We are addressing a portion of Isaiah’s vision which begins in chapter seven and continues on to the end of chapter twelve. We are doing so for in 1850 “the Lord stretched forth his hand a second time, to gather” His remnant people. We are putting the waymarks of 1844 to 1863 in place. ‘1850’ and the second gathering is one of those waymarks.

ہم یسعیاہؑ کے اُس رُویا کے ایک حصّے پر گفتگو کر رہے ہیں جو ساتویں باب سے شروع ہوتا ہے اور بارہویں باب کے اختتام تک جاری رہتا ہے۔ ہم ایسا اِس لیے کر رہے ہیں کہ 1850 میں “خداوند نے اپنا ہاتھ دوبارہ بڑھایا تاکہ” اپنی بقیہ قوم کو جمع کرے۔ ہم 1844 سے 1863 تک کے راہ نما نشان قائم کر رہے ہیں۔ ‘1850’ اور دوسرا جمع کیا جانا اُن ہی راہ نما نشانات میں سے ایک ہے۔

Once the vision of Isaiah begins in verse one of chapter seven any time an expression similar to “in that day” is a reference, it is to be placed into the established prophetic setting of chapter seven. A key to rightly dividing the vision is to understand that prophecy operates upon the principles of repeat and enlarge, and this rule is active in the vision.

Na gode da zarar wahayin Ishaya ya fara a aya ta ɗaya ta babi na bakwai, duk lokacin da wani furuci mai kama da “a wannan rana” ya zo a matsayin nuni, dole ne a sanya shi cikin tsayayyen tsarin annabci na babi na bakwai. Mabuɗin rarrabe wahayin daidai shi ne a fahimci cewa annabci yana aiki bisa ƙa’idodin maimaitawa da faɗaɗawa, kuma wannan ƙa’ida tana aiki a cikin wahayin.

The various prophetic truths that are identified in the vision of Isaiah, beginning in chapter six are to be approached from the perspective that “first and foremost”, Isaiah is representing a soul that has been anointed at 9/11 to proclaim that the latter rain has arrived. In that sanctified context, chapter seven of Isaiah illustrates the very fear which was represented by the prophet in chapter six when he asked the question, ‘“how long” he would need to give the message of 9/11 to an apostate church that ‘had eyes but refused to see and ears but refused to hear’?

Matukio mbalimbali ya kweli za kinabii yanayotambulika katika njozi ya Isaya, kuanzia sura ya sita, yanapaswa kufikiwa kwa mtazamo kwamba “kwanza kabisa”, Isaya anamwakilisha nafsi iliyotiwa mafuta katika 9/11 ili kutangaza kwamba mvua ya vuli ya mwisho imewasili. Katika muktadha huo uliotakaswa, sura ya saba ya Isaya inaonyesha hofu yenyewe iliyowakilishwa na nabii katika sura ya sita alipouliza swali, ‘“hata lini” angehitaji kutoa ujumbe wa 9/11 kwa kanisa lililoasi ambalo ‘lilikuwa na macho lakini likakataa kuona na masikio lakini likakataa kusikia’?

In the vision the wicked and foolish king Ahaz is the symbol of a Laodicean that will not receive the warning of the latter rain message as presented by the watchmen who confront the wicked and foolish Ahaz represented by Isaiah and his sons.

Mu maso aya yeretswe, umwami mubi kandi w’umupfapfa Ahazi ni ikimenyetso cy’Umulawodikiya utazemera umuburo w’ubutumwa bw’imvura y’itumba, nk’uko butangwa n’abarinzi bahangara guhangana na Ahazi mubi kandi w’umupfapfa uhagarariwe na Yesaya n’abahungu be.

9/11 arrived in the prophetic history of Daniel eleven verse forty, so when Isaiah is located at 9/11 in chapter six, he is located prophetically within verse forty of Daniel eleven, but more significantly he is located within the ‘hidden history of verse forty.’ The hidden history of verse forty began when the verse was fulfilled in 1989 with the collapse of the Soviet Union. From 1989 unto the Sunday law of verse forty-one is the ‘hidden history of verse forty’ that is unsealed by the Lion of the tribe of Judah in that very ‘hidden history.’ What this identifies in our consideration of Isaiah representing a latter rain messenger after 9/11 is that one part of the latter rain message which Isaiah is proclaiming is—Daniel eleven, verses forty-one through forty-five.

৯/১১ দানিয়েল ১১:৪০-এর ভাববাণীমূলক ইতিহাসে উপস্থিত হয়েছিল; অতএব, যখন যিশাইয়কে অধ্যায় ছয়ে ৯/১১-এ স্থাপন করা হয়, তখন তাঁকে ভাববাণীমূলকভাবে দানিয়েল ১১:৪০-এর মধ্যেই স্থাপন করা হয়; কিন্তু আরও গুরুত্বপূর্ণভাবে, তাঁকে ‘৪০ পদ্যের গুপ্ত ইতিহাস’-এর মধ্যেও স্থাপন করা হয়। ৪০ পদ্যের গুপ্ত ইতিহাস শুরু হয়, যখন ১৯৮৯ সালে সোভিয়েত ইউনিয়নের পতনের মাধ্যমে সেই পদ্য পূর্ণ হয়। ১৯৮৯ থেকে ৪১ পদ্যের রবিবার-আইন পর্যন্ত সময়ই হলো ‘৪০ পদ্যের গুপ্ত ইতিহাস’, যা ঠিক সেই ‘গুপ্ত ইতিহাস’-এর মধ্যেই যিহূদা-গোত্রের সিংহ দ্বারা উন্মোচিত হয়। যিশাইয় ৯/১১-এর পর এক উত্তর-বৃষ্টির বার্তাবাহককে প্রতিনিধিত্ব করেন—এই বিবেচনায় এটি যা চিহ্নিত করে তা হলো, যিশাইয় যে উত্তর-বৃষ্টির বার্তার একটি অংশ ঘোষণা করছেন, তা হলো—দানিয়েল ১১:৪১–৪৫।

Standing prophetically at 9/11 Isaiah in chapter ten, is presenting a warning that the very next event to happen is the “unrighteous decree” which is the Sunday law, and is represented in verse forty-one of Daniel eleven. Isaiah’s illustration of the latter rain message is set within the ‘hidden history’ of verse forty-post 9/11. The fulfillment of verse forty in 1989 places Isaiah after 1989, at 9/11 where he is anointed with coal from off the alter. Isaiah represents a messenger whose message includes the last six verses of Daniel eleven.

En se tenant prophétiquement à l’endroit d’Ésaïe 9/11 dans le chapitre dix, Ésaïe présente un avertissement selon lequel l’événement immédiatement suivant est le « décret injuste », qui est la loi du dimanche, et qui est représenté au verset quarante et un de Daniel onze. L’illustration par Ésaïe du message de la pluie de l’arrière-saison se situe dans l’« histoire cachée » du verset quarante, après le 9/11. L’accomplissement du verset quarante en 1989 place Ésaïe après 1989, au 9/11, où il est oint d’un charbon pris sur l’autel. Ésaïe représente un messager dont le message comprend les six derniers versets de Daniel onze.

Isaiah states directly that he and his children are for signs and wonders. In chapter seven verse three Isaiah and his son are by the conduit from the upper pool on the highway by the fuller’s field. Isaiah is presenting the message of the latter rain which he was anointed to proclaim in chapter six, and he is standing at three symbols of the latter rain as well as with his child Shearjashub. The upper pool’s conduit is a prophetic allusion to the two pipes filled with the golden oil that Zechariah identifies and Sister White comments on so often, identify the message that comes from the conduit of the upper pool in the message of the latter rain.

Isaias afirma diretamente que ele e seus filhos são por sinais e por maravilhas. No capítulo sete, versículo três, Isaías e seu filho estão junto ao aqueduto do açude superior, no caminho do campo do pisoeiro. Isaías está apresentando a mensagem da chuva serôdia, a qual foi ungido para proclamar no capítulo seis, e está postado junto a três símbolos da chuva serôdia, bem como com seu filho Sear-Jasube. O aqueduto do açude superior é uma alusão profética aos dois tubos cheios do azeite dourado que Zacarias identifica e sobre os quais a irmã White comenta tão frequentemente, identificando a mensagem que procede do aqueduto do açude superior na mensagem da chuva serôdia.

Isaiah’s conduit connects with Zechariah’s two pipes, and Ellen White’s commentary ties Zechariah together with the parable of the ten virgins. Isaiah is humbled into the dust in chapter six when he sees the glory of the Lord. He agrees to carry the message represented in verse three as the message that lightens the earth with God’s glory. And he is purified with a coal off the altar and then is standing at the pool that is created by the water from the upper pool. In chapter twenty-eight Isaiah defines the latter rain message as “line upon line” and in verse three the upper pool represents several lines of prophecy.

Le conduit d’Ésaïe se rattache aux deux tuyaux de Zacharie, et le commentaire d’Ellen White relie Zacharie à la parabole des dix vierges. Ésaïe est humilié jusque dans la poussière au chapitre six lorsqu’il voit la gloire du Seigneur. Il accepte de porter le message représenté au verset trois comme étant le message qui éclaire la terre de la gloire de Dieu. Et il est purifié par une braise prise sur l’autel, puis il se tient auprès du réservoir formé par les eaux du bassin supérieur. Au chapitre vingt-huit, Ésaïe définit le message de la pluie de l’arrière-saison comme « précepte sur précepte », et au verset trois le bassin supérieur représente plusieurs lignes de prophétie.

Isaiah, representing a soul at 9/11 would only be standing where the golden oil comes down from the upper pool if that soul had asked for the good way which leads to Jeremiah’s old path, which is Isaiah’s “highway (path) by the fuller’s field” where Jeremiah’s “rest” is found. Isaiah’s latter rain message is based not only upon the line of the ten virgins, Zechariah’s line of two golden pipes, Jeremiah’s line of the old path, and Isaiah is also standing at “the fuller’s field” where the Messenger of the Covenant is purifying and purging the sons of Levi as silver and gold.

Isaïe, représentant une âme au 9/11, ne se tiendrait à l’endroit où l’huile d’or descend du réservoir supérieur que si cette âme avait demandé le bon chemin qui conduit à l’ancien sentier de Jérémie, lequel est la « grand-route (sentier) du champ du foulon » d’Ésaïe, où se trouve le « repos » de Jérémie. Le message de la pluie de l’arrière-saison d’Ésaïe est fondé non seulement sur la ligne des dix vierges, la ligne des deux conduits d’or de Zacharie, la ligne de l’ancien sentier de Jérémie, mais Ésaïe se tient aussi au « champ du foulon », où le Messager de l’Alliance purifie et épure les fils de Lévi comme l’argent et l’or.

It is a very easy prophetic task to bring other lines into verse three of chapter seven. The oil of Zechariah and the ten virgins connects to Jacob’s ladder and the first two verses of Revelation for they are all addressing the communication process between God and man. Jeremiah’s old path includes the “watchman” that sound the trumpet which the wicked and foolish king Ahaz refuses to hear. That trumpet pulls all the trumpets of prophecy, as well as the prophetic watchmen into Isaiah’s “highway” where Isaiah and his son stand to convey a message to the leader of Laodicea.

এটা এক অত্যন্ত সহজ ভাববাদী কাজ যে, অন্যান্য ধারাগুলিকে সপ্তম অধ্যায়ের তৃতীয় পদে এনে সংযুক্ত করা যায়। জাখরিয়ার তেল এবং দশ কুমারী যাকোবের সিঁড়ি ও প্রকাশিত বাক্যের প্রথম দুই পদের সঙ্গে যুক্ত, কারণ এগুলি সকলেই ঈশ্বর ও মানুষের মধ্যকার যোগাযোগ-প্রক্রিয়াকে সম্বোধন করছে। যিরমিয়ের প্রাচীন পথে সেই “প্রহরী” অন্তর্ভুক্ত আছে, যে শিঙ্গা বাজায়, কিন্তু দুষ্ট ও মূর্খ রাজা আহাজ তা শুনতে অস্বীকার করে। সেই শিঙ্গা ভাববাণীর সমস্ত শিঙ্গাকে, তেমনি ভাববাদী প্রহরীদেরও, যিশাইয়ের “রাজপথে” টেনে আনে, যেখানে যিশাইয় ও তাঁর পুত্র লাওদিকেয়ার নেতার কাছে একটি বার্তা পৌঁছে দেবার জন্য দাঁড়িয়ে আছেন।

Isaiah and his son Shearjashub, which means “a remnant shall return” are standing together and they are illustrating the proclamation of the latter rain message that arrived at 9/11. They go to meet wicked king Ahaz and as father and son they represent a symbol of alpha and omega the primary rule of “line upon line” methodology. “Line upon line” is the rule that was typified by the Millerite “day/year” principle.

Ésaïe et son fils Shearjashub, dont le nom signifie « un reste reviendra », se tiennent ensemble, et ils illustrent la proclamation du message de la pluie de l’arrière-saison qui est arrivé au 11 septembre. Ils vont à la rencontre du méchant roi Achaz, et, en tant que père et fils, ils représentent un symbole d’alpha et d’oméga, la règle première de la méthodologie du « précepte sur précepte ». Le « précepte sur précepte » est la règle qui fut typifiée par le principe millérite du « jour pour une année ».

On August 11, 1840 a prophecy of Islam of the second woe of Revelation nine was fulfilled and the Millerite “day/year” principle was confirmed, thus empowering Miller’s prediction about 1843 that was based upon the day/year principle. On September 11, 2001 a prophecy of Islam of the third woe of Revelation nine, ten and eleven was fulfilled and the principle of alpha (8-11-1840) and omega (9/11) was confirmed as the mighty angel of Revelation eighteen descended when the great buildings of New York came down—just as the mighty angel of Revelation ten had came down on August 11, 1840 when the alpha that typified the omega was fulfilled.

Em 11 de agosto de 1840, cumpriu-se uma profecia acerca do islã, correspondente ao segundo ai de Apocalipse nove, e o princípio milerita de “dia/ano” foi confirmado, fortalecendo assim a predição de Miller acerca de 1843, a qual se baseava no princípio dia/ano. Em 11 de setembro de 2001, cumpriu-se uma profecia acerca do islã, correspondente ao terceiro ai de Apocalipse nove, dez e onze, e foi confirmado o princípio do alfa (11-8-1840) e ômega (11/9), quando o anjo poderoso de Apocalipse dezoito desceu no momento em que os grandes edifícios de Nova Iorque ruíram — exatamente como o anjo poderoso de Apocalipse dez havia descido em 11 de agosto de 1840, quando se cumpriu o alfa que tipificava o ômega.

Not only do Isaiah and his son represent the primary principle of “line upon line,” but they represent the Elijah message which represents a message that is portrayed with the relationship of a father and his children. The Elijah message which is proclaimed just before the great and terrible day of the Lord, identifies a message that arrives just before God’s executive judgment begins. God’s executive judgments represent a period that is “the great and terrible day of the Lord.” That period begins at the Sunday law and continues on to the seven last plagues. The period begins with the Sunday law and ends with the seven last plagues. The Elijah message is therefore premised upon the principle of alpha and omega, coupled with the warning of approach of the close of probation. With the message of Elijah is also the various prophetic lines that are based upon Elijah, for Elijah, according to Jesus represented John the Baptist and both Elijah and John, according to Sister White represented William Miller, and together Elijah and John the Baptist represent both the one hundred and forty-four thousand (Elijah), and the great multitude in Revelation seven (John).

യേശയ്യാവും അവന്റെ പുത്രനും “വരിയിൻമേൽ വരി” എന്ന പ്രാഥമിക സിദ്ധാന്തത്തെ മാത്രം പ്രതിനിധീകരിക്കുന്നില്ല; പിതാവിന്റെയും അവന്റെ മക്കളുടെയും ബന്ധത്തിലൂടെ ചിത്രീകരിക്കപ്പെട്ടിരിക്കുന്ന സന്ദേശമായ ഏലിയാവിന്റെ സന്ദേശത്തെയും അവർ പ്രതിനിധീകരിക്കുന്നു. കർത്താവിന്റെ മഹത്തായും ഭയങ്കരവുമായ ദിവസത്തിന് തൊട്ടുമുമ്പ് പ്രഖ്യാപിക്കപ്പെടുന്ന ഏലിയാവിന്റെ സന്ദേശം, ദൈവത്തിന്റെ നിർവാഹക ന്യായവിധി ആരംഭിക്കുന്നതിന് തൊട്ടുമുമ്പ് എത്തുന്ന ഒരു സന്ദേശത്തെ തിരിച്ചറിയിക്കുന്നു. ദൈവത്തിന്റെ നിർവാഹക ന്യായവിധികൾ “കർത്താവിന്റെ മഹത്തായും ഭയങ്കരവുമായ ദിവസം” എന്നൊരു കാലഘട്ടത്തെ പ്രതിനിധീകരിക്കുന്നു. ആ കാലഘട്ടം ഞായറാഴ്ചാനിയമത്തിൽ ആരംഭിച്ച് അവസാന ഏഴ് ബാധകളിലേക്കു വരെ തുടരുന്നു. ആ കാലഘട്ടം ഞായറാഴ്ചാനിയമത്തിൽ ആരംഭിച്ച് അവസാന ഏഴ് ബാധകളോടെ അവസാനിക്കുന്നു. അതിനാൽ ഏലിയാവിന്റെ സന്ദേശം, കൃപാകാലത്തിന്റെ അവസാനസമീപനത്തെക്കുറിച്ചുള്ള മുന്നറിയിപ്പിനോടുകൂടി, ആൽഫയും ഒമേഗയും എന്ന സിദ്ധാന്തത്തിന്റെ അടിസ്ഥാനത്തിൽ നിലനിൽക്കുന്നു. ഏലിയാവിന്റെ സന്ദേശത്തോടൊപ്പം ഏലിയാവിനെ അടിസ്ഥാനമാക്കിയുള്ള വിവിധ പ്രവചനരേഖകളും ഉണ്ടു; കാരണം, യേശുവിന്റെ അഭിപ്രായത്തിൽ ഏലിയാവ് യോഹന്നാൻ സ്നാപകനെ പ്രതിനിധീകരിച്ചു; കൂടാതെ, സിസ്റ്റർ വൈറ്റിന്റെ അഭിപ്രായത്തിൽ, ഏലിയാവും യോഹന്നാനും വില്യം മില്ലറെ പ്രതിനിധീകരിച്ചു; ഇവരെ ഒരുമിച്ചു കണക്കിലെടുക്കുമ്പോൾ, ഏലിയാവും യോഹന്നാൻ സ്നാപകനും ചേർന്ന് ഒരേസമയം ഒരു ലക്ഷം നാല്പത്തിനാലായിരം (ഏലിയാവ്) പേരെയും, വെളിപ്പാട് ഏഴിലെ മഹാസമൂഹത്തെയും (യോഹന്നാൻ) പ്രതിനിധീകരിക്കുന്നു.

Isaiah and his son are standing at the old paths, which are the foundations and they are receiving the golden oil, for they are wise virgins who are going through the purification process of the fuller that was fulfilled on October 22, 1844, typifying the Sunday law. Isaiah and the remnant who return, (for that is what his son’s Shearjashub’s name means), represent the remnant that “return” to the old paths at 9/11. The father remnant relationship, which is also the alpha and omega relationship, which is also the Elijah “hearts of the fathers and children” relationship identifies that Father Miller and his relationship to a remnant movement of the first angel was the alpha movement of Philadelphia. In the alpha movement Father Miller was identified as Elijah and John the Baptist who Jesus identified as the messenger who prepared the way for the Messenger of the Covenant. All of those prophetic fulfillments in the alpha history of the first and second angels is repeated in the history of the omega of the third angel.

ઈશાયા અને તેનો પુત્ર પ્રાચીન માર્ગો પર ઊભા છે, જે પાયાઓ છે; અને તેઓ સુવર્ણ તેલ પ્રાપ્ત કરી રહ્યા છે, કારણ કે તેઓ જ્ઞાની કુમારીઓ છે, જે ધોબીના શુદ્ધિકરણની પ્રક્રિયામાંથી પસાર થઈ રહ્યા છે, જે 22 ઑક્ટોબર, 1844ના રોજ પૂર્ણ થઈ હતી અને જે રવિવારના કાનૂનનું પ્રતિરૂપ દર્શાવે છે. ઈશાયા અને પાછા ફરનાર અવશેષ—(કારણ કે તેના પુત્ર શેઆર-યાશૂબના નામનો અર્થ એ જ છે)—તે અવશેષનું પ્રતિનિધિત્વ કરે છે જે 9/11 પર પ્રાચીન માર્ગો તરફ “પાછા ફરે” છે. પિતા અને અવશેષનો સંબંધ, જે અલ્ફા અને ઓમેગાનો સંબંધ પણ છે, અને જે એલિયાહના “પિતાઓ અને સંતાનોના હૃદયો”ના સંબંધ પણ છે, તે દર્શાવે છે કે પિતા મિલર અને પ્રથમ દેવદૂતના અવશેષ ચળવળ સાથેનો તેમનો સંબંધ ફિલાડેલ્ફિયાના અલ્ફા ચળવળ હતો. અલ્ફા ચળવળમાં પિતા મિલરને એલિયાહ અને યોહાન બાપ્તિસ્ત તરીકે ઓળખવામાં આવ્યા હતા, જેને યેશુએ કરારના દૂત માટે માર્ગ તૈયાર કરનાર દૂત તરીકે ઓળખાવ્યો હતો. પ્રથમ અને દ્વિતીય દેવદૂતોના અલ્ફા ઇતિહાસમાં થયેલી આ તમામ ભવિષ્યવાણીપૂર્ણ પૂર્ણતાઓ તૃતીય દેવદૂતના ઓમેગાના ઇતિહાસમાં પુનરાવર્તિત થાય છે.

There are more important facts about Isaiah’s illustration in the vision, but here we are simply identifying that Isaiah is specifically identifying the various truths that make up the heart of the latter rain message of 9/11. All of these lines we have just discussed, and of course many more are located in verse three of chapter seven.

Il y a d’autres faits plus importants concernant l’illustration d’Ésaïe dans la vision, mais ici nous nous contentons simplement d’indiquer qu’Ésaïe identifie de manière précise les diverses vérités qui constituent le cœur du message de la pluie de l’arrière-saison du 11 septembre. Toutes ces lignes que nous venons d’examiner, et bien d’autres encore, se trouvent au verset trois du chapitre sept.

In verse eight prophetic truth intensifies as it identifies the key that unlocks the “hidden history of verse forty” and amazingly that key is identified within the very same verse that the beginning of both 2520-year time prophecies are marked.

En la versículo ocho, la verdad profética se intensifica al identificar la clave que abre la “historia oculta del versículo cuarenta”, y asombrosamente esa clave queda señalada dentro del mismo versículo en el que se marca el comienzo de ambas profecías de tiempo de 2520 años.

For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son.

Kwa maana kichwa cha Shamu ni Dameski, na kichwa cha Dameski ni Resini; na katika muda wa miaka sitini na mitano, Efraimu atavunjwa, hata asiwe watu. Na kichwa cha Efraimu ni Samaria, na kichwa cha Samaria ni mwana wa Remalia.

If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

Si vous ne croyez pas, assurément vous ne subsisterez pas. Ésaïe 7:8, 9.

Isaiah’s illustration of the latter rain message includes Moses’ “seven times,” for the sixty-five-year prophecy of verse eight identifies the starting point for both the northern and southern kingdoms of Israel’s scattering of 2520 years. In the very same verse, the key that turns the three prophetic lines of Daniel eleven verse forty’s collapse of the Soviet Union in 1989, together with verse ten of Daniel eleven, along with verse eight of Isaiah eight. With these three lines (Isaiah 8:8, Daniel 11:10, 40). The key is the “heads” of verses eight and nine. When the key of the “heads” is applied to those three parallel verses the door to the history of the Ukrainian War and soon coming World War III is unlocked. When that prophetic door is unlocked, verse eleven through sixteen of Daniel eleven are then seen to be parallel history to verse forty of Daniel eleven post 1989’s collapse of the Soviet Union. The unlocking of the “hidden history of verse forty” is a truth that is one of a select few that are identified as being unsealed in connection with the unsealing of the Revelation of Jesus Christ just before probation closes.

Аз пайғамбардың кейінгі жаңбыр туралы хабарға қатысты көрнекі бейнесі Мұсаның «жеті рет» деген ұғымын қамтиды, өйткені сегізінші аяттағы алпыс бес жылдық пайғамбарлық Исраилдің солтүстік және оңтүстік патшалықтарының 2520 жылға созылған бытырап кетуінің екеуіне де бастау нүктесін айқындайды. Дәл сол аяттың өзінде Даниял он бірінші тарау қырқыншы аяттағы 1989 жылғы Кеңес Одағының күйреуіне қатысты үш пайғамбарлық желіні, сондай-ақ Даниял он бірінші тараудың оныншы аятын және Ишая сегізінші тараудың сегізінші аятын ашатын кілт бар. Осы үш желіде (Ишая 8:8, Даниял 11:10, 40) кілт — сегізінші және тоғызыншы аяттардағы «бастар». «Бастардың» кілті осы үш қатарлас аятқа қолданылғанда, Украина соғысының тарихына және жуық арада келетін Үшінші дүниежүзілік соғысқа апаратын есік ашылады. Сол пайғамбарлық есік ашылған кезде, Даниял он бірінші тараудың он бірінші мен он алтыншы аяттары Даниял он бірінші тараудың қырқыншы аятымен, 1989 жылдан кейінгі Кеңес Одағының күйреуінен кейінгі тарихқа қатысты, қатарлас тарих екені көрінеді. «Қырқыншы аяттың жасырын тарихының» ашылуы — сынақ уақыты жабылардың алдында Иса Мәсіхтің Аянының ашылуымен байланысты мөрі шешілетін аз ғана ақиқаттардың бірі болып айқындалатын ақиқат.

Verse one of chapter eight of Isaiah begins with the word, “Moreover,” identifying that chapter eight is to go over the top of chapter seven. Beyond the first word being “moreover,” chapter eight verse three is tied together with verse three of chapter seven as a second witness that the two chapters are to be applied line upon line. Both verse ‘threes’ identify one of Isaiah’s sons, whose names both speak to the prophetic message within the story. Shearjashub means ‘a remnant shall return’ and Mahershalalhashbaz means ‘quick to the spoil.’ Shearjashub is first mentioned, then Mahershalalhashbaz (which is the longest name in the Bible). The alpha represented by “1” is smaller, and in this case even identified as a “remnant,” and the omega represented by “22” is larger, and is represented by the largest name in the Bible while symbolizing the Sunday law’s rapid movements.

Evesi i parë i kapitullit tetë të Isaisë fillon me fjalën “Për më tepër”, duke treguar se kapitulli tetë duhet të ndërtohet mbi kapitullin shtatë. Përtej faktit që fjala e parë është “për më tepër”, kapitulli tetë, vargu tre, lidhet me vargun tre të kapitullit shtatë si një dëshmitar i dytë se të dy kapitujt duhen zbatuar rresht pas rreshti. Të dy vargjet “tre” përcaktojnë njërin prej bijve të Isaisë, emrat e të cilëve të dy flasin për mesazhin profetik brenda rrëfimit. Shearjashub do të thotë “një mbetje do të kthehet”, dhe Mahershalalhashbaz do të thotë “i shpejtë për plaçkën”. Shearjashub përmendet së pari, pastaj Mahershalalhashbaz (që është emri më i gjatë në Bibël). Alfa, e përfaqësuar nga “1”, është më e vogël dhe, në këtë rast, madje përcaktohet si një “mbetje”; ndërsa omega, e përfaqësuar nga “22”, është më e madhe dhe përfaqësohet nga emri më i madh në Bibël, ndërkohë që simbolizon lëvizjet e shpejta të ligjit të së dielës.

The alpha remnant, represented by Shearjashub is with his father Isaiah in verse three. Together they are an alpha and an omega, and they are standing in a place which is made up of three distinct references to the latter rain.

الفایِ باقیمانده، که به‌وسیلهٔ «شیعاریاشوب» نمایانده شده است، در آیهٔ سه همراهِ پدر خود، اشعیا، حضور دارد. آن دو باهم یک الفا و یک اُمگا هستند، و در جایگاهی ایستاده‌اند که از سه اشارهٔ متمایز به باران آخِر ساخته شده است.

Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.

Und der HERR sprach zu Jesaja: Geh nun hinaus, dem Ahas entgegen, du und dein Sohn Schear-Jaschub, an das Ende der Wasserleitung des oberen Teiches, an die Straße beim Walkerfeld. Jesaja 7,3.

Isaiah is a symbol of the one hundred and forty-four thousand and in representing the call of 9/11, Isaiah is also representing the call of July 2023. At 9/11 Isaiah is a Laodicean represented by Jacob the supplanter, who was going to take Esau’s birthright as Adventism is spewed out of the mouth of the Lord, and in 2023 Isaiah represents Israel the overcomer. Isaiah represents one who was presenting God’s message who is awakened to the fact that he is a Laodicean and then has a coal purify him into a Philadelphian.

Isaïe est un symbole des cent quarante-quatre mille et, en représentant l’appel du 11 septembre, Isaïe représente aussi l’appel de juillet 2023. Au 11 septembre, Isaïe est un Laodicéen représenté par Jacob le supplanteur, qui devait prendre le droit d’aînesse d’Ésaü tandis que l’adventisme est vomi de la bouche du Seigneur, et en 2023, Isaïe représente Israël, le vainqueur. Isaïe représente quelqu’un qui présentait le message de Dieu, qui est éveillé au fait qu’il est un Laodicéen, puis qu’un charbon ardent purifie pour en faire un Philadelphien.

“Isaiah had a wonderful view of God’s glory. He saw the manifestation of God’s power, and after beholding His majesty, a message came to him to go and do a certain work. He felt wholly unworthy for the work. What made him esteem himself unworthy? Did he think himself unworthy before he had a view of God’s glory?—No; he imagined himself in a righteous state before God; but when the glory of the Lord of hosts was revealed to him, when he beheld the inexpressible majesty of God, he said, ‘I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphim unto me, having a living coal in his hands, which he had taken with the tongs from off the altar, and he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ This is the work that as individuals we need to have done for us. We want the living coal from off the altar placed upon our lips. We want to hear the word spoken, ‘Thine iniquity is taken away, and thy sin purged’” Review and Herald, June 4, 1889.

«ईशायाहले परमेश्वरको महिमाको अद्भुत दर्शन पाए। उनले परमेश्वरको शक्तिको प्रकटीकरण देखे, र उहाँको महिमा अवलोकन गरेपछि, एउटा सन्देश उहाँकहाँ आयो कि उनी गएर एउटा निश्चित काम गरून्। उनले आफूलाई त्यस कामका लागि सर्वथा अयोग्य ठाने। कुन कुराले उनलाई आफूलाई अयोग्य ठान्न लगायो? के परमेश्वरको महिमाको दर्शन हुनुअघि नै उनले आफूलाई अयोग्य ठानेका थिए?—होइन; उनले आफूलाई परमेश्वरको सामु धर्मी अवस्थामा रहेको ठानेका थिए; तर जब सेनाहरूका परमप्रभुको महिमा उनलाई प्रकट गरियो, जब उनले परमेश्वरको अवर्णनीय महिमा देखे, तब उनले भने, ‘धिक्कार ममाथि! किनकि म नष्ट भएँ; किनभने म अशुद्ध ओठ भएको मानिस हुँ, र म अशुद्ध ओठ भएका मानिसहरूको बीचमा बस्दछु; किनकि मेरा आँखाहरूले राजा, सेनाहरूका परमप्रभुलाई देखेका छन्। तब एक जना सराफ उडेर म कहाँ आयो, उसको हातमा एउटा बलिरहेको कोइलो थियो, जुन उसले वेदीबाट चिम्टाले लिएको थियो, र त्यसले मेरो मुखमा छुवायो, र भन्यो, हेर, यसले तेरा ओठ छोएको छ; तेरो अधर्म हटाइएको छ, र तेरो पाप शुद्ध पारिएको छ।’ यही त्यो कार्य हो, जुन व्यक्तिगत रूपमा हाम्रा लागि गरिनु आवश्यक छ। हामी वेदीबाट लिइएको त्यो जीवित कोइलो हाम्रा ओठहरूमा राखिएको चाहन्छौं। हामी यो वचन बोलिएको सुन्न चाहन्छौं, ‘तेरो अधर्म हटाइएको छ, र तेरो पाप शुद्ध पारिएको छ’» Review and Herald, June 4, 1889.

How long in Isaiah chapter six is a symbol of 9/11 unto the Sunday law, and chapter six is a representation of 9/11. Chapters seven through nine present the message which Isaiah gave to the apostate leadership of Judah, and the illustration that takes place during the sealing time of the one hundred and forty-four thousand when the drunkards of Ephraim stumble. In the same vision Isaiah records:

Igihe kingana iki kiri muri Yesaya igice cya gatandatu ni ikimenyetso cya 9/11 kugeza ku itegeko ryo ku Cyumweru, kandi igice cya gatandatu ni ishusho y’ihagararirwa rya 9/11. Ibice bya karindwi kugeza ku cya cyenda bitanga ubutumwa Yesaya yahaye ubuyobozi bwahakanye bwo mu Buyuda, n’ishusho ibaho mu gihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bane, igihe abasinzi ba Efurayimu basitara. Muri iryo yerekwa nyine Yesaya yandika ati:

Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.

Voyez, moi et les enfants que l’Éternel m’a donnés, nous sommes pour des signes et pour des prodiges en Israël, de la part de l’Éternel des armées, qui habite sur la montagne de Sion. Ésaïe 8:18.

Isaiah and his children are signs within the enigmas found in chapters seven through nine. Chapters seven through nine are the point of reference of the entire vision, in terms of any reference to “that day” or “that time.” Verse eighteen identifies that Isaiah and his sons are signs, and the verses that surround verse eighteen identify the period of time that the signs are to be recognized.

Ésaïe et ses enfants sont des signes au sein des énigmes que l’on trouve aux chapitres sept à neuf. Les chapitres sept à neuf constituent le point de référence de toute la vision, pour ce qui concerne toute mention de « ce jour-là » ou de « ce temps-là ». Le verset dix-huit indique qu’Ésaïe et ses fils sont des signes, et les versets qui entourent le verset dix-huit précisent la période pendant laquelle ces signes doivent être reconnus.

And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him.

Et plusieurs parmi eux trébucheront, et tomberont, et seront brisés, et seront enlacés, et seront pris. Lie le témoignage, scelle la loi parmi mes disciples. Et moi, j’attendrai l’Éternel, qui cache sa face à la maison de Jacob, et je l’espérerai.

Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:15–18.

Voyez, moi et les enfants que l’Éternel m’a donnés, nous sommes pour des signes et pour des prodiges en Israël, de la part de l’Éternel des armées, qui habite sur la montagne de Sion. Ésaïe 8:15–18.

Those who “wait upon the Lord” are represented by Isaiah and his two sons. They are those upon whom the Lord had hid “his face,” which is an attribute that those who awaken to the demands of the Leviticus twenty-six prayer, post-July 2023. They awaken to the fact that their confession must include that the Lord had walked contrary to them, which is to say that he hid his face from them.

Andiðir, sum “bíða eftir Harranum”, eru fyrimyndaðir við Jesaja og hansara báðar synir. Teir eru tey, sum Harrin hevði fjalt “andlit sítt” fyri, sum er eitt eyðkenni hjá teimum, ið vakna til krøvini í bønini í Triðju Mósebók kapittul 26, eftir juli 2023. Teir vakna til ta sannroynd, at játtan teirra má fevna um, at Harrin hevði gingið teimum ímóti, t.e. at hann hevði fjalt andlit sítt fyri teimum.

To “bind up the testimony, seal the law” is the sealing of the one hundred and forty-four thousand who are contrasted with “many.” “Many” are called, but few are chosen. Many are contrasted with Isaiah and his two sons, represented as the few. The “many” are the five foolish virgins and for this reason five things happen to them, they “stumble, and fall, and be broken, and be snared, and be taken.” They stumble because they have rejected the latter rain message.

«Тасдиқни боғлаб, шариатни муҳрлаш» — бу «кўпчилик»ка қарама-қарши қўйилган бир юз қирқ тўрт минг кишининг муҳрланишидир. «Кўпчилик» даъват этилган, аммо танланганлар оздир. Кўпчилик Ишаъё ва унинг икки ўғлига қарши қўйилган бўлиб, улар озчиликни ифодалайди. «Кўпчилик» — бешта нодон бокира бўлиб, шу сабабли уларнинг бошига беш нарса келади: улар «қоқиладилар, йиқиладилар, синиб кетадилар, тузоққа илинадилар ва тутиб олинадилар». Улар қоқиладилар, чунки кейинги ёмғир ҳақидаги хабарни рад этганлар.

For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:11–13.

Car avec des lèvres balbutiantes et dans une autre langue il parlera à ce peuple. Il leur avait dit: Voici le repos, laissez reposer celui qui est fatigué; voici le rafraîchissement. Mais ils n’ont pas voulu écouter. Et pour eux la parole de l’Éternel a été précepte sur précepte, précepte sur précepte; règle sur règle, règle sur règle; un peu ici, un peu là; afin qu’ils aillent, qu’ils tombent à la renverse, qu’ils soient brisés, enlacés, et pris. Ésaïe 28:11–13.

In the sealing time of chapter eight Isaiah describes the fall of the wicked, typified by Ahaz, and he identifies the same group in verse thirteen of chapter twenty-eight. The reason they “fall” is they reject the latter rain message which was to them “line upon line” and presented by those represented as having stammering lips. The quibbling Jews at Pentecost charged the disciples with drunkenness for they could not understand the message. In their minds it was being presented by stammering lips.

Dans le temps du scellement du chapitre huit, Ésaïe décrit la chute des méchants, typifiés par Achaz, et il identifie ce même groupe au verset treize du chapitre vingt-huit. La raison pour laquelle ils « tombent », c’est qu’ils rejettent le message de la pluie de l’arrière-saison, qui était pour eux « précepte sur précepte », et qui était présenté par ceux qui sont représentés comme ayant des lèvres balbutiantes. Les Juifs chicaneurs, à la Pentecôte, accusèrent les disciples d’ivresse, car ils ne pouvaient comprendre le message. Dans leur esprit, il était présenté par des lèvres balbutiantes.

In verse three of chapter seven, Isaiah the prophetic alpha to his son Shearjashub, who in turn is the omega in relation to his father, but also the alpha in the relation to his brother. As representatives of Alpha and Omega they stand where the two golden pipes from the heavenly sanctuary are creating a pool, right at the highway of Jeremiah’s old path in the field where linen gets changed from stains to pure white as the Messenger of the Covenant purifies the sons of Levi, as well as Isaiah and Shearjashub. Once there he presents wicked and foolish king Ahaz with Moses’ old path message of Leviticus twenty-six’s “seven times,” which establishes in the same verse that a “head” is a king, or the kingdom of the king, or the capital city of a kingdom.

در آیهٔ سومِ فصل هفتم، اشعیا در نسبت با پسرش شِعاریاشوب، آلفای نبوی است؛ و او نیز به نوبهٔ خود در نسبت با پدرش اُمگا است، اما همچنین در نسبت با برادرش آلفا نیز هست. آنان به‌عنوان نمایندگان آلفا و اُمگا در جایی می‌ایستند که دو لولهٔ زرّین از قُدسِ آسمانی حوضی پدید می‌آورند، درست بر کنار شاهراهِ راهِ کهنِ ارمیا در مزرعه‌ای که در آن کتان از لکه‌ها به سپیدیِ محض دگرگون می‌شود، آنگاه که رسولِ عهد پسران لاوی، و نیز اشعیا و شعاریاشوب را تطهیر می‌کند. چون به آنجا می‌رسد، او پیامِ راهِ کهنِ موسی را از «هفت بار» در لاویان بیست‌وشش به آحازِ پادشاهِ شریر و ابله عرضه می‌دارد؛ پیامی که در همان آیه مقرر می‌سازد که «سر» یا پادشاه است، یا پادشاهیِ پادشاه، یا شهرِ پایتختِ یک پادشاهی.

That key opens the light of God’s Word so that the Ukrainian War that began in 2014 could be seen as a subject of Bible prophecy that is represented as taking place during the sealing time of the one hundred and forty-four thousand and the history of the last three presidents of the United States. The latter rain message is represented by Isaiah in chapters ten and eleven, and it describes the internal and external history of the last six verses of Daniel eleven. The first verse, verse forty, is illustrated by Isaiah in chapters six through nine, and then in chapters ten and eleven the message that was unsealed in 1989’s internal and external histories are set forth. Every major element of the latter rain message is represented in the vision.

Nɔɔ sa dɔsriɔ nakiin yɛlɛlɛi ku ni Naa Loruŋ nɔɔ nwiɛ mii, ka ŋmɛ Ukraine Sɔŋkɔkɔŋɔɔ ni kaa bɛlɛ 2014 piri na puori la, mɛn mɔɔnɛ kɛrɛ bɔɔl sɛ Bible bɔɔn-nwɛi ŋun ni a yɛlɛ ka a laa pɛɛri laa mɛɛri ŋmɛ nɔɔgbanii yele ni kpiɛlɛi ŋmɛ one hundred and forty-four thousand laa nɔɔgbanii ni laa mɔɔri ŋmɛ United States wɔnɛ kpaasɛbɛlɛi bata. Latter rain laa yɛlɛ-sɔbɔŋ a Isaiah sɛbɛ chapters ten ni eleven nɔɔ, ka a yɛli laa zaa nɔɔ ni tɛɛri ni tɛɛri mɔɔri ŋmɛ Daniel eleven laa verses ayiisii tɔhɔɔŋ. Verse tɛɛŋa, verse forty, a Isaiah mii laa yɛlɛ chapters six kɛ chapters nine nɔɔ, ka mɔɔri la, chapters ten ni eleven nɔɔ, yɛlɛ laa pɛgri ni a kpiɛli 1989 nɔɔ laa zaa nɔɔ ni tɛɛri ni tɛɛri laa mɔɔri a tɛɛri. Latter rain laa yɛlɛ-sɔbɔŋ laa yeli tɛŋgbani zaa pɛri vision la nɔɔ.

The last verses of chapter ten identify the same prophetic history that the last verses of chapter eleven represent. Chapter ten is the external and eleven is the internal. In the book of Revelation, the seven churches are the internal and the seals are the external. In chapter ten’s final verses, the papal power is shaking its hand against Jerusalem in a parallel passage to the papal power coming to its end with none to help in verse forty-five of Daniel eleven.

Les derniers versets du chapitre dix désignent la même histoire prophétique que celle que représentent les derniers versets du chapitre onze. Le chapitre dix est l’externe, et le onze, l’interne. Dans le livre de l’Apocalypse, les sept Églises sont l’interne, et les sceaux, l’externe. Dans les derniers versets du chapitre dix, la puissance papale agite sa main contre Jérusalem, dans un passage parallèle à celui où la puissance papale arrive à sa fin sans que personne lui porte secours, au verset quarante-cinq de Daniel onze.

As yet shall he remain at Nob that day: he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem. Behold, the Lord, the Lord of hosts, shall lop the bough with terror: and the high ones of stature shall be hewn down, and the haughty shall be humbled. And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one. Isaiah 10:32–34.

Ikki asra bo‘lib, u o‘sha kuni Nobda turib qolur; u qo‘lini Sion qizining tog‘iga, Quddus tepaligiga qarshi silkitur. Mana, Sarvar — lashkarlar Egasi — dahshat ila shoxni kesib tashlaydur; bo‘yi baland bo‘lganlar qulatilur, mag‘rurlar esa past qilinur. U o‘rmon chakalakzorlarini temir bilan kesib tashlaydur, va Lubnon qudratli Zot tomonidan yiqilur. Ishayo 10:32–34.

The end of chapter ten is the close of human probation, and that is where the end of Daniel eleven also closes.

Хорик 10-ви балха бини админи мумкинни тогу, кана дууги Даниел 11-ба хорихини тамам ба тогу ийнат।

And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.

Et il dressera les tentes de son palais entre les mers, sur la montagne glorieuse et sainte; puis il arrivera à sa fin, et nul ne lui portera secours. En ce temps-là se lèvera Micaël, le grand chef qui se tient pour les enfants de ton peuple; et ce sera un temps de détresse tel qu’il n’y en a point eu depuis qu’il existe une nation jusqu’à ce temps-là. En ce temps-là, ceux de ton peuple qui seront trouvés inscrits dans le livre seront sauvés. Daniel 11:45; 12:1.

Chapter ten begins in verse one with the “unrighteous decree” which Sister White identifies as the Sunday law.

ዐሥረኛው ምዕራፍ በቁጥር አንድ የሚጀምረው እህት ዋይት የእሑድ ሕግ መሆኑን ትለይበታለች ያለችውን “ዓመፃዊ አዋጅ” ነው።

Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.

Malheur à ceux qui prononcent des décrets iniques, et qui rédigent des ordonnances oppressives qu’ils ont prescrites. Ésaïe 10:1.

Chapter ten begins at the Sunday law, which aligns with verse forty-one of Daniel chapter eleven, and it ends with a parallel to Michael standing up in the history of verse forty-five of Daniel eleven.

Le chapitre dix commence avec la loi dominicale, qui correspond au verset quarante et un du chapitre onze de Daniel, et il s’achève par un parallèle avec le moment où Michel se lève dans l’histoire du verset quarante-cinq de Daniel onze.

“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.

“Sanbata idolatria iray no naorina, tahaka ny nanorenana ilay sarin-volamena teo amin’ny lemaka Dora. Ary tahaka an’i Nebokadnezara, mpanjakan’i Babylona, izay namoaka didy fa izay rehetra tsy hiankohoka sy tsy hivavaka amin’io sary io dia hovonoina, dia hisy koa fanambarana havoaka fa izay rehetra tsy hanaja ny fanorenana ny Alahady dia hosazina amin’ny fanagadrana sy ny fahafatesana. Koa ny Sabatan’ny Tompo dia voahosihosy eo ambanin’ny tongotra. Nefa ny Tompo dia efa nanambara hoe: ‘Lozan’izay manao didy tsy marina sy manoratra fampahoriana izay efa nandidiany’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.

In Revelation eleven’s “great earthquake,” representing the Sunday law in verse thirteen, there are three symbols of Islam connected with the “earthquake” that shakes the earth beast of Revelation thirteen, when it speaks as a dragon. In Isaiah chapter ten, the Sunday law is represented as an “unrighteous decree” that has a “woe” pronounced upon it. In Revelation eleven’s “great earthquake” from verse thirteen through to verse eighteen Islam of the third woe is identified with four symbols of Islam and the strike it makes against the United States at the Sunday law; “And the same hour was there a great earthquake,” and “the second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded” “and the nations were angry.”

ਫਫ ਵਿੱਚ ਅਨੁਵਾਦ ਲਈ ਕਿਰਪਾ ਕਰਕੇ ਦੱਸੋ ਕਿ “ff” ਨਾਲ ਤੁਹਾਡਾ ਭਾਵ ਕਿਹੜੀ ਭਾਸ਼ਾ ਹੈ।

Chapter ten is portraying the papal power from verse forty-one in Daniel eleven unto verse forty-five when the papacy comes to its end. Verse forty is not part of the narrative in chapter ten, for Isaiah is illustrating verse forty’s ‘hidden history’ when the latter rain message is presented to an apostate church represented by Ahaz. Chapter eleven’s conclusion is showing the deliverance from the papal power in the same history.

بوبو شاپتارلنا دانیال یازو اون بیرینچی بۆلوموندَه قیرخ بیرینجی آیه‌دن قیرخ بئشینجی آیه‌یه‌جه‌ک پاپالیق قدرتینی تصویر ائدیر؛ او زمانا قدر کی، پاپالیق سونونا گلیب چاتسین. قیرخینجی آیه اونونجو بۆلومده‌کی روایتین بیر پارچاسی دئییلدیر؛ چونکی اشعیا، آخاز ایله تمثیل اولونان مرتد کلیسایه آخیرکی باران پیامی تقدیم اولوندوغو تاریخده، قیرخینجی آیه‌نین «گیزلی تاریخ»ینی تصویر ائدیر. اون بیرینجی بۆلومون خاتمه‌سی ده، عینی تاریخده پاپالیق قدرتیندن قورتولوشو گؤستریر.

And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:15, 16.

Na Bwana atauangamiza kabisa ulimi wa bahari ya Misri; na kwa upepo wake wenye nguvu ataupeperusha mkono wake juu ya mto, naye ataupiga ukagawanyika katika vijito saba, na kuwafanya watu wavuke hali miguu yao ikiwa mikavu. Nayo kutakuwa na njia kuu kwa mabaki ya watu wake watakaosalia, kutoka Ashuru; kama ilivyokuwa kwa Israeli siku ile alipokwea kutoka nchi ya Misri. Isaya 11:15, 16.

Isaiah chapter ten is the external and chapter eleven is the internal of the same history. The external and internal parallels abound in God’s Word, and these two parallel chapters represent the warning of the third angel as represented by Isaiah. The warning of the third angel has been summarized in many ways through inspiration, but a very helpful breakdown of the warning of the third angel is that it represents the events connected with the close of probation and it also emphasizes the need of personal preparation. Isaiah ten are the events, and chapter eleven in the preparation.

Isaias kabanata dis amo an panlabas ngan an kabanata onse amo an panloob han amo gihapon nga kasaysayan. Damo an magkakapariho han panlabas ngan panloob ha Pulong han Dios, ngan ini nga duha nga magkapareho nga mga kabanata nagrirepresentar han pahamangno han ikatulo nga anghel sugad han iginrepresentar ni Isaias. An pahamangno han ikatulo nga anghel ginsumaryo na ha damu nga mga paagi pinaagi han inspirasyon, kondi an usa nga mapulsanon gud nga pagkabahin han pahamangno han ikatulo nga anghel amo nga nagrirepresentar ini han mga hitabo nga konektado ha pagtapos han panahon han grasya ngan iginpapabug-atan liwat hini an panginahanglan han personal nga pagpangandam. An Isaias dis amo an mga hitabo, ngan an kabanata onse amo an pagpangandam.

“The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.

“Matukio yanayohusiana na kufungwa kwa muda wa rehema na kazi ya matayarisho kwa ajili ya wakati wa taabu yamewasilishwa kwa uwazi. Lakini umati mkubwa hauna uelewa wowote wa kweli hizi muhimu kana kwamba hazikuwahi kamwe kufunuliwa. Shetani huotea ili kuondoa kila mguso wa moyoni ambao ungeweza kuwafanya wawe na hekima hata kuifikia wokovu, na wakati wa taabu utawakuta wakiwa hawajajiandaa.

“When God sends to men warnings so important that they are represented as proclaimed by holy angels flying in the midst of heaven, He requires every person endowed with reasoning powers to heed the message. The fearful judgments denounced against the worship of the beast and his image (Revelation 14:9–11), should lead all to a diligent study of the prophecies to learn what the mark of the beast is, and how they are to avoid receiving it. But the masses of the people turn away their ears from hearing the truth and are turned unto fables. The apostle Paul declared, looking down to the last days: ‘The time will come when they will not endure sound doctrine.’ 2 Timothy 4:3. That time has fully come. The multitudes do not want Bible truth, because it interferes with the desires of the sinful, world-loving heart; and Satan supplies the deceptions which they love.

«Коли Бог посилає людям застереження настільки важливі, що вони представлені як звіщувані святими ангелами, які летять посеред неба, Він вимагає, щоб кожна людина, наділена розумовими здібностями, зважила на цю вістку. Страшні суди, проголошені проти поклоніння звірові та його образові (Об’явлення 14:9–11), мають спонукати всіх до пильного дослідження пророцтв, щоб дізнатися, що таке знамено звіра і як уникнути його прийняття. Але народні маси відвертають свій слух від істини й навертаються до байок. Апостол Павло, звертаючи погляд до останніх днів, проголосив: “Бо буде час, коли здорової науки не будуть терпіти”. 2 Тимофію 4:3. Цей час цілком настав. Безліч людей не бажає біблійної істини, бо вона суперечить пожаданням гріховного, світолюбного серця; і сатана постачає омани, які вони люблять.»

“But God will have a people upon the earth to maintain the Bible, and the Bible only, as the standard of all doctrines and the basis of all reforms. The opinions of learned men, the deductions of science, the creeds or decisions of ecclesiastical councils, as numerous and discordant as are the churches which they represent, the voice of the majority—not one nor all of these should be regarded as evidence for or against any point of religious faith. Before accepting any doctrine or precept, we should demand a plain ‘Thus saith the Lord’ in its support.

“Lakin Allah yer üzündə elə bir xalq saxlayacaq ki, bütün təlimlərin meyarı və bütün islahatların əsası olaraq Müqəddəs Kitabı, yalnız Müqəddəs Kitabı qoruyub saxlasın. Alim adamların fikirləri, elmin nəticələri, kilsə məclislərinin etiqadları və ya qərarları—təmsil etdikləri kilsələr qədər çoxsaylı və bir-biri ilə uyğunsuz olduqları halda—çoxluğun səsi, bunlardan nə biri, nə də hamısı birlikdə dini imanla bağlı hər hansı bir məsələ üçün lehinə və ya əleyhinə dəlil sayılmamalıdır. Hər hansı bir təlimi və ya buyruğu qəbul etməzdən əvvəl, onun təsdiqi üçün açıq bir “Rəbb belə deyir” tələb etməliyik.”

“Satan is constantly endeavoring to attract attention to man in the place of God. He leads the people to look to bishops, to pastors, to professors of theology, as their guides, instead of searching the Scriptures to learn their duty for themselves. Then, by controlling the minds of these leaders, he can influence the multitudes according to his will.” The Great Controversy, 594, 595.

« Satan cherche constamment à détourner l’attention vers l’homme à la place de Dieu. Il conduit les gens à se tourner vers les évêques, vers les pasteurs, vers les professeurs de théologie, comme vers leurs guides, au lieu de sonder les Écritures afin d’y apprendre eux-mêmes leur devoir. Puis, en dominant l’esprit de ces chefs, il peut influencer les multitudes selon sa volonté. » The Great Controversy, 594, 595.

We will continue this study in the next article.

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