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

Ikusasa leMelika noJulayi 18, 2020 - Inombolo Yesikhombisa

The Archers

Abacibisheli

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.

Sikhulume “ngomthwalo wesigodi sombono” sika-Isaya amashumi amabili nambili esihlokweni sakamuva. Lapho saqaphela “isigodi sombono” njengophawu lwendawo olukhombisa umehluko phakathi kwabaseLawodikeya nabaseFiladelfiya “ezinsukwini zokugcina.” Lokho okwabopha izintombi eziyiziwula zaseLawodikeya zaba yizinyanda zomlilo wokubhujiswa kwakungaba “ngabatshali bemicibisholo.” Abatshali bemicibisholo besiprofetho seBhayibheli bamele ubuSulumane.

> 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.

> UNkulunkulu wathi ku-Abrahama: Makungabi buhlungu emehlweni akho ngenxa yomfana nangenxa yencekukazi yakho; kukho konke akushilo uSara kuwe, lalela izwi lakhe; ngokuba u-Isaka yilowo inzalo yakho eyakubizwa ngaye. Futhi nendodana yencekukazi ngiyakuyenza isizwe, ngoba iyinzalo yakho. U-Abrahama wayesevuka ekuseni kakhulu, wathatha isinkwa nesikhwama samanzi, wakunika uHagari, ekubeka ehlombe lakhe, kanye nomntwana, wamxosha; wahamba, wazulazula ehlane laseBheri-sheba. Amanzi asesikhwameni aphela, wayesembeka umntwana ngaphansi kwesinye sezihlahlana. Wasesuka, wayohlala maqondana naye kude, cishe ibanga lokudubula ngomnsalo; ngoba wathi: Mangingakuboni ukufa komntwana. Wahlala-ke maqondana naye, waphakamisa izwi lakhe, wakhala. UNkulunkulu wezwa izwi lomfana; ingelosi kaNkulunkulu yabiza uHagari isezulwini, yathi kuye: Yini ekukhathazayo, Hagari? Ungesabi; ngokuba uNkulunkulu ulizwile izwi lomfana lapho ekhona. Sukuma, uphakamise umfana, umbambe ngesandla sakho; ngokuba ngiyakumenza isizwe esikhulu. UNkulunkulu wavula amehlo akhe, wabona umthombo wamanzi; wayesehamba, wagcwalisa isikhwama ngamanzi, wanika umfana ukuba aphuze. UNkulunkulu wayenomfana; wakhula, wahlala ehlane, waba ngumdubuli womnsalo. UGenesise 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.

U-Ishmayeli, indodana kaHagari, wayezoba nguyise wesizwe sobuSulumane, futhi wamiswa njengothi “umdubuli ngomnsalo.” Ukukhulunywa kokuqala ngo-Ishmayeli kukhomba indima yakhe esiprofethweni seBhayibheli.

> 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.

> Ingelosi likaJehova lase lithi kuye: Bheka, ukhulelwe, uzale indodana, uyibize ngegama lokuthi u-Ishmayeli; ngokuba uJehova uzwile ukuhlupheka kwakho. Yona iyakuba ngumuntu wasendle; isandla sayo siyakuba phezu kwawo wonke umuntu, nesandla sawo wonke umuntu phezu kwayo; iyakuhlala phambi kwabo bonke abafowabo. Genesise 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 sika-Islamu siyoba “ngokumelana nawo wonke umuntu,” futhi “isandla sawo wonke umuntu” siyoba “ngokumelana naye.” Igama elihunyushwe ngokuthi “yasendle” liyimbongolo yasendle yase-Arabiya, ngakho kusukela ekuqaleni kuka-Ishmayeli njengophawu lwesiprofetho uhlotshaniswa “nomndeni wehhashi,” futhi uyoletha zonke izizwe zomhlaba ndawonye ukuba zimelane 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 ukuthi omaye abathathu besAmbulo isahluko sesishiyagalolunye bamele umlando wesiprofetho wobuSulumane, futhi ngokwenza kanjalo abonisa ngokubonakalayo ubuSulumane njengehhashi kuwo womabili amathebula amabili angcwele kaHabakuki. Lawo mashadi “aqondiswa yisandla seNkosi” futhi aprofethwa ngawo kuHabakuki isahluko sesibili. Ukwenqaba iqiniso lokuthi ubuSulumane bumelwe omaye abathathu besAmbulo isahluko sesishiyagalombili nevesi leshumi nantathu kungukwenqaba uMoya Wesiprofetho noHabakuki. Kuwukwenqaba kokubili iBhayibheli noMoya Wesiprofetho.

> 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.

> Ngase ngibona, ngezwa ingelosi indiza phakathi kwezulu, ithi ngezwi elikhulu: Maye, maye, maye, kwabakhileyo emhlabeni ngenxa yamanye amazwi amacilongo ezingelosi ezintathu ezisazokhala! IsAmbulo 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.

Ukwenqaba iqiniso kuwukuboshelwa emililweni yembubhiso, futhi ubu-Adventist baqala ukwenqaba kwabo iqiniso kancane kancane ngo-1863. UbuSulumane buyindaba ehlanganisa zonke izizwe zomhlaba ndawonye ngesikhathi somaye wesithathu. Lobu bunye babonakaliswa ngoSepthemba 11, 2001, okuthi, njengophawu lokuqala lwezimpawu eziyisikhombisa, kumele futhi lumelele uphawu lokugcina lwezimpawu eziyisikhombisa. Uphawu lokugcina lwezimpawu eziyisikhombisa “ezinsukwini zokugcina” ngumthetho weSonto, khona-ke umaye wesithathu uyeza masinyane. Amandla athukuthelisa izizwe ubuSulumane, futhi ezinsukwini zokugcina ubuSulumane bathukuthelisa izizwe ngoSepthemba 11, 2001, kodwa ngesikhathi esifanayo “babebanjwe ukuba bangadluli.” Ngaleso sikhathi imvula yangemuva yaqala ukufafaza ngaphambi kokuchithwa okuphelele okwenzeka lapho umakoti 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.

> “Ngaleso sikhathi, lapho umsebenzi wokusindisa ususongwa, ukuhlupheka kuyobe sekuza phezu komhlaba, nezizwe ziyothukuthela, nokho zibanjwe zinqandwe ukuze zingavimbi umsebenzi wengelosi yesithathu. Ngaleso sikhathi ‘imvula yokugcina,’ noma ukuvuselelwa okuvela ebukhoneni beNkosi, iyofika, ukuze inike amandla ezwini elikhulu lengelosi yesithathu, futhi ilungise abangcwele ukuba beme ngesikhathi lapho izinhlupho eziyisikhombisa zokugcina ziyakuthululwa.” 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.

NgoSepthemba 11, 2001 kwaqala ukwahlulelwa kwabaphilayo, izizwe zathukutheliswa ukuhlasela kwe-Islamu ngokumelene ne-United States, futhi imvula yokugcina yaqala ukuna. Ukwahlulela kuqala ngendlu kaNkulunkulu, futhi ukwahlulelwa kwendlu kaNkulunkulu kuphela enkingeni yomthetho weSonto, bese kuqala ukwahlulelwa komunye umhlambi kaNkulunkulu. Kuningi okuhilelekile kuleli qiniso elibaluleke kakhulu, kodwa lawa maqiniso abhalwe kahle ochungechungeni oluthi, Amatafula KaHabakuki. Kwakubalulekile ukubeka lezi zinto kulesi sihloko lapha ngaphambi kokuba sibuyele endabeni yesAmbulo sahluko seshumi nanye.

> 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.

> Futhi ngalo lelo hora kwaba khona ukuzamazama komhlaba okukhulu, nengxenye yeshumi yomuzi yawa, kwathi ekuzamazameni komhlaba kwabulawa kubantu abayizinkulungwane eziyisikhombisa; insali yesaba, yanika inkazimulo kuNkulunkulu wezulu. Maye wesibili wedlulile; futhi bheka, maye wesithathu uyeza masinyane. IsAmbulo 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 ukugumbuqelwa kwesizwe saseFrance eNguqukweni yaseFrance kumele ukugumbuqelwa kwe-United States emthethweni weSonto. Ukuhlubuka kukazwelonke kuyolandelwa ukubhujiswa kukazwelonke, futhi lapho i-United States isibhujisiwe, umhlaba wonke uyonyakaziswa kuze kufike esisekelweni sawo; ngalokho-ke uphawu “lokuzamazama komhlaba.” Ngaleso sikhathi “ishwa lesithathu liyeza masinyane.” UbuSulumane bukhonjiswe ematafuleni amabili angcwele njengeshwa lokuqala nelesibili lesAmbulo isahluko sesishiyagalolunye, futhi uma ishwa lokuqala lingubuSulumane nelesibili lingubuSulumane, khona-ke ishwa lesithathu nalo kumele libe ubuSulumane, ngoba ngobufakazi bababili into iyamiswa. I-United States iyophinde ishaywe ubuSulumane emthethweni weSonto.

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

Ekhuluma ngesigodi samathambo sikaHezekeli, uDadewethu White ubhala okulandelayo.

> “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.

> “Izingelosi zibambe imimoya yomine, emelwe njengehhashi elithukuthele elifuna ukuzibhula likhululeke, ligijime phezu kobuso bomhlaba wonke, lithwele ukubhujiswa 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.

> “Ingabe siyolala emngceleni uqobo wezwe laphakade na? Ingabe siyoba buthuntu, sibande, futhi sifile na? O, sengathi emabandleni ethu singaba noMoya nokuphefumula kukaNkulunkulu kuphefulelwe kubantu baKhe, ukuze beme ngezinyawo zabo baphile. Sidinga ukubona ukuthi indlela imincane, nesango lincane. Kodwa njengoba sidlula esangweni elincane, ububanzi balo abunamkhawulo.” 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.

Umlayezo “wemimoya emine” ovusa abaprofethi ababili besAmbulo sikaJohane isahluko seshumi nanye uwumyalezo wehhashi elithukuthele lesiprofetho seBhayibheli, njengoba limelelwa kulo lonke ubufakazi bemiBhalo, kodwa futhi njengoba limelelwa ngokubonakalayo phezu kwamatafula amabili angcwele kaHabakuki. Umlayezo oletha u-Eliya noMose ukuba beme ngezinyawo zawo uwumyalezo weshwa lesithathu elifika masinyane emva kokuba sebemisiwe ngezinyawo zabo, ngokuba lapho kufika umthetho weSonto futhi i-Islamu ishaya futhi, uMose no-Eliya bayaphakanyiswa babe yisibonakaliso 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.

Ishwa lesithathu le-Islamu liyilo futhi icilongo lesikhombisa. Ukuqala kokukhala kwecilongo lesikhombisa kwakungo-Okthoba 22, 1844, lapho ukwahlulela kwaqala khona.

> 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.

> Kepha ngezinsuku zezwi lengelosi yesikhombisa, lapho isiqala ukukhala icilongo, imfihlakalo kaNkulunkulu iyakupheleliswa, njengoba ememezele ezincekwini zakhe abaprofethi. IsAmbulo 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.

“Izinsuku zezwi lengelosi yesikhombisa” ziyizinsuku zokwahlulela okuphenyayo, okwaqala ngo-Okthoba 22, 1844. Khona-ke kwaqala ukwahlulelwa kwabafileyo. Lapho usizi lwesithathu selufika masinyane, ukukhala kwecilongo lesikhombisa kuphawulwa futhi. Lokhu kukhala akusikho ukuqala kokwahlulela okuphenyayo, kodwa kuwukuphela kokwahlulelwa kwendlu kaNkulunkulu, kanye nokuqala kokwahlulelwa komunye umhlambi kaNkulunkulu.

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

> Ingelosi yesikhombisa lase likhala; kwase kuba khona amazwi amakhulu ezulwini, ethi: Imibuso yaleli zwe isiphenduke imibuso yeNkosi yethu, nekaKristu wayo; futhi iyakubusa kuze kube phakade naphakade. Futhi abadala abangamashumi amabili nane, ababebe behlezi phambi kukaNkulunkulu ezihlalweni zabo, bawa ngobuso babo, bakhuleka kuNkulunkulu, bethi: Siyakubonga, O Nkosi Nkulunkulu Mninimandla onke, okhona, nowayekhona, nozayo; ngokuba uthathile kuwe amandla akho amakhulu, wabusa. IsAmbulo 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.

“imfihlakalo kaNkulunkulu” nguKristu kithi, ithemba lenkazimulo, elipheleliswa esikhathini lapho uMose no-Eliya besukuma futhi bevuswa ngomyalezo ovela eZwini likaNkulunkulu oveza ubuSulumane. Uma umyalezo wamukelwa ubopha umphefumulo ukuze uqoqelwe esibayeni sasezulwini, kodwa kulabo abawenqabayo uyisigijimi sabacibisheli bobuSulumane esibabopha babe yizixha ukuze bashiswe emililweni yokubhujiswa. Umyalezo wecilongo lesikhombisa uphawula abayizinkulungwane eziyikhulu namashumi amane nane ngaphambi kokuba baphakanyiswe babe yisibonakaliso sokungenisa omunye umhlambi kaNkulunkulu. Laba baprofethi ababili abavusiweyo kumelwe baqale baphawulwe kuqala ngaphambi kokuba umhlaba uxwayiswe.

> “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 kaMoya oNgcwele uwukukholisa izwe ngesono, nangokulunga, nangokwahlulela. Izwe lingaxwayiswa kuphela ngokubona labo abakholwa iqiniso bengcweliswa ngeqiniso, besebenza ngokwezimiso eziphakeme nezingcwele, bebonakalisa, ngomqondo ophakeme nowenyukile, umugqa wokwahlukanisa phakathi kwalabo abagcina imiyalo kaNkulunkulu, nalabo abayinyathela ngezinyawo. Ukungcweliswa kukaMoya kugqamisa umehluko phakathi kwalabo abanophawu lukaNkulunkulu, nalabo abagcina usuku lokuphumula olungelwangempela. Lapho uvivinyo lufika, kuyobonakaliswa ngokusobala ukuthi uyini uphawu lwesilo. Kuwukugcina iSonto. Labo okuthi, ngemva kokulizwa iqiniso, baqhubeke nokulubheka lolu suku njengolungcwele, bathwala uphawu lomuntu wesono, owacabanga ukuguqula izikhathi nomthetho. 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.

Lapho abayizinkulungwane eziyikhulu namashumi amane nane nezinkulungwane ezine bephakanyiswa njengophawu ezizweni, izizwe ziyakuthukuthela. Amandla athukuthelisa izizwe esiprofethweni seBhayibheli yi-Islam. I-Islam iyophinde ishaye i-United States ngesikhathi somthetho weSonto.

> 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.

> Izizwe zithukuthele, nolaka lwakho selufikile, nesikhathi sabafileyo, sokuba bahlulelwe, nokuba unike umvuzo ezincekwini zakho abaprofethi, nakwabangcwele, nakulabo abesaba igama lakho, abancane nabakhulu; nokuba ubabhubhise ababhubhisa umhlaba. Ithempeli likaNkulunkulu lavulwa ezulwini, kwabonakala ethempelini lakhe umphongolo wesivumelwano sakhe; kwase kuba khona imibani, namazwi, nokuduma kwezulu, nokuzamazama komhlaba, nesichotho esikhulu. IsAmbulo 11:18, 19.

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

Emva kwalolu chungechunge lwezigameko zesiprofetho, uJohane wethula ibandla okuyilona okufanele libe yisibonakaliso.

> 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.

> Kwase kubonakala isimangaliso esikhulu ezulwini; owesifazane embethe ilanga, nenyanga ingaphansi kwezinyawo zakhe, futhi phezu kwekhanda lakhe kukhona umqhele wezinkanyezi eziyishumi nambili. Yena esekhulelwe wamemeza, ehlaba ngenxa yokubeletha, futhi esezinhlungwini zokuzala. IsAmbulo 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.

Lapha kukhona ibandla elabulawa, lanyathelwa phansi, lavuswa kwabafileyo, kwase kuthi emva kwalokho lakhushulelwa ezulwini njengoba isibonakaliso sikaNkulunkulu sikhanya ngenkazimulo yelanga. Limi phezu kwenyanga, emele umthunzi wezinkanyezi eziyishumi nambili ezisemqhele walo. Lowo mthunzi uyizizwe eziyishumi nambili zakwa-Israyeli wasendulo, ezazifanekisa futhi zibonakalisa abafundi abayishumi nambili abayizinkanyezi eziyishumi nambili ezisemqhele walo. Ukuqala kuka-Israyeli wasendulo kufanekisa ukuphela kuka-Israyeli wasendulo 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.

Owesifazane usezokhipha umntwana, okukhomba ukuzalwa kukaKristu ekupheleni kuka-Israyeli wasendulo, kodwa manje kufanekisa ukuzalwa kwabeZizwe abaphuma eBhabhiloni bahlangane nabayizinkulungwane eziyikhulu namashumi amane nane. Ngokushesha nje lapho u-Eliya noMose bephakanyiswa babe yisibonakaliso, uzala omunye umhlambi kaNkulunkulu oyosabela kuleso sibonakaliso.

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.

“Izwe lingaxwayiswa kuphela” ngokubona abayizinkulungwane eziyikhulu namashumi amane nane bephakanyiswa njengophawu ngesikhathi senhlekelele eqala ngomthetho weSonto e-United States. Labo abaphuma eBhabhiloni beme kanye nabayizinkulungwane eziyikhulu namashumi amane nane bamelwa njengesixuku esikhulu. Lawo maqembu amabili atholakala kuSambulo isahluko sesikhombisa amelwana nguMose no-Eliya entabeni yoKuguqulwa isimo, futhi ibandla likaNkulunkulu elinqobayo elivuswayo liphinde liphakanyiswe njengophawu lihlangana nomhlambi kaNkulunkulu omunye oseseBhabhiloni ngaleso sikhathi sokugcina senhlekelele.

> 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.

> Yizwani izwi leNkosi, nina enithuthumela ngezwi layo; Abafowenu abaninengayo, abanixoshayo ngenxa yegama lami, bathi, Mayidunyiswe iNkosi; kodwa iyakubonakala kube yinjabulo yenu, bona bayakujabha. Izwi lomsindo livela emzini, izwi livela ethempelini, izwi leNkosi eliphindisela ezitheni zayo. Engakabelethi, yazala; ubuhlungu bayo bungakafiki, yakhulula umntwana wesilisa. Ngubani owake wezwa into enjalo na? ngubani owake wabona izinto ezinjalo na? Umhlaba uyakubelethwa ngosuku olulodwa na? noma isizwe siyakuzalwa ngasikhathi sinye na? ngokuba iSiyoni yathi nje isezinhlungwini zokubeletha, yase izala abantwana bayo. Mina ngiyakufikisa ekubeletheni, ngingakubangeli ukuzala na? isho iNkosi; mina ngiyakubangela ukuzala, ngivale isizalo na? isho uNkulunkulu wakho. Jabulani kanye neJerusalema, nithokoze kanye nalo, nina nonke enilithandayo; thokozani kakhulu kanye nalo, nina nonke enilililelayo; ukuze nimunce, nisuthe ngamabele enduduzo yalo; ukuze nicinde, nijabule ngobuningi benkazimulo yalo. Ngokuba isho kanje iNkosi: Bheka, ngiyakwelulela ukuthula njengomfula, nenkazimulo yezizwe njengomfudlana ogelezayo; khona niyakumunca, nithwalwe ezinqeni zalo, ninyakaziswe emadolweni alo. Njengomuntu oduduzwa ngunina, kanjalo mina ngiyakunududuza; nani niyakududuzwa eJerusalema. Lapho nibona lokhu, izinhliziyo zenu ziyakuthokoza, namathambo enu ayakuhluma njengotshani; nesandla seNkosi siyakwaziwa phezu kwezinceku zayo, nentukuthelo yayo phezu kwezitha 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.”

Labo abazalwa lapho benyukela ezulwini yilabo abaxoshiwe ngabafowabo ababebazonda. Abafowabo ababebazonda futhi bethokoza ngokufa kwabo yilabo abathi bangamaJuda, kanti akunjalo. Bangabebandla likaSathane abayokhuleka ngokwesiprofetho ezinyaweni zesibonakaliso esakhiwe “ngabaxoshiweyo bakwa-Israyeli.”

> 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.

> Uyomisa uphawu lwezizwe, abuthele ndawonye abaxoshiweyo bakwa-Israyeli, aqoqe kanye abahlakazekileyo bakwaJuda emikhawulweni yomine yomhlaba. 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.

> “Nicabanga ukuthi labo abakhonza phambi kwezinyawo zabangcwele (IsAmbulo 3:9) bayogcina besindisiwe. Lapha kumelwe ngehluke kuwe; ngokuba uNkulunkulu wangibonisa ukuthi lesi sigaba sasingama-Adventist ayezibiza ngokholo, kodwa ayehlubukile, futhi ‘azibethela iNdodana kaNkulunkulu kabusha, ayenza ihlazo elisobala.’ Futhi ‘ngehora lokulingwa,’ elisazofika, ukuze kuvezwe isimilo sangempela sawo wonke umuntu, bayokwazi ukuthi balahlekile kuze kube phakade, futhi, becindezelwe usizi lomoya, bayokhothama ezinyaweni zabangcwele.” Word to the Little Flock, 12.

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

Onendlebe, makezwe lokho uMoya akushoyo emabandleni.

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