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.
Anyi na-ekwu banyere otu akụkụ nke ọhụụ Aịzaya nke malitere n’isi nke asaa ma na-aga n’ihu ruo ná ngwụsị isi nke iri na abụọ. Anyi na-eme nke a n’ihi na n’afọ 1850 “Onyenwe anyị setịpụrụ aka ya ọzọ nke ugboro abụọ, ịchịkọta” ndị ya fọdụrụnụ. Anyi na-edobe ihe-ama-ụzọ nke 1844 ruo 1863 n’ọnọdụ ha. ‘1850’ na nchịkọta nke ugboro abụọ bụ otu n’ime ihe-ama-ụzọ ndị ahụ.
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.
Mgbe ọhụ nke Aịzaịa malitere n’amaokwu mbụ nke isi nke asaa, oge ọbụla a hụrụ okwu yiri “n’ụbọchị ahụ” dịka ntụaka, a ga-etinye ya n’ime ọnọdụ amụma e guzobeworị n’isi nke asaa. Isi ihe ga-enyere n’ịkewapụ ọhụ ahụ nke ọma bụ ịghọta na amụma na-arụ ọrụ n’ụkpụrụ nke ikwughachi na ime ka ọ gbasaa, ma iwu a na-arụ ọrụ n’ime ọhụ ahụ.
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’?
Eziokwu amụma dị iche iche ndị a kọwara n’ọhụụ Aịzaya, bido n’isi nke isii, kwesịkwara ịbịaruo nso site n’echiche ahụ na, “nke mbụ na nke kachasị mkpa,” Aịzaya na-anọchite anya mkpụrụobi e teworo mmanụ na 9/11 ikwusa na mmiri ozuzo ikpeazụ ahụ eruola. N’ọnọdụ ahụ e doro nsọ, isi nke asaa nke Aịzaya na-egosi kpọmkwem ụjọ ahụ onye amụma ahụ nọchiri anya ya n’isi nke isii mgbe ọ jụrụ ajụjụ a, ‘“ruo ole mgbe” ka ọ ga-adị mkpa ka o nye ozi nke 9/11 nye nzukọ ụka dapụrụ n’ezi okwukwe nke ‘nwere anya ma jụ ịhụ, ma nwee ntị ma jụ ịnụ’?
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.
N’ọhụụ ahụ, eze Ajaz, onye ajọ omume na onye nzuzu, bụ ihe nnọchianya nke onye Laodisia nke na-agaghị anabata ịdọ aka ná ntị nke ozi mmiri ozuzo ikpeazụ, dịka ndị nche si kwupụta ya, bụ ndị na-eche ihu Ajaz, onye ajọ omume na onye nzuzu, nke Aịzaya na ụmụ ya nọchiri anya ya.
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.
9/11 bịara n’akụkọ ihe mere eme amụma nke Daniel iri na otu amaokwu iri anọ, ya mere, mgbe a na-edobe Aịzaya na 9/11 n’isi nke isii, a na-edobe ya n’amụma n’ime amaokwu iri anọ nke Daniel iri na otu, ma nke ka mkpa, a na-edobe ya n’ime “akụkọ ihe mere eme zoro ezo nke amaokwu iri anọ.” Akụkọ ihe mere eme zoro ezo nke amaokwu iri anọ malitere mgbe e mezuru amaokwu ahụ n’afọ 1989 site n’ịdaba nke Soviet Union. Site n’afọ 1989 ruo n’iwu ụbọchị Sọnde nke amaokwu iri anọ na otu bụ “akụkọ ihe mere eme zoro ezo nke amaokwu iri anọ” nke Ọdụm nke ebo Juda na-ekpughe n’ime otu “akụkọ ihe mere eme zoro ezo” ahụ. Ihe nke a na-egosi n’ichebara anyị Aịzaya anya dịka onye-ozi nke mmiri ozuzo ikpeazụ mgbe 9/11 gasịrị bụ na otu akụkụ nke ozi mmiri ozuzo ikpeazụ nke Aịzaya na-ekwusa bụ—Daniel iri na otu, amaokwu iri anọ na otu ruo iri anọ na ise.
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.
N’ịguzo n’ụzọ amụma n’ebe 9/11 nke Aịsaịa n’isi nke iri, ọ na-eweta ịdọ aka ná ntị na ihe ga-eme ozugbo na-esote bụ “iwu na-ezighị ezi,” nke bụ iwu ụbọchị Sọnde, ma a na-anọchi ya anya n’amaokwu nke iri anọ na otu nke Daniel iri na otu. Ihe osise Aịsaịa banyere ozi mmiri ozuzo ikpeazụ ka edobere n’ime ‘akụkọ ihe mere eme zoro ezo’ nke amaokwu nke iri anọ—mgbe 9/11 gasịrị. Mmezu nke amaokwu nke iri anọ n’afọ 1989 na-etinye Aịsaịa mgbe 1989 gasịrị, n’ebe 9/11 nọ, ebe e ji icheku ọkụ si n’elu ebe ịchụàjà tee ya mmanụ. Aịsaịa na-anọchi anya onye ozi nke ozi ya gụnyere amaokwu isii ikpeazụ nke Daniel iri na otu.
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.
Aịzaya na-ekwupụta kpọmkwem na ya na ụmụ ya bụ ihe ịrịba ama na ihe ịtụnanya. N’isi nke asaa amaokwu nke atọ, Aịzaya na nwa ya nọ n’akụkụ ọwa mmiri si n’ọdọ mmiri dị n’elu, n’okporo ụzọ dị n’ubi onye na-asa ákwà. Aịzaya na-eweta ozi nke mmiri ozuzo ikpeazụ, nke e tere ya mmanụ ikwusa ya n’isi nke isii, ma ọ na-eguzo n’ebe ihe nnọchianya atọ nke mmiri ozuzo ikpeazụ dị, nakwa ya na nwa ya, Shearjashub. Ọwa mmiri nke ọdọ mmiri dị n’elu bụ ntụaka amụma nye ọkpọkọ abụọ ahụ jupụtara na mmanụ ọlaedo nke Zekaraya kọwara, nke Nwanyị White na-ekwukwa okwu banyere ya ugboro ugboro, na-akọwapụta ozi ahụ nke si n’ọwa mmiri nke ọdọ mmiri dị n’elu bịa n’ozi nke mmiri ozuzo ikpeazụ.
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.
Ọwa mmiri Aịzaịa jikọtara ya na ọkpọkọ abụọ nke Zekaraya, nkọwa Ellen White wee jikọta Zekaraya na ilu ụmụ agbọghọ iri ahụ. E wedara Aịzaịa n’ájá n’isi nke isii mgbe ọ hụrụ ebube nke Onyenwe anyị. O kwetara ibu ozi ahụ e gosipụtara n’amaokwu nke atọ dị ka ozi ahụ nke na-eme ka ụwa nwee ìhè site n’ebube Chineke. E jikwa icheku ọkụ sitere n’elu ebe ịchụàjà sachapụ ya, emesịa, ọ na-eguzo n’akụkụ ọdọ mmiri ahụ nke mmiri si n’ọdọ mmiri nke elu kere. N’isi nke iri abụọ na asatọ Aịzaịa kọwara ozi mmiri ozuzo ikpeazụ dị ka “ahịrị n’elu ahịrị,” ma n’amaokwu nke atọ ọdọ mmiri nke elu ahụ nọchiri anya ọtụtụ ahịrị amụma.
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.
Aịzaya, ebe ọ na-anọchi anya mkpụrụobi nọ na 9/11, agaghị anọ naanị n’ebe ahụ mmanụ-ọlaedo si na ọdọ mmiri nke elu na-asọpụta ma ọ bụrụ na mkpụrụobi ahụ arịọwo ụzọ ọma nke na-eduga n’ụzọ ochie nke Jeremaya, nke bụ “okporo ụzọ (ụzọ) n’akụkụ ubi nke onye na-asacha ákwà” nke Aịzaya, ebe a na-ahụ “izu ike” nke Jeremaya. Ozi mmiri ozuzo nke ikpeazụ nke Aịzaya esiteghị naanị n’ahịrị ụmụ agbọghọ iri ahụ, ahịrị ọkpọkọ ọlaedo abụọ nke Zekaraya, na ahịrị ụzọ ochie nke Jeremaya, kama Aịzaya nọkwa na “ubi nke onye na-asacha ákwà,” ebe Onyeozi nke Ọgbụgba-ndụ na-eme ka ụmụ Levi dị ọcha ma na-asachasị ha dịka ọlaọcha na ọlaedo.
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.
Ọ bụ ọrụ amụma dị mfe nke ukwuu iweta ahịrịokwu ndị ọzọ n’ime amaokwu nke atọ nke isi nke asaa. Mmanụ nke Zekaraya na ụmụ agbọghọ iri ahụ na-ejikọta na ubube Jekọb na amaokwu abụọ mbụ nke Mkpughe, n’ihi na ha niile na-ekwu banyere usoro nkwurịta okwu dị n’etiti Chineke na mmadụ. Ụzọ ochie nke Jeremaịa gụnyere “onye nche” nke na-afụ opi, nke Ehaz, eze ọjọọ na onye nzuzu, jụrụ ịnụ. Opi ahụ na-adọta opi niile nke amụma, tinyere ndị nche amụma, banye n’ime “okporo ụzọ ukwu” nke Aịzaya, ebe Aịzaya na nwa ya nwoke guzo iji bunye onye ndu nke Laodisia ozi.
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.
Aịzaya na nwa ya nwoke, Shearjashub, nke pụtara “ndị fọdụrụ ga-alọghachi,” na-eguzo ọnụ, ha na-egosikwa nkwusa nke ozi mmiri ozuzo nke ikpeazụ nke bịara na 9/11. Ha na-aga izute eze ọjọọ Ahaz, ma dị ka nna na nwa, ha na-anọchi anya ihe nnọchianya nke alfa na omega, ya bụ iwu bụ isi nke usoro “ahịrị n’elu ahịrị.” “Ahịrị n’elu ahịrị” bụ iwu ahụ nke e gosipụtara dịka onyinyo site n’ụkpụrụ “ụbọchị/afọ” nke ndị Millerite.
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.
N’ụbọchị Ọgọst 11, 1840, e mezuru amụma banyere Islam nke ahụhụ nke abụọ nke Mkpughe isi nke itoolu, ma e kwadoro ụkpụrụ “ụbọchị/afọ” nke ndị Millerite; si otú a na-enye ike n’amụma Miller banyere 1843 nke e wuru n’elu ụkpụrụ ụbọchị/afọ ahụ. N’ụbọchị Septemba 11, 2001, e mezuru amụma banyere Islam nke ahụhụ nke atọ nke Mkpughe isi nke itoolu, nke iri, na nke iri na otu, ma e kwadoro ụkpụrụ alfa (8-11-1840) na omega (9/11), dịka mmụọ ozi dị ike nke Mkpughe isi nke iri na asatọ siri rịdata mgbe nnukwu ụlọ ndị dị na New York dara—dịka nnọọ ka mmụọ ozi dị ike nke Mkpughe isi nke iri siri rịdata n’ụbọchị Ọgọst 11, 1840, mgbe e mezuru alfa nke nọchiri anya omega.
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).
Ọ bụghị nanị na Aịzaya na nwa ya nwoke na-anọchite ụkpụrụ isi nke “ahịrị n’elu ahịrị,” kama ha na-anọchikwa ozi Ịlaịja, nke na-anọchi anya ozi e sere site na mmekọrịta dị n’etiti nna na ụmụ ya. Ozi Ịlaịja, nke a na-ekwusa tupu nnukwu na ụbọchị dị egwu nke Onyenwe anyị, na-akọwapụta ozi nke na-abịa ozugbo tupu ikpe mmezu nke Chineke amalite. Ikpe mmezu nke Chineke na-anọchi anya oge nke bụ “nnukwu na ụbọchị dị egwu nke Onyenwe anyị.” Oge ahụ na-amalite na iwu ụbọchị Sọnde ma na-aga n’ihu ruo n’ọrịa asaa ikpeazụ. Oge ahụ na-amalite na iwu ụbọchị Sọnde ma kwụsị n’ọrịa asaa ikpeazụ. Ya mere, ozi Ịlaịja dabeere n’elu ụkpụrụ nke alfa na omega, ejikọtakwara ya na ịdọ aka ná ntị banyere nsochi mmechi nke oge amara. Tinyere ozi Ịlaịja ka e nwekwara ahịrị amụma dị iche iche ndị e wuru n’elu Ịlaịja; n’ihi na Ịlaịja, dịka Jizọs siri kwuo, nọchiri anya Jọn Baptist, ma ma Ịlaịja ma Jọn, dịka Sister White siri kwuo, nọchiri anya William Miller; ma ọnụ, Ịlaịja na Jọn Baptist na-anọchi anya ma puku mmadụ narị otu na iri anọ na anọ (Ịlaịja), na nnukwu ìgwè mmadụ ahụ dị na Mkpughe isi nke asaa (Jọn).
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.
Aịsaịa na nwa ya nwoke nọ na-eguzo n’ụzọ ochie nile, nke bụ ntọala nile ahụ, ma ha na-anata mmanụ ọlaedo ahụ, n’ihi na ha bụ amaghị nwoke ndị maara ihe na-agafe usoro ime ka ọ dị ọcha nke onye na-asa ákwà zuru ezu, nke mezuru n’Ọktoba 22, 1844, na-anọchi anya iwu Ụka. Aịsaịa na ndị fọdụrụnụ na-alọghachi, (n’ihi na nke ahụ bụ ihe aha nwa ya, Shearjashub, pụtara), na-anọchi anya ndị fọdụrụnụ ahụ “na-alọghachi” n’ụzọ ochie nile na 9/11. Mmekọrịta nna na ndị fọdụrụnụ, nke bụkwa mmekọrịta alfa na omega, nke bụkwa mmekọrịta Ịlaịja nke “obi nna na ụmụ,” na-achọpụta na Nna Miller na mmekọrịta ya na mmegharị ndị fọdụrụnụ nke mmụọ-ozi mbụ bụ mmegharị alfa nke Filadelfịa. N’ime mmegharị alfa ahụ, a kpọrọ Nna Miller Ịlaịja na Jọn Onye Na-eme Baptizim, onye Jisọs kọwara dị ka onye-ozi ahụ nke kwadebere ụzọ maka Onye-ozi nke Ọgbụgba-ndụ ahụ. Mmezu amụma ndị ahụ nile n’akụkọ ihe mere eme alfa nke ndị mmụọ-ozi mbụ na nke abụọ ka a na-emeghachi n’akụkọ ihe mere eme nke omega nke mmụọ-ozi nke atọ.
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.
E nwere eziokwu ndị ka mkpa banyere ihe oyiyi Aịzaya jiri mee ihe n’ọhụụ ahụ, ma n’ebe a anyị na-akọwapụta nanị na Aịzaya na-akọwa kpọmkwem eziokwu dị iche iche ndị mejupụtara obi nke ozi mmiri ikpeazụ nke 9/11. Ahịrị ndị a niile anyị ka tụlere ugbu a, nakwa n’ezie ọtụtụ ndị ọzọ, dị na amaokwu nke atọ nke isi nke asaa.
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.
N’amaokwu nke asatọ eziokwu amụma ahụ na-akawanye ike ka ọ na-akọwa mkpịsị-igodo ahụ nke na-emepe “akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ,” ma n’ụzọ dị ịtụnanya, a na-akọwa mkpịsị-igodo ahụ n’ime otu amaokwu ahụ ka e ji ama mmalite nke amụma oge abụọ ahụ nke afọ 2520.
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.
N’ihi na isi Siria bụ Damaskọs, isi Damaskọs bụkwa Rezin; n’ime afọ iri isii na ise, a ga-agbajikwa Ifrem, ka ọ ghara ịbụzi ndị mmadụ. Isi Ifrem bụkwa Sameria, isi Sameria bụkwa nwa Remalaia.
If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Ọ bụrụ na unu ekweghị, n’ezie, a gaghị eme ka unu guzosie ike. Aịzaya 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.
Ihe nlereanya Aịzaya banyere ozi nke mmiri ikpeazụ gụnyere “ugboro asaa” nke Mosis, n’ihi na amụma afọ iri isii na ise nke amaokwu nke asatọ na-akọwapụta ebe mmalite maka mgbasa nke afọ 2520 nke alaeze ugwu na alaeze ndịda nke Izrel. N’otu amaokwu ahụ kwa, e nwere igodo nke na-atụgharị ahịrị amụma atọ nke Daniel isi nke iri na otu amaokwu nke iri anọ banyere ọdịda nke Soviet Union na 1989, ya na amaokwu nke iri nke Daniel isi nke iri na otu, yana amaokwu nke asatọ nke Aịzaya isi nke asatọ. Site n’ahịrị atọ ndị a (Isaiah 8:8, Daniel 11:10, 40), igodo ahụ bụ “isi” ndị dị n’amaokwu nke asatọ na nke itoolu. Mgbe etinyere igodo nke “isi” ndị ahụ n’amaokwu atọ ndị ahụ kwekọrọ n’otu ahịrị, a na-emepe ụzọ nke akụkọ ihe mere eme nke Agha Ukraine na Agha Ụwa nke Atọ nke na-abịa n’oge na-adịghị anya. Mgbe emepere ụzọ amụma ahụ, amaokwu nke iri na otu ruo nke iri na isii nke Daniel isi nke iri na otu ka a na-ahụ mgbe ahụ dịka akụkọ ihe mere eme kwekọrọ n’amaokwu nke iri anọ nke Daniel isi nke iri na otu, mgbe 1989 gachara, ya bụ ọdịda nke Soviet Union. Mmeghe nke “akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ” bụ eziokwu nke bụ otu n’ime ole na ole ahọpụtara nke a kọwara dịka ndị e meghere akara ha n’ihe metụtara mmeghe akara nke Mkpughe nke Jizọs Kraịst, kpọmkwem tupu oge amara emechie.
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.
Amaokwu nke mbụ nke isi nke asatọ nke Aịzaya na-amalite na okwu a, “Ọzọkwa,” nke na-egosi na isi nke asatọ ga-agabiga n’elu isi nke asaa. Karịa naanị ịbụ na okwu mbụ bụ “Ọzọkwa,” amaokwu nke atọ nke isi nke asatọ jikọtara ọnụ na amaokwu nke atọ nke isi nke asaa dị ka onyeàmà nke abụọ na isi abụọ ahụ kwesịrị itinye n’ọrụ ahịrị n’elu ahịrị. Amaokwu “nke atọ” abụọ ahụ na-akọwapụta otu n’ime ụmụ ndị ikom Aịzaya, ndị aha ha abụọ na-ekwu maka ozi amụma dị n’ime akụkọ ahụ. Shearjashub pụtara ‘ndị fọdụrụ ga-alọghachi’ ma Mahershalalhashbaz pụtara ‘ngwa ngwa n’ihe nkwata.’ A kpọrọ Shearjashub mbụ, emesịa Mahershalalhashbaz (nke bụ aha kachasị ogologo n’ime Bible). Alfa nke “1” na-anọchi anya dị nta karị, ma n’ọnọdụ a, a na-akọwakwa ya dịka “ndị fọdụrụ,” ebe omega nke “22” na-anọchi anya ya dị ukwuu karị, a na-anọchikwa ya anya site n’aha kachasị ukwuu n’ime Bible, ebe ọ na-anọchi anya mmegharị ọsọ ọsọ nke iwu Ụka.
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.
Ndị fọdụrụ nke alfa, bụ́ ndị Shearjashub nọchiri anya ha, nọnyere nna ya Aịsaịa n’amaokwu nke atọ. Ha abụọ ọnụ bụ alfa na omega, ha na-eguzokwa n’ebe e ji ntụaka atọ doro anya banyere mmiri ozuzo nke ikpeazụ mee ya.
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.
Ya mere, Onyenwe anyị gwara Aịzaịa, sị, Gaa ugbu a izute Ehaz, gị na Shearjashub nwa gị nwoke, n’isi njedebe nke ọwa mmiri nke ọdọ mmiri elu, n’ụzọ ukwu nke ubi onye na-asa ákwà. Aịzaịa 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.
Aịzaya bụ ihe nnọchianya nke puku mmadụ otu narị na iri anọ na anọ, ma n’ịkọwa oku nke 9/11, Aịzaya na-anọchikwakwa anya oku nke Julaị 2023. N’oge 9/11 Aịzaya bụ onye Laodisia, nke Jekọb onye nnapụ-ọnọdụ-mbụ nọchiri anya ya, onye na-aga ịnara Iso ihe ruuru amụma ya, dịka a na-awụpụ Adventizim n’ọnụ Onyenwe anyị; ma n’afọ 2023 Aịzaya na-anọchi anya Izrel, onye meriri emeri. Aịzaya na-anọchi anya onye nọ na-ekwusa ozi Chineke, onye e tetara ka ọ mata eziokwu ahụ na ọ bụ onye Laodisia, ma emesia otu icheku ọkụ sachapụ ya ka ọ bụrụ onye Filadelfia.
“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.
“Aịsaịa nwere ọhụ dị ebube nke ebube Chineke. Ọ hụrụ ngosipụta nke ike Chineke, ma mgbe o lesịrị ịdị‑ukwu Ya anya, ozi bịakwutere ya ka ọ gaa rụọ otu ọrụ pụrụ iche. O weere onwe ya dịka onye na‑erughị eru kpamkpam maka ọrụ ahụ. Gịnị mere o ji were onwe ya dịka onye na‑erughị eru? Ò chere na ya erughị eru tupu o nwee ọhụ nke ebube Chineke?—Mba; o chere na ya nọ n’ọnọdụ ezi omume n’ihu Chineke; ma mgbe e kpughere ya ebube nke Onyenwe ndị agha, mgbe o hụrụ ịdị‑ukwu Chineke a na‑apụghị ikwupụta n’okwu, o kwuru sị, ‘Ala m n’iyi; n’ihi na abụ m nwoke egbugbere ọnụ ya rụrụ arụ, ana m ebikwa n’etiti ndị nwere egbugbere ọnụ rụrụ arụ; n’ihi na anya m ahụwo Eze, Onyenwe ndị agha. Mgbe ahụ, otu n’ime ndị serafim fere bịa n’ebe m nọ, o ji nkume ọkụ dị ndụ n’aka ya, nke o ji mkpịsị ígwè si n’elu ebe ịchụàjà were, o metụkwara ya ọnụ m, sị, Lee, nke a emetụla egbugbere ọnụ gị; ewepụwo ajọ omume gị, sachapụkwara mmehie gị.’ Nke a bụ ọrụ ahụ nke anyị, dịka ndị n’otu n’otu, kwesịrị ka emere anyị. Anyị chọrọ ka e debe nkume ọkụ dị ndụ nke si n’elu ebe ịchụàjà n’egbugbere ọnụ anyị. Anyị chọrọ ịnụ okwu a a na‑ekwu, ‘Ewepụwo ajọ omume gị, sachapụkwara mmehie gị’” 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:
Ogologo oge n’Isaịa isi nke isii bụ akara nke 9/11 ruo n’iwu Sọnde, ma isi nke isii bụ nnọchianya nke 9/11. Isi nke asaa ruo nke itoolu na-egosi ozi ahụ Aịzaịa nyere ndị ndú ndapụ n’ezi ofufe nke Juda, na ihe osise nke na-eme n’oge nke akara nke narị puku mmadụ otu narị na iri anọ na anọ mgbe ndị aṅụrụma nke Ifrem na-asụ ngọngọ. N’otu ọhụụ ahụ ka Aịzaịa dere:
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.
Lezienụ, mụ onwe m na ụmụaka ndị Onyenwe anyị nyeworo m bụ maka ihe ịrịba ama na maka ihe ịtụnanya n’Izrel site n’aka Onyenwe ndị agha, Onye bi n’ugwu Zayọn. Aịsaịa 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.
Aịzaya na ụmụ ya bụ ihe ịrịba ama n’ime ilu omimi ndị a hụrụ n’isi nke asaa ruo nke itoolu. Isi nke asaa ruo nke itoolu bụ ebe ntụaka nke ọhụụ ahụ dum, n’ihe gbasara ntụaka ọ bụla e mere banyere “ụbọchị ahụ” ma ọ bụ “oge ahụ.” Amaokwu nke iri na asatọ na-egosi na Aịzaya na ụmụ ya bụ ihe ịrịba ama, amaokwu ndị gbara amaokwu nke iri na asatọ gburugburu na-akọwapụtakwa oge a ga-amata ihe ịrịba ama ndị ahụ.
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.
Ọtụtụ n’ime ha ga-asọ ngọngọ, daa, bụrụ ndị a nyajiri, bụrụkwa ndị e jidere n’ọnyà, bụrụ ndị e weghaara. Kpọchie àmà ahụ, kaa iwu ahụ akara n’etiti ndị na-eso ụzọ m. Mụ onwe m ga-eche Onyenwe anyị, onye na-ezobe ihu ya n’ụlọ Jekọb, echekwara m ya anya.
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.
Leenu, mụ onwe m na ụmụ nke Jehova nyeworo m bụ ihe ịrịba-ama na ihe ịtụnanya n’Izrel sitere n’aka Jehova nke ụsụụ ndị agha, onye bi n’ugwu Zayọn. Aịsaịa 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.
Ndị “na-eche Onyenwe anyị” ka Aịzaya na ụmụ ya nwoke abụọ nọchiri anya ha. Ha bụ ndị Onyenwe anyị zoro “ihu ya” n’ebe ha nọ, nke bụ otu àgwà ndị ahụ na-amalite ịghọta ihe achọrọ n’ekpere Livitikọs iri abụọ na isii, mgbe ọnwa Julaị 2023 gasịrị. Ha na-eteta n’eziokwu ahụ na nkwupụta mmehie ha ga-agụnye na Onyenwe anyị ejeela ije n’ụzọ na-emegide ha, ya bụ ikwu na o zoro ihu ya n’ebe ha nọ.
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.
“Ijikọta àmà ahụ, kaa iwu ahụ akara” bụ ịka akara nke otu narị puku iri anọ na anọ, ndị e ji ha tụnyere “ọtụtụ.” A kpọrọ “ọtụtụ” òkù, ma ọ bụ naanị mmadụ ole na ole ka a họpụtara. E ji “ọtụtụ” tụnyere Aịzaya na ụmụ ya nwoke abụọ, ndị na-anọchi anya ndị ole na ole. “Ọtụtụ” ahụ bụ ụmụ agbọghọ ise ndị nzuzu ahụ, ma n’ihi nke a ihe ise na-eme ha: ha “sụọ ngọngọ, daa, gbajie, tọnyekwa n’ọnyà, e jidekwa ha.” Ha na-asụ ngọngọ n’ihi na ha ajụla ozi nke mmiri ozuzo ikpeazụ ahụ.
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.
N’ihi na ọ bụ site n’egbugbere ọnụ na-asụ nsụ na asụsụ ọzọ ka ọ ga-eji gwa ndị a okwu. Ndi ọ sịrị ha, Nke a bụ izu-ike nke unu pụrụ iji mee ka onye ike gwụrụ zuru ike; nke a kwa bụ ume ọhụrụ: ma ha ekweghị ịnụ. Ma okwu nke Onyenwe anyị ghọrọ nye ha iwu n’elu iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ntakịrị ebe a, ntakịrị ebe ahụ; ka ha wee jee, daa azụ, gbajie, kpọchie n’ọnyà, ma jide ha. Aịzaya 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.
N’oge akàrà nke isi nke asatọ, Aịzaịa kọwara ọdịda nke ndị ajọ omume, nke Ehaz nọchiri anya ya n’ụdị amụma, ma o kọwapụtara otu ìgwè ahụ n’amaokwu nke iri na atọ nke isi nke iri abụọ na asatọ. Ihe kpatara ha ji “ada” bụ na ha jụrụ ozi mmiri ikpeazụ ahụ nke bụụrụ ha “ahịrị n’elu ahịrị,” ma nke e wetara site n’aka ndị a nọchiri anya ha dị ka ndị nwere egbugbere ọnụ na-asụ nsụ. Ndị Juu ndị na-agbagha okwu na Pentikọst boro ndị na-eso ụzọ ebubo ịṅụbiga mmanya ókè n’ihi na ha enweghị ike ịghọta ozi ahụ. N’uche ha, a na-eweta ya site n’egbugbere ọnụ na-asụ nsụ.
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.
N’amaokwu nke atọ nke isi nke asaa, Aịzaya bụ alfa amụma nye nwa ya Shearjashub, onye n’aka nke ya bụ omega n’ihe metụtara nna ya, ma bụrụkwa alfa n’ihe metụtara nwanne ya. Dị ka ndị nnọchiteanya nke Alfa na Omega, ha na-eguzo n’ebe ọkpọkọ ọlaedo abụọ ahụ si n’ebe nsọ nke eluigwe na-emepụta ọdọ mmiri, kpọmkwem n’akụkụ okporo ụzọ nke ụzọ ochie Jeremaịa n’ubi ebe a na-agbanwe ákwà ọcha ncha site n’ntụpọ ka ọ bụrụ ọcha dị ọcha, dịka Onye-Ozi nke Ọgbụgba-ndụ na-eme ka ụmụ Livaị dị ọcha, ya na Aịzaya na Shearjashub kwa. Ozugbo ọ nọ ebe ahụ, ọ na-ewetara eze Ajaz ajọ na onye nzuzu ozi nke ụzọ ochie Mosis banyere “ugboro asaa” nke Levitikọs iri abụọ na isii, nke na-eguzobe n’amaokwu ahụ kwa na “isi” bụ eze, ma ọ bụ alaeze nke eze, ma ọ bụ obodo isi nke alaeze.
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.
Igodo ahụ na-emeghe ìhè nke Okwu Chineke, ka e wee hụ Agha Ukraine nke malitere n’afọ 2014 dịka isiokwu amụma Akwụkwọ Nsọ nke e gosiri dị ka ihe na-eme n’oge akara-aka nke puku mmadụ narị anọ na iri anọ na anọ na akụkọ ihe mere eme nke ndị isi oche atọ ikpeazụ nke United States. E gosiri ozi mmiri ozuzo ikpeazụ site n’aka Aịzaya n’isi nke iri na iri na otu, ọ na-akọwakwa akụkọ ime na akụkọ mpụga nke amaokwu isii ikpeazụ nke Daniel iri na otu. Amaokwu mbụ, ya bụ amaokwu nke iri anọ, ka Aịzaya ji isi nke isii ruo nke itoolu kọwaa ya n’ihe oyiyi, mgbe ahụ, n’isi nke iri na iri na otu ka e wepụtara akụkọ ime na akụkọ mpụga nke ozi ahụ e kpugheere n’afọ 1989. A na-anọchi anya akụkụ ukwu ọ bụla nke ozi mmiri ozuzo ikpeazụ n’ọhụ ahụ.
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.
Amaokwu ikpeazụ nke isi nke iri na-akọwa otu akụkọ amụma ahụ nke amaokwu ikpeazụ nke isi nke iri na otu na-anọchi anya. Isi nke iri bụ nke mpụga, isi nke iri na otu bụkwa nke ime. N’akwụkwọ Mkpughe, ụka asaa ahụ bụ nke ime, akàrà ndị ahụ bụkwa nke mpụga. N’amaokwu ikpeazụ nke isi nke iri, ike papal ahụ na-ama jijiji aka ya megide Jerusalem n’otu akụkụ Akwụkwọ Nsọ kwekọrọ na nke ike papal ahụ na-abịa na njedebe ya, ebe ọ na-enweghị onye ga-enyere ya aka, n’amaokwu nke iri anọ na ise nke Daniel isi nke iri na otu.
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.
N’ụbọchị ahụ ọ ka ga-anọgide na Nob: ọ ga-efegharị aka ya megide ugwu nwaanyị ada Zayọn, ugwu Jerusalem. Lee, Onyenwe anyị, Jehova nke ndị agha, ga-eji oké ụjọ bepụ alaka ahụ: a ga-egbutu ndị dị elu n’ogologo ha, a ga-eweda ndị nganga ala. Ọ ga-eji ígwè gbutuo oke ọhịa ndị juru n’osisi, Lebanọn ga-adakwa site n’aka onye dị ike. Aịsaịa 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.
Ọgwụgwụ nke isi nke iri bụ njedebe nke oge ule mmadụ, ma n’ebe ahụ ka ọgwụgwụ nke Daniel iri na otu mechikwara.
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.
Ọ ga-akụkwa ụlọikwuu nke obí eze ya n’etiti oké osimiri dị iche iche n’ugwu dị nsọ ahụ nke ebube; ma ọ ga-abịa na njedebe ya, ọ dịghịkwa onye ga-enyere ya aka. N’oge ahụ ka Maịkel ga-ebili, onye-isi ukwu ahụ nke na-eguzo n’ihi ụmụ nke ndị gị: ma a ga-enwe oge nhụjuanya, nke ụdị ya adịtụbeghị kemgbe e nwere mba ruo n’oge ahụ n’onwe ya: ma n’oge ahụ ka a ga-anapụta ndị gị, onye ọ bụla a ga-ahụ ka e dere aha ya n’akwụkwọ ahụ. Daniel 11:45, 12:1.
Chapter ten begins in verse one with the “unrighteous decree” which Sister White identifies as the Sunday law.
Isi nke iri na-amalite n’amaokwu nke mbụ site n’iwu “na-ezighị ezi,” nke Sista White kpọrọ iwu ụbọchị Sọnde.
Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.
Ahụhụ ga-adịrị ndị na-ekpe iwu na-ezighị ezi, na ndị na-ede ihe mgbu nke ha kpebiri ide. Aịzaya 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.
Isi nke iri na-amalite n’iwu ụbọchị Sọnde, nke kwekọrọ na amaokwu nke iri anọ na otu nke Daniel isi nke iri na otu, ọ na-ejedebe kwa n’ihe yiri nke Maịkel iguzo n’akụkọ ihe mere eme nke amaokwu nke iri anọ na ise nke Daniel iri na otu.
“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.
“Edoziela sabbath nke arụsị ka e guzobewo, dịka e siri guzobe oyiyi ọlaedo ahụ n’ala mbara Dura. Ma dịka Nebukadneza, eze Babịlọn, nyere iwu na ndị nile na-agaghị akpọrọ onwe ha ala ma fee oyiyi a ofufe ga-egbu, otu a kwa ka a ga-ekwusa na ndị nile na-agaghị asọpụrụ usoro Sunday ga-ata ahụhụ site n’ịtụ ha mkpọrọ na ọnwụ. N’ụzọ dị otu a ka a na-azọda Sabbath nke Onyenwe anyị n’okpuru ụkwụ. Ma Onyenwe anyị ekwuwo, ‘Ahụhụ ga-adịrị ndị na-enye iwu ajọ omume, na ndị na-ede ihe mgbu nke ha nyere n’iwu’ [Aịsaịa 10:1]. [Zefanaịa 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.”
N’ime “oke ala ọma jijiji” nke Mkpughe iri na otu, nke na-anọchi anya iwu Ụka n’ụbọchị Sọnde n’amaokwu nke iri na atọ, e nwere ihe nnọchianya atọ nke Alakụba jikọtara na “ala ọma jijiji” ahụ nke na-ama jijiji anụ ọhịa nke ụwa nke Mkpughe iri na atọ, mgbe ọ na-ekwu okwu dịka dragọn. N’ime Aịzaịa isi nke iri, a na-anọchi anya iwu Ụka n’ụbọchị Sọnde dịka “iwu ajọ omume” nke a kpọpụtara “ahụhụ” megide ya. N’ime “oke ala ọma jijiji” nke Mkpughe iri na otu site n’amaokwu nke iri na atọ ruo n’amaokwu nke iri na asatọ, a na-amata Alakụba nke nsogbu nke atọ site n’ihe nnọchianya anọ nke Alakụba na mgbu ọ na-akụ megide United States n’oge iwu Ụka n’ụbọchị Sọnde; “N’otu awa ahụ kwa ka oke ala ọma jijiji mere,” na “nsogbu nke abụọ agafeela; ma, lee, nsogbu nke atọ na-abịa ọsọ ọsọ. Mmụọ ozi nke asaa wee kpọọ opi” “mba dị iche iche wee were iwe.”
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.
Isi nke iri na-egosi ike papal site n’amaokwu nke iri anọ na otu n’ime Daniel iri na otu ruo n’amaokwu nke iri anọ na ise, mgbe papacy ga-abịa na njedebe ya. Amaokwu nke iri anọ abụghị akụkụ nke akụkọ dị n’isi nke iri, n’ihi na Aịzaya na-akọwa “akụkọ ihe mere eme zoro ezo” nke amaokwu nke iri anọ mgbe a na-eweta ozi mmiri ozuzo ikpeazụ nye ụka nupụ isi nke Ahaz nọchiri anya ya. Mmechi nke isi nke iri na otu na-egosi nnapụta pụọ n’ike papal n’otu akụkọ ihe mere eme ahụ.
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.
Ma Onyenweanyị ga-ebibi kpamkpam ire osimiri Ijipt; o ga-eji ifufe ya dị ike fee aka ya n’elu osimiri ahụ, tie ya n’ime iyi asaa, meekwa ka ndị mmadụ gafee ya n’ụkwụ akọrọ. A ga-enwekwa okporo ụzọ ukwu maka ndị fọdụrụ n’ime ndị ya, ndị a ga-ahapụ, si Asiria; dịka o mere Izrel n’ụbọchị ọ siri n’ala Ijipt pụta. Aịsaịa 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.
Aịzaya isi nke iri bụ nke mpụga, isi nke iri na otu bụkwa nke ime nke otu akụkọ ahụ. Nkọrịta nke mpụga na nke ime jupụtara n’Okwu Chineke, isi abụọ a nke na-agakọkwa ọnụ na-anọchi anya ịdọ aka ná ntị nke mmụọ ozi nke atọ dịka Aịzaya siri gosipụta ya. E sitewo n’ike mmụọ nsọ chịkọta ịdọ aka ná ntị nke mmụọ ozi nke atọ n’ụzọ dị iche iche, ma nkewa bara ezigbo uru nke ịdọ aka ná ntị nke mmụọ ozi nke atọ bụ na ọ na-anọchi anya ihe omume ndị metụtara mmechi oge amara, ọ na-emesikwa mkpa nkwadebe onwe onye ike. Aịzaya iri bụ ihe omume ndị ahụ, isi nke iri na otu bụkwa nkwadebe ahụ.
“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.
“A na-akọwa nke ọma ihe omume ndị metụtara mmechi nke oge amara na ọrụ nke ịkwadebe maka oge nsogbu. Ma ìgwè mmadụ dị ukwuu enweghịkwa nghọta banyere eziokwu ndị a dị mkpa karịa ka a ga-asị na ekpugherebeghị ha ma ọlị. Setan na-eche nche iji napụ mmetụta ọ bụla nke ga-eme ka ha bụrụ ndị maara ihe ruo nzọpụta, oge nsogbu ahụ ga-ahụkwa ha na ha akwadoghị.”
“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.
“Mgbe Chineke zigara ụmụ mmadụ ịdọ aka ná ntị ndị dị oke mkpa nke na a na-anọchi ha anya dịka ndị mmụọ ozi dị nsọ na-ekwusa ha ka ha na-efegharị n’etiti eluigwe, Ọ na-achọ ka onye ọ bụla e nyere ikike iche echiche gee ozi ahụ ntị. Ikpe ndị ahụ dị egwu e kwuputara megide ife anụ ọhịa ahụ na oyiyi ya (Mkpughe 14:9–11), kwesịrị iduga mmadụ niile n’ịmụ amụma ndị ahụ nke ọma ka ha mata ihe akara nke anụ ọhịa ahụ bụ, na otu ha ga-esi zere ịnara ya. Ma ìgwè mmadụ ahụ na-atụgharị ntị ha pụọ n’ịnụ eziokwu ahụ, a na-atụgharịkwa ha gaa n’akụkọ ụgha. Onyeozi Pọl kwupụtara, ka ọ na-ele anya ruo n’ụbọchị ikpeazụ ndị ahụ: ‘N’ihi na oge ga-abịa mgbe ha agaghị anabata ozizi ziri ezi.’ 2 Timothy 4:3. Oge ahụ eruola n’uju. Ìgwè mmadụ ahụ achọghị eziokwu nke Akwụkwọ Nsọ, n’ihi na ọ na-egbochi ọchịchọ nke obi mmehie nke hụrụ ụwa n’anya; Setan na-enyekwa aghụghọ ndị ahụ ha hụrụ n’anya.”
“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.
“Ma Chineke ga-enwe otu ndị nọ n’elu ụwa ga-edobe Akwụkwọ Nsọ, ọ bụkwa naanị Akwụkwọ Nsọ, dị ka ụkpụrụ nke ozizi niile na ntọala nke mmegharị niile. Echiche nke ndị mmụta, nkwubi okwu nke sayensị, okwukwe e dere ede ma ọ bụ mkpebi nke kansụl ụka, n’agbanyeghị na ha dị ukwuu ma na-emegiderịta onwe ha dịka ụka ndị ha na-anọchi anya ha si dị, olu nke ọtụtụ mmadụ—ọ dịghị otu n’ime ihe ndị a, ma ọ bụ ha niile ọnụ, ka a ga-ewere dị ka ihe àmà na-akwado ma ọ bụ na-emegide isi okwu ọbụla nke okwukwe okpukpe. Tupu anabata ozizi ma ọ bụ iwu ọbụla, anyị kwesịrị ịrịọ ka e nwee nkwupụta doro anya, ‘Otú a ka Onyenwe anyị kwuru,’ dị ka nkwado ya.”
“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.
“Setan na-anọgide mgbe niile na-agbalị iduhie uche ka e lekwasị mmadụ anya n’ọnọdụ Chineke. Ọ na-eduga ndị mmadụ ka ha lee ndị bishọp, ndị ụkọchukwu, na ndị prọfesọ nke nkà mmụta okpukpe anya dịka ndị nduzi ha, kama ịchọ Akwụkwọ Nsọ iji mụta ọrụ dịịrị ha onwe ha. Mgbe ahụ, site n’ịchịkwa uche ndị ndu ndị a, ọ pụrụ imetụta ìgwè mmadụ dị ukwuu dịka uche ya si dị.” The Great Controversy, 594, 595.
We will continue this study in the next article.
Anyi ga-aga n’ihu n’ọmụmụ a n’isiokwu na-esonụ.