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.

Tiri kubata nechikamu chechiratidzo chaIsaya chinotangira muchitsauko chechinomwe chichipfuurira kusvika kumagumo echitsauko chegumi nembiri. Tiri kuita izvi nokuti muna 1850 “Ishe akatambanudza ruoko rwavo rwechipiri, kuti vaunganidze” vanhu vavo vakasara. Tiri kuisa panzvimbo zviratidzo zvenzira zve1844 kusvika 1863. ‘1850’ nokuunganidzwa kwechipiri chimwe chezviratidzo izvozvo zvenzira.

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.

Kana chiratidzo chaIsaya chatanga mundima yokutanga yechitsauko chechinomwe, nguva dzose panowanikwa chirevo chakafanana nokuti “nezuva iro,” chinenge chiri chirevo chinofanira kuiswa mukati memamiriro ouprofita akatotangwa muchitsauko chechinomwe. Chinhu chinokosha pakugovera chiratidzo nenzira yakarurama ndiko kunzwisisa kuti uprofita hunoshanda maererano nemisimboti yokudzokorora nokuwedzera, uye mutemo uyu uri kushanda muchiratidzo.

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’?

झन्डै छै अध्यायदेखि सुरु हुने यशैयाको दर्शनमा चिनाइएका विविध भविष्यसूचक सत्यहरूलाई यस दृष्टिकोणबाट ग्रहण गर्नुपर्छ कि “सबैभन्दा पहिले र मुख्यतया” यशैया त्यस्तो आत्मालाई प्रतिनिधित्व गर्दैछन्, जसलाई 9/11 मा यो घोषणा गर्न अभिषिक्त गरिएको छ कि पछिल्लो वर्षा आइपुगेको छ। त्यस पवित्रीकृत सन्दर्भमा, यशैयाको सातौँ अध्यायले ठीक त्यही भयलाई चित्रित गर्छ, जसलाई छैटौँ अध्यायमा अगमवक्ताले त्यस बेला प्रतिनिधित्व गरेका थिए, जब उनले यो प्रश्न सोधे, ‘“कति लामो समयसम्म” उनले 9/11 को सन्देश त्यस्तो धर्मत्यागी मण्डलीलाई दिनु पर्ने हो, जससँग ‘आँखा त थिए, तर देख्न अस्वीकार गर्थे, र कान त थिए, तर सुन्न अस्वीकार गर्थे’?

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.

Muono uyo, mambo akaipa uye benzi Ahazi chiratidzo cheLaodikia isingagamuchiri yambiro yeshoko remvura yekupedzisira, sezvarinoparidzwa nevarindi vanotarisana naAhazi akaipa uye benzi, anomiririrwa naIsaya navanakomana vake.

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 rakasvika munhoroondo yechiporofita yaDanieri 11 ndima 40; saka kana Isaya akaiswa pa9/11 muchitsauko 6, anoiswa nechiporofita mukati mendima 40 yaDanieri 11, asi chinonyanya kukosha ndechokuti anoiswa mukati me“nhoroondo yakavanzika yendima 40.” Nhoroondo yakavanzika yendima 40 yakatanga apo ndima yacho yakazadzikiswa muna 1989 nekuputsika kweSoviet Union. Kubva muna 1989 kusvikira kumutemo weSvondo wendima 41 ndiyo “nhoroondo yakavanzika yendima 40,” iyo inosunungurwa neShumba yerudzi rwaJudha mukati meiyo “nhoroondo yakavanzika” iyoyo. Izvi zvinoratidza, mukufunga kwedu pamusoro paIsaya achimiririra mutumwa wemvura yekupedzisira mushure me9/11, kuti chimwe chikamu cheshoko remvura yekupedzisira riri kuparidzwa naIsaya ndi—Danieri 11, ndima 41 kusvika 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.

Tichimira nenzira yechiporofita pa 9/11, Isaya muchitsauko chegumi ari kuisa yambiro yokuti chiitiko chinotevera chaizvo kuitika i“chirevo chisakarurama,” chinova mutemo weSvondo, uye chinomiririrwa mundima makumi mana neimwe yaDanieri gumi neimwe. Mufananidzo waIsaya weshoko remvura yokupedzisira wakaiswa mukati me“nhoroondo yakavanzika” yendima makumi mana—shure kwe9/11. Kuzadzikiswa kwendima makumi mana muna 1989 kunoisa Isaya pashure pa1989, pa9/11 apo anozodzwa nemarasha anobva paaritari. Isaya anomiririra nhume ine shoko rinosanganisira ndima nhanhatu dzokupedzisira dzaDanieri gumi neimwe.

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.

Isaya anotaura zvakananga kuti iye navana vake ndivo zviratidzo nezvishamiso. Muchitsauko chinomwe ndima yechitatu Isaya nomwanakomana wake vari pamugero unobva padziva repamusoro panzira iri pedyo nomunda womufudzi wezvipfeko. Isaya ari kuratidza shoko remvura yokunonoka raakazodzwa kuti azivise muchitsauko chechitanhatu, uye amire pazviratidzo zvitatu zvemvura yokunonoka pamwe chete nomwana wake Shearjashubhi. Mugero wedziva repamusoro chiratidzo chouprofita chinonongedzera kumapombi maviri azere namafuta endarama ayo Zekariya anozivisa uye Hanzvadzi White anotsinhira kazhinji; zvinoratidza shoko rinobva pamugero wedziva repamusoro mushoko remvura yokunonoka.

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.

Mfereji wa Isaya unaungana na mabomba mawili ya Zekaria, na ufafanuzi wa Ellen White unaunganisha Zekaria pamoja na mfano wa wanawali kumi. Isaya ananyenyekezwa hata mavumbini katika sura ya sita anapoona utukufu wa Bwana. Anakubali kubeba ujumbe unaowakilishwa katika aya ya tatu kama ujumbe unaoiangazia dunia kwa utukufu wa Mungu. Naye anatakaswa kwa kaa la moto lililotoka madhabahuni, kisha anasimama kando ya birika lililoundwa na maji yatokayo katika birika la juu. Katika sura ya ishirini na nane, Isaya anafafanua ujumbe wa mvua ya masika ya mwisho kuwa ni “mstari juu ya mstari,” na katika aya ya tatu birika la juu linawakilisha mistari kadhaa ya unabii.

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.

Esaya, akimela moyo pa 9/11, angakhale yekha pamalo pamene mafuta agolide amatsikira kuchokera ku dziwe lapamwamba kokha ngati moyo umenewo unapempha njira yabwino imene imatsogolera ku njira yakale ya Yeremiya, ndiyo “msewu (njira) wa pafupi ndi munda wa wochapa nsalu” wa Esaya, kumene “mpumulo” wa Yeremiya umapezekamo. Uthenga wa mvula yamasika wa Esaya sukhazikika pa mzere wa anamwali khumi okha, ndi pa mzere wa mapaipi awiri agolide wa Zekariya, ndi pa mzere wa njira yakale wa Yeremiya, komanso Esaya waimiranso pa “munda wa wochapa nsalu” pamene Mthenga wa Chipangano akuyeretsa ndi kusefa ana aamuna a Levi ngati siliva ndi golide.

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.

Ndi ntchito yauneneri yosavuta kwambiri kubweretsa mizere ina m’vesi lachitatu la chaputala chachisanu ndi chiwiri. Mafuta a Zekariya ndi anamwali khumi zikugwirizana ndi makwerero a Yakobo ndi mavesi awiri oyambirira a Chivumbulutso, pakuti zonsezi zikulankhula za njira yolankhulirana pakati pa Mulungu ndi munthu. Njira yakale ya Yeremiya imaphatikizapo “mlonda” amene amaliza lipenga, limene mfumu yoipa ndi yopusa Ahazi amakana kulimva. Lipengalo limakokera malipenga onse a uneneri, pamodzi ndi alonda auneneri, kulowa mu “msewu waukulu” wa Yesaya, kumene Yesaya ndi mwana wake amaima kuti apereke uthenga kwa mtsogoleri wa Laodikaya.

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 nomwanakomana wake Shearjashub, zvinoreva kuti “vakasara vachadzoka,” vakamira pamwe chete, uye vari kuratidza kuziviswa kweshoko remvura yokupedzisira rakasvika pa9/11. Vanoenda kundosangana namambo akaipa Ahazi, uye sababa nomwanakomana vanomiririra chiratidzo chealpha neomega, mutemo mukuru wenzira ye “mutsara pamusoro pomutsara.” “Mutsara pamusoro pomutsara” ndiwo mutemo wakafananidzirwa nemusimboti wechiMillerite we “zuva/gore.”

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.

Musi wa 11 August, 1840, chiporofita cheIslamu chedambudziko rechipiri chaZvakazarurwa 9 chakazadzikiswa, uye musimboti wevaMillerite we“zuva/gore” wakasimbiswa, nokudaro uchipa simba kufembera kwaMiller pamusoro pa1843 kwakanga kwakavakirwa pamusimboti wezuva/gore. Musi wa11 September, 2001, chiporofita cheIslamu chedambudziko rechitatu chaZvakazarurwa 9, 10, na11 chakazadzikiswa, uye musimboti wealpha (8-11-1840) neomega (9/11) wakasimbiswa, sezvo mutumwa ane simba waZvakazarurwa 18 akaburuka apo zvivako zvikuru zveNew York zvakawira pasi—sezvakangoitawo mutumwa ane simba waZvakazarurwa 10 kuburuka musi wa11 August, 1840, apo alpha yakanga ichifanekidzira omega yakazadzikiswa.

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).

A si Isaya ni mwana wake hawawakilishi tu kanuni ya msingi ya “mstari juu ya mstari,” bali pia wanauwakilisha ujumbe wa Eliya, ujumbe unaodhihirishwa kwa uhusiano wa baba na watoto wake. Ujumbe wa Eliya, unaotangazwa muda mfupi kabla ya siku ile kuu na ya kutisha ya Bwana, hutambulisha ujumbe unaowasili muda mfupi kabla 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 mapigo saba ya mwisho. Kipindi hicho huanza na sheria ya Jumapili na kuishia kwenye 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 rehema. Pamoja na ujumbe wa Eliya zipo pia mistari mbalimbali ya kinabii inayomtegemea Eliya, kwa maana Eliya, kulingana na Yesu, alimwakilisha Yohana Mbatizaji; na Eliya pamoja na Yohana, kulingana na Sister White, walimwakilisha William Miller; na kwa pamoja Eliya na Yohana Mbatizaji wanawakilisha wale mia moja na arobaini na nne elfu (Eliya), na 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.

Isaya nemwanakomana wake vamire panzira dzekare, idzo dziri nheyo, uye vari kugamuchira mafuta endarama, nokuti ndivo mhandara dzakachenjera dziri kupfuura nomukuita kwekunatswa kwemufudzi wemachira, kwakazadzikiswa pana Gumiguru 22, 1844, kuchifananidzira mutemo weSvondo. Isaya nesara rinodzoka, (nokuti ndizvo zvinorehwa nezita remwanakomana wake, Shearjashub), vanomiririra sara “rinodzoka” kunzira dzekare pa 9/11. Ukama hwababa nesara, uhwo zvakare huri ukama hwealpha neomega, uhwo zvakare huri ukama hwaEriya hwe “moyo yamadzibaba nevana,” hunoratidza kuti Baba Miller neukama hwavo nesangano resara remutumwa wokutanga ndiro raiva sangano realpha reFiradherfia. Musangano realpha, Baba Miller vakazivikanwa saEriya naJohani Mubhabhatidzi, uyo Jesu akazivisa semutumwa akagadzirira nzira yoMutumwa weSungano. Kuzadzikiswa kwose uku kwechiporofita munhoroondo yealpha yevatumwa vokutanga nevechipiri kunodzokororwa munhoroondo yeomega yomutumwa wechitatu.

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.

Kune zvimwe chokwadi zvinokosha pamusoro pomuenzaniso waIsaya muchiratidzo, asi pano tiri kungozivisa chete kuti Isaya ari kunyatsotsanangura zvokwadi dzakasiyana-siyana dzinoumba mwoyo weshoko remvura yokupedzisira re9/11. Mitsetse iyi yose yatangobva kukurukura, uye chokwadi mamwe mazhinjiwo, inowanikwa mundima yechitatu yechitsauko chechinomwe.

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.

Mundima repfumbamwe chokwadi chechiporofita chinowedzera kusimba sezvo chichiratidza kiyi inovhura “nhoroondo yakavanzika yendima makumi mana,” uye zvinoshamisa ndezvokuti kiyi iyoyo inozivikanwa mukati meiyo ndima imwe cheteyo umo munoratidzirwa kutanga kwezviporofita zviviri zvenguva zvemakore 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.

Nokuti musoro weSiria iDhamasiko, uye musoro weDhamasiko ndiRezini; uye mukati memakore makumi matanhatu namashanu Efraimi achaputswa, kuti arege kuva rudzi. Uye musoro waEfraimi iSamaria, uye musoro weSamaria mwanakomana waRemaria.

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

“Musati mkatenda, zvirokwazvo hamungagadzikiswi.” 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.

Muenzaniso waIsaya wemharidzo yemvura yokupedzisira unosanganisira “nguva nomwe” dzaMozisi, nokuti uporofita hwemakore makumi matanhatu namashanu hwendima yechisere hunoratidza panotangira kupararira kwemakore 2520 kwehumambo hwekumusoro nehwekumaodzanyemba hwaIsraeri. Mundima imwe cheteyo mune kiyi inoshandura mitsetse mitatu youporofita yokuparara kweSoviet Union muna 1989 muna Danieri 11:40, pamwe chete nendima yegumi yaDanieri 11, pamwe chete nendima yechisere yaIsaya 8. Nemitsetse iyi mitatu (Isaya 8:8, Danieri 11:10, 40), kiyi yacho ndiyo “misoro” yendima yechisere neyechipfumbamwe. Kana kiyi ye“misoro” ikashandiswa kundima idzodzo nhatu dzinoenderana, musuwo wenhoroondo yehondo yeUkraine neHondo Yenyika III iri kuuya nokukurumidza unovhurwa. Kana musuwo iwoyo wouporofita wavhurwa, ipapo Danieri 11:11–16 dzinozoonekwa senhoroondo inofambirana naDanieri 11:40 mushure mokuparara kweSoviet Union muna 1989. Kuvhurwa kwe“nhoroondo yakavanzika yendima 40” ichokwadi chiri chimwe chezvishoma zvakasarudzwa zvinozivikanwa kuti zvakasunungurwa chisimbiso maererano nokusunungurwa kwechisimbiso kweZvakazarurwa zvaJesu Kristu nguva yokuvharwa kwenguva yenyasha isati yasvika.

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.

Vhesi rokutanga rechitsauko chechisere chaIsaya rinotanga neshoko rinoti, “Uyezve,” richiratidza kuti chitsauko chechisere chinofanira kuenda pamusoro pechitsauko chechinomwe. Kunze kwekuti shoko rokutanga riri rokuti “uyezve,” chitsauko 8 vhesi 3 chinosungiriranawo nevhesi 3 rechitsauko 7 sechapupu chechipiri chokuti zvitsauko zviviri izvi zvinofanira kushandisirwa mutsara pamusoro pemutsara. Vhesi mbiri idzi dze“3” dzinoratidza mumwe wavanakomana vaIsaya, vane mazita avo ose anotaura mashoko euporofita ari mukati menyaya iyi. Shearjashub zvinoreva kuti ‘vakasara vachadzoka’ uye Mahershalalhashbaz zvinoreva kuti ‘anokurumidza kupamba.’ Shearjashub anotanga kutaurwa, vozotevera Mahershalalhashbaz (rinova ndiro zita refu kupfuura mamwe ose muBhaibheri). Alpha inomiririrwa na“1” idiki, uye panyaya iyi inototaurwawo se“vakasara,” uye omega inomiririrwa na“22” yakakura, uye inomiririrwa nezita guru kupfuura mamwe ose muBhaibheri panguva imwe chete richimiririra kufamba nokukurumidza kwemutemo weSvondo.

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.

Insali esele, elimelwe nguShearjashub, likanye noyise u-Isaya evesini lesithathu. Ndawonye bayi-alpha no-omega, futhi bame endaweni eyakhiwe yizinkomba ezintathu ezihlukanisekayo zemvula yamuva.

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.

Tan Señor akaw Isaías: “Eya iti ita a sumabat ken Acaz, sica ken ti anacmo a ni Sear-jasub, idiay ungto ti pagayusan ti danum manipud iti ngato a danum, iti dalan ti talon ti agdalus ti lupot.” Isaias 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.

Isaya chiratidzo chezviuru zana namakumi mana nezvina, uye pakumirira kwake kudanwa kwe9/11, Isaya ari kumirirawo kudanwa kwaChikunguru 2023. Pa9/11 Isaya muRaodhikia anomiririrwa naJakobho munyengeri, uyo aizotora kodzero youdangwe yaEsau apo Adventism inorutsirwa kunze kwomuromo waShe, uye muna 2023 Isaya anomirira Israeri mukundi. Isaya anomirira munhu akanga achipa shoko raMwari uyo anomutswa kuti azive chokwadi chokuti iye muRaodhikia, uye ipapo zimbari rinomunatsa richimushandura kuva muFiraderfia.

“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 alikuwa na maono ya ajabu ya utukufu wa Mungu. Aliona udhihirisho wa uwezo wa Mungu, na baada ya kuutazama ukuu Wake, ujumbe ulimjia aende akafanye kazi fulani. Alijihisi kuwa hastahili kabisa kwa kazi hiyo. Ni nini kilichomfanya ajione kuwa hastahili? Je, alijiona hastahili kabla hajapata maono ya utukufu wa Mungu?—La; alijidhania kuwa yuko katika hali ya haki mbele za Mungu; lakini utukufu wa Bwana wa majeshi ulipofunuliwa kwake, alipouona ukuu usioelezeka wa Mungu, alisema, ‘Ole wangu! maana nimeangamia; kwa kuwa mimi ni mtu mwenye midomo michafu, nami nakaa katikati ya watu wenye midomo michafu; maana macho yangu yamemwona Mfalme, Bwana wa majeshi. Ndipo mmoja katika maserafi akanirukia, naye mkononi mwake alikuwa na kaa ya moto, ambayo alikuwa ameitoa madhabahuni kwa koleo; naye akaigusa kinywa changu kwa hiyo, akasema, Tazama, hii imegusa midomo yako; na uovu wako umeondolewa, na dhambi yako imesafishwa.’ Hii ndiyo kazi ambayo sisi kama watu binafsi tunahitaji kufanyiwa. Tunataka kaa ya moto iliyo hai kutoka madhabahuni iwekwe 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:

Kusvika rinhi eka ka buku ya Esaya i xikombiso xa 9/11 ku ya fika eka nawu wa Sonto, naswona rinhi ra tsevu i xifaniso xa 9/11. Tindzima ta nkombo ku ya eka ta kaye ti humesela emahlweni rungula leri Esaya a ri nyikeke vurhangeri lebyi fularheleke bya Yuda, ni xikombiso lexi endlekaka hi nkarhi wa ku funghiwa ka lava va dzana na mune wa makume mune wa madzana ya mune wa makume mune, loko swidakwa swa Efrayimi swi khunguvanyeka. Eka xivono xexo xin’we Esaya wa tsala:

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.

Tarirai, ini neni navana vandakapiwa naJehovha tiri zviratidzo nezvishamiso muna Israeri, zvinobva kuna Jehovha wehondo, anogara pagomo reZioni. Isaya 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 nevana vake zviratidzo zviri mukati mezvakavanzika zvinowanikwa muzvitsauko zvinomwe kusvikira zvapfumbamwe. Zvitsauko zvinomwe kusvikira zvapfumbamwe ndizvo zvinomira senzvimbo yokunongedzera yechiratidzo chose, maererano nereferensi ipi neipi inoti “zuva iro” kana kuti “nguva iyo.” Ndima yegumi nesere inoratidza kuti Yesaya navanakomana vake zviratidzo, uye ndima dzakapoteredza ndima yegumi nesere dzinoratidza nguva iyo zviratidzo izvi zvinofanira kuzivikanwa.

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.

ඒ අය අතරින් බොහෝ දෙනෙක් තඩිබඩි වී, වැටී, බිඳී, උගුලකට අසුවී, අල්ලාගනු ලබන්නෝ ය. සාක්ෂිය බැඳ තබන්න; ව්‍යවස්ථාව මාගේ ගෝලයන් අතර මුද්‍රාකර තබන්න. යාකොබ්ගේ ගෘහයෙන් තම මුහුණ සඟවන සමිඳාණන් වහන්සේ වෙනුවෙන් මම බලා සිටින්නෙමි; මම උන්වහන්සේ බලාපොරොත්තු වන්නෙමි.

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.

Tarirai, ini neni navana vandakapiwa naJehovha tiri zviratidzo nezvishamiso muIsraeri zvinobva kuna Jehovha wehondo, anogara paGomo reZioni. Isaya 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.

Avo “vanomirira Jehovha” vanomiririrwa naIsaya navanakomana vake vaviri. Ndivo avo Jehovha vaakanga avavanzira “chiso chake,” chinova chimiro chinowanikwa kuna avo vanomuka vachiziva zvinodiwa nomunyengetero weRevhitiko makumi maviri nenhanhatu, mushure maChikunguru 2023. Vanomuka vachiziva chokwadi chokuti kureurura kwavo kunofanira kusanganisirawo kuti Jehovha akafamba achivapikisa, kureva kuti akavavanzira chiso chake.

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.

“කුමාරකම බැඳ තබා, ව්‍යවස්ථාව මුද්‍රා කර” යනුවෙන් අදහස් කරනුයේ “බොහෝ දෙනා” සමඟ ප්‍රතිවිරුද්ධ කර දැක්වෙන එක් ලක්ෂ හතළිස් හතර දහස මුද්‍රා කිරීමය. “බොහෝ දෙනා” කැඳවනු ලබති, නමුත් තෝරාගනු ලබන්නේ අල්ප දෙනෙකි. බොහෝ දෙනා, අල්ප දෙනා ලෙස නිරූපිත ඉසයියා සහ ඔහුගේ පුත් දෙදෙනා සමඟ ප්‍රතිවිරුද්ධ කරනු ලැබේ. “බොහෝ දෙනා” නම් අඥාන කන්‍යාවන් පස් දෙනාය; මේ හේතුවෙන් ඔවුන්ට කරුණු පහක් සිදුවේ: ඔවුහු “අඩි පැකිළෙති, වැටෙති, බිඳෙති, උගුලට අසුවෙති, සහ අල්ලාගනු ලබති.” ඔවුන් අඩි පැකිළෙන්නේ, ඔවුන් පසු වර්ෂා පණිවිඩය ප්‍රතික්ෂේප කළ බැවිනි.

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.

Nokuti nemiromo inokakama uye norurimi rumwe, achataura kuvanhu ava. Kwavari iye akati, Izvi ndizvo zororo ramungazorodza naro vakaneta; uye izvi ndizvo kuzorodza; asi havana kuda kunzwa. Asi shoko raJehovha rakava kwavari murayiro pamusoro pomurayiro, murayiro pamusoro pomurayiro; mutsara pamusoro pomutsara, mutsara pamusoro pomutsara; pano zvishoma, napapo zvishoma; kuti vaende, vawire shure, vapwanye, vabatwe nomusungo, uye vatorwe. 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.

Mu nguva yokuiswa chisimbiso muchitsauko 8, Isaya anotsanangura kuwa kwavakaipa, vanomiririrwa naAhazi, uye anosimbisazve boka iroro rimwe chete mundima 13 yechitsauko 28. Chikonzero chinoita kuti “vawe” ndechokuti vanoramba shoko remvura yokupedzisira, iro kwavari rakanga riri “murayiro pamusoro pomurayiro,” uye richiparidzwa navaya vanomiririrwa sevanemiromo inondandama. VaJudha vaipopotedzana paPentekosti vakapomera vadzidzi kudhakwa nokuti vakanga vasingagoni kunzwisisa shoko racho. Mumifungo yavo, rakanga richiparidzwa nemiromo inondandama.

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.

Mu ndime ya 3 ya chipaturo 7, Yesaya ni alefa wa ubvumbuli ku mwana wake Sheari-yashubu, amene nayenso ali omega poyerekezera ndi atate ake, koma alinso alefa poyerekezera ndi m’bale wake. Monga oyimira Alefa ndi Omega, ayima pamene mapaipi awiri agolide ochokera ku malo opatulika akumwamba akupanga dziwe, pomwepo pa msewu waukulu wa njira yakale ya Yeremiya m’munda momwe bafuta amasinthidwa kuchoka ku madontho kukhala oyera kwathunthu pamene Mtumiki wa Chipangano ayeretsa ana aamuna a Levi, komanso Yesaya ndi Sheari-yashubu. Atafika pamenepo, amaonetsa mfumu yoipa ndi yopusa Ahazi uthenga wa njira yakale ya Mose wa “kasanu ndi kawiri” wa Levitiko 26, umene m’ndime yomweyi ukukhazikitsa kuti “mutu” ndi mfumu, kapena ufumu wa mfumu, kapena mzinda waukulu wa ufumu.

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.

Kiyi kifungura umucyo w’Ijambo ry’Imana kugira ngo Intambara yo muri Ukraine yatangiye mu mwaka wa 2014 ibonwe nk’ingingo y’ubuhanuzi bwa Bibiliya igereranywa nk’iribera mu gihe cyo gushyirwaho ikimenyetso kw’ab’ibihumbi ijana na mirongo ine na bine, no mu mateka y’abaperezida batatu ba nyuma ba Leta Zunze Ubumwe z’Amerika. Ubutumwa bw’imvura y’itumba bugaragazwa na Yesaya mu bice bya cumi na cumi na rimwe, kandi busobanura amateka yo imbere n’ayo hanze by’imirongo itandatu ya nyuma ya Daniyeli cumi na rimwe. Umurongo wa mbere, umurongo wa mirongo ine, ushushanywa na Yesaya mu bice bya gatandatu kugeza ku cya cyenda, hanyuma mu bice bya cumi na cumi na rimwe hagashyirwamo amateka yo imbere n’ayo hanze y’ubutumwa bwafunguwe mu 1989. Buri ngingo y’ingenzi y’ubutumwa bw’imvura y’itumba igereranwa muri iryo yerekwa.

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.

Mitsara yokupedzisira yechitsauko chegumi inoratidza nhoroondo imwechete youporofita inomiririrwawo nemitsara yokupedzisira yechitsauko chegumi nerimwe. Chitsauko chegumi ndicho chokunze, uye chegumi nerimwe ndicho chomukati. Mubhuku raZvakazarurwa, machechi manomwe ndiwo omukati, uye zvisimbiso ndizvo zvokunze. Mumitsara yokupedzisira yechitsauko chegumi, simba rehupapa riri kuzunguza ruoko rwaro richityisidzira Jerusarema, mundima inofambirana nesimba rehupapa richisvika kumugumo waro pasina anoribatsira mundima makumi mana neshanu yaDanieri gumi nerimwe.

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.

Iye achagara hake paNobhi nezuva iro; achazunguza ruoko rwake pamusoro pegomo romukunda weZioni, iro gomo reJerusarema. Tarirai, Ishe, Jehovha wehondo, achagura davi nesimba rinotyisa; navakakwirira pachimiro vachatemwa pasi, navanozvikudza vachaninipiswa. Uye achatemesa matondo esango nesimbi, uye Rebhanoni richawira pasi nomunhu ane simba. Isaya 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.

Kupera kwechitsauko chegumi ndiko kupera kwenguva yokuyedzwa kwavanhu, uye ndipo panopererawo magumo aDanieri gumi neimwe.

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.

Uye achasimika matende eimba yake youmambo pakati pemakungwa pagomo dzvene rinobwinya; asi achasvika kumagumo ake, uye hapana achamubatsira. Panguva iyoyo Mikaeri achasimuka, muchinda mukuru anomiririra vana vevanhu vako; uye kuchava nenguva yokutambudzika, isina kumbovapo kubva pakava norudzi kusvikira panguva iyo; uye panguva iyoyo vanhu vako vachaponeswa, mumwe nomumwe achawanikwa akanyorwa mubhuku. Danieri 11:45, 12:1.

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

Chitsauko chegumi chinotanga mundima yekutanga ne“murau usakarurama,” uyo Hanzvadzi White anozivisa semutemo weSvondo.

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

Vano vane nhamo vanotema mitemo isina kururama, navanonyora zvakaomarara zvavakatema. Isaya 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.

Isahluko setshumi siqala ngomthetho weSonto, ohambisana nevesi lamashumi amane nanye likaDanyeli isahluko setshumi nanye, futhi siphetha ngokuhambisana nokuma kukaMikayeli emlandweni wevesi lamashumi amane nanhlanu likaDanyeli 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.

“Ku gwagwa kwesifaniso xa nsikwembu, hilaha xifaniso xa nsuku xi nga vekiwa hakona emarhaveni ya Dura. Kutani hilaha Nebukadnetsara, hosi ya Babilona, a humeseke xileriso leswaku hinkwavo lava nga ta ka va nga nkhinsami va gandzela xifaniso lexi va fanele ku dlayiwa, hi kona na xona xitiviso xi nga ta endliwa leswaku hinkwavo lava nga ta ka va nga xiximi xiyimo xa Sonto va ta xupuriwa hi ku pfaleriwa ejele ni hi rifu. Xisweswo Savata ya Hosi yi kandziyeriwa ehansi ka minkondzo. Kambe Hosi yi tivisile, ‘Yowee eka lava vekaka milawu yo homboloka, ni lava tsalaka maxangu lawa va ma vekeke’ [Esaya 10:1]. [Sefaniya 1:14–18; 2:1–3, ku tshahiwile.]” Manuscript Releases, vholumo 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.”

Mu Chivumbulutso 11 “chivomezi chikuru,” icho chikuyimira dango la Sabata mu vesi 13, muli vimanyikwiro vitatu vya Chisilamu vinyake vyakukolerana na “chivomezi” icho chikugwedezga chikoko cha pa charu chapasi cha mu Chivumbulutso 13, para chikuyowoya nga ni chinjoka. Mu Yesaya chaputala 10, dango la Sabata likuyimiririka nga ni “dango lambura urunji” ilo “soka” lalengeka pa ilo. Mu Chivumbulutso 11 “chivomezi chikuru” kufuma mu vesi 13 kufika ku vesi 18 Chisilamu cha soka lachitatu chikuvumbukwa na vimanyikwiro vinayi vya Chisilamu pamoza na kulasa uko chikupanga pa United States pa nyengo ya dango la Sabata; “Ndipo mu ora lenelira mukaŵa chivomezi chikuru,” ndipo “soka lachiŵiri lajumphapo; ndipo, wonani, soka lachitatu likwiza mwaluŵiro. Ndipo mungelo wa nambara seveni wakalizga” “ndipo mitundu yikakwiya.”

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.

Isahluko seshumi siveza amandla opapa kusukela evesini lamashumi amane nanye kuDaniyeli ishumi nanye kuze kufike evesini lamashumi amane nanhlanu, lapho upapa efika ekupheleni kwakhe. Ivesi lamashumi amane aliyona ingxenye yendaba esesahlukweni seshumi, ngokuba u-Isaya uveza “umlando ofihlekile” wevesi lamashumi amane lapho isigijimi semvula yokugcina sethulwa ebandleni elihlubukileyo elimelwe ngu-Ahazi. Isiphetho sesahluko seshumi nanye naso sibonisa ukukhululwa emandleni opapa kulowo lowo mlando.

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.

Uye Jehovha achaparadza chose rurimi rwegungwa reIjipiti; uye nemhepo yake ine simba achazunungusa ruoko rwake pamusoro porwizi, uye acharurova kuti rwuve nzizi nomwe, uye achaita kuti vanhu vayambuke netsoka dzisina kunyorova. Uye kuchava nomugwagwa mukuru wavakasara vavanhu vake, vachange vasara, vachibva Asiria; sezvazvakanga zvakaita kuna Israeri pazuva raakabuda munyika yeIjipiti. Isaya 11:15, 16.

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

Isaya chitsauko chegumi ndicho chekunze, uye chitsauko chegumi nerimwe ndicho chemukati che nhoroondo imwe cheteyo. Zvekunze nezvemukati zvinowanzowirirana zvakanyanya muShoko raMwari, uye zvitsauko zviviri izvi zvinofambirana zvinomirira yambiro yengirozi yechitatu sezvainomiririrwa naIsaya. Yambiro yengirozi yechitatu yakapfupikiswa nenzira dzakawanda kubudikidza nekufemerwa, asi kupatsanurwa kunobatsira zvikuru kweyambiro yengirozi yechitatu ndokwekuti inomirira zviitiko zvine chekuita nekuvharwa kwenguva yenyasha, uye inoisawo kusimbisa pakudikanwa kwekuzvigadzirira pachako. Isaya 10 ndizvo zviitiko, uye chitsauko 11 ndiko kugadzirira.

“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.

“Zviitiko zvine chokuita nokupera kwenguva yenyasha nebasa rokugadzirira nguva yokutambudzika, zvinoratidzwa pachena. Asi vazhinji havanzwisisi zvokwadi idzi dzinokosha, sokunge kuti dzakanga dzisina kutomboratidzwa. Satani anorinda kuti abvise fungidziro iri yose yaizovaitisa vakachenjera kusvikira paruponeso, uye nguva yokutambudzika ichavawana vasina kugadzirira.

“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.

“Loko Xikwembu xi rhumela eka vanhu switsundzuxo swa nkoka swinene lerova swi fanekiseriwa tanihi leswi swi huweleteriweke hi tintsumi to kwetsima leti hahaka exikarhi ka tilo, xi lava leswaku munhu un’wana ni un’wana la nyikiweke matimba yo anakanya a yingisa rungula rero. Ku avanyisiwa loku chavisa loku vuriwaka ehenhla ka ku gandzela xivandzana ni xifaniso xa xona (Nhlavutelo 14:9–11), ku fanele ku susumetela hinkwavo eka ku dyondza hi vukheta vuprofeta leswaku va ta tiva leswaku mfungho wa xivandzana i yini, ni leswaku va fanele ku wu papalata njhani leswaku va nga wu amukeli. Kambe mintshungu ya vanhu yi siva tindleve ta yona leswaku yi nga yingisi ntiyiso, kutani yi hundzukela eka tinsimu ta mavunwa. Muapostola Pawulo, hi ku languta emahlweni eka masiku ya makumu, u te: ‘Nkarhi wu ta fika lowu va nga ta ka va nga tiyiseli dyondzo leyi hanyeke kahle.’ 2 Timotiya 4:3. Nkarhi wolowo se wu fikile hi ku helela. Mintshungu a yi lavi ntiyiso wa Bibele, hikuva wu nghenelela eka ku navela ka mbilu ya vudyoho leyi rhandzaka misava; kutani Sathana u va nyika ku kanganyisa loku va ku rhandzaka.”

“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.

“Asi Mulungu adzakhala ndi anthu pa dziko lapansi amene adzasunga Baibulo, ndi Baibulo lokha, monga muyezo wa ziphunzitso zonse ndi maziko a kukonzanso konse. Malingaliro a anthu ophunzira, zotsatira za sayansi, zikhulupiriro kapena zigamulo za makhonsolo a mipingo, ochuluka ndi osagwirizana monga momwe alili mipingo imene amaiimira, liwu la ambiri—palibe chimodzi kapena zonsezi pamodzi chimene chiyenera kuonedwa ngati umboni wotsimikizira kapena wotsutsa mfundo iliyonse ya chikhulupiriro cha chipembedzo. Tisanalandire chiphunzitso kapena lamulo lililonse, tiyenera kufuna mawu omveka bwino akuti, ‘Atero Ambuye,’ kuti alichirikize.”

“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.

“Sathana anogara achiedza nguva dzose kutsausa kutariswa kwaMwari achikuisa pamunhu. Anotungamirira vanhu kuti vatarise kumabhishopi, kuvafundisi, nokuvadzidzisi vezvidzidzo zvouMwari, sevavatungamiri vavo, panzvimbo pokunzvera Magwaro kuti vazvidzidzire ivo pachavo basa ravo. Ipapo, nokudzora pfungwa dzavatungamiri ava, anogona kufurira vazhinji-vazhinji maererano nokuda kwake.” The Great Controversy, 594, 595.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.