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.
Miresaka ampahany amin’ny fahitan’i Isaia isika, izay manomboka ao amin’ny toko faha-fito ary mitohy hatramin’ny faran’ny toko faha-roa ambin’ny folo. Ataontsika izany satria tamin’ny 1850 dia “naninjitra ny tànany fanindroany ny Tompo mba hamory” ny olony sisa. Apetratsika amin’ny toerany ny mari-dalana manomboka amin’ny 1844 ka hatramin’ny 1863. Ny “1850” sy ny fanangonana fanindroany dia iray amin’ireo mari-dalana ireo.
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.
Raha vantany vao manomboka eo amin’ny andininy voalohany amin’ny toko fahafito ny fahitan’i Isaia, isaky ny miseho ny fiteny mitovitovy amin’ny hoe “amin’izany andro izany” ka atao ho fanondroana, dia tsy maintsy apetraka ao anatin’ny tontolo ara-paminaniana efa voaorina ao amin’ny toko fahafito izany. Fanalahidy iray hahafahana mizara tsara ny fahitana ny fahafantarana fa ny faminaniana dia miasa araka ny foto-kevitry ny famerimberenana sy fanitarana, ary io fitsipika io dia miasa ao amin’ilay fahitana.
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’?
Ny fahamarinana ara-paminaniana isan-karazany izay aseho ao amin’ny fahitan’i Isaia, manomboka amin’ny toko fahenina, dia tsy maintsy hatonina avy amin’ity fomba fijery ity: fa “voalohany indrindra”, Isaia dia misolo tena fanahy iray izay nohosorana tamin’ny 9/11 mba hanambara fa tonga ny ranonorana farany. Ao anatin’izany tontolo masina izany, ny toko fahafiton’i Isaia dia mampiseho ilay tahotra indrindra izay nasehon’ilay mpaminany tao amin’ny toko fahenina, fony izy nametraka ny fanontaniana hoe: “mandra-pahoviana” no tsy maintsy hanomezany ny hafatry ny 9/11 amin’ny fiangonana nihemotra iray izay “nanana maso nefa nandà tsy hahita ary nanana sofina nefa nandà tsy handre”?
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.
Ao amin’ny fahitana, Ahaza mpanjaka ratsy fanahy sy adala dia tandindon’ny Laodiseana iray izay tsy handray ny fampitandreman’ny hafatry ny ranonorana farany, araka ny anoloran’ny mpiambina izany, dia ireo izay miatrika an’i Ahaza ratsy fanahy sy adala, izay asehon’i Isaia sy ny zanany lahy.
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 dia tonga tao amin’ny tantara ara-paminaniana ao amin’ny Daniela 11:40; koa rehefa apetraka ao amin’ny 9/11 i Isaia ao amin’ny toko fahaenina, dia apetraka ara-paminaniana ao anatin’ny andininy faha-40 ao amin’ny Daniela 11 izy, nefa ny lehibe kokoa aza dia apetraka ao anatin’ilay “tantara miafina ao amin’ny andininy faha-40” izy. Ilay tantara miafina ao amin’ny andininy faha-40 dia nanomboka rehefa tanteraka ilay andininy tamin’ny 1989, tamin’ny firodanan’ny Firaisana Sovietika. Hatramin’ny 1989 ka hatramin’ny lalàna alahady ao amin’ny andininy faha-41 no “tantara miafina ao amin’ny andininy faha-40” izay voavahan’ny Liona avy amin’ny fokon’i Joda ao anatin’io “tantara miafina” io indrindra. Izay asehon’izany amin’ny fandinihantsika an’i Isaia ho solontenan’ny iraka mitondra ny ranonorana farany aorian’ny 9/11 dia izao: ny ampahany iray amin’ny hafatry ny ranonorana farany izay torian’i Isaia dia—Daniela 11:41–45.
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.
Mijoro ara-paminaniana eo amin’ny Isaia 9/11 ao amin’ny toko faha‑folo, dia manolotra fampitandremana fa ny zava‑mitranga manaraka indrindra dia ilay “didy tsy marina”, izay ilay lalàn’ny Alahady, ary aseho ao amin’ny andininy faha‑iraika amby efapolo ao amin’ny Daniela 11. Ny fanoharan’i Isaia momba ny hafatry ny ranonorana farany dia apetraka ao anatin’ilay “tantara miafina” an’ny andininy faha‑efapolo aorian’ny 9/11. Ny fahatanterahan’ny andininy faha‑efapolo tamin’ny 1989 dia mametraka an’i Isaia aorian’ny 1989, eo amin’ny 9/11 izay hanosorana azy amin’ny vainafo nalaina avy teo amin’ny alitara. Isaia dia misolo tena iraka iray izay ahitana ny andininy enina farany amin’ny Daniela 11 ny hafany.
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.
Nambaran’i Isaia mivantana fa izy sy ny zanany dia ho famantarana sy fahagagana. Ao amin’ny toko fahafito andininy fahatelo, Isaia sy ny zanany dia eo amin’ny lakandranon’ny kamory ambony, eo amin’ny lalambe mankany amin’ny sahan’ny mpamotsy lamba. Isaia dia maneho ny hafatry ny ranonorana farany, izay nanosorana azy hotorina ao amin’ny toko fahenina, ary izy dia mijoro eo amin’ny tandindona telo momba ny ranonorana farany, sady miaraka amin’i Shearjashub zanany. Ny lakandranon’ny kamory ambony dia fanondroana ara-paminaniana ny amin’ireo fantsona roa feno diloilo volamena izay ambaran’i Zakaria sy asian-dRahavavy White fanamarihana matetika tokoa, ka manondro ny hafatra izay avy amin’ny lakandranon’ny kamory ambony ao amin’ny hafatry ny ranonorana farany.
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.
Ny lakandranon’i Isaia dia mifandray amin’ireo fantsona roa ao amin’i Zakaria, ary ny fanazavan’i Ellen White dia mampifamatotra an’i Zakaria amin’ny fanoharana ny amin’ireo virijina folo. Nampietrena ho amin’ny vovoka Isaia ao amin’ny toko fahenina, raha nahita ny voninahitry ny Tompo izy. Nanaiky hitondra ny hafatra aseho ao amin’ny andininy fahatelo izy, dia ilay hafatra manazava ny tany amin’ny voninahitr’Andriamanitra. Ary nodiovina tamin’ny vainafo nalaina teo amin’ny alitara izy, ary avy eo dia mijoro eo amin’ny farihy noforonin’ny rano avy amin’ny farihy ambony. Ao amin’ny toko faha-valo amby roapolo, Isaia dia mamaritra ny hafatry ny ranonorana farany ho “tsipika amin’ny tsipika,” ary ao amin’ny andininy fahatelo dia maneho tsipikam-paminaniana maromaro ny farihy ambony.
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.
Isaia, izay misolo tena fanahy iray eo amin’ny 9/11, dia tsy hijoro afa-tsy eo amin’ny toerana izay idinan’ny diloilo volamena avy amin’ny farihy ambony ihany, raha izany fanahy izany no efa nangataka ny lalana tsara izay mitarika ho amin’ny làlana fahiny ao amin’i Jeremia, dia ny “làlambe (lalana) any amin’ny sahan’ny mpanadio lamba” ao amin’i Isaia, izay ahitana ny “fitsaharana” ao amin’i Jeremia. Ny hafatry ny ranonorana farany ao amin’i Isaia dia tsy miorina amin’ny andalan’ny virijina folo ihany, sy ny andalan’ny fantsona volamena roa ao amin’i Zakaria, ary ny andalan’ny làlana fahiny ao amin’i Jeremia, fa Isaia koa dia mijoro eo amin’ny “sahan’ny mpanadio lamba” izay anadiovan’ny Iraky ny Fanekena sy anadiovany tanteraka ny zanak’i Levy tahaka ny volafotsy sy ny volamena.
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.
Asa ara-paminaniana tena mora ny mampiditra ireo andalana hafa ho ao amin’ny andininy fahatelo amin’ny toko fahafito. Ny diloilon’i Zakaria sy ireo virijina folo dia mifandray amin’ny tohatran’i Jakoba sy ny andininy roa voalohany ao amin’ny Apokalypsy, satria samy miresaka ny fizotran’ny fifandraisana eo amin’Andriamanitra sy ny olona izy rehetra. Ny lalana taloha ao amin’i Jeremia dia ahitana ilay “mpiambina” izay mitsoka ny trompetra, nefa i Ahaza, mpanjaka ratsy fanahy sy adala, dia mandà tsy hihaino. Izany trompetra izany no misintona ny trompetra rehetra ao amin’ny faminaniana, ary koa ireo mpiambina ara-paminaniana, ho ao amin’ilay “lalambe” ao amin’i Isaia, izay i Isaia sy ny zanany no mitsangana hampita hafatra amin’ny mpitarika an’i 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.
Isaia sy Shearjashoba zanany lahy, izay midika hoe “hisy sisa hiverina”, dia miara-mijoro, ary asehon’izy ireo amin’ny sary ny fanambarana ny hafatry ny ranonorana farany izay tonga tamin’ny 9/11. Mandeha hitsena an’i Ahaza mpanjaka ratsy fanahy izy ireo, ary amin’ny maha-ray sy zanaka azy dia misolo tena famantarana ny alfa sy omega, dia ny fitsipika fototra amin’ny fomba fiasa “andalana manaraka andalana”. Ny “andalana manaraka andalana” no fitsipika izay naseho tamin’ny alalan’ny ohatra tao amin’ny foto-kevitry ny Millerita momba ny “andro/taona”.
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.
Tamin’ny 11 Aogositra 1840 dia tanteraka ny faminaniana iray momba ny finoana silamo, dia ilay loza faharoa ao amin’ny Apokalypsy toko faha-sivy, ka voamarina ny foto-kevitra Millerita momba ny “andro/taona”; araka izany dia nohamafisina ny faminanian’i Miller mikasika ny taona 1843, izay niorina tamin’io foto-kevitry ny andro/taona io. Tamin’ny 11 Septambra 2001 kosa dia tanteraka ny faminaniana iray momba ny finoana silamo, dia ilay loza fahatelo ao amin’ny Apokalypsy toko faha-sivy, faha-folo ary faha-iraika ambin’ny folo, ka voamarina ny foto-kevitry ny alfa (11-8-1840) sy ômega (9/11), raha nidina ilay anjely mahery ao amin’ny Apokalypsy toko faha-valo ambin’ny folo tamin’ny fotoana nianjeran’ireo trano lehibe tao New York—araka ny nidinan’ilay anjely mahery ao amin’ny Apokalypsy toko faha-folo tamin’ny 11 Aogositra 1840, raha tanteraka ilay alfa izay tandindon’ny ômega.
Not only do Isaiah and his son represent the primary principle of “line upon line,” but they represent the Elijah message which represents a message that is portrayed with the relationship of a father and his children. The Elijah message which is proclaimed just before the great and terrible day of the Lord, identifies a message that arrives just before God’s executive judgment begins. God’s executive judgments represent a period that is “the great and terrible day of the Lord.” That period begins at the Sunday law and continues on to the seven last plagues. The period begins with the Sunday law and ends with the seven last plagues. The Elijah message is therefore premised upon the principle of alpha and omega, coupled with the warning of approach of the close of probation. With the message of Elijah is also the various prophetic lines that are based upon Elijah, for Elijah, according to Jesus represented John the Baptist and both Elijah and John, according to Sister White represented William Miller, and together Elijah and John the Baptist represent both the one hundred and forty-four thousand (Elijah), and the great multitude in Revelation seven (John).
Tsy i Isaia sy ny zanany ihany no maneho ny fitsipika fototra hoe “tsipika anampy tsipika”, fa izy ireo koa dia maneho ny hafatry Elia, izay hafatra aseho amin’ny alalan’ny fifandraisan’ny ray sy ny zanany. Ny hafatry Elia, izay torina mialoha indrindra ny andro lehiben’i Jehovah sady mahatahotra, dia manondro hafatra iray izay tonga mialoha indrindra ny fiandohan’ny fitsaran’Andriamanitra amin’ny fanatanterahana azy. Ny fitsaran’Andriamanitra amin’ny fanatanterahana azy dia maneho fe-potoana iray izay “andro lehiben’i Jehovah sady mahatahotra.” Izany fe-potoana izany dia manomboka amin’ny lalàn’ny Alahady ary mitohy hatramin’ny loza fito farany. Manomboka amin’ny lalàn’ny Alahady izany fe-potoana izany ary mifarana amin’ny loza fito farany. Koa ny hafatry Elia dia miorina amin’ny fitsipiky ny alfa sy omega, ampiarahina amin’ny fampitandremana ny amin’ny fanatonan’ny fiafaran’ny androm-pahasoavana. Miaraka amin’ny hafatr’i Elia dia eo koa ireo tsipika faminaniana samihafa izay miorina amin’i Elia; fa i Elia, araka an’i Jesosy, dia nisolo tena an’i Jaona Mpanao Batisa, ary i Elia sy i Jaona samy, araka an-dRahavavy White, dia nisolo tena an’i William Miller; ary i Elia sy i Jaona Mpanao Batisa miaraka dia maneho ny iray hetsy sy efatra alina sy efatra arivo (Elia), ary ny vahoaka be tsy hita isa ao amin’ny Apokalypsy fito (Jaona).
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.
Isaia sy ny zanany lahy dia mijoro eo amin’ny lalana fahiny, izay fototra, ary mandray ny diloilo volamena izy ireo, fa virijina hendry izay mandalo amin’ny fizotry ny fanadiovan’ny fuller izy, izay tanteraka tamin’ny 22 Oktobra 1844, ka manondro mialoha ny lalàn’ny Alahady. Isaia sy ny sisa izay miverina, (fa izany no hevitr’ilay anaran’ny zanany, Shearjashub), dia misolo tena ny sisa izay “miverina” amin’ny lalana fahiny amin’ny 9/11. Ny fifandraisan’ny ray sy ny sisa, izay koa no fifandraisan’ny alfa sy ny omega, izay koa no fifandraisan’i Elia momba ny “fon’ny ray sy ny zanaka”, dia manondro fa i Father Miller sy ny fifandraisany amin’ny hetsika sisa iray an’ny anjely voalohany no hetsika alfa tao Filadelfia. Tao amin’ny hetsika alfa dia nantsoina ho Elia sy Jaona Mpanao Batisa i Father Miller, ilay nofaritan’i Jesosy ho iraka izay nanomana ny lalana ho an’ny Iraky ny Fanekena. Ireo fahatanterahan’ny faminaniana rehetra ireo tao amin’ny tantara alfa momba ny anjely voalohany sy faharoa dia averina ao amin’ny tantaran’ny omega momba ny anjely fahatelo.
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.
Misy zava-misy manan-danja kokoa momba ny fanoharana ataon’i Isaia ao amin’ny fahitana, nefa eto isika dia mamantatra fotsiny fa i Isaia dia manondro manokana ireo fahamarinana isan-karazany izay mandrafitra ny ivon’ny hafatry ny ranonorana farany momba ny 9/11. Ireo tsipika rehetra vao noresahintsika ireo, ary mazava ho azy fa maro hafa koa, dia hita ao amin’ny andininy fahatelo amin’ny toko fahafito.
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.
Amin’ny andininy fahavalo dia mihamafy ny fahamarinana ara-paminaniana, satria manondro ny fanalahidy izay manokatra ny “tantara miafina ao amin’ny andininy faha-efapolo” izy; ary mahagaga fa ao anatin’io andininy io ihany no ahafantarana izany fanalahidy izany, dia ilay andininy izay anamarika ny fiandohan’ireo faminaniana ara-potoana roa samy maharitra 2520 taona.
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.
Fa Damasikosy no lohan’i Syria, ary Rezina no lohan’i Damasikosy; ary raha afaka dimy amby enimpolo taona, dia hovakivakina Efraima ka tsy ho firenena intsony. Ary Samaria no lohan’i Efraima, ary ny zanak’i Remalia no lohan’i Samaria.
If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Raha tsy hino ianareo, dia tsy haharitra tokoa ianareo. Isaia 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.
Ny fanoharan’i Isaia momba ny hafatry ny oram-baratra farany dia ahitana ny “impito” an’i Mosesy, satria ny faminaniana dimy amby enimpolo taona ao amin’ny andininy faha‑valo no manondro ny fiandohana ho an’ny fanaparitahana 2520 taona, ho an’ny fanjakan’ny Isiraely avaratra sy atsimo. Ao anatin’io andininy io ihany no misy ilay fanalahidy izay mamadika ireo tsipika faminaniana telo ao amin’ny Daniela 11:40 momba ny firodanan’ny Firaisana Sôvietika tamin’ny 1989, miaraka amin’ny Daniela 11:10, ary koa amin’ny Isaia 8:8. Amin’ireo tsipika telo ireo (Isaia 8:8, Daniela 11:10, 40), ny fanalahidy dia ny “loha” ao amin’ny andininy faha‑valo sy faha‑sivy. Rehefa ampiharina amin’ireo andininy telo mifanindran-dalana ireo ny fanalahidin’ny “loha”, dia vohaina ny varavarana mankany amin’ny tantaran’ny Ady Okrainiana sy ny Ady Lehibe Fahatelo izay ho avy tsy ho ela. Rehefa vohaina io varavarana ara-paminaniana io, dia hita amin’izay fa ny Daniela 11:11–16 dia tantara mifanindran-dalana amin’ny Daniela 11:40 aorian’ny firodanan’ny Firaisana Sôvietika tamin’ny 1989. Ny famohana ny “tantara miafina ao amin’ny andininy faha‑40” dia fahamarinana iray anisan’ireo vitsy voafantina izay fantatra fa voavaha tombo-kase mifandray amin’ny famahana tombo-kase ny Fanambaran’i Jesosy Kristy, mialoha indrindra ny hifaranan’ny fotoam-pahasoavana.
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.
Ny andininy voalohany ao amin’ny toko fahavalo ao amin’i Isaia dia manomboka amin’ny teny hoe: “Ary koa,” ka manambara fa ny toko fahavalo dia tokony hapetraka eo ambonin’ny toko fahafito. Ankoatra ny hoe “ary koa” no teny voalohany, ny andininy fahatelo ao amin’ny toko fahavalo dia mifamatotra amin’ny andininy fahatelo ao amin’ny toko fahafito ho vavolombelona faharoa fa ireo toko roa ireo dia tokony hampiharina andalana amin’ny andalana. Samy manondro ny iray amin’ireo zanak’i Isaia ireo andininy “fahatelo” roa ireo, ary ny anarany dia samy miteny ny hafatra ara-paminaniana ao anatin’ilay tantara. Shearjashub dia midika hoe “hisy sisa hiverina” ary Mahershalalhashbaz dia midika hoe “haingana ho amin’ny babo.” Shearjashub no voatonona aloha, avy eo Mahershalalhashbaz (izay no anarana lava indrindra ao amin’ny Baiboly). Ny alfa asehon’ny “1” dia kely kokoa, ary amin’ity tranga ity dia voafaritra mihitsy ho “sisa,” ary ny omega asehon’ny “22” dia lehibe kokoa, ary asehon’ilay anarana lehibe indrindra ao amin’ny Baiboly, sady maneho an’ohatra ny fihetsika haingan’ny lalàn’ny alahady.
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.
Ny sisa alpha, izay asehon’i Shearjashub, dia miaraka amin-drainy, dia Isaia, ao amin’ny andininy fahatelo. Miara-mamolavola alpha sy omega izy roa, ary mijoro eo amin’ny toerana iray izay ahitana filazana telo samy hafa momba ny orana farany.
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.
Ary hoy Jehovah tamin’i Isaia hoe: Mandehana ankehitriny hihaona amin’i Ahaza, ianao mbamin’i Seara-jasoba zanakao, eo amin’ny faran’ny lakandrano avy amin’ny kamory ambony, eo amin’ny lalambe mankany amin’ny sahan’ny mpamotsy lamba. Isaia 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.
Isaia dia tandindon’ireo iray hetsy sy efatra alina sy efatra arivo, ary amin’ny fanehoany ny antson’ny 9/11, dia maneho koa ny antson’ny Jolay 2023 i Isaia. Tamin’ny 9/11, Isaia dia Laodikeana iray, asehon’i Jakoba ilay mpisolo toerana, izay handray ny fizokian’i Esao raha arian’ny Tompo hiala amin’ny vavany ny Advantisma; ary amin’ny 2023, Isaia dia maneho an’i Isiraely, ilay mpandresy. Isaia dia maneho olona iray izay nitory ny hafatr’Andriamanitra, nefa nofohazina hahatsapa fa Laodikeana izy, ary avy eo dia nodiovin’ny vainafo ka natao ho Filadelfiana.
“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.
“Nahazo fahitana mahatalanjona ny amin’ny voninahitr’Andriamanitra i Isaia. Hitany ny fanehoana ny herin’Andriamanitra, ary rehefa avy nibanjina ny fiandrianany izy, dia tonga taminy ny hafatra mba handehanany hanao asa iray voafaritra. Tsapany fa tsy mendrika tanteraka izany asa izany izy. Inona no nahatonga azy hihevitra ny tenany ho tsy mendrika? Moa nihevitra ny tenany ho tsy mendrika va izy talohan’ny nahitany ny voninahitr’Andriamanitra?—Tsia; noheveriny fa tao amin’ny toe-panahy marina teo anatrehan’Andriamanitra izy; fa rehefa naseho taminy ny voninahitr’i Jehovah, Tompon’ny maro, rehefa nibanjina ny fiandrianana tsy hay lazain’Andriamanitra izy, dia hoy izy: ‘Lozako! fa ringana aho; satria lehilahy maloto molotra aho, sady monina eo afovoan’ny firenena maloto molotra; fa ny masoko efa nahita ny Mpanjaka, dia Jehovah, Tompon’ny maro. Dia nanidina nankeo amiko ny anankiray tamin’ny serafima, nitondra vainafo velona teny an-tànany, izay nalainy tamin’ny fatana tamin’ny fitondra-tana; dia nataony tamin’ny vavako izany ka hoy izy: Indro, efa mikasika ny molotrao izao; dia afaka ny helokao, ary voavela ny fahotanao.’ Izany no asa ilaintsika hatao amintsika tsirairay avy. Irintsika ny hapetraka eo amin’ny molotsika ny vainafo velona avy eo amin’ny alitara. Irintsika ny handre ny teny voalaza hoe: ‘Afaka ny helokao, ary voavela ny fahotanao’” 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:
Ny “hafiriana” ao amin’ny Isaia toko faha-enina dia tandindon’ny 9/11 hatramin’ny lalàn’ny Alahady, ary ny toko faha-enina dia fanehoana ny 9/11. Ny toko faha-fito ka hatramin’ny faha-sivy dia manolotra ny hafatra izay nomen’i Isaia ny fitarihana mpiodina tao amin’ny Joda, sy ny fanoharana izay miseho mandritra ny fotoan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina, rehefa tafintohina ny mpimamo ao Efraima. Ao amin’io fahitana io ihany no anoratan’i Isaia hoe:
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.
Indro, izaho sy ny zanaka izay nomen’i Jehovah ahy dia natao ho famantarana sy ho fahagagana eo amin’ny Isiraely avy amin’i Jehovah, Tompon’ny maro, izay monina eo an-tendrombohitra Ziona. Isaia 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.
I Isaia sy ny zanany dia famantarana ao anatin’ireo zava-miafina hita ao amin’ny toko fahafito hatramin’ny fahasivy. Ny toko fahafito hatramin’ny fahasivy no teboka iantefan’ny fahitana manontolo, raha ny amin’izay fanondroana rehetra ny hoe “amin’izany andro izany” na “amin’izany fotoana izany.” Ny andininy fahavalo ambin’ny folo no manambara fa famantarana i Isaia sy ny zanany lahy, ary ireo andininy manodidina ny andininy fahavalo ambin’ny folo no manondro ny vanim-potoana izay tokony hahafantarana ireo famantarana ireo.
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.
Ary maro amin’izy ireo no ho tafintohina sy ho lavo ary ho torotoro, ary ho voafandrika sy ho voasambotra. Afatory ny fanambarana, ary asio tombo-kase ny lalàna eo amin’ny mpianatro. Ary hiandry an’i Jehovah Aho, Izay manafina ny Tavany amin’ny taranak’i Jakoba, ary hanantena Azy aho.
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.
Indro, izaho sy ny zaza nomen’i Jehovah ahy dia famantarana sy fahagagana eo amin’ny Isiraely avy amin’i Jehovah, Tompon’ny maro, Izay mitoetra eo an-tendrombohitra Ziona. Isaia 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.
Ireo izay “miandry an’i Jehovah” dia asehon’i Isaia sy ny zanany roa lahy. Izy ireo no ireo izay nafenin’i Jehovah “ny tavany”, izay toetra mampiavaka ireo izay mifoha hahatsapa ny fitakian’ny vavaka ao amin’ny Levitikosy faha-enina amby roapolo, aorian’ny Jolay 2023. Mifoha hahatsapa izy ireo fa tsy maintsy ahitana izao ny fiaiken-keloka ataony: fa Jehovah dia nandeha nifanohitra taminy, izany hoe nafeniny taminy ny tavany.
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.
Ny hoe “fatorana ny fanambarana, asiana tombo-kase ny lalàna” dia ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo, izay ampitahaina amin’ny hoe “maro.” “Maro” no voantso, fa vitsy no voafidy. Ny “maro” dia ampitahaina amin’i Isaia sy ny zanany roa lahy, izay misolo tena ny vitsy. Ny “maro” dia ireo virijina dimy adala, ary noho izany antony izany dia zavatra dimy no mitranga aminy: izy “ho tafintohina, ary hianjera, ary ho torotoro, ary ho voafandrika, ary ho voababo.” Tafintohina izy satria nandà ny hafatry ny ranonorana farany.
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.
Fa amin’ny molotra miakanakana sy amin’ny fiteny hafa no hitenenany amin’ity firenena ity. Izy ireo no nilazany hoe: Ity no fitsaharana izay hampialanareo sasatra ny reraka; ary ity no famelombelomana; nefa tsy nety nihaino izy. Fa ny tenin’i Jehovah dia tonga taminy hoe: didy anampy didy, didy anampy didy; andalana anampy andalana, andalana anampy andalana; kely eto, kely eroa; mba handehanany ka hihemotra, dia ho torotoro, ho voafandrika, ary ho voasambotra. Isaia 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.
Ao amin’ny fotoan’ny fanisiana tombo-kase ao amin’ny toko fahavalo, Isaia dia mamaritra ny fianjeran’ny ratsy fanahy, izay asehon’i Ahaza ho tandindona, ary izy dia manondro io antokon’olona io ihany ao amin’ny andininy fahatelo ambin’ny folo amin’ny toko fahavalo amby roapolo. Ny antony “ianjerany” dia satria mandà ny hafatry ny ranonorana aoriana izy, izay tonga taminy ho “didy mifanindran-dalana amin’ny didy, fitsipika mifanindran-dalana amin’ny fitsipika,” ary natolotr’ireo izay aseho ho manana molotra miambakambaka. Ny Jiosy mpanatsikera tamin’ny Pentekosta dia niampanga ny mpianatra ho mamo, satria tsy nahazo ny hafatra izy. Tao an-tsainy dia toy ny natolotry ny molotra miambakambaka izany.
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.
Ao amin’ny andininy fahatelo amin’ny toko fahafito, i Isaia no alfa ara-paminaniana amin’i Seara-Jasoba zanany, izay kosa no omega eo amin’ny fifandraisany amin-drainy, nefa koa alfa eo amin’ny fifandraisany amin’ny rahalahiny. Amin’ny maha-solontenan’ny Alfa sy Omega azy dia mijoro eo amin’izay andatsahan’ireo fantsona volamena roa avy amin’ny fitoerana masina any an-danitra ka mamorona dobo izy ireo, dia eo amin’ilay lalambe amin’ilay lalana tranainin’i Jeremia ao amin’ny saha izay anovana ny lamba rongony avy amin’ny pentina ho fotsy madio, raha ny Iraky ny Fanekena no manadio ny zanak’i Levy, ary koa Isaia sy Seara-Jasoba. Rehefa tonga eo izy dia atolony an’i Ahaza, mpanjaka ratsy fanahy sy adala, ny hafatry ny lalana tranainin’i Mosesy momba ny “impito” ao amin’ny Levitikosy enina amby roapolo, izay mametraka ao amin’io andininy io ihany fa ny “loha” dia mpanjaka, na ny fanjakan’ny mpanjaka, na ny renivohitry ny fanjakana iray.
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.
Ang yaring susi ay nagbubukas sa liwanag ng Salita ng Diyos upang ang Digmaan sa Ukraine na nagsimula noong 2014 ay makita bilang isang paksa ng hula ng Biblia na inihaharap na nagaganap sa panahon ng pagtatatak sa isang daan at apatnapu’t apat na libo at sa kasaysayan ng huling tatlong pangulo ng Estados Unidos. Ang huling ulan na mensahe ay inihaharap ni Isaias sa mga kabanata sampu at labing-isa, at inilalarawan nito ang panloob at panlabas na kasaysayan ng huling anim na talata ng Daniel labing-isa. Ang unang talata, talatang apatnapu, ay inilalarawan ni Isaias sa mga kabanata anim hanggang siyam, at pagkatapos, sa mga kabanata sampu at labing-isa, ay inihahayag ang mensaheng naalis ang tatak noong 1989 sa panloob at panlabas nitong mga kasaysayan. Bawat pangunahing sangkap ng mensahe ng huling ulan ay inihaharap sa pangitain.
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.
Ny andininy farany ao amin’ny toko fahafolo dia manondro ilay tantara ara-paminaniana ihany izay asehon’ireo andininy farany ao amin’ny toko fahiraika ambin’ny folo. Ny toko fahafolo no ivelany, ary ny toko fahiraika ambin’ny folo no anatiny. Ao amin’ny bokin’ny Apokalypsy, ny fiangonana fito no anatiny ary ny tombo-kase no ivelany. Ao amin’ireo andininy farany ao amin’ny toko fahafolo, ny fahefana papaly dia manofahofa ny tanany hamely an’i Jerosalema ao anatin’ny andalan-tsoratra mifandrindra amin’ny fahatongavan’ny fahefana papaly amin’ny fiafarany ka tsy misy hanampy azy ao amin’ny andininy faha-45 ao amin’ny Daniela toko faha-11.
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.
Mbola hijanona ao Noba izy amin’izany andro izany; hanofahofa ny tanany hanohitra ny tendrombohitry ny zanakavavin’i Ziona, dia ny havoanan’i Jerosalema. Indro, Jehovah, Tompon’ny maro, hanapaka ny rantsan-kazo amin’ny fahatahorana mahatahotra; ary ny avo rahateo dia hokapaina, ary ny mpiavonavona dia haetry. Ary hotapahiny amin’ny vy ny kirihitry ny ala, ary Libanona ho lavo amin’ny alalan’ny mahery iray. Isaia 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.
Ny faran’ny toko fahafolo no famaranana ny fotoam-pitsapana ho an’ny olombelona, ary eo ihany koa no ifaranan’ny Daniela toko fahiraika ambin’ny folo.
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.
Ary hamboleny eo anelanelan’ny ranomasina sy ny tendrombohitra masina be voninahitra ny lain’ny lapany; kanefa ho tonga amin’ny farany izy, ary tsy hisy hanampy azy. Ary amin’izany andro izany dia hitsangana Mikaela, ilay andriana lehibe izay mijoro ho an’ny zanaky ny firenenao; ary hisy andro fahoriana, izay tsy mbola nisy toa azy hatrizay nisian’ny firenena ka mandraka izany andro izany; ary amin’izany andro izany dia hovonjena ny firenenao, dia izay rehetra hita voasoratra ao amin’ny boky. Daniela 11:45, 12:1.
Chapter ten begins in verse one with the “unrighteous decree” which Sister White identifies as the Sunday law.
Ny toko fahafolo dia manomboka amin’ny andininy voalohany amin’ilay “didy tsy marina” izay ambaran’i Rahavavy White ho lalàna Alahady.
Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.
Lozan’izy ireo izay mamoaka didy tsy marina sy manoratra fahoriana izay efa nandidiany. Isaia 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.
Ny toko faha‑folo dia manomboka eo amin’ny lalàna momba ny Alahady, izay mifanaraka amin’ny andininy faha‑iraika amby efapolo ao amin’ny Daniela toko faha‑iraika ambin’ny folo, ary mifarana amin’ny fitoviana amin’ny nijoroan’i Mikaela ao amin’ny tantaran’ny andininy faha‑dimy amby efapolo ao amin’ny Daniela 11.
“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.
“Efa natsangana ny sabatan’ny sampy, tahaka ny nananganana ilay sarivongana volamena teo amin’ny lemaka Dora. Ary tahaka an’i Nebokadnezara, mpanjakan’i Babylona, izay namoaka didy fa hovonoina izay rehetra tsy hiankohoka sy hivavaka amin’io sarivongana io, dia hisy fanambarana havoaka koa fa izay rehetra tsy hanaja ny fanorenana ny Alahady dia hosazina amin’ny fampidirana am-ponja sy amin’ny fahafatesana. Toy izany no hanitsakitsahana ny Sabatan’ny Tompo. Nefa ny Tompo efa nanambara hoe: ‘Lozan’izay mamoaka didy tsy marina sy manoratra fampahoriana izay efa notendreny’ [Isaia 10:1]. [Zefania 1:14–18; 2:1–3, voatonona.]” Manuscript Releases, boky faha-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.”
Ao amin’ilay “horohoron-tany lehibe” ao amin’ny Apokalypsy toko faha‑iraika ambin’ny folo, izay maneho ny lalàn’ny Alahady ao amin’ny andininy faha‑telo ambin’ny folo, dia misy tandindona telo momba ny finoana silamo mifandray amin’ilay “horohoron-tany” izay mampihorohoro ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko faha‑telo ambin’ny folo, rehefa miteny tahaka ny dragona izy. Ao amin’ny Isaia toko faha‑folo, ny lalàn’ny Alahady dia aseho ho “didy tsy marina” izay anambarana “loza” aminy. Ao amin’ilay “horohoron-tany lehibe” ao amin’ny Apokalypsy toko faha‑iraika ambin’ny folo, manomboka amin’ny andininy faha‑telo ambin’ny folo ka hatramin’ny andininy faha‑valo ambin’ny folo, ny finoana silamo amin’ilay loza fahatelo dia amantarana amin’ny tandindona efatra momba ny finoana silamo sy ilay famelezana ataony amin’i Etazonia amin’ny fotoanan’ny lalàn’ny Alahady; “Ary tamin’izay ora izay dia nisy horohoron-tany lehibe,” ary “Lasa ny loza faharoa; ary, indro, avy faingana ny loza fahatelo. Ary naneno ny anjely fahafito” “ary tezitra ny firenena.”
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.
Ang ikasampung kabanata ay naglalarawan ng kapangyarihang papal mula sa talata apatnapu’t isa sa Daniel labing-isa hanggang sa talata apatnapu’t lima, nang ang kapapahan ay sumapit sa kaniyang wakas. Ang talata apatnapu ay hindi bahagi ng salaysay sa ikasampung kabanata, sapagkat inilalarawan ni Isaias ang “natatagong kasaysayan” ng talata apatnapu kapag ang pabalita ng huling ulan ay inihaharap sa isang tumalikod na iglesia na kinakatawan ni Ahaz. Ang pagtatapos ng kabanata labing-isa ay nagpapakita ng kaligtasan mula sa kapangyarihang papal sa gayunding kasaysayan.
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.
Ary ny Tompo handringana tanteraka ny lelany amin’ny ranomasin’i Egypta; ary amin’ny rivotra mahery avy aminy no haninjirany ny tanany eo ambonin’ny ony, ka hamelezany azy ho renirano fito, ary hampandehanany ny olona hiampita tsy mandena tongotra. Ary hisy làlambe ho an’ny sisa amin’ny olony, izay mbola hitoetra, avy any Asyria; tahaka ny tamin’ny Isiraely tamin’ny andro niakarany avy tany amin’ny tany Egypta. Isaia 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.
Ny toko fahafolon’ny Isaia dia ny lafiny ivelany, ary ny toko fahafolo ambin’ny folo dia ny lafiny anatiny amin’io tantara io ihany. Marobe ny fifanindran’ny ivelany sy ny anatiny ao amin’ny Tenin’Andriamanitra, ary ireo toko roa mifanindran-dàlana ireo dia maneho ny fampitandreman’ny anjely fahatelo araka izay asehon’i Isaia. Nofintinina tamin’ny fomba maro tamin’ny alalan’ny tsindrimandry ny fampitandreman’ny anjely fahatelo, nefa ny fizarazarana iray tena mahasoa momba ny fampitandreman’ny anjely fahatelo dia izao: maneho ireo toe-javatra mifandray amin’ny fiafaran’ny fotoam-pahasoavana izany, ary manamafy koa ny ilana fiomanana manokana isam-batan’olona. Ny Isaia toko fahafolo dia ny toe-javatra; ary ny toko fahafolo ambin’ny folo kosa dia ny fiomanana.
“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.
“Ny zava-mitranga mifandray amin’ny fiafaran’ny fotoam-pahasoavana sy ny asam-panomanana ho amin’ny andron’ny fahoriana dia aseho mazava tsara. Kanefa maro be no tsy manana fahatakarana bebe kokoa momba ireo fahamarinana manan-danja ireo noho ny hoe tsy mbola nambara taminy akory izany. Satana miambina mba hanesorana ny fahatsapana rehetra izay hahatonga azy ho hendry ho amin’ny famonjena, ary ny andron’ny fahoriana no hahita azy tsy vonona.
“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.
“Rehefa mandefa fampitandremana ho an’ny olona izay manan-danja tokoa Andriamanitra ka aseho ho torìn’ny anjely masina manidina eo afovoan’ny lanitra izany, dia takiny amin’ny olona rehetra izay nomena hery hisaina ny hihaino izany hafatra izany. Ny fitsarana mahatahotra ambara manohitra ny fiankohofana amin’ilay bibidia sy ny sariny (Apokalypsy 14:9–11), dia tokony hitarika ny rehetra handinika fatratra ny faminaniana mba hahalalany izay atao hoe mariky ny bibidia, sy ny fomba tsy handraisany izany. Kanjo ny ankamaroan’ny olona manentsin-tsofina tsy hihaino ny fahamarinana ka mitodika ho amin’ny angano. Ny apostoly Paoly dia nanambara, raha nibanjina ny andro farany izy: ‘Fa ho avy ny andro izay tsy handeferany ny fampianarana tsy misy kilema.’ 2 Timoty 4:3. Tonga tanteraka izany andro izany. Tsy maniry ny fahamarinan’ny Baiboly ny vahoaka betsaka, satria manelingelina ny fanirian’ny fo mpanota sy tia izao tontolo izao izany; ary Satana no manome ny fitaka izay tiany.”
“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.
“Kanefa Andriamanitra dia hanana vahoaka etỳ ambonin’ny tany izay hihazona ny Baiboly, ary ny Baiboly ihany, ho fenitry ny foto-pampianarana rehetra sy ho fototry ny fanavaozana rehetra. Ny hevitry ny olon-kendry, ny tsoakevitry ny siansa, ny fanekem-pinoana na ny fanapahan-kevitry ny konsily ara-piangonana, izay maro sy mifanditra tahaka ny fiangonana soloiny tena, ny feon’ny maro an’isa—na iray aza na izy rehetra dia samy tsy tokony hoheverina ho porofo manohana na manohitra izay lafiny rehetra amin’ny finoana ara-pivavahana. Alohan’ny handraisantsika foto-pampianarana na didy iray, dia tokony hitaky fanohanana mazava hoe: ‘Izao no lazain’i Jehovah.’”
“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.
«Satana dia miezaka mandrakariva hisarika ny saina ho amin’ny olona hisolo ny toeran’Andriamanitra. Tarihiny ny olona hibanjina ny eveka, ny pastora, ary ny profesora momba ny teôlôjia, ho mpitari-dalana azy, fa tsy handinika ny Soratra Masina mba hianarany samirery izay adidiny. Ary avy eo, amin’ny fifehezany ny sain’ireo mpitarika ireo, dia azony tarihina araka ny sitrapony ny vahoaka maro be.» The Great Controversy, 594, 595.
We will continue this study in the next article.
Hotohizantsika ao amin’ny lahatsoratra manaraka ity fandalinana ity.