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.

Tukashughulikia sehemu ya ono la Isaya lianzalo katika sura ya saba na kuendelea hadi mwisho wa sura ya kumi na mbili. Tunafanya hivyo kwa maana mwaka 1850 “Bwana alinyoosha mkono wake mara ya pili, ili kuwakusanya” watu wake waliosalia. Tunaweka alama za njiani za 1844 hadi 1863 mahali pake. ‘1850’ na kukusanywa kwa pili ni mojawapo ya alama hizo za njiani.

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.

Kiambatisho cha Isaya kinapoanza katika aya ya kwanza ya sura ya saba, kila wakati usemi unaofanana na “katika siku hiyo” unapokuwa rejea, unapaswa kuwekwa ndani ya muktadha wa kinabii uliokwisha kuwekwa wa sura ya saba. Ufunguo wa kuigawa sawasawa njozi hiyo ni kuelewa kwamba unabii hutenda kazi kwa misingi ya kurudia na kupanua, na kanuni hii inatumika ndani ya njozi hiyo.

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’?

Ivy’ukuri bitandukanye by’ubuhanuzi bigaragazwa mu iyerekwa rya Yesaya, uhereye mu gice cya gatandatu, bigomba kwegerwa duhereye ku kureba yuko “mbere na mbere,” Yesaya ahagarariye umutima wasizwe ku wa 9/11 kugira ngo atangaze ko imvura y’itumba rya nyuma igeze. Muri urwo rwego rwejejwe, igice cya karindwi cya Yesaya kigaragaza ubwoba ubwabwo umuhanuzi yahagarariye mu gice cya gatandatu igihe yabazaga ikibazo ati, ‘“kugeza ryari” azakenera gutanga ubutumwa bwa 9/11 ku itorero ryagomeye Imana ryari ‘rifite amaso ariko ryanga kubona n’amatwi ariko ryanga kumva’?

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.

Nîvîsê de, padîşahê xerab û bêaqil Ahaz nîşana Laodîkîyayekê ye ku hişyariya peyama barana dawî, wekî ku ji aliyê çavdêran ve tê pêşkêş kirin, qebûl nake; ew çavdêrên ku bi Ahazê xerab û bêaqil re rûbirû dibin, yê ku bi Işaya û kurên wî tê temsîl kirin.

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 muaftefuwa mu madoa ga kinabii ga Daniel ikumi na imwe, mstari wa makumi gani; kwa hiyo, wakati Isaya anawekwa katika 9/11 katika sura ya sita, anawekwa kinabii ndani ya mstari wa makumi gani wa Daniel ikumi na imwe; lakini, kwa uzito mkuu zaidi, anawekwa ndani ya “historia iliyofichwa ya mstari wa makumi gani.” Historia iliyofichwa ya mstari wa makumi gani ilianza wakati mstari huo ulipotimizwa mwaka 1989 kwa kuanguka kwa Umoja wa Kisovyeti. Tangu 1989 hata kufikia sheria ya Jumapili ya mstari wa makumi gani na moja ndiko “historia iliyofichwa ya mstari wa makumi gani” inayofunuliwa na Simba wa kabila la Yuda ndani ya hiyo historia yenyewe “iliyofichwa.” Hili ndilo linalotambulisha, katika uchunguzi wetu wa Isaya akiwa anawakilisha mjumbe wa mvua ya masika ya mwisho baada ya 9/11, kwamba sehemu moja ya ujumbe wa mvua ya masika ya mwisho ambao Isaya anautangaza ni—Daniel ikumi na imwe, mistari ya makumi gani na moja hadi makumi gani na tano.

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.

በትንቢታዊ አቋም በ9/11 ላይ ቆሞ፣ ኢሳይያስ በምዕራፍ አሥር ውስጥ የሚቀርበው ማስጠንቀቂያ፣ ቀጣዩ የሚፈጸመው ክስተት “ዓመፀኛ ድንጋጌ” መሆኑን ነው፤ ይህም የእሁድ ሕግ ሲሆን በዳንኤል አሥራ አንድ ቁጥር አርባ አንድ ውስጥ ተወክሎ ይቀርባል። ኢሳይያስ ስለ ኋለኛው ዝናብ መልእክት የሚያቀርበው ምሳሌ፣ በቁጥር አርባ ድህረ-9/11 ባለው “ስውር ታሪክ” ውስጥ ተቀምጦአል። ቁጥር አርባ በ1989 መፈጸሙ ኢሳይያስን ከ1989 በኋላ፣ በ9/11 ላይ ከመሠዊያው ላይ በተወሰደ ፍም የተቀባ መሆኑን ያስቀምጠዋል። ኢሳይያስ መልእክቱ የዳንኤል አሥራ አንድን የመጨረሻ ስድስት ጥቅሶች የሚያካትት መልእክተኛን ይወክላል።

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.

यशैयाह सीधै भन्दछन् कि उनी र उनका छोराछोरीहरू चिन्हहरू र अचम्मका निम्ति हुन्। अध्याय सात पद तीनमा यशैयाह र उनका छोरा धोबीको खेततिर जाने राजमार्गको छेउमा रहेको माथिल्लो पोखरीको नालीको स्थानमा छन्। यशैयाहले पछिल्लो वर्षाको सन्देश प्रस्तुत गरिरहेका छन्, जसलाई अध्याय छमा घोषणा गर्नका निम्ति उनी अभिषिक्त भएका थिए, र उनी पछिल्लो वर्षाका तीन प्रतीकहरूको स्थानमा उभिएका छन्, साथै आफ्ना छोरा शिअर-याशूबसँग पनि छन्। माथिल्लो पोखरीको नाली सुनौलो तेलले भरिएका ती दुई नलीहरूको एक भविष्यवाणीमूलक संकेत हो, जसलाई जकरियाले चिनाउँछन् र जसबारे सिस्टर ह्वाइटले बारम्बार टिप्पणी गर्छिन्; यसले पछिल्लो वर्षाको सन्देशमा माथिल्लो पोखरीको नालीबाट आउने सन्देशलाई चिनाउँछ।

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.

Kanalê Îşaya bi herdu lûleyên Zekeriya ve girêdayî ye, û şiroveya Ellen White Zekeriya bi mesela deh keçên bakire re dike yek. Îşaya di beşa şeşan de, gava ku ew rûmeta Xudan dibîne, heta xwelî tê xwar kirin. Ew razî dibe ku peyama ku di ayeta sêyan de tê nîşandan hilgire, wekî wê peyamê ku erdê bi rûmeta Xwedê ronî dike. Û ew bi goşeyek ji ser gorîgehê tê paqij kirin, paşê li ser hewza ku ji ava hewza jorîn hatiye afirandin radiweste. Di beşa bîst û heştan de Îşaya peyama barana dawî wekî “rêz li ser rêz” pênase dike, û di ayeta sêyan de hewza jorîn çend rêzên pêxemberiyê temsîl dike.

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.

Aisaia, akihuisha nafsi iliyo katika 9/11, angalikuwa amesimama tu mahali ambapo mafuta ya dhahabu hushuka kutoka birika la juu ikiwa nafsi hiyo ingekuwa imeuliza njia njema iendayo kwenye njia ya kale ya Yeremia, ambayo ndiyo “barabara kuu (njia) karibu na shamba la mfuliaji” ya Aisaia, ambapo “starehe” ya Yeremia hupatikana. Ujumbe wa mvua ya mwisho wa Aisaia haujengwi tu juu ya mstari wa mabikira kumi, mstari wa mabomba mawili ya dhahabu ya Zekaria, na mstari wa njia ya kale wa Yeremia, bali pia Aisaia amesimama katika “shamba la mfuliaji,” mahali ambapo Mjumbe wa Agano anawatakasa na kuwaondolea uchafu wana wa Lawi kama fedha na dhahabu.

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.

Nzambi ya ntangu ya bu-profeti yina kele mpasi ve ata fioti na kunata banzila ya nkaka na nzila ya tatu ya kapu ya sambwadi. Mafuta ya Zechariah mpe bakento ntomi ya bamposa ya makwela me kangama na kadilu ya Yakobo mpe na banzila zole ya ntete ya Emoniseli, sambu nyonso yina kele kutadila nzila ya kusololana na kati ya Nzambi mpe muntu. Nzila ya ntama ya Yeremia me vukisa “mukengi” yina ke bulaka kelelo, yina ntinu ya mbi mpe ya buzoba Ahazi ke buya kuwa. Kelelo yango ke benda bakelelo nyonso ya profesi, mpi bakengi ya bu-profeti, na “nzila-nene” ya Yezaya, kisika Yezaya mpe mwana na yandi me telama sambu na kupesa nsangu na ntwadisi ya 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.

Isaya na mwana wake Shear-yashubu, jina lenye maana ya “mabaki watarudi,” wanasimama pamoja, nao wanaonyesha tangazo la ujumbe wa mvua ya mwisho uliowasili katika 9/11. Wanakwenda kukutana na mfalme mwovu Ahazi, na kama baba na mwana wanawakilisha ishara ya alfa na omega, yaani kanuni ya msingi ya mbinu ya “mstari juu ya mstari.” “Mstari juu ya mstari” ndiyo kanuni iliyofananishwa kwa mfano katika msingi wa Kimilleri wa “siku/mwaka.”

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.

Agɔst 11, 1840 da, Islam ho nkɔmhyɛ bi a ɛfa Adiyisɛm 9 mu amanehunu a ɛto so abien ho no baa mu, na wɔde Millerfoɔ “da/afe” nnyinasosɛm no sii hɔ sɛ ɛyɛ nokware; saa nti ɛmaa Miller nkɔmhyɛ a ɔyɛe wɔ 1843 ho, a egyina da/afe nnyinasosɛm no so no, tumi. Septemba 11, 2001 da, Islam ho nkɔmhyɛ bi a ɛfa Adiyisɛm 9, 10 ne 11 mu amanehunu a ɛto so abiɛsa ho no baa mu, na wɔde alpha (8-11-1840) ne omega (9/11) nnyinasosɛm no sii hɔ sɛ ɛyɛ nokware, bere a Adiyisɛm 18 mu ɔbɔfoɔ kɛse no siane bae bere a New York adan akɛse no hwehwee gui no—sɛnea Adiyisɛm 10 mu ɔbɔfoɔ kɛse no nso siane bae Agɔst 11, 1840 da, bere a alpha a ɛyɛɛ omega no su no baa mu no.

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 na mwana wake si kwamba wanawakilisha tu kanuni kuu ya “mstari juu ya mstari,” bali pia wanawakilisha ujumbe wa Eliya, ambao ni ujumbe unaodhihirishwa kwa uhusiano wa baba na watoto wake. Ujumbe wa Eliya, unaohubiriwa muda mfupi kabla ya siku ile kuu na ya kutisha ya Bwana, hutambulisha ujumbe unaofika kabla tu ya hukumu za utekelezaji za Mungu kuanza. Hukumu za utekelezaji za Mungu zinawakilisha kipindi ambacho ni “siku ile kuu na ya kutisha ya Bwana.” Kipindi hicho huanza kwenye sheria ya Jumapili na kuendelea hadi kwa mapigo saba ya mwisho. Kipindi hicho huanza na sheria ya Jumapili na kuishia kwa mapigo saba ya mwisho. Kwa hiyo ujumbe wa Eliya umejengwa juu ya kanuni ya alfa na omega, ukiambatana na onyo la kukaribia kwa kufungwa kwa muda wa rehema. Pamoja na ujumbe wa Eliya, zipo pia mistari mbalimbali ya unabii iliyo msingi wake katika Eliya; kwa maana Eliya, kulingana na Yesu, alimwakilisha Yohana Mbatizaji, na wote wawili, Eliya na Yohana, kulingana na Sister White, walimwakilisha William Miller; na kwa pamoja Eliya na Yohana Mbatizaji wanawakilisha wale mia moja arobaini na nne elfu (Eliya), na ule umati mkubwa wa Ufunuo saba (Yohana).

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.

Esaya na mwanawe bahagaze mu nzira za kera, ari zo musingi, kandi barahabwa amavuta ya zahabu, kuko ari inkumi z’ubwenge ziri kunyura mu gikorwa cyo kwezwa n’umumeshi, cyasohoye ku wa 22 Ukwakira 1844, gishushanya itegeko ryo ku Cyumweru. Esaya n’abasigaye bagaruka, (kuko ari cyo izina ry’umuhungu we, Shearjashub, risobanura), bahagarariye abasigaye “bagaruka” mu nzira za kera kuri 9/11. Isano ry’umubyeyi n’abasigaye, na ryo kandi rikaba isano rya alufa na omega, kandi rikaba nanone rya Eliya ry’“imitima ya ba se n’abana,” rigaragaza ko Data Miller n’isano yari afitanye n’umuryango w’abasigaye wo marayika wa mbere byari urugendo rwa alufa rwa Filadelifiya. Mu rugendo rwa alufa Data Miller yagaragajwe nka Eliya na Yohana Umubatiza, uwo Yesu yerekanye nk’intumwa yateguye inzira y’Intumwa y’Isezerano. Izo nsohorwa zose z’ubuhanuzi zo mu mateka ya alufa y’abamarayika ba mbere n’uwa kabiri zisubirwamo mu mateka ya omega y’umumarayika wa gatatu.

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.

Mambo ya maana zaidi yapo kuhusu mfano wa Isaya katika ono hilo, lakini hapa tunatambua tu kwamba Isaya anabainisha kwa namna ya pekee kweli mbalimbali zinazounda kiini cha ujumbe wa mvua ya mwisho wa 9/11. Mistari hii yote ambayo tumeijadili punde hivi, na bila shaka mingine mingi zaidi, inapatikana katika aya ya tatu ya sura ya saba.

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.

Mu fungu rya munani, ukuri kwo guhanura kurushaho gukomera, kuko kugaragaza urufunguzo rufungura “amateka yahishwe yo mu murongo wa mirongo ine”; kandi igitangaje ni uko urwo rufunguzo rugaragazwa muri uwo murongo nyirizina ari na wo uranga intangiriro z’ubuhanuzi bwombi bw’igihe bw’imyaka 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.

Pangulu pa Siria hi Damasco, ket pangulu ti Damasco hi Rezin; ket iti uneg ti innem a pulo ket lima a tawen, mapukawto ti Efraim tapno saanen a tattao. Ket ti pangulu ti Efraim hi Samaria, ket ti pangulu ti Samaria hi anak ni Remalias.

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

Kama hamtaamini, hakika hamtasimama imara. Isaya 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.

Aiseliya aang min-ensindagan idi ula nga uran a mensahe ket iraman na ti “pito a daras” ni Moises, ta ti innem a pulo ket lima a tawen a padto iti bersikulo walo ket isu ti mangituding iti pangrugian para iti agpadpada a 2520 a tawen a pannakaiwarak dagiti amin a pagarian ti amianan ken abagatan nga Israel. Iti isu met laeng a bersikulo, adda ti tulbek a mangipatarus kadagiti tallo a naimpadtoan a linia ti Daniel onse bersikulo kuarenta maipapan iti panagkapsut ti Soviet Union idi 1989, kaduana ti bersikulo sangapulo ti Daniel onse, kasta met ti bersikulo walo ti Isaiah walo. Iti dagitoy a tallo a linia (Isaiah 8:8, Daniel 11:10, 40), ti tulbek ket dagiti “ulo” iti bersikulo walo ken siam. No ti tulbek dagiti “ulo” ket maipakat kadagita tallo a magpada a bersikulo, ti ruangan agpaay iti pakasaritaan ti Gubat iti Ukraina ken ti madanagan a Maikatlo a Gubat Mundiál ket mairuar. No dayta a naimpadtoan a ruangan ket mairuar, dagiti bersikulo onse agingga iti dieciseis ti Daniel onse ket makitadan a kas magpadang a pakasaritaan iti bersikulo kuarenta ti Daniel onse kalpasan ti 1989 a panagkapsut ti Soviet Union. Ti pannakailukat ti “nailemmeng a pakasaritaan ti bersikulo kuarenta” ket maysa a kinapudno a maysa kadagiti sumagmamano a naisina a maibilang a nairuar iti pannakikadua ti pannakailukat ti Paltiing ni Jesu-Cristo sakbay a maiserra ti probation.

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.

Isaya sura ya nane aya ya kwanza huanza kwa neno, “Zaidi ya hayo,” likionyesha kwamba sura ya nane inapaswa kwenda juu ya sura ya saba. Zaidi ya kuwa neno la kwanza ni “zaidi ya hayo,” sura ya nane aya ya tatu imeunganishwa na aya ya tatu ya sura ya saba kama shahidi wa pili kwamba sura hizo mbili zinapaswa kutumiwa mstari juu ya mstari. Aya zote mbili za “tatu” zinamtambulisha mmoja wa wana wa Isaya, ambao majina yao yote mawili hunena kuhusu ujumbe wa kiunabii uliomo ndani ya kisa hicho. Shearjashub maana yake ni “mabaki watarudi” na Mahershalalhashbaz maana yake ni “mwepesi kwenda matekani.” Shearjashub ametajwa kwanza, kisha Mahershalalhashbaz (ambalo ndilo jina refu kuliko yote katika Biblia). Alfa inayowakilishwa na “1” ni ndogo zaidi, na katika hali hii hata imetambuliwa kuwa ni “mabaki,” na omega inayowakilishwa na “22” ni kubwa zaidi, nayo inawakilishwa na jina kubwa zaidi katika Biblia huku ikiashiria hatua za haraka za sheria ya Jumapili.

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.

Bakasigadde n’omu nkomerero, ekitegeezebwa Shearjashub, kiri wamu ne kitaawe Isaaya mu lunyiriri olw’okusatu. Awamu bali Alufa ne Omega, era bayimiridde mu kifo ekikolebwa ebigambo bisatu eby’enjawulo ebiraga enkuba ey’oluvannyuma.

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.

Bwana akamwambia Isaya, Nenda sasa ukutane na Ahazi, wewe pamoja na Shear-yashubu mwanao, kwenye mwisho wa mfereji wa birika la juu, katika njia kuu ya shamba la dobi. Isaya 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.

Yesaya ni ikimenyetso cy’abo ibihumbi ijana na mirongo ine na bine, kandi mu kugereranya ihamagarwa rya 9/11, Yesaya kandi aragereranya ihamagarwa ryo muri Nyakanga 2023. Kuri 9/11, Yesaya ni Umunyalawodikiya ugereranywa na Yakobo umunyaga, wari ugiye kwambura Esawu uburenganzira bw’ubukuru bw’imfura, nk’uko Uwadiventisimu urukwa mu kanwa k’Umwami, kandi muri 2023 Yesaya agereranya Isirayeli, unesha. Yesaya agereranya umuntu wari atanga ubutumwa bw’Imana, akangurirwa ku kuri ko ari Umunyalawodikiya, hanyuma ikara rikamweza rikamuhindura Umunyafiladelifiya.

“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.

“Isaya aliona maono ya ajabu ya utukufu wa Mungu. Aliona udhihirisho wa uweza wa Mungu, na baada ya kutazama ukuu Wake, ujumbe ulimjia ili aende akafanye kazi fulani. Alijiona kuwa hastahili kabisa kwa kazi hiyo. Ni nini kilichomfanya ajione kuwa hastahili? Je, alijiona kuwa hastahili kabla hajapata maono ya utukufu wa Mungu?—La; alijidhania kuwa katika hali ya haki mbele za Mungu; lakini utukufu wa Bwana wa majeshi ulipofunuliwa kwake, alipoutazama ukuu wa Mungu usioelezeka, alisema, ‘Ole wangu! kwa maana nimeangamia; kwa sababu mimi ni mtu mwenye midomo michafu, nami nakaa katikati ya watu wenye midomo michafu; kwa maana macho yangu yamemwona Mfalme, Bwana wa majeshi. Kisha mmoja wa maserafi akaruka akanijia, naye mkononi mwake alikuwa na kaa la moto alilolitwaa kwa koleo kutoka madhabahuni, akaligusa kinywa changu, akasema, Tazama, hili limegusa midomo yako; na uovu wako umeondolewa, na dhambi yako imesafishwa.’ Hii ndiyo kazi ambayo sisi kama watu mmoja mmoja tunahitaji kufanyiwa. Tunataka lile kaa la moto litokalo madhabahuni liwekwe juu ya midomo yetu. Tunataka kulisikia neno likinenwa, ‘Uovu wako umeondolewa, na dhambi yako imesafishwa’” 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:

Isaiah sura ya sita ninu “mpaka lini” ni ishara ya 9/11 hadi kwa sheria ya Jumapili, na sura ya sita ni uwakilisho wa 9/11. Sura ya saba hadi ya tisa zinawasilisha ujumbe ambao Isaya aliwapa viongozi waasi wa Yuda, na kielelezo kinachotukia wakati wa kufungwa muhuri kwa wale mia moja arobaini na nne elfu, hapo wale walevi wa Efraimu wanapojikwaa. Katika maono hayohayo Isaya anaandika:

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.

Tala, mono mpe bana oyo Yawe apesi ngai bazali mpo na bilembo mpe mpo na bikamwa kati na Yisraele, uta epai ya Yawe ya mampinga, oyo afandi na ngomba Siona. Yisaya 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 pamoja na watoto wake ni ishara ndani ya mafumbo yanayopatikana katika sura ya saba hadi ya tisa. Sura ya saba hadi ya tisa ndizo kiini cha marejeo ya maono yote, kwa habari ya rejeo lolote kwa “siku ile” au “wakati ule.” Aya ya kumi na nane inaonyesha kwamba Yesaya na wanawe ni ishara, na aya zinazozunguka aya ya kumi na nane zinatambulisha kipindi cha wakati ambacho ishara hizo zinapaswa kutambuliwa.

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.

Na wengi miongoni mwao watajikwaa, na kuanguka, na kuvunjika, na kunaswa, na kukamatwa. Ufunge ushuhuda, ukaitie muhuri sheria kati ya wanafunzi wangu. Nami nitamngojea Bwana, yeye auifiche uso wake usiuone nyumba ya Yakobo, nami nitamtazamia.

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.

Lola, emi ati awọn ọmọ ti Oluwa ti fi fun mi ni a fi ṣe àmi ati iṣẹ iyanu ni Israeli lati ọdọ Oluwa awọn ọmọ-ogun, ti ngbe ni òkè Sioni. Isaiah 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.

Abo “balindira Mukama” baliikirizibwa Isaaya n’abaana be babiri. Abo be abo Mukama be yali akwekedde “amaaso ge,” era ekyo kye kimu ku biranga abo abazuukuka ne bategeera ebyetaagisa eby’okusaba okw’Abaleevi amakumi abiri mu mukaaga, oluvannyuma lwa Jjulaayi 2023. Bazuukuka ne bategeera nti okwatura kwabwe kulina okuzingiramu nti Mukama yali abatambulidde mu ngeri ey’okubawakanya, kwe kugamba nti yabakweka amaaso ge.

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.

“Ubuhamya buhambwe, amategeko ashyirweho ikimenyetso” ni ugushyirwaho ikimenyetso kwa ba bihumbi ijana na mirongo ine na bane, batandukanywa n’“abenshi.” “Abenshi” barahamagawe, ariko bake ni bo batoranywa. Abenshi batandukanywa na Yesaya n’abahungu be bombi, bagereranywa n’abake. “Abenshi” ni ba bakobwa batanu b’abapfapfa, kandi ni yo mpamvu bibageraho ibintu bitanu: “barasitara, bakagwa, bakamenagurika, bagafatwa mu mutego, bakajyanwa ho iminyago.” Basitara kuko banze ubutumwa bw’imvura y’itumba.

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.

Kwa maana kwa midomo ya kigugumizi na kwa ulimi mwingine atasema na watu hawa. Ambao aliwaambia, Hapa ndipo penye pumziko ambalo kwalo mwaweza kumstarehesha aliyechoka apate kustarehe; na huku ndiko kuburudishwa; lakini hawakutaka kusikia. Lakini neno la Bwana likawa kwao amri juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; ili waende, na kuanguka nyuma, na kuvunjwa, na kunaswa, na kukamatwa. Isaya 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.

ꯆꯥꯞꯇꯔ ꯑꯥꯍ꯭ꯇꯒꯤ ꯁꯤꯜꯂꯤꯡ ꯇꯥꯏꯝꯗ ꯏꯁꯥꯏꯌꯥꯅ ꯑꯍꯥꯖꯅ ꯈꯣꯠꯂꯤꯕ ꯃꯤꯇꯦꯏ ꯑꯣꯏꯅ ꯑꯣꯏꯕ ꯃꯥꯡꯍꯜꯂꯕ ꯑꯃꯁꯨꯡ ꯑꯁꯤꯒꯨꯝ ꯃꯤꯌꯥꯝ ꯑꯗꯨ ꯆꯥꯞꯇꯔ ꯇ꯭ꯋꯦꯟꯇꯤ-ꯑꯩꯠꯇꯀꯤ ꯚꯔꯁ ꯊꯤꯔꯇꯤꯟꯗꯁꯨ ꯃꯍꯥꯛꯅ ꯏꯔꯥꯡ ꯑꯣꯏꯅ ꯈꯪꯍꯜꯂꯤ꯫ ꯃꯈꯣꯏ “ꯃꯥꯡꯍꯜꯂꯤ” ꯍꯥꯏꯕꯒꯤ ꯃꯔꯝꯗꯤ, ꯃꯈꯣꯏꯅ ꯂꯥꯇꯔ ꯔꯦꯟ ꯃꯦꯁꯦꯖ ꯑꯗꯨ ꯌꯥꯔꯣꯏ, ꯃꯔꯨꯑꯣꯏꯅ ꯑꯁꯤ ꯃꯈꯣꯏꯒꯤꯗꯃꯛ “ꯂꯥꯏꯟ ꯑꯄꯣꯟ ꯂꯥꯏꯟ” ꯑꯣꯏꯅ, ꯑꯃꯁꯨꯡ ꯇꯥꯟꯅ ꯍꯥꯏꯕ ꯄꯨꯡꯂꯤꯕ ꯂꯤꯄꯁꯤꯡ ꯂꯩꯕꯥ ꯃꯤꯁꯤꯡꯅ ꯄꯤꯔꯛꯈꯤꯕ ꯑꯣꯏꯅ ꯄꯨꯊꯣꯛꯈꯤ꯫ ꯄꯦꯟꯇꯦꯀꯣꯁ꯭ꯇꯀꯤ ꯃꯇꯝꯗ ꯄꯥꯎ ꯉꯝꯕ ꯌꯍꯨꯗꯤꯁꯤꯡꯅ ꯁꯤꯁꯥꯏꯄꯨꯁꯤꯡ ꯑꯗꯨ ꯎꯌꯤꯟ ꯊꯛꯈꯤꯕ ꯃꯤ ꯑꯣꯏꯅ ꯁꯥꯏꯔꯕ ꯑꯁꯦꯝ ꯄꯤꯈꯤ, ꯃꯔꯝꯗꯤ ꯃꯈꯣꯏꯅ ꯄꯥꯎ ꯑꯗꯨ ꯈꯪꯕ ꯉꯝꯗꯦ꯫ ꯃꯈꯣꯏꯒꯤ ꯋꯥꯍꯥꯡꯗ ꯑꯁꯤ ꯇꯥꯟꯅ ꯍꯥꯏꯕ ꯄꯨꯡꯂꯤꯕ ꯂꯤꯄꯁꯤꯡꯅ ꯄꯤꯔꯛꯂꯤꯕ ꯑꯣꯏꯅ ꯂꯩꯈꯤ꯫

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.

Kapitulo ya saba, mulongo wa tatu, Isaya ni alfa wa kiunabii kwa mwana wake Shearjashub, naye kwa upande wake ni omega kwa uhusiano na baba yake, lakini pia ni alfa katika uhusiano na ndugu yake. Kama wawakilishi wa Alfa na Omega wanasimama mahali ambapo mabomba mawili ya dhahabu kutoka patakatifu pa mbinguni yanafanya kidimbwi, hapo hapo kando ya njia kuu ya njia ya kale ya Yeremia katika shamba ambamo kitani hubadilishwa kutoka madoa na kuwa cheupe safi, wakati Mjumbe wa Agano anawatakasa wana wa Lawi, pamoja na Isaya na Shearjashub. Akiwa hapo, anamletea mfalme mwovu na mpumbavu Ahazi ujumbe wa njia ya kale ya Musa wa Mambo ya Walawi ishirini na sita wa “mara saba,” ambao katika mulongo huohuo unaweka kwamba “kichwa” ni mfalme, au ufalme wa mfalme, au mji mkuu wa ufalme.

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.

Ati ufunguo hufungua nuru ya Neno la Mungu ili Vita vya Ukraine vilivyoanza mwaka 2014 viweze kuonekana kuwa ni somo la unabii wa Biblia linalowakilishwa kuwa linatukia wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu na katika historia ya marais watatu wa mwisho wa Marekani. Ujumbe wa mvua ya mwisho unawakilishwa na Isaya katika sura ya kumi na kumi na moja, nao unaeleza historia ya ndani na ya nje ya aya sita za mwisho za Danieli kumi na moja. Aya ya kwanza, aya ya arobaini, imefafanuliwa na Isaya katika sura ya sita hadi ya tisa, kisha katika sura ya kumi na kumi na moja huwekwa wazi historia za ndani na za nje za ujumbe uliotiwa muhuri mwaka 1989. Kila kipengele kikuu cha ujumbe wa mvua ya mwisho kinawakilishwa katika ono hilo.

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.

Ikikomi bya nyuma byo mu gice cya cumi byerekana amateka ya gihanuzi amwe n’ayo ikikomi bya nyuma byo mu gice cya cumi na kimwe bihagararira. Igice cya cumi ni icy’inyuma, naho icya cumi na kimwe ni icy’imbere. Mu gitabo cy’Ibyahishuwe, amatorero arindwi ni ay’imbere, naho ibimenyetso ni iby’inyuma. Mu bikomi bya nyuma by’igice cya cumi, ububasha bwa gipapa buri guhungabanya Yerusalemu buzamuye ukuboko kwabwo, mu murongo ugereranywa n’ububasha bwa gipapa bugera ku iherezo ryabwo kandi nta wo kubutabara, mu murongo wa mirongo ine n’itanu wo muri Daniyeli cumi na rimwe.

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.

Na nena aatama Nob lwa lusuku lolo: neakasukumina eke lae kuluu oyu wa mukaintu wa Sioni, olukondo lwa Yerusalemu. Tala, Omwene, Omwene weengudu, otaatuula po omutavi nomweefuko; ne baayo va dule pounene otaaba tetiwa po, navo ava lidina otaaveswa pansi. Naye otaatemula po eeshamba dombuwa ndele nelapi, na Lebanon otaliwa po komunaenghono. Jesaja 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.

Ucikhwa ca cipandwa ca khumi ndi mphelo ya cikomo ca ŵanthu, ndipo apo ndiponso pamene mapeto gha Daniel 11 ghakutsekera.

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.

Û ew ê konên qesra xwe di navbera deryayan de, li ser çiyayê pîroz ê birûmet, ava bike; lê dîsa ew ê bigihîje dawiya xwe, û kesek jî alîkariya wî nake. Û di wê demê de Mîkaelê dê rabite, mîrê mezin yê ji bo zarokên gelê te radiweste; û dê demeke tengasiyê hebe ku ji dema ku netewek hebûye heta wê demê qet wekî wê nebûye; û di wê demê de gelê te dê rizgar bibe, her yek ku navê wî di pirtûkê de hatiye dîtin. Daniel 11:45, 12:1.

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

دەربەندی دەیەم لە ئایەتی یەکەوە بە «فەرمانی نادادپەروەرانە» دەست پێ دەکات، کە خۆشک وایت ئەوە بە یاسای یەکشەممە ناساندووە.

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

ئەوەی وایان لێ دێت بەوانەی فەرمانە نادادپەروەرانە دەردەکەن، و ئەوانەی زەحمەت و ستەم دەنووسن کە خۆیان دایانناوە. یەشایا 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.

ئۆنچى باب یەکشەممە یاساسىدىن دەستپێدەکات، کە لەگەڵ ئايەتی چل و یەکەمی دانیاڵ بەشی یازدەدا هاوتا دەبێت، و بە هاوشێوەیەک لەگەڵ هەستانەوەی میکائیل لە مێژووی ئايەتی چل و پێنجەمی دانیاڵ ١١ کۆتایی دێت.

“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.

“Sanamu-sikukuu cha sabato kimewekwa, kama vile sanamu ya dhahabu ilivyowekwa katika uwanda wa Dura. Naye kama Nebukadneza, mfalme wa Babeli, alivyotoa amri ya kwamba wote wasiokisujudia na kukiabudu sanamu hicho wauawe, vivyo hivyo tangazo litatolewa kwamba wote wasiokiheshimu kifungo cha Jumapili wataadhibiwa kwa kifungo na mauti. Hivyo Sabato ya Bwana inakanyagwa chini ya miguu. Lakini Bwana ametangaza, ‘Ole wao wawekanao amri zisizo za haki, na waandishi waandikiao taabu waliyoamuru’ [Isaya 10:1]. [Sefania 1:14–18; 2:1–3, imenukuliwa.]” Manuscript Releases, juzuu ya 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.”

لە ئاشکراکردنی یازدەدا، لە “بوومەلەرزەیەکی گەورە”دا، کە لە ئایەتی سێزدەدا یاسای ڕۆژی یەکشەممە وێنا دەکرێت، سێ هێمای ئیسلام هەیە کە پەیوەستن بەو “بوومەلەرزە”یەوە کە ئاژەڵی زەوی لە ئاشکراکردنی سێزدەدا دەهەژێنێت، کاتێک وەک ئەژدیها قسە دەکات. لە ئیشعیا بەشی دەدا، یاسای ڕۆژی یەکشەممە وەک “فەرمانێکی نادادپەروەرانە” وێنا کراوە کە “قەرەبووی” لەسەر ڕاگەیەندراوە. لە “بوومەلەرزەیە گەورەکە”ی ئاشکراکردنی یازدە، لە ئایەتی سێزدەوە هەتا ئایەتی هەژدە، ئیسلامی سێیەمین قەرەبوو بە چوار هێمای ئیسلام وە ناسێنراوە و هێرشەکەی کە لە دژی ویلایەتە یەکگرتووەکانی ئەمریکا لە کاتی یاسای ڕۆژی یەکشەممەدا دەیکات؛ “لە هەمان کاتژمێردا بوومەلەرزەیەکی گەورە ڕوویدا،” و “قەرەبووی دووەم تێپەڕی؛ و ئەوەتا، قەرەبووی سێیەم خێرا دێت. و فریشتەی حەوتەم دەنگی دا” “و نەتەوەکان تووڕە بوون.”

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.

Ngau 10 isak ka papal power pat na ingi pa verse 41 na Daniel 11 raba ta verse 45, ta taim papacy i kamap long pinis bilong en. Verse 40 i no hap bilong dispela narapela tok long Ngau 10, long wanem, Isaiah i stap soim “hait histori” bilong verse 40 taim laspela ren message i go long wanpela apostate sios we Ahaz i makim. Pinis bilong Ngau 11 i soim deliverance long papal power long wankain histori.

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.

Ne Mukama alizikiririza ddala olulimi lw’ennyanja y’e Misiri; era n’empewo ye ey’amaanyi alikunkumula omukono gwe ku mugga, era aligukuba ne gugabanyizibwamu emigga musanvu, era alireetera abantu okusomoka nga tebalina kye banyigako. Era walibaawo ekkubo eddene eri ekitundu eky’abantu be ekirisigalawo, abaliba basigaddewo, okuva mu Bwasuli; nga bwe kyali eri Isiraeri ku lunaku lwe yava mu nsi y’e Misiri. Isaaya 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 kapuumi kumi ni ya nje, na kapuumi kumi na moja ni ya ndani ya historia iyo iyo. Ulinganifu wa nje na wa ndani umejaa katika Neno la Mungu, na sura hizi mbili zinazolingana zinawakilisha onyo la malaika wa tatu kama linavyowakilishwa na Isaya. Onyo la malaika wa tatu limefupishwa kwa njia nyingi kwa njia ya uvuvio, lakini mgawanyo wenye msaada sana wa onyo la malaika wa tatu ni kwamba linawakilisha matukio yanayohusiana na kufungwa kwa muda wa rehema, na pia linasisitiza haja ya maandalizi ya binafsi. Yesaya kumi ni matukio, na kapuumi kumi na moja ni maandalizi.

“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.

“པར་མཐའི་དུས་ལ་འབྲེལ་བའི་བྱུང་བ་རྣམས་དང་། དཀའ་ངལ་གྱི་དུས་ཀྱི་ཆེད་དུ་གྲ་སྒྲིག་གི་ལས་ཀ། གསལ་པོར་བསྟན་ཡོད། འོན་ཀྱང་མང་པོ་ཞིག་ལ་གལ་ཆེན་པོའི་བདེན་པ་འདི་དག་གི་གོ་བ་ནི། དེ་དག་ནམ་ཡང་མ་མངོན་པ་དང་ཁྱད་པར་མེད་པ་ལྟ་བུ་ཡིན། ས་ཏན་གྱིས་ཁོང་ཚོ་ཐར་པའི་ཕྱིར་མཁས་པར་འགྱུར་བའི་སེམས་ལ་འཇགས་པའི་བག་ཆགས་ཐམས་ཅད་འཕྲོག་པའི་ཆེད་དུ་ལྟ་ཞིབ་བྱེད་ཅིང་། དཀའ་ངལ་གྱི་དུས་དེས་ཁོང་ཚོ་གྲ་སྒྲིག་མེད་པའི་ངང་དུ་རྙེད་པར་འགྱུར།”

“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.

“Xana Nyasaye atuma ku bantu amang’anyo akhongo muno, akhonyolesibwe mbu kamenyekha nende abamalaika abera abalafu bali nende okhufuruluka mwikulu khati, aloma buli mundu uhelesibwe amani k’okhuchera khulondole oburaka obwo. Emisango emikhali ey’inyali, eyanang’anibwa ku khukhopa inyama nende ekifwanani kyayo (Okhuboololwa 14:9–11), ilondanga boosi okhwinjira mu kwiga n’obukhali obunji oburaguli, balonde kumanya akamanyisio k’inyama ni kiki, kandi balonde ing’ana y’okhukwewalila okhukhakhelesibwa. Halali ebifula by’abandu balesia amatwi k’obwulili bw’amazima, ne bahindulibwa khubifwefwe. Omutume Pawulo yalanga, alolesia ebiro by’enyuma: ‘Ekhise khirilola, ni baliba sikhili okhwichikha inyigisho enonu.’ 2 Timotheo 4:3. Ekhise ekho kimala okhula. Ebifula ebingi tibyenda amazima ka Bibiliya, shichila kakwikalusia nende okhwenda kw’omutima gw’ekhibi, ogw’khwenda eshialo; kandi Sitani ahana obubeyi bubo bo bayanza.”

“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.

“Lelo bbugwe kaaba ni bantu pano pa nsi abo bakakumya Baibuli, ne Baibuli yonk’ene, ng’ey’omutindo gw’enjigiriza zonna era ng’omusingi gw’ennongoosereza zonna. Ebirowoozo by’abasajja abasomye, ebyo ssaayansi by’eggyamu, enzikiriza oba okusalawo kw’enkiiko z’amakanisa, nga bwe biri bingi era nga tebikkiriziganya ng’amakanisa ge bikiikirira bwe gali, eddoboozi ly’abasinga obungi—wadde kimu ku bino oba byonna awamu tebisaana kutwalibwa ng’obujulirwa obuwagira oba obuwakanya ensonga yonna ey’okukkiriza okw’eddiini. Nga tetunnakkiriza njigiriza oba kiragiro kyonna, tusaana okusaba obukakafu obw’olwatu obugamba nti, ‘Bw’ati bw’ayogera Mukama,’ nga bwe buwagira ekyo.

“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.

“Setani ihora yihatira gukebukira abantu ku muntu mu mwanya w’Imana. Ayobora abantu kureba ku bepisikopi, ku bapasitori, no ku ba porofeseri ba tewolojiya nk’ababayobora, aho kwishakira ubwabo mu Byanditswe ngo bamenye inshingano yabo. Hanyuma, amaze kugenzura ibitekerezo by’abo bayobozi, ashobora kuyobora imbaga nyamwinshi nk’uko ashaka.” The Great Controversy, 594, 595.

We will continue this study in the next article.

Twikala kwikomeza iyi nyigisho mu kiganiro gikurikira.