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.

Biz Işaýagamberiň görüşiniň ýedinji bapdan başlanýan we on ikinji bapyň ahyryna çenli dowam edýän bir bölegine ýüzlenýäris. Muny etmegimiziň sebäbi, 1850-nji ýylda «Reb Öz galyndy halkyny ýygnamak üçin elini ikinji gezek uzatdy». Biz 1844-den 1863-e çenli bolan ýol nyşanlaryny öz ýerine goýýarys. “1850” we ikinji gezek ýygnalyş şol ýol nyşanlarynyň biridir.

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.

Ýeşaýanyň wahysy ýedinji babyň birinji aýatynda başlanandan soň, “şol gün” diýen ýa-da şoňa meňzeş bir aňlatma haçan-da bir salgylanma hökmünde ulanylsa, ol ýedinji babyň eýýäm berkarar edilen pygamberlik çägine ýerleşdirilmelidir. Wahyny dogry bölüp seljermegiň möhüm açary şundan ybaratdyr: pygamberlik gaýtalamak we giňeldip beýan etmek ýörelgeleri boýunça hereket edýär, hem-de bu kada wahynyň içinde işjeňdir.

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’?

Işaýanyň altynjy babyndan başlanýan görnüşinde görkezilen dürli pygamberlik hakykatlaryna şeýle bir nukdaýnazardan çemeleşilmelidir: “ilki bilen we iň esasysy”, Işaýa 9/11-de mesh edilen, soňky ýagşyň gelip ýetendigini yglan etmek üçin bellenen bir jan wekili bolup durýar. Şol mukaddes edilen many-mazmunda Işaýanyň ýedinji baby, pygamberiň altynjy bapda: “gözleri bolup-da görmekden ýüz öwren, gulaklary bolup-da eşitmekden ýüz öwren” bir mürtede öwrülen ybadathana 9/11 habaryny näçe wagta çenli bermelidigini sorap, “näçe wagt” diýen sowaly beren mahalynda beýan eden hut şol gorkusyny görkezýär.

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.

Görüşde erbet hem nadan patyşa Ahaz, Işaýa we onuň ogullary tarapyndan şekillendirilen erbet hem nadan Ahaza ýüzlenýän gözegçiler tarapyndan beýan edilişi ýaly, soňky ýagşyň habarynyň duýduryşyny kabul etmejek Laodikialynyň nyşanydyr.

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 Danyýl on birinji bap kyrkynjy aýatynyň pygamberlik taryhynda peýda boldy; şonuň üçin Işaýa altynjy bapda 9/11-de ýerleşdirilende, ol pygamberlik taýdan Danyýl on biriň kyrkynjy aýatynyň çäginde ýerleşdirilýär, ýöne has ähmiýetlisi, ol “kyrkynjy aýatyň gizlin taryhynyň” içinde ýerleşdirilýär. Kyrkynjy aýatyň gizlin taryhy 1989-njy ýylda, Sowet Soýuzynyň dargamagy bilen şol aýat ýerine ýetirilende başlandy. 1989-njy ýyldan kyrk birinji aýatyň ýekşenbe kanunyna çenli döwür, hut şol “gizlin taryhyň” öz içinde Ýahuda taýpasynyň Arslany tarapyndan açylýan “kyrkynjy aýatyň gizlin taryhydyr.” Munuň Işaýanyň 9/11-den soňky giçki ýagşyň habarçysy hökmünde görkezilýändigi baradaky garaýşymyzda aňladýany şudur: Işaýanyň wagyz edýän giçki ýagşyň habarynyň bir bölegi — Danyýl on bir, kyrk birinji aýatdan kyrk bäşinji aýada çenli.

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.

Ylhamberlik nukdaýnazaryndan 11-nji sentýabrda durup, Işaýa onunjy bapda indiki bolup geçjek hadysanyň hut “adalatsyz karar”dygyny, ýagny Ýekşenbe kanunydygyny we onuň Danyýel on birinji bap, kyrk birinji aýatda görkezilýändigini duýdurýar. Işaýanyň giçki ýagyn habary baradaky mysaly kyrkynjy aýadyň “gizlin taryhynyň” — 11-nji sentýabrdan soňky döwrüň — çäginde ýerleşdirilendir. Kyrkynjy aýadyň 1989-njy ýylda ýerine ýetmegi Işaýany 1989-njy ýyldan soň, 11-nji sentýabrda, gurbanlyk sypasyndan alnan köz bilen mesh edilen ýerde goýýar. Işaýa habary Danyýel on birinji babyň soňky alty aýadyny öz içine alýan bir habarçyny aňladýar.

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.

Işaýa özüniň we çagalarynyň alamatlar hem gudratlar üçin bolandygyny gönüden-göni aýdýar. Ýedinji babyň üçünji aýatynda Işaýa bilen onuň ogly ýokarky howzuň akabasynyň ýanynda, kir ýuwujynyň meýdanynyň ýanyndaky uly ýoluň üstündedirler. Işaýa altynjy bapda wagyz etmäge mesh edilen ahyrky ýagmyryň habaryny ýetirýär, we ol ahyrky ýagmyryň üç nyşanynyň ýanynda, şeýle hem öz ogly Şearýaşup bilen birlikde durandyr. Ýokarky howzuň akabasy, Zakarýanyň kesgitleýän we Uýam Waýtyň örän köp gezek düşündiriş berýän altyn ýagdan doly iki turba baradaky pygamberlik yşaraty bolup, ahyrky ýagmyr habarynda ýokarky howzuň akabasyndan gelýän habary kesgitleýär.

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.

Işaýanyň geçirijisi Zekerýanyň iki turbasy bilen baglanyşýar, Ellen Waýtyň düşündirişi hem Zekerýany on gyzyň tymsaly bilen baglanyşdyrýar. Işaýa altynjy bapda Rebbiň şöhratyny göreninde tozana çenli peseldilýär. Ol üçünji aýatda beýan edilen habary, ýeri Hudaýyň şöhraty bilen ýagtyldýan habar hökmünde ýetirmäge razy bolýar. Şeýle hem ol gurbanlyk sypasyndan alnan bir kömür bilen päklenýär, soňra bolsa ýokarky howdanyň suwundan emele gelen howdanyň ýanynda durýar. Ýigrimi sekizinji bapda Işaýa giçki ýagyn habaryny “çyzgy üstüne çyzgy” diýip kesgitleýär, üçünji aýatda bolsa ýokarky howdan pygamberligiň birnäçe çyzgysyny aňladýar.

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.

Işaýa, 9/11-de bir jany wekilçilik etdirip, diňe şol jan Ýeremiýanyň köne ýoluna eltýän ýagşy ýoly soran bolsa, ýokarky howuzdan altyn ýag akyp düşýän ýerde durar; bu bolsa Işaýanyň “kir ýuwujynyň meýdanyndaky uly ýoly (ýodasy)” bolup, şol ýerde Ýeremiýanyň “dynçlygy” tapylýar. Işaýanyň ahyrky ýagyn habary diňe on gyzyň çyzygyna, Zekerýanyň iki altyn turba çyzygyna we Ýeremiýanyň köne ýol çyzygyna esaslanman, eýsem Işaýa şol bir wagtda “kir ýuwujynyň meýdanynda” hem durandyr; ol ýerde Ähtiň Habarçysy Lewi ogullaryny kümüş we altyn ýaly saplap, arassalap durandyr.

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.

Beýleki ugurlary ýedinji babyň üçünji aýatyna getirmek örän aňsat pygamberlik wezipesidir. Zekerýanyň ýagy we on gyz Ýakubyň basgançagyna hem-de Ylhamyň ilkinji iki aýatyna baglanyşýar, çünki bularyň ählisi Hudaý bilen adamyň arasyndaky aragatnaşyk işini beýan edýär. Ýeremiýanyň köne ýoluna, zalym we akylsyz patyşa Ahazyň diňlemekden ýüz öwren “garawul” hem girýär, olar surnaý çalýarlar. Şol surnaý pygamberligiň ähli surnaýlaryny, şeýle hem pygamberlik garawullaryny Işaýanyň “uly ýoluna” çekýär; şol ýerde Işaýa ogly bilen bile durup, Laodikeýanyň ýolbaşçysyna habary ýetirmek üçin durýar.

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.

Işaýa pygamber bilen onuň ogly Şearýaşup — manysy “galanlar yzyna dolanar” — bilelikde durýarlar we olar 11-nji sentýabrda gelen soňky ýagşyň habarynyň yglan edilişini şekillendirýärler. Olar erbet patyşa Ahazyň garşysyna çykýarlar we ata bilen ogul hökmünde alfa bilen omeganyň, “çyzyk üstüne çyzyk” usulyýetiniň esasy düzgüniniň nyşanyny aňladýarlar. “Çyzyk üstüne çyzyk” Milleritleriň “gün/ýyl” ýörelgesi arkaly öňden nusgalanan düzgün bolup durýar.

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.

1840-njy ýylyň 11-nji awgustynda Ylhamyň dokuzynjy babyndaky ikinji hasrata degişli Yslam baradaky pygamberlik ýerine ýetdi we şeýlelik bilen Milleriň 1843-nji ýyl hakdaky, gün/ýyl ýörelgesine esaslanan çaklamasyna kuwwat beren Millerçi “gün/ýyl” ýörelgesi tassyklanyldy. 2001-nji ýylyň 11-nji sentýabrynda Ylhamyň dokuz, on we on birinji baplaryndaky üçünji hasrata degişli Yslam baradaky pygamberlik ýerine ýetdi we Nýu-Ýorkuň beýik binalary ýykylanda Ylhamyň on sekizinji babyndaky gudratly perişde aşak inen mahaly alfa (11-8-1840) we omega (9/11) ýörelgesi tassyklanyldy—edil, omega-ny alamatlandyran alfanyň ýerine ýetirilmegi bilen, Ylhamyň onunjy babyndaky gudratly perişdäniň 1840-njy ýylyň 11-nji awgustynda aşak inişi ýaly.

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).

Işaýa bilen onuň ogly diňe bir “setir üstüne setir” diýen esasy ýörelgäni däl, eýsem ata bilen onuň çagalarynyň arasyndaky gatnaşygy arkaly beýan edilýän habary aňladýan Ylýas habaryny hem nygtaýarlar. Rebbiň beýik we gorkunç güni gelmezinden edil öň yglan edilýän Ylýas habary, Hudaýyň ýerine ýetiriji höküm-südi başlanmazdan azajyk öň gelýän habary görkezýär. Hudaýyň ýerine ýetiriji höküm-sütleri “Rebbiň beýik we gorkunç güni” diýlip atlandyrylýan döwri aňladýar. Şol döwür ýekşenbe kanuny bilen başlap, soňky ýedi bela çenli dowam edýär. Bu döwür ýekşenbe kanuny bilen başlap, soňky ýedi bela bilen tamamlanýar. Şonuň üçin Ylýas habary, merhemet möhletiniň ýapylmagynyň golaýlaýandygy baradaky duýduryş bilen utgaşan alfa we omega ýörelgesine esaslanýar. Ylýas habary bilen birlikde Ylýas esasynda gurlan dürli pygamberlik çyzyklary hem bar; çünki Isa görä, Ylýas Ýahýa Çokundyryjyny aňladýardy, White uýa görä bolsa, Ylýas bilen Ýahýa Çokundyryjy ikisi-de William Milleri aňladýardy; we Ylýas bilen Ýahýa Çokundyryjy bilelikde hem ýüz kyrk dört müňi (Ylýas), hem-de Ylham kitaby ýedinji bapdaky beýik köpçüligi (Ýahýa) aňladýar.

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.

Işaýa we onuň ogly köne ýollarda durýarlar; şol ýollar binýatdyr, we olar altyn ýagy kabul edýärler, çünki olar 1844-nji ýylyň 22-nji oktýabrynda amal bolan, Ýekşenbe kanunynyň öňden görkezilmesi bolan mata agardyjynyň arassalanma işinden geçýän paýhasly gyzlardyr. Işaýa we gaýdyp gelýän galyndy, (çünki onuň ogly Şearýaşubyň adynyň manysy şoldur), 11-nji sentýabrda köne ýollara “gaýdyp gelýän” galyndyny aňladýar. Ata bilen galyndynyň arasyndaky gatnaşyk, şol bir wagtda alfa we omega gatnaşygy bolup, şeýle hem Ylýasyň “atalaryň we çagalaryň ýürekleri” gatnaşygy bolup, Ata Milleriň we onuň birinji perişdäniň galyndy hereketi bilen bolan gatnaşygynyň Filadelfiýanyň alfa hereketidigini kesgitleýär. Alfa hereketinde Ata Miller Ylýas we Çokundyryjy Ýahýa hökmünde tanaldy; Isanyň özi bolsa ony Ähtiň Çaparçysynyň ýoluny taýýarlan çapary diýip tanatdy. Birinji we ikinji perişdeleriň alfa taryhyndaky şol pygamberlik amal bolmalarynyň ählisi üçünji perişdäniň omega taryhynda gaýtalanýar.

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.

Yşaýanyň görüşindäki mysaly barada has möhüm hakykatlar hem bar, ýöne bu ýerde biz diňe Yşaýanyň 9/11-iň soňky ýagyn habarynyň ýüregini emele getirýän dürli hakykatlary aýratynlykda görkezýändigini anyklaýarys. Häzir ara alyp maslahatlaşan bu setirleriň hemmesi, elbetde, ýene-de köpüsi bilen birlikde, ýedinji babyň üçünji aýatynda ýerleşýär.

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.

Sekizinji aýatda pygamberlik hakykaty has-da güýçlenýär, çünki ol “kyrkynjy aýatyň gizlin taryhyny” açýan açary görkezýär, we geň galdyryjy tarapy, şol açaryň hut iki 2520 ýyllyk wagt pygamberlikleriniň başlangyjynyň bellenen şol bir aýatynyň öz içinde görkezilmegidir.

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.

Çünki Suriýanyň başy Damaskdyr, Damaskyň başy bolsa Resin; we altmyş bäş ýylyň içinde Efraýym halk bolmaz ýaly dargadylar. Efraýymyň başy Samariýadyr, Samariýanyň başy bolsa Remalyýanyň ogludyr.

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

Eger siz iman etmeseňiz, hakykatdan-da berk durup bilmersiňiz. Işaýa 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.

Işaýanyň soňky ýagyş habary baradaky beýany Musa degişli “ýedi gezek” düşünjesini öz içine alýar, çünki sekizinji aýatyň altmyş bäş ýyllyk pygamberligi Ysraýylyň demirgazyk we günorta patyşalyklarynyň 2520 ýyllyk dargadylyşynyň ikisi üçin hem başlangyç nokadyny kesgitleýär. Hut şol bir aýatda, Danyýel on birinji bap kyrkynjy aýatyň 1989-njy ýylda Sowet Soýuzynyň çöküşi baradaky üç pygamberlik çyzygyny, Danyýel on birinji bap onunjy aýaty hem-de Işaýa sekizinji bap sekizinji aýaty bilen birlikde açýan açar ýerleşýär. Ine, şol üç çyzyk bilen (Işaýa 8:8, Danyýel 11:10, 40). Açar sekizinji we dokuzynjy aýatlardaky “başlar”dyr. “Başlar” açary şol üç deňeşdirme aýata ulanylanda, Ukrain urşunyň taryhyna we tizden geljek Üçünji Jahan urşuna degişli gapy açylýar. Şol pygamberlik gapysy açylanda, Danyýel on birinji bap on birden on altynjy aýata çenli bölümiň, Danyýel on birinji bap kyrkynjy aýatynyň 1989-njy ýyldan soňky Sowet Soýuzynyň çöküşinden soňky taryhy bilen deňeşdirme taryhdygyny görmek bolýar. “Kyrkynjy aýatyň gizlin taryhynyň” açylmagy, merhemet möhleti ýapylmazyndan az öň Isa Mesihiň Ylhamynyň açylmagy bilen baglanyşykly möhürinden çözülýändigi görkezilen saýlama az sanly hakykatlaryň biridir.

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.

Işaýanyň sekizinji bapynyň birinji aýaty “Mundan başga-da” diýen söz bilen başlanýar; bu bolsa sekizinji bapyň ýedinji bapyň üstünden dowam etdirilmelidigini görkezýär. Birinji sözüň “Mundan başga-da” bolmagyndan daşary, sekizinji bapyň üçünji aýaty hem ýedinji bapyň üçünji aýaty bilen ikinji şaýat hökmünde baglanyşdyrylýar; bu iki bapyň “setir üstüne setir” ýörelgesi boýunça ulanylmalydygyny görkezýär. Iki “üçünji” aýat hem Işaýanyň ogullarynyň birini görkezýär; olaryň atlarynyň ikisi-de wakanyň içindäki pygamberlik habary barada söz açýar. Şearýaşub “galyndy halk gaýdyp geler” diýmegi aňladýar, Maherşalalhaşbaz bolsa “oljany tiz almaga” diýmegi aňladýar. Ilki Şearýaşub agzalýar, soňra Maherşalalhaşbaz (bu Mukaddes Kitapdaky iň uzyn atdyr). “1” bilen görkezilýän alfa has kiçidir we bu ýagdaýda hatda “galyndy” hökmünde hem kesgitlenýär; “22” bilen görkezilýän omega bolsa has uludyr we Mukaddes Kitapdaky iň uly at bilen aňladylýar, şol bir wagtyň özünde hem ýekşenbe kanunynyň çalt hereketlerini alamatlandyrýar.

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.

Alfa galyndysy, Şearýaşub arkaly şekillendirilip, üçünji aýatda kakasy Işaýa bilen bilelikdedir. Olar bilelikde alfa we omega bolup, soňky ýagşa degişli üç aýratyn salgylanmadan ybarat bolan bir ýerde durýarlar.

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.

Soňra Rebbi Işaýa şeýle diýdi: «Indi sen we ogluň Şeýarýaşub Ahaza duşmaga git; ýokarky howdanyň akabasynyň soňunda, galyňçynyň meýdanyna barýan ýoluň ugrunda». Işaýa 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.

Işaýa ýüz kyrk dört müňüň nyşanydyr; 9/11 çagyryşyny aňlatmak bilen, Işaýa 2023-nji ýylyň iýul aýynyň çagyryşyny hem aňladýar. 9/11-de Işaýa Rebbiň agzyndan tüýkürilip çykarylýan Adventizmiň mysalynda Esawyň ilkinji doglanlyk hukugyny almaga barýan, aldawçy Ýakup arkaly şekillendirilen bir Laodikialydyr; 2023-nji ýylda bolsa Işaýa ýeňiji Ysraýyly aňladýar. Işaýa Hudaýyň habaryny ýetirip ýören, ýöne özüniň Laodikialydygyna oýanýan, soňra bolsa bir köz arkaly tämizlenip, Filadelfialy edilýän adamy aňladýar.

“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.

“Işaýa Hudaýyň şöhratynyň ajaýyp görnüşini gördi. Ol Hudaýyň gudratynyň aýan bolşuny gördi, we Onuň beýikligini synlandan soň, oňa gidip belli bir işi ýerine ýetirmelidigi baradaky habar geldi. Ol özüni bu işe bütinleý mynasyp däl hasap etdi. Ony özüni mynasyp däl saýmagyna näme sebäp boldy? Ol Hudaýyň şöhratyna bir nazar salmazdan öň özüni mynasyp däl hasap edýärmidi?—Ýok; ol özüni Hudaýyň öňünde dogry ýagdaýda diýip hasaplaýardy; emma goşunlaryň Rebbiň şöhraty oňa aýan edilende, Hudaýyň söz bilen beýan edip bolmajak beýikligini görende, şeýle diýdi: ‘Men heläk boldum; çünki men haram dodakly adamdyryn, men haram dodakly bir halkyň arasynda ýaşaýaryn; sebäbi meniň gözlerim Patyşany, goşunlaryň Rebbini gördüler. Şonda serafimleriň biri maňa uçup geldi, onuň elinde gurbanlyk sypasyndan gysgyç bilen alan janly közü bardy; ol ony meniň agzyma degrip: Ine, bu seniň dodaklaryňa degdi; seniň bikanunlygyň aýryldy, seniň günäň arassalandy’ diýdi.’ Hut şu iş biziň her birimiz üçin edilmelidir. Biz gurbanlyk sypasyndan alnan janly közüň dodaklarymyza goýulmagyny isleýäris. Biz şeýle aýdylan sözi eşitmek isleýäris: ‘Seniň bikanunlygyň aýryldy, seniň günäň arassalandy’” Review and Herald, 1889-njy ýylyň 4-nji iýuny.

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:

Işaýa kitabynyň altynjy babyndaky “näçe wagt?” diýen sözler 11-nji sentýabrdan Ýekşenbe kanunyna çenli bolan döwrüň nyşanydyr, we altynjy bap 11-nji sentýabryň şekillendirilmesidir. Ýedinji babdan dokuzynja baba çenli baplar Işaýanyň Ýahudanyň dinden çykan ýolbaşçylaryna beren habaryny, şeýle hem Efraýymyň serhoşlary büdreýän wagtynda ýüz kyrk dört müňüň möhürleniş döwründe bolup geçýän mysaly beýan edýär. Şol bir görnüşde Işaýa şeýle ýazýar:

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.

Ine, men we Reb tarapyndan maňa berlen çagalar Ysraýylda alamatlar we gudratlar üçindir; bu bolsa Sion dagynda ýaşaýan goşunlaryň Rebinden gelýär. Işaýa 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.

Işaýa we onuň çagalary ýedinjiden dokuzynjy baplara çenli duş gelýän syrly alamatlaryň içindäki nyşanlardyr. Ýedinjiden dokuzynjy baplar, “şol gün” ýa-da “şol wagtda” diýen islendik salgylanma babatda, tutuş görnüşiň salgylanma nokadydyr. On sekizinji aýat Işaýanyň we onuň ogullarynyň nyşanlardygyny kesgitleýär, on sekizinji aýatyň daş-töweregindäki aýatlar bolsa şol nyşanlaryň ykrar ediljek wagt döwrüni kesgitleýär.

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.

Olaryň arasynda köpüsi büdrär, ýykylar, döwlüp-ýenjiler, duzaga düşer we tutulyp alnar. Şaýatlygy daň, kanuny şägirtlerimiň arasynda möhürle. Ýakup neslinden ýüzüni gizleýän Rebbe garaşaryn, men Oňa bil baglaryn.

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.

Ine, men we Rebbiň maňa beren çagalary bilen bilelikde, Sion dagynda ýaşaýan Hökmürowan Reb tarapyndan Ysraýylda alamatlar we gudratlar üçin goýludyrys. Işaýa 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.

“Rebbe garaşýanlar” Işaýa we onuň iki ogly arkaly şekillendirilýär. Olar Rebbiň “öz ýüzüni” gizlän adamlarydyr; bu bolsa Levililer kitabynyň ýigrimi altynjy babyndaky doga talaplaryna, 2023-nji ýylyň iýulyndan soň oýanýanlara mahsus bir aýratynlykdyr. Olar öz boýun almalarynyň Rebbiň özlerine garşy gidendigini-de öz içine almalydygyna, ýagny onuň öz ýüzüni olardan gizländigine oýanýarlar.

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.

«Şaýatlygy daňmak, kanuny möhürlemek» bir ýüz kyrk dört müňüň möhürlenmegidir; olar «köpler» bilen garşy goýulýar. «Köpler» çagyrylýar, ýöne saýlananlar azdyr. Köpler azlaryň wekili hökmünde görkezilen Işaýa we onuň iki ogly bilen garşy goýulýar. «Köpler» akylsyz bäş gyzdyr, we şu sebäpli olaryň başyna bäş zat gelýär: olar «büdreýär, we ýykylýar, we döwülýär, we duza düşürilýär, we tutulýar». Olar büdreýärler, çünki olar soňky ýagşyň habaryny ret etdiler.

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.

Çünki Ol bu halka kekeme dudaklar we başga dil arkaly geplejer. Olara diýdi: “Ine, argynlara dynç berip biljek dynçlyk şu; ine, janlandyryş şu.” Emma olar gulak asmak islemediler. Şeýlelikde, Rebbiň sözi olar üçin buýruk üstüne buýruk, buýruk üstüne buýruk; setir üstüne setir, setir üstüne setir; bu ýerde biraz, ol ýerde biraz boldy; şonuň üçin olar gidip, yza gaçyp ýykylarlar, döwülerler, duzaga düşürilerler we tutulyp alnyp gidilerler. Işaýa 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.

Sekizinji babyň möhürleniş döwründe Işaýa Ahaz bilen nyşanlanan erbetleriň ýykylşyny beýan edýär, hem-de ol ýigrimi sekizinji babyň on üçünji aýatynda şol bir topary kesgitleýär. Olaryň “ýykylmagynyň” sebäbi, olar üçin “setir üstüne setir” bolan hem-de kekeleýän dodaklar bilen gürleýänler hökmünde görkezilenler tarapyndan ýetirilen giçki ýagmyr habaryny ret etmegidir. Pentikost gününde igenjiň yzynda bolan ýehudiler şägirtleri serhoşlykda aýypladylar, çünki olar habara düşünip bilmeýärdiler. Olaryň aňynda bu habar kekeleýän dodaklar arkaly ýetirilýärdi.

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.

Ýedinji aýatda, Işaýa pygamber hökmünde ogly Şearýaşuba görä alfadyr; ogly bolsa, öz gezeginde, kakasyna görä omegadyr, ýöne doganyna görä hem alfadyr. Alfa we Omega-nyň wekilleri hökmünde olar asman mukaddes ýerinden gelýän iki altyn turbanyň bir howzy emele getirýän ýerinde, hut Ýeremiýanyň köne ýolunyň uly ýoluň ýanynda, zygyr matanyň tegmillerden sap aklyga öwrülýän meýdanynda durýarlar; şol ýerde Ähtiň Habarchysy Lewi ogullaryny, şeýle hem Işaýa bilen Şearýaşuby päkleýär. Şol ýerde ol Musa pygamberiň Lewiler 26-daky “ýedi gezek” baradaky köne ýol habaryny zalym we akmak patyşa Ahaza ýetirýär; bu hem şol bir aýatda “başyň” patyşadygyny, ýa-da patyşanyň şalygyny, ýa-da bir şalygyň paýtagt şäherini aňladýandygyny tassyklaýar.

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.

Şol açar, Hudaýyň Sözüniň nuruny açýar; şeýlelik bilen, 2014-nji ýylda başlanan Ukraina urşy, ýüz kyrk dört müňüň möhürleniş wagtynda we Amerikanyň Birleşen Ştatlarynyň soňky üç prezidentiniň taryhynda bolup geçýän görnüşde görkezilen Mukaddes Kitap pygamberliginiň bir temasy hökmünde görlüp bilnerdi. Soňky ýagşyň habary Işaýa tarapyndan onunjy we on birinji baplarda şekillendirilýär we ol Danyýel on biriň soňky alty aýatynyň içerki hem-de daşarky taryhyny beýan edýär. Birinji aýat, ýagny kyrkynjy aýat, Işaýa tarapyndan altynjy bapdan dokuzynja bapa çenli şekillendirilýär, soňra bolsa onunjy we on birinji baplarda 1989-njy ýylda açylan habaryň içerki we daşarky taryhlary beýan edilýär. Soňky ýagşyň habarynyň her bir esasy bölegi bu görnuşde şekillendirilendir.

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.

Onunjy bapdaky soňky aýatlar on birinji bapdaky soňky aýatlaryň beýan edýän şol bir pygamberlik taryhyny kesgitleýär. Onunjy bap daşky, on birinji bolsa içki tarapy görkezýär. Ylham kitabynda ýedi ýygnak içki, möhürler bolsa daşky tarapy aňladýar. Onunjy bapyň soňky aýatlarynda papalyk güýji, Daniýel on birinji bap, kyrk bäşinji aýatda hiç kimiň kömek etmezliginde öz soňuna gelýän papalyk güýjüne paralel bir ýerde, Iýerusalimiň garşysyna elini silkeýär.

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.

Ol entek ol Nob’da şol gün durar; ol Sion gyzynyň dagyna, Iýerusalimiň depesine garşy elini salgadar. Ine, Hökmürowan Reb, goşunlaryň Rebbi, şahamalary elhenç güýç bilen keser; boýy belentler ýykyljakdyr, tekepbirler bolsa peseldiler. Ol tokaýyň gyrymsylygyny demir bilen çapyp taşlar, Liwan hem Gudratly Biri tarapyndan ýykylar. Işaýa 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.

Onunjy babyň soňy ynsan synag möhletiniň tamamlanmagydyr, we Danyýel 11-iň soňy hem hut şol ýerde tamamlanýar.

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.

Ol deňizleriň arasynda, şöhratly mukaddes dagda öz köşgüniň çadyrlaryny diker; emma ol öz ahyryna geler, oňa hiç kim kömek etmez. Şol wagtda seniň halkyňyň ogullary üçin duran beýik serkerde Mihail ýüze çykar; we milletiň dörän gününden şol wagta çenli hiç haçan bolmadyk ýaly bir musallatlyk döwri bolar; şol wagtda bolsa kitaba ýazylanlaryň her biri, ýagny seniň halkyň halas ediler. Daniýel 11:45, 12:1.

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

Onunjy bap onunjy aýat birde başlanýar, ony Aýal dogan Waýt ýekşenbe kanuny diýip kesgitleýär.

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

Adalatsyz hökümleri çykarýanlara, we ýazmagy buýran jebri-jepalaryny ýazýanlara waý! Işaýa 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.

Onunjy bap, Danyýel kitabynyň on birinji babyndaky kyrk birinji aýat bilen gabat gelýän Ýekşenbe kanunyndan başlanýar we Danyýel 11:45-iň taryhynda Mikaýylyň aýaga galmagyna deň gelýän bir parallel bilen tamamlanýar.

“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.

“Dura düzlüginde altyn şekiliň dikilişi ýaly, but sabady hem dikildi. Wawilon patyşasy Nebukadnesaryň bu şekiliň öňünde baş egip, oňa ybadat etmejekleriň hemmesiniň öldürilmelidigi barada perman çykarşy ýaly, ýekşenbe düzgünine hormat goýmajaklaryň hemmesiniň türme we ölüm bilen jezalandyryljakdygy barada-da yglan ediler. Şeýlelik bilen Rebbiň Sabady aýak astyna salynýar. Emma Reb şeýle diýip yglan etdi: ‘Wah, adalatsyz hökümleri çykarýanlara we ýazmagy buýran agyr sütemlerini ýazýanlara!’ [Işaýa 10:1]. [Sefanýa 1:14–18; 2:1–3, sitata getirildi.]” Manuscript Releases, 14-nji tom, 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.”

Ylhamyň on birinji babyndaky on üçünji aýatda Ýekşenbe kanunyny aňladýan “beýik ýer titremesinde”, Açylyş on üçünji babyndaky ýer jandaryny ajdarha ýaly gepleýän mahaly sarsdyrýan şol “ýer titremesi” bilen baglanyşykly Yslamyň üç nyşany bar. Işaýa pygamberiň onunjy babynda Ýekşenbe kanuny üstüne “hasrat” yglan edilen “adalatsyz perman” hökmünde görkezilýär. Ylhamyň on birinji babyndaky on üçünji aýatdan on sekizinji aýada çenli bolan “beýik ýer titremesinde” üçünji hasrata degişli Yslam, Yslamyň dört nyşany we onuň Ýekşenbe kanuny wagtynda Amerikanyň Birleşen Ştatlaryna urýan zarbasy bilen kesgitlenýär; “Şol sagatda beýik ýer titremesi boldy,” we “ikinji hasrat geçdi; ine, üçünji hasrat tiz gelýär. Ýedinji perişde surnaý çaldy” “we milletler gazaplandy.”

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.

Onunjy bap Daniel kitabyň on birinji babyndaky kyrk birinji aýatdan başlap, papalyk güýjüni, tä papalyk öz soňuna gelýän kyrk bäşinji aýata çenli beýan edýär. Kyrkynjy aýat onunjy bapdaky gürrüňiň bir bölegi däldir, çünki Işaýa Ahaz arkaly şekillendirilen ýüz dönderen ýygnaga giçki ýagmyr habary ýetirilende, kyrkynjy aýatyň “gizlin taryhyny” suratlandyrýar. On birinji babyň netijesi şol bir taryhyň içinde papalyk güýjünden halas bolşy görkezýär.

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.

Reb Ýegowa Müsür deňziniň aýlagyny bütinleý ýok eder; Öz gudratly şemaly bilen derýanyň üstünde elini silkär, ony ýedi şahada urar we adamlary gury aýak bilen geçirer. Şeýle hem Assiriýadan galyp gelen Öz halkynyň galyndysy üçin uly ýol bolar; bu, Ysraýylyň Müsür ýurdunyndan çykyp gelen günündäki ýaly bolar. Işaýa 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.

Işaýa kitabynyň onunjy baby şol bir taryhyň daşkysydyr, on birinji baby bolsa onuň içkisisidir. Daşky bilen içki baradaky şuňa meňzeşlikler Hudaýyň Sözünde örän köpdür, we biri-birine laýyk gelýän bu iki bap, Işaýanyň üsti bilen görkezilişi ýaly, üçünji perişdäniň duýduryşyny aňladýar. Üçünji perişdäniň duýduryşy ylham arkaly köp dürli görnüşde jemlenip beýan edildi, emma onuň örän peýdaly bir bölünişi şudur: ol synag möhletiniň ýapylmagy bilen baglanyşykly wakalary aňladýar we şol bir wagtda şahsy taýýarlygyň zerurdygyny hem aýratyn nygtaýar. Işaýanyň onunjy baby wakalardyr, on birinji baby bolsa taýýarlykdyr.

“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.

Synag möhletiniň tamamlanmagy we muşakgat wagtyna taýýarlyk işi bilen baglanyşykly wakalar aýdyň beýan edilendir. Emma köpçülik bu möhüm hakykatlara, edil olar hiç haçan aýan edilmedik ýaly, düşünmeýär. Şeýtan olary gutulyşa eltýän paýhasly etjek her bir täsiri alyp gitmek üçin duzak gurýar, we muşakgat wagty olary taýyn däl ýagdaýda tapar.

“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.

“Hudaý adamlara şeýle möhüm duýduryşlary iberende, olary asmanyň ortasynda uçup barýan mukaddes perişdeler jar edýän hökmünde görkezende, Ol pikirleniş ukyby berlen her bir adamdan bu habara gulak asmagy talap edýär. Wagşy haýwana we onuň keşbine ybadat edilmegine garşy yglan edilen gorkunç höküm-jazalar (Ylham 14:9–11), ähli adamlary wagşy haýwanyň nyşanynyň nämedigini bilmek we ony kabul etmekden nädip gaça durmalydyklaryny öwrenmek üçin pygamberlikleri yhlas bilen öwrenmäge itermegi gerekdir. Emma halk köpçüligi hakykaty eşitmekden gulaklaryny sowýar we ertekilere ýüz urýar. Resul Pawlus soňky günlere nazar salyp şeýle yglan etdi: ‘Çünki şeýle bir wagt geler, olar sagdyn taglymata çydamazlar’. 2 Timoteos 4:3. Şol wagt doly geldi. Köpçülik Mukaddes Kitabyň hakykatyny islemeýär, sebäbi ol günäkär, dünýäni söýýän ýüregiň isleglerine päsgel berýär; we Şeýtan olaryň söýýän aldawlaryny üpjün edýär.

“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.

Emma Hudaý ýer ýüzünde ähli taglymatlaryň ölçegi we ähli özgertmeleriň binýady hökmünde diňe Mukaddes Kitaby, diňe Mukaddes Kitaby saklajak bir halky bolar. Alym adamlaryň pikirleri, ylymyň netijeleri, ruhany geňeşleriň iman beýannamalary ýa-da kararlary, özleriniň wekilçilik edýän ybadathanalary näçe köp we biri-biri bilen näçe ylalaşyksyz bolsa-da, köpçüligiň sesi — bularyň hiç biri-de, hatda hemmesi bilelikde-de, dini imanyň haýsydyr bir nokady babatda goldaw ýa-da garşy delil hökmünde kabul edilmeli däldir. Islendik taglymaty ýa-da buýrugy kabul etmezden öň, onuň goldawy üçin anyk bir: “Reb şeýle diýýär” diýen sözi talap etmelidiris.

“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.

“Şeýtan hemişe adamyň ünsüni Hudaýyň ornunda adama çekmäge çalyşýar. Ol adamlary öz borçlaryny özleri üçin bilmek maksady bilen Mukaddes Ýazgylary öwrenmegiň ýerine, ýolbaşçy hökmünde episkoplara, ruhanylara, ylahyýet professorlaryna garamaga iterýär. Soňra bolsa, bu ýolbaşçylaryň aňlaryny öz gözegçiligine almak bilen, ol köpçüligi öz islegine görä täsir astynda saklap bilýär.” The Great Controversy, 594, 595.

We will continue this study in the next article.

Bu gözlegimizi indiki makalada dowam etdireris.