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.

Kula sami ngrembag satunggaling pérangan saking wahyuipun Yesaya ingkang wiwit wonten ing pasal pitu lan tumuli lumajeng ngantos pungkasan pasal kalih welas. Kula sami nindakaken punika amargi ing taun 1850 “Pangéran ngunjukaken asta-Nipun kaping kalih, kagem nglumpukaken” umating tinggalan-Nipun. Kula sami mapanakaken tenger-tenger dalan saking 1844 dumugi 1863. ‘1850’ lan panglumpuk kaping kalih punika kalebet salah satunggaling tenger dalan punika.

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.

Sawisé wahyu Yésaya diwiwiti ing ayat siji pasal pitu, saben wektu ana ungkapan sing padha karo “ing dina iku” minangka sawijining rujukan, iku kudu diselehaké ing latar profètis pasal pitu sing wis katetepaké. Kunci kanggo mbédakaké wahyu iku kanthi bener yaiku mangertèni manawa ramalan makarya adhedhasar prinsip pengulangan lan pangembaran, lan paugeran iki tumindak ana ing wahyu kasebut.

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’?

Manéka kayektèn sunnat sing kaidentifikasi ana ing wahyuipun Yesaya, wiwit ing pasal enem, kedah dipunraosi saking sudut pandang bilih “ingkang kapisan lan utami”, Yesaya punika makili satunggaling jiwa ingkang sampun dipunurapi ing 9/11 kanggé martakakaken bilih udan pungkasan sampun dumugi. Ing konteks ingkang kasucèkaken punika, pasal pitu kitab Yesaya nggambaraken ajrih punika piyambak ingkang dipunwakili déning nabi punika ing pasal enem nalika piyambakipun ngaturaken pitaken, ‘“ngantos pinten dangu” piyambakipun kedah maringi pawartos 9/11 dhateng sawijining pasamuwan murtad ingkang ‘gadhah mripat nanging nampik mirsani lan gadhah kuping nanging nampik mireng’?

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.

Ing sajroning wahyu, raja Ahaz kang ala lan bodho iku dadi pralambang sawijining wong Laodikia kang ora gelem nampa pepeling saka pekabaran udan pungkasan, kaya dene dipratelakake déning para juru jaga kang ngadhepi Ahaz kang ala lan bodho, kang dipralambangake déning Yesaya lan para putrané.

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 dumugi ing sajarah kenabian Daniel 11 ayat 40, mila nalika Yesaya dipunpasang ing 9/11 wonten ing pasal 6, piyambakipun kanthi kenabian dipunpasang wonten ing Daniel 11 ayat 40, nanging ingkang langkung wigatos, piyambakipun dipunpasang wonten ing “sajarah kapingidhaning ayat 40.” Sajarah kapingidhaning ayat 40 punika kawiwitan nalika ayat punika kaleksanan ing taun 1989 kanthi rubuhipun Uni Soviet. Wiwit taun 1989 ngantos hukum Minggu ing ayat 41 punika minangka “sajarah kapingidhaning ayat 40” ingkang kabikak déning Singa saking taler Yehuda wonten ing “sajarah kapingidhan” punika piyambak. Punapa ingkang dipunpratelakaken déning punika wonten ing panggatosan kita bab Yesaya ingkang makili satunggaling utusan udan pungkasan sasampunipun 9/11, inggih punika bilih salah satunggaling pérangan saking warta udan pungkasan ingkang dipunwartakaken déning Yesaya punika—Daniel 11, ayat 41 ngantos 45.

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.

Kanthi ngadeg sacara profètis ing 9/11, Yesaya ing pasal sapuluh lagi ngaturaké pepéling yèn prastawa sabanjuré kang bakal kelakon yaiku “putusan sing ora adil,” yaiku angger-angger Minggu, lan iki dipralambangaké ing ayat patang puluh siji saka Daniel sewelas. Gambaran Yesaya ngenani pekabaran udan pungkasan disusun ana ing sajroning “sejarah sing kasimpen” saka ayat patang puluh—sawisé 9/11. Kasampurnaning ayat patang puluh ing taun 1989 ndadèkaké Yesaya dumunung sawisé 1989, yaiku ing 9/11, nalika piyambakipun kaurapi nganggo bara saka mesbèh. Yesaya nggambaraké sawijining utusan kang pekabarané nyakup enem ayat pungkasan saka Daniel sewelas.

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.

Yesaya kanthi gamblang nyatakaké yèn dhèwèké lan anak-anaké iku kanggo dadi pratandha lan kaélokan. Ing pasal pitu ayat telu, Yesaya lan anaké ana ing cedhak saluran saka blumbang sisih ndhuwur, ing dalan gedhé ing sacedhaké pategalané tukang ngumbah. Yesaya lagi ngaturaké piwulang udan pungkasan sing wis diparingi pomahan marang dhèwèké kanggo diproklamaké ana ing pasal enem, lan dhèwèké ngadeg ana ing telung pralambang udan pungkasan sarta bebarengan karo anaké, Shearjashub. Saluran blumbang sisih ndhuwur iku minangka alusi kenabian tumrap loro pipa kang kapenuhan lenga emas sing diidentifikasi déning Zakharia lan kerep banget dikomentari déning Sadulur White, kang nandhani piwulang sing teka saka saluran blumbang sisih ndhuwur ana ing piwulang udan pungkasan.

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.

Saluranipun Yesaya nyambung kaliyan kalih pipa ing kitab Zakharia, lan komentar Ellen White ngiket Zakharia bebarengan kaliyan pasemon babagan sepuluh prawan. Yesaya kaasoraken ngantos dados lebu ing bab enem nalika piyambakipun nyumurupi kamulyaning Pangéran. Piyambakipun sarujuk ngasta pawartos ingkang dipunlambangaken wonten ing ayat tiga minangka pawartos ingkang madhangi bumi kaliyan kamulyaning Allah. Lan piyambakipun dipunresiki kaliyan areng saking mesbèh, lajeng ngadeg wonten ing blumbang ingkang kacipta dening toya saking blumbang inggil. Ing bab wolulikur, Yesaya netepaken pawartos udan pungkasan minangka “baris ing atasipun baris,” lan ing ayat tiga blumbang inggil punika nglambangaken sawatawis garis ramalan.

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.

Yésaya, ingkang makili satunggal jiwa ing 9/11, namung badhé ngadeg ing papan ing pundi lenga emas tumurun saking blumbang inggil menawi jiwa punika sampun nyuwun margi ingkang sae ingkang nuntun dhateng margi kuna kagungan Yérémia, inggih punika “dalan ageng (margi) ing sacedhaké pategalanipun tukang ngumbah” kagungan Yésaya, papan ing pundi “katentreman” kagungan Yérémia kapanggih. Pesen udan pungkasan kagungan Yésaya dhedhasar boten namung wonten ing garis sepuluh prawan, garis kalih pipa emas kagungan Zakharia, garis margi kuna kagungan Yérémia, lan Yésaya ugi ngadeg ing “pategalanipun tukang ngumbah” papan ing pundi Utusaning Prajanjian lagi ngresiki lan nyucekaké para putraning Léwi kados salaka lan emas.

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.

Iku minangka sawijining tugas kenabian sing banget gampang kanggo nggawa garis-garis liyane mlebu ing ayat telu saka bab pitu. Lenga ing kitab Zakharia lan prawan sepuluh mau gegandhengan karo andha-andhane Yakub lan rong ayat kapisan saka Wahyu, awit kabeh mau padha ngrembug prakara proses komunikasi antarané Gusti Allah lan manungsa. Dalan kunaé Yeremia nyakup “juru jaga” sing muni kalasangka, kang ora gelem dirungokaké déning ratu sing ala lan bodho, yaiku Ahaz. Kalasangka iku narik kabèh kalasangka ing pamedharan kenabian, uga para juru jaga kenabian, mlebu ing “dalan gedhé” gadhahané Yesaya, ing kana Yesaya lan putrané ngadeg kanggo ngaturaké sawijining pesen marang pamingpiné Laodikia.

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.

Yésaya lan putrané, Shearjashub, kang tegesé “sawijining turahan bakal bali,” padha ngadeg bebarengan lan padha nggambarake pangumumaning pekabaran udan pungkasan kang rawuh ing 9/11. Wong loro mau padha sowan nemoni raja ala Ahaz, lan minangka rama lan putra padha makili sawijining pralambang alfa lan omega, yaiku paugeran utama saka metodologi “baris ing sandhuwuré baris.” “Baris ing sandhuwuré baris” iku paugeran kang dipralambangaké déning prinsip “dina/taun” kaum 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.

Ing tanggal 11 Agustus 1840, sawijining ramalan ngenani Islam saka bilai kapindho ing Wahyu sanga katetepake, lan prinsip “dina/taun” Millerite dikukuhake, saéngga maringi kakuwatan marang pratélan Miller bab taun 1843 sing adhedhasar prinsip dina/taun. Ing tanggal 11 September 2001, sawijining ramalan ngenani Islam saka bilai katelu ing Wahyu sanga, sepuluh, lan sewelas katetepake, lan prinsip alfa (11-8-1840) lan omega (9/11) dikukuhake nalika malaekat kang gagah prakosa ing Wahyu wolulas mudhun nalika gedhong-gedhong gedhé ing New York ambruk—kaya dene malaekat kang gagah prakosa ing Wahyu sepuluh wis mudhun ing tanggal 11 Agustus 1840 nalika alfa sing minangka pralambang saka omega katetepake.

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).

Yesaya lan putranipun boten namung makili asas utama “baris ing nginggil baris,” nanging ugi makili pekabaran Éliah, ingkang makili sawijining pekabaran ingkang dipratélakakên lumantar sesambetan antawisipun bapa lan anak-anakipun. Pekabaran Éliah, ingkang dipunwartakakên sakderengipun dintenipun Pangéran ingkang ageng lan nggegirisi, nandhakakên sawijining pekabaran ingkang rawuh pas sadèrèngipun pangadilan eksekutifipun Allah kawiwitan. Pangadilan-pangadilan eksekutifipun Allah makili sawijining mangsa ingkang dados “dintenipun Pangéran ingkang ageng lan nggegirisi.” Mangsa punika kawiwitan ing angger-angger Minggu lan katindakakên terus dumugi malapetaka pitu ingkang pungkasan. Mangsa punika kawiwitan kanthi angger-angger Minggu lan dipunpungkasi kanthi malapetaka pitu ingkang pungkasan. Mila, pekabaran Éliah dipundhasarakên wonten ing asas alfa lan omega, sesarengan kaliyan pepènget bab cedhakipun pungkasaning mangsa kasampurnaning sih-rahmat. Kaliyan pekabaran Éliah ugi wonten manéka garis wangsit ingkang adhedhasar Éliah, awit Éliah, miturut Gusti Yesus, makili Yohanes Pambaptis, lan Éliah tuwin Yohanes, miturut Sister White, makili William Miller, lan sesarengan, Éliah lan Yohanes Pambaptis makili kekalihipun satus patang puluh sekawan ewu (Éliah), lan wong kathah ingkang ageng ing Wahyu pitu (Yohanes).

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.

Yésaya lan putrané ngadeg ana ing dalan-dalan lawas, yaiku dhasar-dhasar iku, lan padha nampi lenga emas, amarga wong-wong iku prawan-pranawan wicaksana sing lagi lumaku ngliwati proses panyucèkaké déning tukang pemutih kain, kang kasampurnakaké ing tanggal 22 Oktober 1844, minangka pralambang hukum Minggu. Yésaya lan para turahan sing bali, (amarga mangkono tegesé aran putrané, Shearjashub), nglambangaké para turahan sing “bali” marang dalan-dalan lawas ing 9/11. Sesambetan antarané bapa lan turahan, kang uga minangka sesambetan alfa lan omega, kang uga minangka sesambetan Élia “atine para bapa lan para anak,” nandhakaké yèn Rama Miller lan sesambetané marang sawijining gerakan turahan saka malaékat kapisan iku minangka gerakan alfa saka Filadelfia. Ing gerakan alfa, Rama Miller diidentifikasi minangka Élia lan Yokanan Pembaptis, sing déning Gusti Yésus diidentifikasi minangka utusan kang nyawisaké dalan tumrap Utusan Prajanjian. Kabèh panggenapan sunnat mau ing sajarah alfa saka malaékat kapisan lan kapindho diulang manèh ing sajarah omega saka malaékat katelu.

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.

Ana kasunyatan-kasunyatan liyane sing luwih wigati gegayutan karo pepindhanipun Yesaya ing sajroning wahyu punika, nanging ing ngriki kita namung nemtokaken bilih Yesaya kanthi cetha mratelakaken manéka kayektèn ingkang nyusun inti pesen udan pungkasan 9/11. Sedaya garis punika sampun kita rembag, lan mesthinipun taksih kathah malih, kapanggih wonten ing ayat tiga bab pitu.

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.

Ing ayat kaping wolu, kayekten profetik saya ngrembaka sajrone kakiyatané, amarga ing kono dipratélakaké kunci kang mbikak “sejarah kang kasimpen saka ayat patang puluh,” lan nggumunakaké, kunci iku diidentifikasi ana ing ayat kang padha, yaiku ayat kang nandhani wiwitané loro-loroné ramalan wektu 2520 taun.

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.

Awit sirahé Siria iku Damsyik, lan sirahé Damsyik iku Resin; lan sajroning sawidak lima taun Éfraim bakal diremuk nganti ora dadi bangsa manèh. Lan sirahé Éfraim iku Samaria, lan sirahé Samaria iku anaké Remalya.

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

Manawa kowé ora precaya, satemené kowé ora bakal katetepaké. Yesaya 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.

Pralambang Yesaya ngenani pekabaran udan pungkasan nyakup “pitung kaping” kagungane Musa, amarga wangsit sewidak lima taun ing ayat wolu nemtokake titik wiwitan tumrap panyebaran karajan sisih lor lan sisih kidul Israel sajrone 2520 taun. Ing ayat kang padha iku uga ana kunci sing mbukak telung garis kenabian saka Daniel sebelas ayat patang puluh bab ambruké Uni Soviet ing taun 1989, bebarengan karo ayat sepuluh saka Daniel sebelas, lan uga ayat wolu saka Yesaya wolu. Kanthi telung garis iki (Yesaya 8:8, Daniel 11:10, 40), kunciné yaiku “sirah-sirah” ing ayat wolu lan sanga. Nalika kunci “sirah-sirah” iku ditrapake marang telung ayat sing sejajar mau, lawang tumuju sajarah Perang Ukraina lan Perang Donya III kang bakal enggal dumadi banjur kabukak. Nalika lawang kenabian iku kabukak, mula ayat sewelas nganti nembelas saka Daniel sebelas katon minangka sajarah sing sejajar karo ayat patang puluh saka Daniel sebelas sawisé ambruké Uni Soviet ing taun 1989. Kawedharé “sajarah sing kasimpen ing ayat patang puluh” iku sawijining kayekten sing kalebu ana ing antarané sawatara cilik kayekten kang ditetepake minangka prekara-prekara kang dibukak sesegelé, gegayutan karo pambukakan sesegel Wahyué Gusti Yesus Kristus sadurungé mangsa kasempatan sih-rahmat katutup.

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.

Ayat kapisan saka pasal wolu ing kitab Yesaya diwiwiti kanthi tembung, “Kajaba iku,” kang nandhani manawa pasal wolu kudu lumaku ngungkuli pasal pitu. Saliyane tembung kapisan iku “kajaba iku,” pasal wolu ayat telu kagandhèng karo ayat telu saka pasal pitu minangka seksi kapindho manawa kaloro pasal mau kudu ditrapaké jejeg larik demi larik. Loro-loroné ayat “telu” mau nyebut salah siji putrané Yesaya, kang jenengé loro-loroné ngandharaké pesen sunnat ing sajroning carita iku. Shearjashub tegesé ‘sawijining turahan bakal bali’ lan Mahershalalhashbaz tegesé ‘cepet marang jarahan.’ Shearjashub kasebut luwih dhisik, banjur Mahershalalhashbaz (kang minangka jeneng paling dawa ing Alkitab). Alfa kang diwakili déning “1” iku luwih cilik, lan ing prakara iki malah katandhani minangka “turahan,” déné omega kang diwakili déning “22” iku luwih gedhé, lan diwakili déning jeneng paling gedhé ing Alkitab nalika nglambangaké obahe angger-angger dina Minggu kang cepet.

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.

Sisa alpha, kang dilambangaké déning Shearjashub, ana bebarengan karo ramane, Yesaya, ing ayat katelu. Bareng, wong loro mau dadi sawijining alpha lan sawijining omega, lan padha ngadeg ing sawijining papan kang kasusun saka telung rujukan kang béda tumrap udan pungkasan.

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.

Pangéran banjur ngandika marang Yésaya, “Saiki metua nemoni Ahaz, kowé lan Séar-Yasyub, anakmu, ana ing pucuké saluran blumbang sisih ndhuwur, ing dalan gedhé menyang pategalané tukang ngumbah.” Yésaya 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.

Yésaya minangka sawijining pralambang tumrap wong satus patang puluh papat ewu, lan nalika makili panggilan 9/11, Yésaya uga makili panggilan Juli 2023. Ing 9/11, Yésaya iku wong Laodikia kang dipralambangaké déning Yakub si juru nggentèni, sing arep njupuk hak pambarep Ésau, nalika Adventisme dimuntahaké metu saka tutuké Gusti, lan ing 2023 Yésaya makili Israèl, yaiku kang menang. Yésaya makili sawijining wong kang ngaturaké piwelingé Allah, sing banjur kasadharaké tumrap kasunyatan yèn dhèwèké iku wong Laodikia, lan sabanjuré sawiji mawa bara murub nyucèkaké dhèwèké dadi wong 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.

“Nabi Yesaya kagungan pandeleng ingkang endah bab kamulyaning Allah. Panjenenganipun ningali pernyataning panguwaosipun Allah, lan sasampunipun nyawang kaluhuranipun, rawuhipun dhawuh dhateng panjenenganipun supados tindak lan nindakaken satunggaling pakaryan tartamtu. Panjenenganipun rumangsa boten pantes babar pisan tumrap pakaryan punika. Punapa ingkang ndadosaken panjenenganipun nganggep piyambakipun boten pantes? Punapa panjenenganipun sampun nganggep piyambakipun boten pantes sadèrèngipun gadhah pandeleng bab kamulyaning Allah?—Mboten; panjenenganipun mbayangaken bilih piyambakipun wonten ing kaanan leres wonten ing ngarsaning Allah; nanging nalika kamulyaning Pangéranipun sarwa dumadi kapratelakaken dhateng panjenenganipun, nalika panjenenganipun nyawang kaluhuran Allah ingkang boten saged kaandharaken, panjenenganipun ngandika, ‘Cilaka aku; awit aku iki wong kang lambene najis, lan aku manggon ana ing satengahing bangsa kang lambene najis; marga mripatku wis nyumurupi Sang Prabu, Pangéraning sarwa dumadi. Banjur ana salah siji saka para seraf mabur marani aku, nggawa areng urip ana ing tangane, kang dijupuk nganggo sapit saka mesbèh, lan banjur didemekake ing cangkemku, sarta ngandika: Lah, iki wus ndemek lambemu; lan kaluputanmu wus disingkirake, lan dosamu wus kasucekake.’ Punika pakaryan ingkang kita saben-saben minangka pribadi prelu katindakaken tumrap kita. Kita ngersakaken supados areng urip saking mesbèh dipunpasang ing lambé kita. Kita ngersakaken mireng tembung ingkang kapangandikakaken, ‘Kaluputanmu wus disingkirake, lan dosamu wus kasucekake’” Review and Herald, Juni 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:

Suwene pira ing Yesaya pasal nem iku minangka pralambang saka 9/11 tumuju marang undhang-undhang Minggu, lan pasal nem iku minangka gambaran saka 9/11. Pasal pitu nganti sanga nyajèkaké piwucal kang diwènèhaké Yesaya marang pimpinan Yéhuda sing murtad, lan pepindhan kang dumadi sajroning wektu panyegelané wong satus patang puluh papat ewu nalika para wong mendem saka Éfraim kesandhung. Ing sesanti kang padha, Yesaya nyathet:

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.

Lah, aku lan anak-anak kang wus kaparingaké déning Pangéran marang aku iki dadi pratandha lan kaélokan ana ing Israèl saka Pangéraning sarwa dumadi, kang dedalem ana ing gunung Sion. Yesaya 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.

Yesaya lan anak-anake minangka pratandha ing sajroning pepindhan-pepindhan kang kapanggih ana ing pasal pitu nganti sangang. Pasal pitu nganti sangang iku dadi titik rujukan tumrap kabèh sesanti mau, sajroning samubarang rujukan marang “ing dina iku” utawa “ing wektu iku.” Ayat wolulas negesake manawa Yesaya lan para putrane iku pratandha, lan ayat-ayat kang ngubengi ayat wolulas iku netepake wektu nalika pratandha-pratandha iku kudu diakoni.

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.

Lan akèh ing antarané wong-wong mau bakal kesandhung, lan tiba, lan remuk, lan kajebak, lan katangkep. Talènana paseksèn iku, capna angger-angger iku ana ing antarané para muridku. Lan aku bakal ngentèni Sang Yéhuwah, kang ndhelikaké raosé saka brayat Yakub, lan aku bakal ngarep-arep marang Panjenengané.

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.

Lah, aku lan para putra kang wus diparingake dening Sang Yehuwah marang aku iku dadi pratandha lan kaelokan ana ing Israèl, saka Sang Yehuwah, Gustining sarwa tumindak, kang dedalem ana ing gunung Sion. Yesaya 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.

Wong-wong sing “ngentèni marang Pangéran” diprayogakaké déning Yésaya lan anaké lanang loro. Wong-wong iku yaiku wong-wong sing marang wong-wong kuwi Pangéran wus ndhelikaké “rai-Né,” sawijining sipat sing ana ing wong-wong sing kawangun sadar marang tuntutan pandonga Imamat likur-enem, sawisé Juli 2023. Wong-wong mau tangi marang kasunyatan yèn pangakoné kudu kalebu yèn Pangéran wus lumaku nalisir marang wong-wong mau, tegesé Panjenengané ndhelikaké rai-Né saka wong-wong mau.

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.

“Ngiket paseksen, nyégel angger-anggering Toret” iku minangka panyegelan tumrap wong satus patang puluh papat èwu sing diwalèkaké karo “akeh wong.” “Akeh wong” iku katimbalan, nanging mung sathithik sing kapilih. “Akeh wong” diwalèkaké karo Yesaya lan anaké loro, sing makili wong sathithik. “Akeh wong” iku prawan lima kang bodho, lan awit saka iku ana limang prakara kang kelakon tumrap wong-wong mau, yaiku “kesandhung, lan tiba, lan remuk, lan kejebak, lan katangkep.” Wong-wong mau kesandhung amarga wis nampik pekabaran udan pungkasan.

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.

Amarga Panjenengane bakal ngandika marang bangsa iki kanthi lambe kang gagap lan nganggo ilat liyane. Marang wong-wong iku Panjenengane ngandika, Iki panggonan pangaso kang ing kono kowe bisa marakake wong kang kesel padha ngaso; lan iki kasagaraning seger: nanging wong-wong mau ora gelem ngrungokake. Nanging pangandikaning Pangeran marang wong-wong mau dadi pepakon ing sandhuwure pepakon, pepakon ing sandhuwure pepakon; larik ing sandhuwure larik, larik ing sandhuwure larik; ana sethithik ing kene lan ana sethithik ing kana; supaya padha lunga, banjur tiba ngungkuri, remuk, kepasangan ing jebakan, lan katangkep. Yesaya 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.

Ing wektu panyegelan ing bab wolu, Yesaya ngandharake rubuhe wong-wong duraka, kang dilambangake déning Ahaz, lan dheweke netepake golongan sing padha iku ing ayat telulas bab rong puluh wolu. Alesané wong-wong mau “tiba” yaiku amarga padha nampik pawarta udan pungkasan, kang tumrap wong-wong mau dadi “garis ing sadhuwuring garis,” lan diwulangake déning wong-wong kang kagambarake kaya duwé lambe kang gagap. Wong-wong Yahudi kang seneng mbantah ing Pentakosta nudhuh para murid mendem, amarga padha ora bisa mangertèni pawarta iku. Ing pikirane, pawarta iku diwènèhake déning lambe kang gagap.

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.

Ing ayat katelu saka bab pitu, Yesaya iku alpha kenabian tumrap putrané, Shearjashub, kang sabanjuré dadi omega sajroning gegayutané karo bapakné, nanging uga alpha sajroning gegayutané karo seduluré. Minangka wakil-wakiling Alpha lan Omega, wong-wong mau jumeneng ana ing papan ing ngendi pipo emas loro saka papan suci swarga lagi mbentuk blumbang, persis ana ing dalan gedhé saka dalan kuna Yérémia ing ara-ara panggonan rami diganti saka rereged dadi putih resik nalika Utusan Prejanjian nyucekaké para putrané Lewi, uga Yesaya lan Shearjashub. Sawisé tekan ing kono, piyambakipun ngetingalaké marang Raja Akhaz, ratu kang ala lan bodho, pesen dalan kuna saka Musa bab “ping pitu” ing Imamat rong puluh nem, kang netepaké ing ayat sing padha yèn sawijining “sirah” iku raja, utawa karajané raja, utawa kutha krajan saka sawijining karajan.

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.

Kunci punika mbikak pepadhanging Sabda Allah, saéngga Perang Ukraina ingkang kawiwitan ing taun 2014 saged dipunmangertosi minangka sawijining jejering wangsit Kitab Suci ingkang dipunlambangaken kadadosan nalika wekdal panyegelanipun satunggal atus sekawan dasa sekawan ewu lan sajarahipun tigang présidhèn pungkasan saking Amérika Sarékat. Pawartos udan pungkasan punika dipunlambangaken déning Yesaya ing bab sepuluh lan sewelas, lan punika njlentrehaken sajarah internal lan eksternal saking enem ayat pungkasan Daniel sewelas. Ayat ingkang kapisan, yaiku ayat patang puluh, dipunilustrasèkaken déning Yesaya ing bab enem dumugi sanga, lajeng wonten ing bab sepuluh lan sewelas, pawartos ingkang kabikak ing taun 1989 wonten ing sajarah internal lan eksternalipun dipunandharaken. Saben unsur utama saking pawartos udan pungkasan punika dipunlambangaken wonten ing wahyu punika.

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.

Ayat-ayat pungkasan ing pasal sepuluh ngenali sajarah kenabian sing padha karo kang dipratelakake déning ayat-ayat pungkasan ing pasal sewelas. Pasal sepuluh iku sisih njaba, lan pasal sewelas iku sisih njero. Ing kitab Wahyu, pitu pasamuwan iku sisih njero, lan meterai-meterai iku sisih njaba. Ing ayat-ayat pungkasan pasal sepuluh, kakuwatan kapapaan lagi ngacungaké tangané nglawan Yérusalèm ing sawijining petikan sing sejajar karo kakuwatan kapapaan kang tumeka ing pungkasané tanpa ana sing nulungi ing ayat patang puluh lima saka Daniel sewelas.

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.

Ing dina iku dhèwèké isih bakal manggon ing Nob; dhèwèké bakal nglambaèkaké tangané nglawan gunungé putri Sion, yaiku gumuké Yérusalèm. Lah, Pangéran, yaiku Pangéran sarwa dumadi, bakal motong pang-pangé wit kanthi kaèlokan kang nggegirisi; lan wong-wong kang dhuwur drajaté bakal ditumbangaké, lan wong-wong kang gumunggung bakal diasoraké. Panjenengané bakal nebang grumbulaning alas nganggo wesi, lan Libanon bakal rubuh déning sawijining kang kuwasa. Yésaya 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.

Pungkasaning pasal sepuluh iku tandha ditutupé masa probationing manungsa, lan ing kono uga pungkasane Daniel pasal sewelas katutup.

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.

Lan dhèwèké bakal ngedegaké kémah-kémah kratoné ana ing antarané segara-segara, ana ing gunung suci kang mulya; nanging dhèwèké bakal tekan ing pungkasané, lan ora ana wong siji waé kang bakal nulungi dhèwèké. Lan ing wektu iku Mikhaèl bakal jumeneng, pangéran agung kang ngreksa anak-anaké bangsamu; lan bakal ana mangsa kasangsaran, kang kaya mangkono durung tau ana wiwit ana sawijining bangsa tekan wektu iku dhéwé; lan ing wektu iku bangsamu bakal kapitulungan rahayu, yaiku saben wong kang katemun katulis ana ing kitab. Daniel 11:45, 12:1.

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

Bab sepuluh diwiwiti ing ayat siji kanthi “wewengkoning pepakon kang ora adil,” kang déning Sister White diidentifikasi minangka angger-angger dina Minggu.

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

Cilakané wong-wong kang netepaké paugeran-paugeran kang ora adil, lan kang nulis panindhes kang wis padha dipréntahaké déning awaké dhéwé. Yesaya 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.

Bab sepuluh wiwit ing hukum Minggu, kang selaras karo ayat patang puluh siji saka Daniel bab sewelas, lan iku dipungkasi kanthi sawijining paralel karo jumenenge Mikhael ing sajarah ayat patang puluh lima saka Daniel sewelas.

“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.

“Sabat brahala wis ditegakaké, kaya reca emas kang ditegakaké ana ing tanah rata Dura. Lan kaya Nebukadnezar, raja Babil, nglairaké dhawuh manawa kabèh wong sing ora gelem sujud lan nyembah marang reca iku kudu dipatèni, mangkono uga bakal ana wara-wara kang diumumaké manawa kabèh wong sing ora ngurmati pranatan dina Minggu bakal kaukum kanthi pakunjaran lan pati. Mangkono Sabaté Pangéran diidak-idak. Nanging Pangéran wis ngandika, ‘Bilai tumrap wong-wong kang netepaké pranatan-pranatan kang ora adil, lan nulis panindhes kang wis padha katetepaké’ [Yesaya 10:1]. [Zefanya 1:14–18; 2:1–3, dipunpetik.]” Manuscript Releases, jilid 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.”

Ing “lindhu gedhé” ing Wahyu sewelas, sing nglambangaké hukum Minggu ing ayat telulas, ana telung pralambang Islam sing magepokan karo “lindhu” sing ngoyagaké kéwan bumi ing Wahyu telulas, nalika iku ngandika kaya naga. Ing Yesaya pasal sepuluh, hukum Minggu dipralambangaké minangka “paugeran kang ora adil” sing kaucapaké “bilai” marang iku. Ing “lindhu gedhé” ing Wahyu sewelas wiwit ayat telulas nganti ayat wolulas, Islam saka bilai katelu diidentifikasi kanthi papat pralambang Islam lan serangan sing ditindakaké marang Amerika Sarékat nalika hukum Minggu; “Lan ing wektu iku uga ana lindhu gedhé,” lan “bilai kang kapindho wis kliwat; lan, lah, bilai kang katelu rawuh kanthi enggal. Lan malaékat kapitu muni” “lan bangsa-bangsa padha nepsu.”

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.

Bab sepuluh nggambarake kakuwatan kapapaan wiwit ayat patang puluh siji ing Daniel sewelas nganti tekan ayat patang puluh lima nalika kapapaan iku tumeka ing pungkasané. Ayat patang puluh dudu bagéan saka narasi ing bab sepuluh, amarga Yesaya lagi njlèntrèhaké “sajarah kang kasamun” saka ayat patang puluh nalika pekabaran udan pungkasan kaaturaké marang gréja murtad sing diwakili déning Akhaz. Pungkasaning Daniel bab sewelas nuduhaké uwal saka kakuwatan kapapaan ana ing sajarah sing padha.

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.

Lan Sang Yehuwah bakal ngrusak babar pisan ilating segara Mesir; lan kanthi anginé kang kuwasa Panjenengané bakal nglambaèkaké asta-Né ana ing sadhuwuring kali, lan bakal nggebag kali iku dadi pitu palilahing banyu, sarta ndadèkaké wong padha nyabrang kanthi sikil garing. Lan bakal ana dalan gedhé tumrap turahaning umaté, kang isih kari, saka Asyur; kaya tumrapé Israèl ing dina nalika bangsa iku metu saka tanah Mesir. Yesaya 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.

Yesaya bab sepuluh punika ingkang njawi, lan bab sewelas punika ingkang batin saking sajarah ingkang sami. Ingkang njawi lan ingkang batin kathah pasedhèrèkanipun wonten ing Sabdanipun Allah, lan kalih bab ingkang sajajar punika nggambaraken pepèngetipun malaékat katelu kados dene dipunwakili déning Yesaya. Pepèngetipun malaékat katelu sampun dipunringkes kanthi kathah cara lumantar inspirasi, nanging sawijining pamérangan ingkang migunani sanget tumrap pepèngetipun malaékat katelu punika bilih punika makili prastawa-prastawa ingkang gegandhèngan kaliyan panutupaning mangsa sih-rahmat, lan ugi nekanaken kabutuhaning kasiyapan pribadi. Yesaya sepuluh punika prastawa-prastawanipun, lan bab sewelas punika kasiyapanipun.

“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.

“Prastawa-prastawa sing ana gegayutane karo pungkasaning mangsa sih-rahmat lan pakaryan panyawisan kanggo mangsaning kasangsaran, wis kaandharake kanthi cetha. Nanging wong akèh ora luwih mangreti marang kabeneran-kabeneran wigati iki katimbang manawa kabeh iku durung tau kawedharake. Sétan ngawasi kanggo ngrampas saben kesan sing bisa ndadekake wong-wong mau wicaksana tumuju marang kaslametan, lan mangsaning kasangsaran bakal nemoni wong-wong mau tanpa siyaga.”

“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.

“Nalika Gusti Allah ngutus marang manungsa pepènget-pepènget kang mengkono wigatiné nganti digambarake minangka dipralambangaké déning malaékat-malaékat suci kang mabur ana ing satengahing langit, Panjenengané nuntut saben wong kang kaparingan kabisan nalar supaya ngrungokake pesen iku. Paukuman-paukuman kang nggegirisi, kang diumumaké tumrap panyembahan marang kéwan iku lan reca gambarané (Wahyu 14:9–11), kuduné ndadèkaké saben wong sinau kanthi temen marang ramalan-ramalan supaya mangerti apa tandhané kéwan iku, lan kepriyé carané supaya ora nampani tandha iku. Nanging wong akèh mbalikaké kupingé saka ngrungokaké kayektèn lan banjur dialihaké marang dongèng-dongèng. Rasul Paulus, nalika nyawang tumuju marang dina-dina pungkasan, ngandika: ‘Bakal tekan wektuné wong-wong padha ora bakal sabar nampani piwulang kang bener.’ 2 Timotius 4:3. Wektu iku wis teka kanthi sampurna. Wong akèh ora kepéngin marang kayektèning Kitab Suci, amarga kayektèn iku nyelaki pepénginaning ati kang dosa lan kang tresna marang donya; lan Sétan nyedhiyakaké panyasatan-panyasatan kang padha ditresnani.”

“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.

“Nanging Gusti Allah bakal kagungan satunggaling umat ing bumi iki kanggo njagi Kitab Suci, lan namung Kitab Suci, minangka paugeran tumrap sakehing piwulang lan dhasar tumrap sakehing pambaruan. Pamanggihipun para wong pinter, panarikan dudutaning ngèlmu, kredo utawi putusanipun konsili-konsili grejawi, sanadyan kathah sarta boten sarujuk kados dene greja-greja ingkang dipunwakili déning punika, swaraning mayoritas—boten satunggal punapa dene sadaya punika—boten kedah dipunanggep minangka bukti kanggé utawi nglawan satunggaling prekawis iman agami punapa kemawon. Sadèrèngipun nampi piwulang utawi pranatan punapa kemawon, kita kedah nyuwun panyokongipun kanthi cetha, ‘Mangkene pangandikané Pangéran.’”

“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.

“Iblis tanpa kendhat ngupaya narik kawigatosan marang manungsa nggantos panggonané Gusti Allah. Panjenengané nuntun wong akèh supaya ndeleng marang uskup-uskup, para pandhita, para profesor teologi, minangka panuntun-panuntuné, tinimbang nylidiki Kitab Suci supaya sinau kewajibané kanggo awaké dhéwé. Banjur, kanthi nguwasani pikirané para pemimpin iki, panjenengané bisa mangaribawani wong akèh manut karsané.” The Great Controversy, 594, 595.

We will continue this study in the next article.

Kita badhé nglajengaken panaliten punika wonten ing artikel salajengipun.