umphefumlo ukuze ugcinelwe uvimba wasezulwini, kodwa kwabo bawalayo umyalezo, ngumlayezo wabatoli bobuSilamsi obabopha babe ziinyanda ukuze batshiswe emililweni yentshabalalo. Umyalezo wesixilongo sesixhenxe utywina ikhulu elinamashumi amane anesine amawaka kwangaphambi kokuba baphakanyiswe njengomqondiso wokungenisa omnye umhlambi kaThixo. Aba baprofeti babini bavusiweyo kufuneka kuqala batywinwe ngaphambi kokuba ihlabathi lilunyukiswe.

> “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.

> “Umsebenzi woMoya oyiNgcwele kukweyisela ihlabathi ngesono, nangobulungisa nangomgwebo. Ihlabathi linokulumkiswa kuphela ngokubona abo bakholwa yinyaniso bengcwaliswa ngenyaniso, besenza ngokwemigaqo ephakamileyo nengcwele, bebonakalisa, ngendlela ephakamileyo nenyusiweyo, umgca wokwahlula phakathi kwabo bagcina imithetho kaThixo, nabo bayinyathela phantsi kweenyawo zabo. Ukungcwaliswa koMoya kuphawula umahluko phakathi kwabo banetywina likaThixo, nabo bagcina usuku lokuphumla lobuxoki. Xa uvavanyo lufika, kuya kubonakaliswa ngokucacileyo ukuba yintoni na uphawu lwerhamncwa. Kukugcina iCawa. Abo bathe, emva kokuva inyaniso, baqhubeka belubona olu suku njengolungcwele, bathwala umqondiso womntu wesono, owacinga ukuguqula amaxesha nemithetho. 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.

Xa ikhulu elinamashumi amane anesine amawaka liphakanyiswa njengomqondiso kwiintlanga, iintlanga ziya kuba nomsindo. Amandla acaphukisa iintlanga kwisiprofeto seBhayibhile bubuSilamsi. UbuSilamsi buya kuphinda buhlasele i-United States ngexesha lomthetho weCawa.

> 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.

> Kwaye iintlanga zaba nomsindo, yaye ingqumbo yakho ifikile, nexesha labafileyo, ukuba bagwetywe, nokuba ubanike umvuzo abakhonzi bakho abaprofeti, nabangcwele, nabo baloyikayo igama lakho, abancinane nabakhulu; kwanokuba ubatshabalalise abo batshabalalisa umhlaba. Yaye itempile kaThixo yavulwa ezulwini, kwaza kwabonwa etempileni yakhe ityeya yomnqophiso wakhe; kwaza kwabakho imibane, nezandi, neendudumo, nenyikima, nesichotho esikhulu. ISityhilelo 11:18, 19.

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

Emva kolu luhlu lweziganeko zesiprofeto, uYohane unika umfanekiso webandla eliya kuba ngumqondiso.

> 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.

> Kwabonakala umqondiso omkhulu ezulwini; umfazi embethe ilanga, nenyanga iphantsi kweenyawo zakhe, nasentlokweni yakhe isithsaba seenkwenkwezi ezilishumi elinambini. Kwaye yena emithi wazibika ekhala, esezintlungwini zokuzala, ebuhlungu ukuze azale. ISityhilelo 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.

Apha ibandla elaxhelwayo, lanyathelwayo, lavuswayo, yaye emva koko lathatyathwa laya ezulwini njengoko umqondiso kaThixo ukhanya ngobuqaqawuli belanga. Bemi phezu kwenyanga, emele isithunzi seenkwenkwezi ezilishumi elinambini esithsaba sabo. Esi sithunzi zizizwe ezilishumi elinambini zakwaSirayeli wamandulo ezazimela kwangaphambili zaza zabonakalisa abafundi abalishumi elinambini abangoo nkwenkwezi ezilishumi elinambini esithsabeni sakhe. Ukuqala kukaSirayeli wamandulo kubonisa kwangaphambili isiphelo sikaSirayeli wamandulo kulo mfanekiso.

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.

Lo mfazi uza kuzala umntwana, nto leyo echaza ukuzalwa kukaKristu ekupheleni kukaSirayeli wamandulo, kodwa ngoku imela ukuzalwa kwabeeNtlanga abaphuma eBhabheli baza bazibandakanya nekhulu elinamashumi amane anesine amawaka. Kamsinya nje emva kokuba uEliya noMoses bephakanyisiwe njengomqondiso, uzala omnye umhlambi kaThixo oya kusabela kuloo mqondiso.

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.

“Ihlabathi linokulumkiswa kuphela” ngokubona ikhulu elinamashumi amane anesine amawaka liphakanyisiwe njengomqondiso ngexesha lwenkathazo eqala ngomthetho weCawa eUnited States. Abo baphuma eBhabheli baze beme kunye nekhulu elinamashumi amane anesine amawaka bamelwe njengesihlwele esikhulu. Ezo ziqela zimbini zifumaneka kwisiTyhilelo isahluko sesixhenxe zimelwe nguMoses noEliya entabeni yoGuquko, yaye ibandla likaThixo eloyisayo, elivuswayo lize liphakanyiswe njengomqondiso, lihlangana nomnye umhlambi kaThixo oseseBhabheli ngelo xesha lokugqibela lenkathazo.

> 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.

> Liveni ilizwi leNkosi, nina ningcangcazelayo ngelizwi layo; abazalwana benu abanithiyileyo, abanigxothayo ngenxa yegama lam, bathi, INkosi mayizukiswe; kodwa yona iya kubonakala ibe luvuyo kuni, baze bona bahlazeke. Ilizwi lengxolo eliphuma esixekweni, ilizwi eliphuma etempileni, ilizwi leNkosi elibuyisela impindezelo ezintshabeni zayo. Phambi kokuba ibelethe, yazala; phambi kokuba kufike iintlungu zayo, yazala umntwana oyinkwenkwe. Ngubani na owakha weva into enjalo? ngubani na owakha wazibona izinto ezinjalo? Lothi na ihlabathi lizele ngenye imini? luthi na uhlanga luzalwe ngaxeshanye? kuba kwakamsinya nje ukuba iZiyon ibelethe, yazala abantwana bayo. Ndingazisa ekuzaleni, ndingabangeli ukuba kuzalwe na? itsho iNkosi; ndingabangela ukuba kuzalwe, ndiluvale na isizalo? itsho uThixo wakho. Vuyani kunye neYerusalem, nichulumache kunye nayo, nonke nina niyithandayo; vuyani ngenxa yovuyo kunye nayo, nonke nina niyililelayo; ukuze nincance, naneliseke ngamabele entuthuzelo yayo; ukuze nisenge, nibe nemihlali ngobuninzi bobuqaqawuli bayo. Kuba itsho iNkosi ukuthi, Yabonani, ndiya kuyolulela uxolo olunjengomlambo, nobuqaqawuli beeNtlanga bube njengomjelo ophuphumayo; ngoko niya kuncanca, niphathwe emacaleni ayo, nidlalelwe emadolweni ayo. Njengomntu othuthuzelwa ngunina, ndiya kunithuthuzela mna; nithuthuzelwe eYerusalem. Xa nikubona oku, intliziyo yenu iya kuvuya, namathambo enu aya kuhluma njengengca; isandla seNkosi siya kwaziwa kubakhonzi bayo, nengqumbo yayo ezintshabeni zayo. Isaya 66:5–14.

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

Abo bazalwa xa benyukela ezulwini ngabo abo bagxothiweyo ngabazalwana babo ababebathiyile. Abazalwana babo ababebathiyile baza bavuyela ukufa kwabo, ngabo abo bathi bangamaYuda, kanti abanjalo. Ngabo abo besinagoge likaSathana abaya kuthi ngokwesiprofeto banqule ezinyaweni zomqondiso oquka “abagxothiweyo bakwaSirayeli.”

> 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.

> Yaye uya kumisela ibhanile yeentlanga, ahlanganise abagxothiweyo bakwaSirayeli, aqokelele ndawonye abathe saa bakwaYuda bevela eziphelweni zone zomhlaba. Isaya 11:12.

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

> “Nicinga ukuba abo banqula phambi kweenyawo zabangcwele (ISityhilelo 3:9) baya kuthi ekugqibeleni basindiswe. Apha kufuneka ndiphikisane nawe; kuba uThixo wandibonisa ukuba olu didi lwalungama-Adventist azibizayo, awayephambukile, aza ‘azibethelela ngokutsha uNyana kaThixo emnqamlezweni, amhlazise ekuhleni.’ Kwaye ngalo ‘ixesha lokulingwa,’ elisekuza kuza, ukuze kubonakaliswe isimilo sokwenyaniso somntu wonke, baya kwazi ukuba balahlekile ngonaphakade, yaye benganyamezeleki kukubandezeleka komoya, baya kuqubuda phambi kweenyawo zabangcwele.” Word to the Little Flock, 12.

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

Lowo unendlebe, makeve oko kuthethwa nguMoya kuwo amabandla.

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