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

Ikusasa leMelika nangoJulayi 18, 2020 - Inombolo Yesithupha

The Ensign

Isibhengezo

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.

> Kwathi emva kwezinsuku ezintathu nengxenye uMoya wokuphila ovela kuNkulunkulu wangena kubo, base bema ngezinyawo zabo; kwase kwehlela ukwesaba okukhulu phezu kwalabo ababebabona. Base bezwa izwi elikhulu livela ezulwini lithi kubo: Yenyukelani lapha. Benyukela ezulwini ngefu; izitha zabo zababona. IsAmbulo 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.

Ngemva kokunyathelwa phansi emgwaqweni, u-Elija noMose bemukela uMduduzi, base bema ngezinyawo zabo. Amathambo asesigodini sikaHezekeli aqala ukuzwa umsindo, abe esezwa ukuzamazama, kodwa ayesengenawo umoya.

> 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.

> Ngakho ngaprofetha njengoba ngangiyaliwe; kwathi lapho ngiprofetha, kwaba khona umsindo, bheka, kwaba khona ukuzamazama, amathambo ahlangana, ithambo nethambo lalo. Kwathi lapho ngibheka, bheka, imisipha nenyama kwavela phezu kwawo, nesikhumba sawamboza ngaphezu kwawo; kodwa kwakungekho mphefumulo kuwo. Hezekeli 37:7, 8.

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

Lapho imizimba isibunjwe kabusha, iyawuzwa 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.

> Wayesethi kimi: Phrofetha emoyeni, phrofetha, ndodana yomuntu, uthi emoyeni: Isho kanje iNkosi uJehova: Woza uvela emimoyeni yomine, mphefumulo, uphefumulele laba ababuleweyo, ukuze baphile. Ngakho ngaphrofetha njengalokho engiyaliwe, umphefumulo wangena kubo, baphila, bema ngezinyawo zabo, baba yibutho elikhulu kakhulu. Hezekeli 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 abaprofethi bakhomba ukuphela kwezwe, ngakho-ke isiqephu esivela kuHezekeli sidala inkinga kulabo abafisa ukugwema umlayezo wabaprofethi ababili besAmbulo 11. Yebo, kulabo abafisa ukwenqaba lowo mlayezo, amanga alula kunawo wonke abangawatshela bona ngokwabo ngawokuthi iSambulo 11 siwumlando nje omele uMbuso Wenguquko yaseFulansi, futhi asinakho ukusetshenziswa maqondana nokuphela kwezwe. Kodwa uma wamukela isisekelo sokuthi ngisho neSambulo 11 sikhomba ukuphela kwezwe, khona-ke kufanele uvumelanise iqiniso lokuthi ibutho elinamandla ekupheleni kwezwe, eliveza umlayezo wengelosi yesithathu ngokukhala okukhulu, lichazwa njengelifile nelivusiwe ngaphambi kokuba lime njengesosha likaNkulunkulu.

> 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.

> Wayesethi kimi: Ndodana yomuntu, la mathambo ayindlu yonke yakwa-Israyeli; bheka, athi, Amathambo ethu omile, nethemba lethu liphelile; sinqunyiwe ngokwethu. Ngakho-ke profetha, uthi kubo: Isho kanje iNkosi uJehova: Bhekani, bantu bami, ngiyawavula amathuna enu, nginikhuphule emathuneni enu, nginilethe ezweni lakwa-Israyeli. Niyakukwazi ukuthi mina nginguJehova, lapho sengiwavulile amathuna enu, bantu bami, nalapho senginikhuphule emathuneni enu. Ngiyofaka umoya wami kini, niphile, nginimise ezweni lenu; khona niyakukwazi ukuthi mina Jehova ngikhulumile, ngakwenza, isho iNkosi. Hezekeli 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 wenyukela ezulwini ngefu, futhi ubuya ngamafu, kanti amafu amele izingelosi. UMose no-Eliya benyukela ezulwini ngefu elimele umlayezo wengelosi yesithathu endiza phakathi nezulu ngesikhathi somthetho weSonto e-United States. UMose no-Eliya benyukela ezulwini ngesikhathi somthetho weSonto behambisana nomlayezo wobuSulumane.

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.

U-Isaya uveza amaqiniso amaningi ahlobene nalo mlando, futhi wakwenza lokho kuleso siqephu sona kanye uJesu asibhekisa kuso ukuze aveze umsebenzi waKhe. Wasebenzisa abaprofethi u-Eliya no-Elisha njengezibonelo zomlayezo ongokwesiprofetho ongazange wemukelwe ngabantu bakubo uqobo, kwathi ngokushesha lokho kwabavusela ulaka labo bebandla laseNazaretha, base befuna 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 uNkulunkulu uphezu kwami; ngokuba iNkosi ingigcotshile ukuba ngishumayele izindaba ezinhle kwabamnene; ingithumile ukuba ngibophe izinhliziyo ezaphukileyo, ngimemezele ukukhululwa kwabathunjiweyo, nokuvulwa kwejele kwaboshiweyo; ngimemezele umnyaka owamukelekayo weNkosi, nosuku lokuphindisela lukaNkulunkulu wethu; ngiduduze bonke abalilayo; ngibekele labo abalilayo eSiyoni, ngibanike ubuhle esikhundleni somlotha, amafutha entokozo esikhundleni sokulila, nengubo yokudumisa esikhundleni somoya wobunzima; ukuze babizwe ngokuthi bayizihlahla zokulunga, ukutshala kweNkosi, ukuze ikhazinyuliswe. Bayakha amanxiwa amandulo, bavuse izincithakalo zangaphambili, balungise imizi eyachithakeleyo, izincithakalo zezizukulwane eziningi. Abokufika bayakuma beluse imihlambi yenu, namadodana omfokazi abe ngabalimi benu nabalimi bezivini zenu. Kepha nina niyakubizwa ngokuthi ningabaPristi beNkosi; abantu bayakunibiza ngokuthi niyiziKhonzi zikaNkulunkulu wethu; niyakudla ingcebo yezizwe, niziqhayise ngenkazimulo yazo. Esikhundleni sehlazo lenu niyakuba nokuphindwe kabili; nasesikhundleni sokudideka bayakujabula ngesabelo sabo; ngalokho ezweni labo bayakudla ifa eliphindwe kabili; intokozo ephakade iyakuba ngeyabo. Ngokuba mina Jehova ngithanda ukwahlulela, ngiyakuzonda ukuphanga ngomnikelo wokushiswa; ngiyakuqondisa umsebenzi wabo ngeqiniso, ngenze isivumelwano esiphakade nabo. Inzalo yabo iyakwaziwa phakathi kwezizwe, nenzalo yabo phakathi kwabantu; bonke abayibonayo bayakuyivuma, ukuthi bayinzalo uJehova ayibusisileyo. Ngiyakujabula kakhulu kuJehova, umphefumulo wami uyakuthokoza kuNkulunkulu wami; ngokuba ungembathisile izingubo zensindiso, ungisibekele ngesembatho sokulunga, njengomkhwenyana ezihlobisa ngemihlobiso, nanjengomakoti ezicebisa ngobucwebe bakhe. Ngokuba njengokuba umhlaba ukhipha ihlumela lawo, nanjengensimu iveza lokho okuhlwanyelwe kuyo; kanjalo iNkosi uJehova iyakuveza ukulunga nokudumisa phambi kwezizwe 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 yeSiyoni angiyikuthula, nangenxa yeJerusalema angiyikuphumula, kuze kube yilapho ukulunga kwayo kuvela njengokukhanya, nensindiso yayo njengomlilo wesibani ovuthayo. Izizwe ziyakubona ukulunga kwakho, nawo wonke amakhosi inkazimulo yakho; futhi uyobizwa ngegama elisha, eliyakushiwo ngomlomo kaJehova. Uyoba futhi umqhele wenkazimulo esandleni sikaJehova, nesigqoko sobukhosi esandleni sikaNkulunkulu wakho. Awusayikubizwa ngokuthi Udeliwe; nezwe lakho alisayikubizwa ngokuthi Incithakalo; kodwa wena uyakubizwa ngokuthi uHefiziba, nezwe lakho ngokuthi uBeyula; ngokuba uJehova uyathokoza ngawe, nezwe lakho liyakwenda. Ngokuba njengensizwa igana intombi, kanjalo amadodana akho ayakukugana; futhi njengomyeni ejabulela umakoti, kanjalo uNkulunkulu wakho uyakujabulela. Ngibeke abalindi phezu kwezindonga zakho, Jerusalema, abangayikuthula neze imini nobusuku; nina enenza ukukhunjulwa kukaJehova, ningathuli. Futhi ningamnikeli ukuphumula, aze amise, aze enze iJerusalema ibe ludumo emhlabeni. UJehova ufungé ngesandla sakhe sokunene, nangengalo yamandla akhe, ethi: Impela angisayikunikela ukudla kwakho okusanhlamvu kube yikudla kwezitha zakho; namadodana omfokazi awayikuyiphuzela iwayini lakho, owalisebenzela kanzima; kodwa abalivunileyo bayakulidla badumise uJehova; nalabo abalibuthileyo bayakuliphuza emagcekeni obungcwele bami. Dlulani, dlulani emasangweni; lungisani indlela yabantu; phakamisani, phakamisani umgwaqo omkhulu; susani amatshe; phakamisani ibhanela ngenxa yabantu. Bhekani, uJehova umemezele kuze kube semikhawulweni yomhlaba, ethi: Yishoni kuyo indodakazi yaseSiyoni: Bheka, insindiso yakho iyeza; bheka, umvuzo wayo unayo, nomsebenzi wayo uphambi kwayo. Bayakubabiza ngokuthi, Abantu abangcwele, Abahlengiweyo bakaJehova; wena uyakubizwa ngokuthi, Ofunwayo, Umuzi ongadelwanga. U-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 “esivumelwaneni esiphakade” nalabo abayizinkulungwane eziyikhulu namashumi amane nane ababekade “belahliwe,” kodwa kamuva baba “umuzi” “ongalahlwanga.” Babe “beyincithakalo,” futhi befile emgwaqweni. U-Isaya ubabiza ngokuthi “abaPristi beNkosi,” “izikhonzi” zeNkosi, “abantu abangcwele” kanye “nabalindi” ezindongeni zeSiyoni.

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.

Ngokuphambene nalabo abathokoza ngezidumbu zabo, uNkulunkulu use ebathokozela “njengomyeni ethokoza ngomlobokazi.” Ngaleso sikhathi umlobokazi use elungisiwe. Njengasesithembisweni esanikezwa iFiladelfiya iNkosi ibanika “igama elisha,” futhi Yona ikhomba igama labo ngokuthi “Hephzibah” no “Beulah.” UHephzibah usho ukuthi intokozo yami ikuye, kanti uBeulah usho ukuganwa. INkosi iyabaganisa labo abamelwe ngu-Eliya noMose.

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 ngowokulungisela indlela ukuBuya Kwesibili kukaKristu ngokushumayela “izindaba ezinhle” zikaKristu nokulunga kwaKhe “kuze kube semkhawulweni womhlaba.” Bagcotshiwe nguMduduzi ekuthululweni kukaMoya, futhi bayakube sebephakanyiswa “njengesibonakaliso,” njengoba “izwi elikhulu livela ezulwini” lithi “kubo, Khuphukelani lapha.” Bayakube sebengathi “umqhele wenkazimulo” kanye “nomqhele wobukhosi” esandleni seNkosi. UZakariya uveza lowo mqhele ofanayo njengesibonakaliso, ngesikhathi esifanayo ebeka leso sehlakalo esikhathini semvula yokugcina.

> 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.

> Futhi uJehova uNkulunkulu wabo uyakubasindisa ngalolo suku njengomhlambi wabantu bakhe; ngokuba bayakuba njengamatshe omqhele, ephakanyiswe njengebhanela phezu kwezwe lakhe. Ngokuba bukhulu kangakanani ubuhle bakhe, nobukhulu kangakanani ubuhle bakhe! amabele ayakwenza izinsizwa zithokoze, newayini elisha izintombi. Celani kuJehova imvula ngesikhathi semvula yokugcina; ngalokho uJehova uyakwenza amafu akhazimulayo, abanike izihlambi zemvula, kube yilowo nalowo utshani ensimini. Zakariya 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.

Bayoba “umhlambi wabantu baKhe,” kodwa iNkosi inomhlambi wesibili oseseBhabhiloni ngaleso sikhathi ezobuye iwubize. Umsebenzi wabo uyoba ngowokwakha kabusha izindawo eziyincithakalo “zasendulo” kanye “namanxiwa” ezizukulwane eziningi. Bayoba yilabo ababuyayo baphinde bamise izindlela zasendulo ezanqatshwa zambozwa phakathi kwe-Adventism nangaphandle kwe-Adventism. Bayobuyela emaqinisweni ayisisekelo amaMillerite bawethule ebumsulweni bawo ku-Adventism yaseLawodisiya, futhi bayophinde bethule umlayezo kulabo abangaphandle kwe-Adventism maqondana namaqiniso “asendulo” axhumene nomthetho kaNkulunkulu, ikakhulukazi iSabatha. Ngokwenza kanjalo bayosebenzisa imilando yezizukulwane eziningi ukufanekisa umlando omusha. Umsebenzi wabo uyokwenzeka ngesikhathi semvula yokugcina, lapho izahlulelo zikaNkulunkulu zisemhlabeni. Lapho iNkosi, ngesandla saYo sokunene, ibaphakamisa njengophawu, umhlaba wonke owawukade uthokoza ngezidumbu zabo zilele esitaladini uyolibona lelo phawu, futhi uzwe icilongo lesexwayiso labaqaphi.

> 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 bakhileyo emhlabeni, nabahlala emhlabeni, bonani, lapho ephakamisa ibhanela ezintabeni; nalapho ekhala icilongo, yizwani. U-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.”

Esahlukweni seshumi nanye seSambulo, lapho labo ababebe bethokozela izidumbu zabo bebabona besukuma, “ukwesaba okukhulu kwabehlela labo ababebabona.”

> 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.

> Khona-ke umAsiriya uyakuwa ngenkemba, kodwa hhayi ngeyendoda enamandla; futhi inkemba, hhayi eyendoda ephansi, iyakumqeda; kepha uyakubalekela inkemba, nezinsizwa zakhe ziyakudideka. Uyakuwelela enqabeni yakhe ngenxa yokwesaba, nezikhulu zakhe ziyakwesaba ngenxa yesibonakaliso, usho uJehova, omlilo wakhe useSiyoni, nesithando sakhe siseJerusalema. 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 ubufakazi bomprofethi buhlangana encwadini yesAmbulo. UmAsiriya umele inkosi yasenyakatho kuDaniyeli isahluko seshumi nanye ivesi lamashumi amane kuya kwamashumi amane nanhlanu, efika ekupheleni kwayo kungekho oyisizayo. Lapho abayizinkulungwane eziyikhulu namashumi amane nane, abangabalindi bakaNkulunkulu, bekhala icilongo, umhlaba wonke uyokuzwa wesabe. Labo abamelwe ngabaprofethi ababili bayogcotshwa nguMduduzi “ukushumayela izindaba ezinhle” eziyizo “izindaba ezivela empumalanga naseNyakatho” “eziphazamisa” inkosi yasenyakatho kuDaniyeli isahluko seshumi nanye ivesi lamashumi amane nane, futhi lokho kuphawula ukuqala kokushushiswa kwenhlekelele yomthetho weSonto. Ngaleso sikhathi abeZizwe bayakusabela umlayezo wokuba baphume eBabiloni, beze bazihlanganise nabapristi beNkosi, nabo futhi abamelwe “njengempande kaJese,” ngaleyo ndlela kukhonjiswe indlela yeBhayibheli abayoyisebenzisa ukwethula umlayezo wesixwayiso kwabeZizwe.

> 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.

> Ngalolo suku kuyakuba khona impande kaJese, eyakuma ibe yisibonakaliso sezizwe; abeZizwe bayakuyifuna; nokuphumula kwayo kuyakuba yinkazimulo. Kuyakuthi ngalolo suku iNkosi iphinde yelule isandla sayo ngokwesibili ukubuyisa insali yabantu bayo eyakube isisele, ivela e-Asiriya, naseGibhithe, nasePathrosi, naseKushe, nase-Elamu, naseShinari, naseHamati, naseziqhingini zolwandle. Iyokuphakamisela izizwe isibonakaliso, ibuthele ndawonye abaxoshiweyo bakwa-Israyeli, iqoqe nabahlakazekileyo bakwaJuda bevela emagumbini omane omhlaba. 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 yabutha abantu baYo ngoSepthemba 11, 2001, ngomlayezo owakhomba ukuhlasela kwe-Islam njengokufika komaye wesithathu. INkosi iphinde ibuthe abantu baYo okwesibili emva kokuba sebefile emgwaqweni. Lapho yenza kanjalo, labo ababuthiweyo bachazwa ngokuthi “abaxoshiweyo bakwa-Israyeli,” “abahlakazekile bakwaJuda.” Baxoshelwa emigwaqweni ngoJulayi 18, 2020, kodwa baphinde babuthwe okwesibili ukuze babe yisibonakaliso esibutha omunye umhlambi kaNkulunkulu oseseBabiloni. Ukubuthwa kwalabo abaseseBabiloni kuqala ngesikhathi somthetho weSonto e-United States, okuyilizwi lesibili kwamabili akuSambulo isahluko 18.

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.

Ukuhlangana kokuqala kwenzeka ngoSepthemba 11, 2001, lapho ubuSulumane buhlasela i-United States. Njengesibonakaliso okumele siqoqwe okwesibili, bavezwa njengempande kaJese, okuyisibonakaliso esimelela umsebenzi ka-Alpha no-Omega, sibonisa ukuphela kwento ngesiqalo sento. Ukuhlangana kokuqala kwaphawulwa ngokuhlasela kobuSulumane phezu kwe-United States, futhi kubonisa futhi kukhomba ukuhlasela kobuSulumane phezu kwe-United States njengokuhlangana kwesibili. Lapho impande kaJese imi njengesibonakaliso kwabeZizwe, “ukuphumula” kwayo kuyakuba nkazimulo, ngoba isibonakaliso siyakuhola labo abaseBabiloni namanje ukuba babuyele endleleni endala yeBhayibheli yeSabatha losuku lwesikhombisa, ngaleyo ndlela kuphawulwe ukuphakanyiswa kwesibonakaliso kwabeZizwe enkingeni yomthetho weSonto.

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.

“Isibonakaliso” siqala ngokudlula enqubweni yokuhlanzwa evezwe kuMalaki isahluko sesithathu, ekuhlanzweni okubili kwethempeli okwenziwa nguKristu, futhi kambe nasemfanekisweni wezintombi eziyishumi ekupheleni komnyakazo wamaMillerite. Inqubo yokuhlanzwa ekuqaleni iyaphindwa ekugcineni ngokunembile ngokuphelele, futhi imelelwa ngu-Isaya ngokuhlangene netafula elilodwa eliphawuliwe encwadini. Ukuhlubuka kobu-Adventism yilo itafula lomgunyathi elakhiqizwa ngo-1863 ukuze kwenqatshwe futhi kuthathelwe indawo amatafula amabili aphawuliwe encwadini kaHabakuki isahluko sesibili.

> 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.

> Manje hamba, ukubhale phambi kwabo ethebhuleni, ukubhale nasencwadini, ukuze kube ngokwesikhathi esizayo kuze kube phakade naphakade: Ngokuba laba bangabantu abavukelayo, abangabantwana bamanga, abantwana abangafuni ukuzwa umthetho kaJehova: abathi kubaboni, Ningaboni; nakubaprofethi, Ningasiprofetheli okulungileyo, nikhulume kithi izinto ezibushelezi, niprofethe izinkohliso: Sukani endleleni, phambukani emkhondweni, nisisuse phambi kwethu oNgcwele ka-Israyeli. Ngalokho usho kanje oNgcwele ka-Israyeli, Ngokuba nilidele leli zwi, nethemba ingcindezelo nokuphambuka, nacabanga kukho: ngalokho lobu bubi buyakuba kini njengokudabuka osekulungele ukuwa, okuqhumayo odongeni oluphakemeyo, okuphuka kwalo kufika ngokuzumayo ngomzuzwana. Uyakuluphula njengokuphulwa kwesitsha sombumbi esiphihlizwa saba yizicucu; akayikuyeka: kuze kungafunyanwa phakathi kwezingcezu zaso ucezwana lokuthatha umlilo eziko, noma lokukha amanzi emgodini. Ngokuba usho kanje iNkosi uJehova, oNgcwele ka-Israyeli: Ekubuyeni nasekuphumuleni niyakusindiswa; ekuthuleni nasekuthembeleni kuyakuba ngamandla enu; kepha anivumanga. Kodwa nathi, Qha; ngokuba siyakubalekela ngamabhiza; ngalokho niyakubaleka; nathi, Siyakugibela okusheshayo; ngalokho abayakunizingela bayakushesha. Inkulungwane iyakubaleka ngokukhuza koyedwa; ngokukhuza kwabahlanu niyakubaleka, nize nishiywe njengensika yokubonisa esiqongweni sentaba, nanjengefulegi egqumeni. Ngalokho uJehova uyakulinda, ukuze abe nomusa kini, ngalokho uyakuphakanyiswa, ukuze anihawukele: ngokuba uJehova unguNkulunkulu wokwahlulela; babusisiwe bonke abamlindelayo. Ngokuba abantu bayakuhlala eSiyoni eJerusalema: awusayikukhala futhi; uyakuba nomusa omkhulu kuwe ngezwi lokukhala kwakho; lapho ezwa, uyakukuphendula. U-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-Adventisti baqala inqubo yokwenqaba umlayezo wokuprofetha kaWilliam Miller njengoba umelwe phezu kwamatafula amabili angcwele kaHabakuki. UJesu ufanekisa ukuphela ngesiqalo. Kulesi siqephu, abavukeli ekuqaleni kobu-Adventisti baphinde bamele abavukeli ekupheleni kobu-Adventisti. Kuzo zombili lezi zimo, ukuvukela kumelela ukwenqatshwa komlayezo wokuprofetha kanye nendlela yokusebenza yomlando ngamunye, lapho bememezela kwababonayo ukuthi, “Ningaboni;” nakubaprofethi ukuthi, “Ningasiprofetheli okulungileyo, sikhulumeleni izinto ezibushelelayo, niprofethe 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.

Baphinde banquma ukushiya indlela lapho bememezela bethi, “Sukani endleleni, phambukani emendweni, yenzani oNgcwele ka-Israyeli ayeke ukuba phambi kwethu.” Indlela yabalungileyo “iyimizila yakudala” kaJeremiya isahluko sesithupha amavesi ayishumi nesithupha neshumi nesikhombisa. Abahlubuki banquma ukungahambi emaqinisweni ayisisekelo noma ukungalaleli ukukhala kwecilongo elishaywa abalindi abaphakanyisiwe, abamele inhlangano yamaMillerite kanye nenhlangano ye-Future 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.

> Kanjalo usho uJehova, uthi: Yimani ezindleleni, nibheke, nibuze ngezindlela zasendulo, nithi, Ikuphi indlela enhle na? Nihambe ngayo, khona niyakufumana ukuphumula kwemiphefumulo yenu. Kepha bona bathi: Asiyikuhamba ngayo. Futhi nganibekela abalindi, ngathi: Lalelani ukukhala kwecilongo. Kepha bona bathi: Asiyikulalela. Ngakho-ke yizwani, nina zizwe, wazi wena bandla, okuphakathi kwabo. Yizwa, wena mhlaba: bheka, ngiyakwehlisela lobu bubi phezu kwalesi sizwe, okuyisithelo semicabango yabo, ngokuba abalalelanga amazwi ami nomthetho wami, kodwa bawalile. Jeremiya 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.

Ukwenqaba kwabavukeli ukuhamba ezindleleni zakudala kuphinde kubonakaliswe njengesifiso sabo “sokwenza oNgcwele ka-Israyeli ayeke ukuba phambi kwabo”, futhi kumele ukwenqatshwa komlayezo woKukhala Kwaphakathi Kwamabili, osuselwe ku-Alpha no-Omega okuveza ukuphela kwe-Adventismesi 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.

> “Babebekelwe ukukhanya okukhazimulayo ngemva kwabo ekuqaleni kwendlela, ingelosi eyangitshela ukuthi kwakuyiso ‘isikhalo saphakathi kobusuku.’ Lokhu kukhanya kwakukhanyisa yonke indlela, kwakhanyisela izinyawo 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.

> “Uma begcina amehlo abo egxile kuJesu, owayephambi kwabo kancane, ebahola ebayisa emzini, babephephile. Kodwa kungakabiphi abanye bakhathala, bathi umuzi usekude kakhulu, nokuthi babelindele ukuba base bewungenile ngaphambili. Khona-ke uJesu wayebabakhuthaza ngokuphakamisa ingalo yaKhe yokunene ekhazimulayo, kwase kuvela ukukhanya engalweni yaKhe okwazulazula phezu kweqembu le-advent, bamemeza bathi, ‘Alleluia!’ Abanye, ngokuxhamazela, baliphika ukukhanya okwakungemuva kwabo, bathi akusilo uNkulunkulu owayebaholile wabakhipha wabayisa kude kangaka. Ukukhanya okwakungemuva kwabo kwacima, kwashiya izinyawo zabo zisebumnyameni obuphelele, bakhubeka, balahlekelwa ukubona uphawu kanye noJesu, base bewa bephuma endleleni behlela ezweni elimnyama nelikhohlakele elingezansi.” 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.

Inqubo yokuhlanzwa emelwe Isililo Saphakathi Kobusuku ikhiqiza izigaba ezimbili zabakhulekeli, futhi u-Isaya isahluko samashumi amathathu umele ukungabi namafutha kwezintombi eziyiziwula njengokwehluleka ukuqoqa amanzi noma umlilo, okuyizimpawu zombili zoMduduzi, lapho u-Isaya ebhala ethi, “ukwaphuka kwaso kufika ngokuzumayo ngesikhashana. Uyakusiqhekeza njengokuqhekezwa kwesitsha sombumbi esiphihlizwe saba yizicucu; akayikuyeka: ukuze kungatholakali ekuphihlizweni kwaso ngisho ucezwana lokukha umlilo eziko, noma lokukha amanzi ngalo emgodini.” Ukwahlulelwa kwabo kufika “ngokuzumayo” njengoba kumelwe yisililo saphakathi kobusuku, lapho khona bethola ukuthi sekwephuze kakhulu ukuthola amafutha. Umlilo namanzi ebufakazini buka-Isaya kungokunye nje ukumelwa kwamafutha emzekelisweni wezintombi eziyishumi. Amafutha, amanzi nomlilo kumelela isimilo; kumelela isigijimi futhi kumelela nokuba khona koMduduzi. Akukho nesisodwa salezi zimpawu esingatholakala lapho ukwahlulelwa kwezintombi eziyishumi “kufika ngokuzumayo ngesikhashana.” Ngaleso sikhathi sekwephuze kakhulu.

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.

Ukuphepha okukuphela kwako kuse “ekubuyeni,” okuyisithembiso esanikezwa uJeremiya lapho emele labo abaphoxeka ekuphoxekeni kokuqala. Ukuba abantu bakaNkulunkulu bebengabuyela kuye, wayezobuyela kubo, kodwa abavukeli bayenqaba, nokukhanya okwakukhanyisa indlela kwacisha. Ukukhanya ekuqaleni kwakunguMemezelo Waphakathi Kwamabili, futhi indlela eya phambili yayikhanyiswe yingalo yesokunene kaKristu ekhazimulayo kwaze kwangena kuze kube phakade. UKristu wayephesheya kwalabo abasendleleni, futhi ukukhanya okungemuva kufanele kube yilokho kukhanya okufanayo, ngokuba uKristu ufanekisa ukuphela kwendlela ngokuqala kwendlela. UMemezelo Waphakathi Kwamabili lwaluyiqiniso lamanje futhi luyilo.

> “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.

> “Ngivame ukuqondiswa emfanekisweni wezintombi eziyishumi, ezinhlanu zazo ezazihlakaniphile, kanti ezinhlanu ziyiziwula. Lo mfanekiso uye wagcwaliseka futhi uzogcwaliseka ngokoqobo lwawo lonke, ngokuba unokusetshenziswa okukhethekile kulesi sikhathi, futhi, njengomyalezo wengelosi yesithathu, ugcwalisekile futhi uyoqhubeka uyibe yiqiniso lamanje kuze kube sekupheleni kwesikhathi.” Review and Herald, August 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.

Isifiso sokwenza ukuba oNgcwele ayeke ukuba phambi kwabo siwukulahlwa, hhayi kukaKristu kuphela, kodwa kukaKristu njengo-Alfa no-Omega. Siwukulahlwa kwesigijimi Sokukhala Kwaphakathi Nobusuku. Isigijimi Sokukhala Kwaphakathi Nobusuku ekuqaleni kobu-Adventisti sasingukulungiswa kwesibikezelo esahluleka.

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.

Abahlubuki abenqaba “izindlela ezindala” base besungula “itafula” lomgunyathi elihlukene nabalungileyo njengoba lokhu kwakumelwe ekugcwalisekeni koKukhala Kwaphakathi Kwamabili enhlanganweni yamaMillerite. Khona-ke “inkulungwane eyodwa” yabaleka “ngokusolwa koyedwa,” futhi inhlangano yehla ngokuzumayo isuka ezinkulungwaneni ezingamashumi amahlanu yaya kwamashumi amahlanu. Babaleka ngenxa “yokusolwa” okwafika kuvela “kwabahlanu” izintombi ezihlakaniphileyo ezabatshela ukuthi zazingenawo amafutha ezingabelana ngawo, nokuthi kwakufanele zihambe ziyozithengela awazo amafutha. Ukuhlukaniswa kweziyiziwula nezihlakaniphileyo kwashiya izintombi ezihlakaniphileyo “zinjengesibani esiphezu kwesiqongo sentaba, nanjengesibonakaliso esegqumeni.” Uvukelo lwezintombi eziyiziwula ngo-Okthoba 22, 1844 lwabonisa uvukelo lwango-1863, ngokuba u-Okthoba 22, 1844 kwaba ukuqala kweminyaka eyishumi nesishiyagalolunye emele ukuphela “kwezikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha. Sisenokuningi esingakusho ngalesi sihloko, kodwa uvukelo lwango-1844 lwaluyisifaniso sovukelo lwango-1863 futhi luphawula iphuzu lapho itafula lomgunyathi lasungulwa 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.

Ukwesaba okuzwiwa yizintombi eziyiziwula, yilokho kwesaba okumelelwa lapho izintombi ezihlakaniphileyo zibuyiselwa ekuphileni futhi zime ngezinyawo zazo. Ngaleso sikhathi sekwephuzile kakhulu ukubuyela emuva ekudumazekeni kukaJulayi 18, 2020, futhi into elandelayo ezokwenzeka ingukwenyukela ezulwini okwenzeka ngesikhathi somthetho weSonto. Kungaleso sikhathi lapho kuba khona ukuzamazama komhlaba okukhulu.

> 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.

> Ngalelo hora kwaba khona ukuzamazama komhlaba okukhulu, nengxenye yeshumi yomuzi yawa, futhi ekuzamazameni komhlaba kwabulawa abantu abayizinkulungwane eziyisikhombisa; abaseleyo besaba, badumisa uNkulunkulu wezulu. Uhlupho lwesibili seludlulile; futhi bheka, uhlupho lwesithathu luyeza masinyane. IsAmbulo 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.

IsAmbulo seshumi nanye siveza ukuthi ngesikhathi soGuquko lwaseFrance ingxenye yeshumi yomuzi yawa, futhi kulowo mlando isizwe saseFrance, isizwe esasinezimpondo ezimbili ezingokwesiprofetho ezimelelwe njengeSodoma neGibhithe, sachithwa. Izimpondo ezimbili zaseFrance ziyisifanekiso sezimpondo ezimbili zase-United 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.

IFrance ngokwesiprofetho yayingomunye wemibuso eyishumi emele iRoma yobuqaba kuDaniyeli isahluko sesikhombisa, ngakho-ke kwawa ingxenye yeshumi yombuso (umuzi). Empeleni, kulezo zimpondo eziyishumi zikaDaniyeli isahluko sesikhombisa ezagcina zibeke upapa esihlalweni sobukhosi bomhlaba ngo-538, iFrance yayiwumbuso oyinhloko owasungula ubupapa. Njengomunye wamandla ayishumi kaDaniyeli isahluko sesikhombisa, iFrance ifanekisa indima yesilo somhlaba esinezimpondo ezimbili seSambulo isahluko seshumi nantathu. I-United States ifeza lowo msebenzi ofanayo ngenxa yobupapa ekugcineni njengoba iFrance yenza ekuqaleni. I-United States ingamandla aphambili amakhosi ayishumi amele i-United Nations, futhi iyawa ekuzamazameni komhlaba komthetho weSonto. Sizobhekana nala mavesi ngokugcwele kakhulu esihlokweni esilandelayo.

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.

Enye yezinto eziyinhloko zalesi sihloko ukuthi siwumyalezo ovusa abantu bakaNkulunkulu bame ngezinyawo, ngoba uMduduzi obavusa bame ngezinyawo umelela amafutha, wona angameleli uMoya oNgcwele kuphela kodwa nezokuxhumana uNkulunkulu azithumela kubantu baKhe. Umlayezo wesAmbulo ishumi nanye ovusa uMose no-Eliya bame ngezinyawo nawo umelelwa ngesithembiso esanikezwa uJeremiya.

> 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.

> Ngakho-ke usho kanje uJehova: Uma ubuya, ngiyakukubuyisa, ume phambi kwami; futhi uma ukhipha okuyigugu kokuyize, uyakuba njengomlomo wami; mababuyele kuwe, kodwa wena ungabuyeli kubo. Ngiyakukwenza ube ludonga lwethusi oluqinile kulesi sizwe; bayakulwa nawe, kodwa abayikukwehlula; ngokuba mina nginawe ukuba ngikusindise, ngikukhulule, usho uJehova. Ngiyakukukhulula esandleni sababi, ngikuhlenge esandleni sabesabekayo. Jeremiya 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.”

U-Isaya wayenze leso sinxuso esifanayo lapho ethi, “Ngokuba isho kanje iNkosi uJehova, oNgcwele ka-Israyeli; Ekubuyeni nasekuphumuleni niyakusindiswa.” U-Isaya wanezela ngokuthi lokho “kubuyela” kwakuhlangene nesikhathi sokulinda somfanekiso, ngokuba waloba wathi, “Ngalokho uJehova uyakulinda, ukuze abe nomusa kini, ngalokho uyakuphakanyiswa, ukuze anihawukele; ngokuba uJehova unguNkulunkulu wokwahlulela; babusisiwe bonke abamlindelayo.”

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 “ngumlomo” kaNkulunkulu, njengoba uJeremiya akuchaza, liyilungelo lokukhuluma esikhundleni sikaNkulunkulu ngesikhathi lapho i-United States “ikhuluma njengodrako.” Amazwi ayobe esekhulunywa ngabantu bakaNkulunkulu ngaleso sikhathi ayoba yisexwayiso esimelene nophawu lwesilo sobupapa. Ukubamba iqhaza kulowo mnyakazo okhazimulayo kudinga ukuthi 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.

> Uma ufuna ukuphenduka, wena Israyeli, usho uJehova, phendukela kimi; futhi uma ususa izinengiso zakho emehlweni ami, khona-ke awusayikuzulazula. Uyafunga uthi, UJehova uyaphila, ngeqiniso, nangesahlulelo, nangokulunga; izizwe ziyakuzibusisa kuye, futhi ziyakuzigabisa kuye. Ngokuba usho kanje uJehova kubantu bakwaJuda naseJerusalema: Limani umhlabathi wenu ongakalinywa, ningahlwanyeli emeveni. Zisokeleni kuJehova, nisuse amasokile ezinhliziyo zenu, nina bantu bakwaJuda nabakhileyo eJerusalema; funa ukufutheka kwami kuqhamuke njengomlilo, kuvuthe kungabikho ongaqeda, ngenxa yobubi bezenzo zenu. Memezelani kwaJuda, nishumayele eJerusalema; nithi, Shayani icilongo ezweni; khalani, nibuthele ndawonye, nithi, Hlanganani, singene emizini evikelweyo. Misani uphawu lubhekise eSiyoni; balekelani khona, ningalibali; ngokuba ngizakuletha okubi kuvela enyakatho, nokubhujiswa okukhulu. Ibhubesi likhuphukile liphuma esixhakathini salo, nombhubhisi wezizwe usendleleni yakhe; uphumile endaweni yakhe ukuba enze izwe lakho libe yincithakalo; imizi yakho iyakuchithwa, kungabi namuntu ohlala kuyo. Jeremiya 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.

> Kepha uMoya weNkosi wehlela phezu kukaGideyoni, wase ekhala ngecilongo; u-Abiyezeri waqoqana wamlandela. Wathuma izithunywa kulo lonke elakwaManase; nalo laqoqana lamlandela; wathuma nezithunywa kwa-Asheri, nakwaZebhuluni, nakwaNafetali; base benyuka bayobahlangabeza. AbaHluleli 6:34, 35.

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