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.

A ń ṣàlàyé apá kan nínú ìran Isaiah tí ó bẹ̀rẹ̀ ní orí keje tí ó sì ń bá a lọ títí dé òpin orí kejìlá. A ń ṣe bẹ́ẹ̀ nítorí pé ní ọdún 1850 “Olúwa na ọwọ́ rẹ̀ jáde ní ìgbà kejì, láti kó” àwọn ènìyàn ìyókù Rẹ̀ jọ. A ń fi àwọn àmì ọ̀nà ọdún 1844 sí 1863 sí ipò wọn. ‘1850’ àti ìkójọpọ̀ kejì jẹ́ ọ̀kan lára àwọn àmì ọ̀nà wọ̀nyí.

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.

Lẹ́yìn tí ìran Isaiah bá ti bẹ̀rẹ̀ ní ẹsẹ̀ kìíní ti orí kẹje, nígbàkígbà tí ọ̀rọ̀ kan tí ó jọ “ní ọjọ́ náà” bá hàn gẹ́gẹ́ bí ìtọ́kasí, a gbọ́dọ̀ fi í sí inú àyè àsọtẹ́lẹ̀ tí a ti fi múlẹ̀ ní orí kẹje. Ọ̀kan pàtàkì lára àwọn kọ́kọ́rọ́ láti pín ìran náà lọ́nà tí ó tọ́ ni láti lóye pé àsọtẹ́lẹ̀ ń ṣiṣẹ́ lórí àwọn ìlànà ìtúnwí àti ìfàgbòòrò, àti pé òfin yìí ń ṣiṣẹ́ nínú ìran náà.

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’?

Oríṣìíríṣìí òtítọ́ àsọtẹ́lẹ̀ tí a fi hàn nínú ìran Isaiah, tí ó bẹ̀rẹ̀ ní orí kẹfà, ni a gbọdọ̀ sún mọ́ láti ojú ìwòye pé “ní àkọ́kọ́ àti ju gbogbo rẹ̀ lọ”, Isaiah ń ṣàfihàn ọkàn kan tí a ti fi òróró yàn ní 9/11 láti kéde pé òjò ìgbẹ̀yìn ti dé. Nínú àyíká mímọ́ yẹn, orí keje ti Isaiah ń ṣàpèjúwe gan-an ìbẹ̀rù náà tí wolíì náà ṣojú fún nínú orí kẹfà nígbà tí ó béèrè ìbéèrè náà pé, ‘“títí di ìgbà wo” ni yóò nílò láti fi ìhìnṣẹ́ 9/11 náà fún ìjọ apẹ̀yìndà kan tí “ó ní ojú ṣùgbọ́n tí ó kọ̀ láti rí, tí ó sì ní etí ṣùgbọ́n tí ó kọ̀ láti gbọ́”’?

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.

Nínú ìran náà, Ahasi ọba búburú àti aṣiwèrè jẹ́ àpẹẹrẹ ọmọ Laodíkea kan tí kì yóò gba ìkìlọ̀ ìhìn iṣẹ́ òjò àkẹ́yìn gẹ́gẹ́ bí a ti fi í hàn láti ọ̀dọ̀ àwọn olùṣọ́ tí wọ́n dojú kọ Ahasi búburú àti aṣiwèrè náà, ẹni tí Isaiah àti àwọn ọmọ rẹ̀ dúró fún.

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.

Ìṣẹ̀lẹ̀ 9/11 dé sínú ìtàn àsọtẹ́lẹ̀ Daniẹli mọ́kànlá ẹsẹ̀ ogójì, nítorí náà nígbà tí a bá fi Isaiah sí 9/11 nínú orí kẹfà, a ti fi í sí ibẹ̀ ní ti àsọtẹ́lẹ̀ nínú ẹsẹ̀ ogójì ti Daniẹli mọ́kànlá, ṣùgbọ́n ní ìtumọ̀ tí ó ṣe pàtàkì jùlọ, a fi í sí inú “ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì.” Ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì bẹ̀rẹ̀ nígbà tí ẹsẹ̀ náà ṣẹ ní ọdún 1989 pẹ̀lú ìṣubú Soviet Union. Láti 1989 títí dé òfin Ọjọ́-Àìkú ti ẹsẹ̀ mọ́kànlélógójì ni “ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì” tí Kìnnìún ẹ̀yà Júdà tú sílẹ̀ nínú “ìtàn ìkọ̀kọ̀” náà gan-an. Ohun tí èyí ń fi hàn nínú àkíyèsí wa nípa Isaiah tí ó dúró gẹ́gẹ́ bí oníṣẹ́-ìránṣẹ́ òjò ìkẹyìn lẹ́yìn 9/11 ni pé, apá kan nínú ìránṣẹ́ òjò ìkẹyìn tí Isaiah ń kéde ni—Daniẹli mọ́kànlá, ẹsẹ̀ mọ́kànlélógójì títí dé márùndínláàádọ́ta.

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.

Ní dídúró ní ipò àsọtẹ́lẹ̀ ní 9/11, Isaiah nínú orí kẹwàá ń gbé ìkìlọ̀ kalẹ̀ pé ìṣẹ̀lẹ̀ tí ó kàn tẹ̀lé láti ṣẹlẹ̀ ni “àṣẹ aláìṣòdodo,” èyí tí í ṣe òfin Ọjọ́ Àìkú, tí a sì ṣàfihàn rẹ̀ nínú ẹsẹ̀ kọkànlélógójì Danieli mọ́kànlá. Àpèjúwe Isaiah nípa ìránṣẹ́ òjò ìkẹyìn ni a fi sí àárín “ìtàn àṣírí” ẹsẹ̀ ogójì lẹ́yìn 9/11. Ìmúṣẹ ẹsẹ̀ ogójì ní 1989 fi Isaiah sí ipò lẹ́yìn 1989, ní 9/11, níbi tí a ti fi ẹyín iná láti orí pẹpẹ yàn án. Isaiah ṣojú fún ojiṣẹ kan tí ìránṣẹ́ rẹ̀ ní àwọn ẹsẹ̀ mẹ́fà ìkẹyìn Danieli mọ́kànlá.

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.

Aísáyà sọ ní tààrà pé òun àti àwọn ọmọ rẹ̀ jẹ́ fún ààmì àti iṣẹ́ ìyanu. Nínú orí keje ẹsẹ̀ kẹta, Aísáyà àti ọmọ rẹ̀ wà lẹ́gbẹ̀ẹ́ ìkànnì adágún òkè, lójú ọ̀nà ńlá lẹ́gbẹ̀ẹ́ pápá alágbàfọ. Aísáyà ń gbé ìránṣẹ́ òjò àjẹyó ìkẹyìn kalẹ̀, èyí tí a fi òróró yàn án láti kéde nínú orí kẹfa, ó sì dúró níbi àmì mẹ́ta ti òjò àjẹyó ìkẹyìn, pẹ̀lú ọmọ rẹ̀ Ṣeáríáṣúbù. Ìkànnì adágún òkè náà jẹ́ ìtọ́kasí àsọtẹ́lẹ̀ sí àwọn paipu méjì tí ó kún fún òróró wúrà, èyí tí Sekaráyà tọ́ka sí tí Sister White sì ti ṣàlàyé léraléra; wọ́n ń fi ìránṣẹ́ tí ń bọ láti inú ìkànnì adágún òkè hàn nínú ìránṣẹ́ òjò àjẹyó ìkẹyìn.

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.

Òpó omi Ísáyà so mọ́ àwọn pípù méjì ti Sakaraya, ìtúmọ̀ Ellen White sì fi Sakaraya so pọ̀ mọ́ àpèjúwe àwọn wúńdíá mẹ́wàá. A rẹ Ísáyà sílẹ̀ dé inú erùpẹ̀ ní orí kẹfà nígbà tí ó rí ògo Olúwa. Ó fara mọ́ láti ru ìhìn tí a ṣàpẹẹrẹ rẹ̀ nínú ẹsẹ̀ kẹta gẹ́gẹ́ bí ìhìn tí ń tan ìmọ́lẹ̀ ògo Ọlọ́run ká ayé. A sì fi ẹyín iná láti orí pẹpẹ wẹ̀ é mọ́, lẹ́yìn náà ó dúró lẹ́gbẹ̀ẹ́ adágún tí a dá sílẹ̀ nípasẹ̀ omi láti adágún òkè. Nínú orí kẹtàdínlọ́gbọ̀n, Ísáyà ṣàlàyé ìhìn òjò ìkẹyìn gẹ́gẹ́ bí “ìlà lé ìlà,” àti nínú ẹsẹ̀ kẹta adágún òkè dúró fún ọ̀pọ̀ ìlà àsọtẹ́lẹ̀.

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.

Isaiah, gẹ́gẹ́ bí aṣojú ọkàn kan ní 9/11, yóò dúró nìkan ní ibi tí òróró wúrà ti ń sọ̀ kalẹ̀ láti adágún òkè bí kò ṣe pé ọkàn náà ti béèrè fún ọ̀nà rere tí ń tọ́ sí ipa àtijọ́ Jeremiah, èyí tí í ṣe “ọ̀nà ńlá (ipa) lẹ́gbẹ̀ẹ́ pápá aláfọ̀” ti Isaiah, níbi tí “ìsinmi” Jeremiah wà. Ìhìnrere òjò ìkẹyìn Isaiah kò dá lórí ìlà àwọn wúńdíá mẹ́wàá nìkan, tàbí ìlà àwọn paipu wúrà méjì ti Zechariah, tàbí ìlà ipa àtijọ́ ti Jeremiah nìkan, bí kò ṣe pé Isaiah náà dúró ní “pápá aláfọ̀” níbi tí Ojíṣẹ́ Májẹ̀mú ti ń wẹ̀ mọ́, tí ó sì ń fọ àwọn ọmọ Lefi mọ́ gẹ́gẹ́ bí fàdákà àti wúrà.

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.

Ó jẹ́ iṣẹ́ àsọtẹ́lẹ̀ tí ó rọrùn gidigidi láti mú àwọn ìlà míràn wá sínú ẹsẹ̀ kẹta ti orí kẹje. Oróró Sekariah àti àwọn wúńdíá mẹ́wàá ní ìsopọ̀ pẹ̀lú àkàbà Jakọbu àti àwọn ẹsẹ̀ méjì àkọ́kọ́ ti Ìfihàn, nítorí pé gbogbo wọn ń sọ̀rọ̀ nípa ìlànà ìbánisọ̀rọ̀ láàárín Ọlọ́run àti ènìyàn. Ọ̀nà àtijọ́ ti Jeremiah ní “olùṣọ́” tí ń fún ìpè ní fèrè, èyí tí Ahasi, ọba búburú àti aṣiwèrè, kọ̀ láti gbọ́. Fèrè náà ń fa gbogbo àwọn fèrè àsọtẹ́lẹ̀, pẹ̀lú àwọn olùṣọ́ àsọtẹ́lẹ̀, wọ inú “ọ̀nà gíga” Isaiah, níbi tí Isaiah àti ọmọ rẹ̀ dúró láti fi ìránṣẹ́ kan hàn fún aṣáájú Laodicea.

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.

Aísáyà àti ọmọ rẹ̀ Ṣéárí-jàṣúbù, tí ìtumọ̀ orúkọ rẹ̀ jẹ́ pé “àkùkù yóò padà,” dúró pọ̀, wọ́n sì ń ṣàfihàn ìkéde ọ̀rọ̀ ìròyìn òjò ìgbẹ̀yìn tí ó dé ní 9/11. Wọ́n lọ láti pàdé ọba búburú Áhásì, àti gẹ́gẹ́ bí bàbá àti ọmọ, wọ́n dúró gẹ́gẹ́ bí àmì Alfa àti Omega, ìyẹn òfin àkọ́kọ́ ti ìlànà “ìlà lórí ìlà.” “Ìlà lórí ìlà” ni òfin tí a ṣàpẹẹrẹ rẹ̀ nínú ìlànà “ọjọ́/ọdún” ti àwọn Míléráítì.

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.

Ní ọjọ́ kọkànlá, oṣù Kẹjọ, ọdún 1840, àsọtẹ́lẹ̀ kan nípa Islamu ti ègbé kejì nínú Ìfihàn orí kẹsàn-án ṣẹ, a sì fi ìlànà “ọjọ́/ọdún” ti àwọn Millerite múlẹ̀; nítorí náà, èyí fún àsọtẹ́lẹ̀ Miller nípa ọdún 1843, tí a dá lórí ìlànà ọjọ́/ọdún náà, ní agbára. Ní ọjọ́ kọkànlá, oṣù Kẹsàn-án, ọdún 2001, àsọtẹ́lẹ̀ kan nípa Islamu ti ègbé kẹta nínú Ìfihàn orí kẹsàn-án, mẹ́wàá àti mọ́kànlá ṣẹ, a sì fi ìlànà alpha (8-11-1840) àti omega (9/11) múlẹ̀ bí áńgẹ́lì alágbára ti Ìfihàn orí kejìdínlógún ṣe sọ̀kalẹ̀ nígbà tí àwọn ilé ńlá New York wó lulẹ̀—gẹ́gẹ́ bí áńgẹ́lì alágbára ti Ìfihàn orí kẹwàá ti sọ̀kalẹ̀ ní ọjọ́ kọkànlá, oṣù Kẹjọ, ọdún 1840, nígbà tí alpha tí ó ṣàpẹẹrẹ omega ṣẹ.

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).

Kì í ṣe pé Isaiah àti ọmọkùnrin rẹ̀ nìkan ni wọ́n ṣojú ìlànà àkọ́kọ́ ti “ìlà lórí ìlà,” ṣùgbọ́n wọ́n tún ṣojú ìhìnrere Elijah, èyí tí ó ṣojú ìhìnrere kan tí a fi àjọṣe baba kan àti àwọn ọmọ rẹ̀ hàn. Ìhìnrere Elijah, èyí tí a ń kéde ní kété ṣáájú ọjọ́ ńlá àti ẹlẹ́rù ti Olúwa, ń tọ́ka sí ìhìnrere kan tí ó dé ní kété ṣáájú kí ìdájọ́ ìṣe-ọba Ọlọ́run bẹ̀rẹ̀. Àwọn ìdájọ́ ìṣe-ọba Ọlọ́run ṣojú àkókò kan tí ó jẹ́ “ọjọ́ ńlá àti ẹlẹ́rù ti Olúwa.” Àkókò náà bẹ̀rẹ̀ ní òfin Sunday, ó sì ń bá a lọ títí dé àwọn àjàkálẹ̀-àrùn méje ìkẹyìn. Àkókò náà bẹ̀rẹ̀ pẹ̀lú òfin Sunday, ó sì parí pẹ̀lú àwọn àjàkálẹ̀-àrùn méje ìkẹyìn. Nítorí náà, ìhìnrere Elijah dá lórí ìlànà alpha àti omega, tí a so pọ̀ mọ́ ìkìlọ̀ nípa ìsúnmọ́ ti ìparí àkókò àánú. Pẹ̀lú ìhìnrere Elijah náà ni oríṣiríṣi àwọn ìlà àsọtẹ́lẹ̀ tí a fi Elijah ṣe ìpìlẹ̀ wọn, nítorí Elijah, gẹ́gẹ́ bí Jesu ti sọ, ṣojú John the Baptist, àti Elijah àti John méjèèjì, gẹ́gẹ́ bí Sister White ti sọ, ṣojú William Miller, àti papọ̀ Elijah àti John the Baptist ṣojú àwọn ẹgbẹ̀rún mọ́kànlá-dín-lẹ́ẹ̀dẹ́gbẹ̀ta àti ẹgbẹ̀rún mẹ́rìnlélógójì (Elijah), àti ọ̀pọ̀ ènìyàn ńlá náà nínú Ìṣípayá méje (John).

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.

Isaiah àti ọmọ rẹ̀ dúró lórí àwọn ọ̀nà àtijọ́, èyí tí í ṣe àwọn ìpìlẹ̀, wọ́n sì ń gba òróró wúrà, nítorí wọ́n jẹ́ àwọn wúńdíá ọlọ́gbọ́n tí wọ́n ń gba inú ìlànà ìwẹ̀nùmọ́ ti aláfọ̀ tí a mú ṣẹ ní October 22, 1844, tí ó ń ṣàpẹẹrẹ òfin Sunday. Isaiah àti ìyókù tí ń padà bọ̀, (nítorí èyí ni ìtumọ̀ orúkọ ọmọ rẹ̀, Shearjashub), dúró fún ìyókù tí “ń padà bọ̀” sí àwọn ọ̀nà àtijọ́ ní 9/11. Ìbáṣepọ̀ bàbá àti ìyókù náà, èyí tí ó tún jẹ́ ìbáṣepọ̀ alpha àti omega, tí ó tún jẹ́ ìbáṣepọ̀ Elijah ti “ọkàn àwọn bàbá àti àwọn ọmọ,” ń fi hàn pé Father Miller àti ìbáṣepọ̀ rẹ̀ sí ìṣísẹ̀ ìyókù kan ti áńgẹ́lì àkọ́kọ́ ni ìṣísẹ̀ alpha ti Philadelphia. Nínú ìṣísẹ̀ alpha, a dá Father Miller mọ̀ gẹ́gẹ́ bí Elijah àti John the Baptist, ẹni tí Jesu dá mọ̀ gẹ́gẹ́ bí òjíṣẹ́ tí ó pèsè ọ̀nà sílẹ̀ fún Òjíṣẹ́ Májẹ̀mú náà. Gbogbo àwọn ìmúṣẹ àsọtẹ́lẹ̀ wọ̀nyí nínú ìtàn alpha ti áńgẹ́lì àkọ́kọ́ àti èkejì ni a tún ṣe nínú ìtàn omega ti áńgẹ́lì kẹta.

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.

Àwọn òtítọ́ mìíràn tí ó ṣe pàtàkì jù lọ wà nípa àpèjúwe Isaiah nínú ìran náà, ṣùgbọ́n níbí a kàn ń fi hàn pé Isaiah ń tọ́ka ní pàtó sí oríṣiríṣi òtítọ́ tí ó para pọ̀ di ọkàn ìhìnrere òjò ìkẹyìn ti 9/11. Gbogbo àwọn ìlà wọ̀nyí tí a ṣẹ̀ṣẹ̀ sọ̀rọ̀ nípa wọn, àti pé dájúdájú ọ̀pọ̀ mìíràn pẹ̀lú, ni a rí nínú ẹsẹ̀ kẹta ti orí kẹje.

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.

Nínú ẹsẹ̀ kẹjọ, òtítọ́ àsọtẹ́lẹ̀ túbọ̀ ń lágbára bí ó ti ń ṣàfihàn kọ́kọ́rọ́ tí ń ṣí “ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì,” àti pé ní ọ̀nà àgbàyanu, a dá kọ́kọ́rọ́ náà mọ̀ nínú ẹsẹ̀ kan náà gan-an níbi tí ìbẹ̀rẹ̀ àwọn àsọtẹ́lẹ̀ àkókò ọdún 2520 méjèèjì ti jẹ́ àmì sí.

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.

Nítorí orí Síríà ni Damásíkù, orí Damásíkù sì ni Résínì; àti pé láàárín ọdún mẹ́rìnlélọ́gọ́ta àti márùn-ún ni a ó fọ́ Éfúráímù lulẹ̀, kí ó má bàa jẹ́ ènìyàn mọ́. Orí Éfúráímù sì ni Samáríà, orí Samáríà sì ni ọmọ Rémálíà.

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

Bí ẹ̀yin kò bá gbàgbọ́, dájúdájú a kì yóò fi ẹsẹ̀ yín múlẹ̀. Isaiah 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.

Àpèjúwe Isaiah nípa ìhìnrere òjò ìkẹ́yìn ní “àkókò méje” ti Mose wà nínú rẹ̀, nítorí àsọtẹ́lẹ̀ ọdún márùndínlọ́gọ́rin nínú ẹsẹ̀ kẹjọ ń fi ibi ìbẹ̀rẹ̀ hàn fún ìtúká ọdún 2520 ti ìjọba àríwá àti ìjọba gúúsù Israẹli pẹ̀lú. Nínú ẹsẹ̀ kan náà gan-an ni kọ́kọ́rọ́ náà wà, èyí tí ń yi àwọn ìlà àsọtẹ́lẹ̀ mẹ́ta náà padà: ìparun Soviet Union ní ọdún 1989 nínú Danieli mọ́kànlá ẹsẹ̀ ogójì, pẹ̀lú ẹsẹ̀ kẹwàá ti Danieli mọ́kànlá, àti pẹ̀lú ẹsẹ̀ kẹjọ ti Isaiah mẹ́jọ. Pẹ̀lú àwọn ìlà mẹ́ta wọ̀nyí (Isaiah 8:8, Daniel 11:10, 40), kọ́kọ́rọ́ náà ni “àwọn orí” inú ẹsẹ̀ kẹjọ àti kẹsàn-án. Nígbà tí a bá fi kọ́kọ́rọ́ “àwọn orí” náà kàn sí àwọn ẹsẹ̀ mẹ́ta wọ̀nyí tí wọ́n jọ ń lọ ní ìlà kan náà, a máa ṣí ilẹ̀kùn sí ìtàn Ogun Ukraine àti Ogun Àgbáyé Kẹta tí ó súnmọ́ dé. Nígbà tí ilẹ̀kùn àsọtẹ́lẹ̀ náà bá ṣí, nígbà náà ni a ó rí ẹsẹ̀ kọkànlá títí dé mẹ́rìndínlógún ti Danieli mọ́kànlá gẹ́gẹ́ bí ìtàn tí ó jọra pẹ̀lú ẹsẹ̀ ogójì ti Danieli mọ́kànlá lẹ́yìn ìparun Soviet Union ní ọdún 1989. Ìṣípayá “ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì” jẹ́ òtítọ́ kan tí ó jẹ́ ọ̀kan lára díẹ̀ nínú àwọn òtítọ́ àyànfẹ́ tí a dá mọ̀ pé a ó tú sílẹ̀ ní ìbáṣepọ̀ pẹ̀lú ìtúnsílẹ̀ Ìfihàn Jesu Kristi díẹ̀ ṣáájú kí àkókò ìdánwò tó parí.

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.

Ẹsẹ̀ kìíní ti orí kẹjọ nínú Isaiah bẹ̀rẹ̀ pẹ̀lú ọ̀rọ̀ náà pé, “Síwájú sí i,” tí ó fi hàn pé orí kẹjọ yóò lọ lórí orí keje. Yàtọ̀ sí pé ọ̀rọ̀ àkọ́kọ́ náà jẹ́ “síwájú sí i,” ẹsẹ̀ kẹta ti orí kẹjọ ni a so pọ̀ mọ́ ẹsẹ̀ kẹta ti orí keje gẹ́gẹ́ bí ẹlẹ́rìí kejì pé a gbọdọ̀ fi ìlà kún ìlà lò àwọn orí méjèèjì wọ̀nyí. Àwọn ẹsẹ̀ “kẹta” méjèèjì tọ́ka sí ọ̀kan lára àwọn ọmọ Isaiah, tí orúkọ wọn méjèèjì ń sọ nípa ìránṣẹ́ àsọtẹ́lẹ̀ tí ó wà nínú ìtàn náà. Shearjashub túmọ̀ sí pé, “àwọn ìyókù kan yóò padà,” Mahershalalhashbaz sì túmọ̀ sí pé, “yára sí ìkógun.” Shearjashub ni a kọ́kọ́ mẹ́nuba, lẹ́yìn náà ni Mahershalalhashbaz (èyí tí ó jẹ́ orúkọ tó gùn jùlọ nínú Bíbélì). Alfa tí “1” ṣàpẹẹrẹ rẹ̀ kéré sí i, àti nínú ọ̀ràn yìí a tilẹ̀ dá a mọ̀ gẹ́gẹ́ bí “àwọn ìyókù,” omega tí “22” ṣàpẹẹrẹ rẹ̀ sì tóbi sí i, a sì fi orúkọ tó tóbi jùlọ nínú Bíbélì ṣàpẹẹrẹ rẹ̀, nígbà tí ó tún ń ṣàfihàn àwọn ìṣísẹ̀ kíákíá ti òfin Ọjọ́-ìsinmi.

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.

Ìyókù alfa náà, tí Ṣear‑Jashub ṣojú fún, wà pẹ̀lú bàbá rẹ̀ Isaiah ní ẹsẹ̀ kẹta. Pọ̀, wọ́n jẹ́ alfa àti omega, wọ́n sì dúró ní ibi kan tí a fi ìtọ́kasí mẹ́ta ọ̀tọ̀ọ̀tọ̀ sí òjò ìkẹyìn kó jọ.

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.

Nígbà náà ni Olúwa wí fún Isaiah pé, “Jáde nísinsin yìí láti lọ pàdé Ahaz, ìwọ àti Shearjashub ọmọ rẹ, ní òpin odò amúnisọ omi adágún òkè, lójú ọ̀nà pápá aláfọ̀.” Isaiah 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.

Isaiah jẹ́ àpẹẹrẹ àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ọ̀kẹ́ mẹ́rìndínlọ́gọ́rin náà, àti nígbà tí ó ń ṣojú ìpè 9/11, Isaiah tún ń ṣojú ìpè Oṣù Keje 2023 pẹ̀lú. Ní 9/11, Isaiah jẹ́ ọmọ Laodicea kan tí a fi Jakọbu, aṣekúpani, ṣàpẹẹrẹ rẹ̀, ẹni tí yóò gba àbíkẹ́yìn Esau, bí a ṣe ń tu Adventism jáde kúrò ní ẹnu Olúwa; ṣùgbọ́n ní 2023 Isaiah ń ṣojú Israeli, ẹni tí ó ṣẹ́gun. Isaiah ń ṣojú ẹni kan tí ó ń gbé iṣẹ́ ìránṣẹ́ Ọlọ́run kalẹ̀, tí a jí sí òtítọ́ pé òun jẹ́ ọmọ Laodicea, lẹ́yìn náà iná ẹyín kan sì wẹ̀ é mọ́ di ọmọ Filadelfia.

“Isaiah had a wonderful view of God’s glory. He saw the manifestation of God’s power, and after beholding His majesty, a message came to him to go and do a certain work. He felt wholly unworthy for the work. What made him esteem himself unworthy? Did he think himself unworthy before he had a view of God’s glory?—No; he imagined himself in a righteous state before God; but when the glory of the Lord of hosts was revealed to him, when he beheld the inexpressible majesty of God, he said, ‘I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphim unto me, having a living coal in his hands, which he had taken with the tongs from off the altar, and he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ This is the work that as individuals we need to have done for us. We want the living coal from off the altar placed upon our lips. We want to hear the word spoken, ‘Thine iniquity is taken away, and thy sin purged’” Review and Herald, June 4, 1889.

“Aísáyà ní ìran àgbàyanu kan nípa ògo Ọlọ́run. Ó rí ìfarahàn agbára Ọlọ́run, lẹ́yìn tí ó sì ti wo ọlá ńlá Rẹ̀, ìránṣẹ́ kan wá sọ́dọ̀ rẹ̀ pé kí ó lọ ṣe iṣẹ́ kan pàtó. Ó nímọ̀lára pé kò yẹ rárá fún iṣẹ́ náà. Kí ni ó mú kí ó ka ara rẹ̀ sí ẹni tí kò yẹ? Ṣé ó ti ka ara rẹ̀ sí ẹni tí kò yẹ kí ó tó rí ògo Ọlọ́run?—Rárá; ó rò pé ara òun wà ní ipò òdodo níwájú Ọlọ́run; ṣùgbọ́n nígbà tí a fi ògo Oluwa àwọn ọmọ-ogun hàn án, nígbà tí ó wo ọlá ńlá Ọlọ́run tí a kò lè sọ jáde, ó wí pé, ‘Èmi ṣègbé; nítorí pé èmi jẹ́ ọkùnrin tí ètè rẹ̀ jẹ́ aláìmọ́, mo sì ń gbé láàrín àwọn ènìyàn tí ètè wọn jẹ́ aláìmọ́; nítorí ojú mi ti rí Ọba, Oluwa àwọn ọmọ-ogun. Nígbà náà ni ọ̀kan nínú àwọn séráfù fò tọ̀ mí wá, ó sì ní ẹyín iná alààyè ní ọwọ́ rẹ̀, èyí tí ó fi ẹ̀ṣin iná mú láti orí pẹpẹ, ó sì fi í kàn ẹnu mi, ó sì wí pé, Wò ó, èyí ti fi ọwọ́ kan ètè rẹ; a sì mú àìṣòdodo rẹ kúrò, a sì wẹ ẹ̀ṣẹ̀ rẹ nù.’ Èyí ni iṣẹ́ tí àwa gẹ́gẹ́ bí ẹnìkọ̀ọ̀kan nílò kí a ṣe fún wa. A fẹ́ kí ẹyín iná alààyè láti orí pẹpẹ náà wà lórí ètè wa. A fẹ́ gbọ́ ọ̀rọ̀ tí a sọ pé, ‘A mú àìṣòdodo rẹ kúrò, a sì wẹ ẹ̀ṣẹ̀ rẹ nù’” 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:

“Yóò pẹ́ tó” nínú Isaiah orí kẹfà jẹ́ àpẹẹrẹ 9/11 títí dé òfin Ọjọ́-Ìsinmi, àti pé orí kẹfà jẹ́ ìṣàfihàn 9/11. Àwọn orí kẹje títí dé kẹsàn-án gbé ìránṣẹ́ náà kalẹ̀ tí Isaiah fi fún aṣáájú apẹ̀yìndà Juda, pẹ̀lú àpèjúwe tí ó ṣẹlẹ̀ ní àkókò fífi èdìdì lé àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] nígbà tí àwọn ọ̀mùtí Éfúráímù ń kọsẹ̀. Nínú ìran kan náà Isaiah tún kọ sílẹ̀ pé:

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.

Wò ó, èmi àti àwọn ọmọ tí Olúwa ti fi fún mi jẹ́ fún àmì àti fún iṣẹ́ ìyanu ní Ísírẹ́lì láti ọ̀dọ̀ Olúwa àwọn ọmọ-ogun, ẹni tí ń gbé lórí òkè Síónì. Isaiah 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.

Aísáyà àti àwọn ọmọ rẹ̀ jẹ́ àmì nínú àwọn àdììtú tí a rí nínú orí kẹ́je títí dé kẹ́sàn-án. Orí kẹ́je títí dé kẹ́sàn-án ni ibi ìtọ́kasí gbogbo ìran náà, ní ti gbogbo ìtọ́kasí sí “ọjọ́ náà” tàbí “àkókò náà.” Ẹsẹ̀ kẹrìnlélógún fi hàn pé Aísáyà àti àwọn ọmọkùnrin rẹ̀ jẹ́ àmì, àwọn ẹsẹ̀ tí wọ́n yí ẹsẹ̀ kẹrìnlélógún ká sì ń tọ́ka sí àkókò tí a ó fi mọ̀ àwọn àmì náà.

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.

Àti ọ̀pọ̀ nínú wọn yóò kọsẹ̀, wọn yóò sì ṣubú, a ó sì fọ́ wọn, a ó sì dẹkùn mú wọn, a ó sì gbà wọ́n. Di ẹ̀rí náà pọ̀, fi èdìdì dì òfin náà láàrín àwọn ọmọ-ẹ̀yìn mi. Èmi yóò sì dúró de Olúwa, ẹni tí ó fi ojú rẹ̀ pamọ́ kúrò lọ́dọ̀ ilé Jákọ́bù, èmi yóò sì retí i.

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.

Wò ó, èmi àti àwọn ọmọ tí Olúwa ti fi fún mi jẹ́ fún àmì àti fún iṣẹ́ ìyanu ní Ísírẹ́lì láti ọ̀dọ̀ Olúwa àwọn ọmọ-ogun, ẹni tí ń gbé lórí òkè Síónì. Isaiah 8:15–18.

Those who “wait upon the Lord” are represented by Isaiah and his two sons. They are those upon whom the Lord had hid “his face,” which is an attribute that those who awaken to the demands of the Leviticus twenty-six prayer, post-July 2023. They awaken to the fact that their confession must include that the Lord had walked contrary to them, which is to say that he hid his face from them.

Àwọn tí “ń dúró de Olúwa” ni Isaiah àti àwọn ọmọkùnrin rẹ̀ méjèèjì ṣàpẹẹrẹ. Àwọn wọ̀nyí ni àwọn tí Olúwa ti fi “ojú rẹ̀ pamọ́” kúrò lọ́dọ̀ wọn, èyí tí ó jẹ́ àbùdá àwọn tí ó jí sí ìbéèrè àdúrà Lefitiku ogún-ún-lé-mẹ́fà, lẹ́yìn July 2023. Wọ́n jí sí òtítọ́ náà pé ìjẹ́wọ́ wọn gbọ́dọ̀ ní pẹ̀lú pé Olúwa ti rìn ní ìtakò sí wọn, ìyẹn ni pé, ó ti fi ojú rẹ̀ pamọ́ kúrò lọ́dọ̀ wọn.

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.

Láti “dì í ẹ̀rí náà pọ̀, kí o sì dì Òfin náà mọ́” ni ìdìdì àwọn ẹgbẹ̀rún kan ọgọ́rùn-ún mẹ́rìnlélógójì náà, tí a fi wé “ọ̀pọ̀.” A pè “ọ̀pọ̀” sípè, ṣùgbọ́n díẹ̀ ni a yàn. A fi ọ̀pọ̀ wé Aísáyà àti àwọn ọmọkùnrin rẹ̀ méjì, tí wọ́n dúró gẹ́gẹ́ bí díẹ̀. “Ọ̀pọ̀” náà ni àwọn wúńdíá aṣiwèrè márùn-ún, àti nítorí èyí ni ohun márùn-ún fi ṣẹlẹ̀ sí wọn; wọ́n “sẹ̀sẹ̀, wọ́n sì ṣubú, wọ́n fọ́, wọ́n dẹkùn mú, wọ́n sì gbé lọ.” Wọ́n sẹ̀sẹ̀ nítorí pé wọ́n ti kọ ìhìnrere òjò ìkẹyìn.

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.

Nítorí pẹ̀lú ètè tí ń ta ahọ́n yálà àti pẹ̀lú ahọ́n mìíràn ni yóò fi bá àwọn ènìyàn yìí sọ̀rọ̀. Àwọn ẹni tí ó sọ fún pé, Èyí ni ìsinmi tí ẹ̀yin fi lè mú ẹni àárẹ̀ sinmi; èyí sì ni ìtùnú: ṣùgbọ́n wọn kò fẹ́ gbọ́. Ṣùgbọ́n ọ̀rọ̀ Olúwa jẹ́ fún wọn àṣẹ lórí àṣẹ, àṣẹ lórí àṣẹ; ìlà lórí ìlà, ìlà lórí ìlà; díẹ̀ níhìn-ín, díẹ̀ níbẹ̀; kí wọn lè lọ, kí wọn sì ṣubú sẹ́yìn, kí a sì fọ́ wọn, kí a sì dẹkùn mú wọn, kí a sì dì wọ́n mú. Isaiah 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.

Ní àkókò ìdìdìmọ́ ti orí kẹjọ, Isaiah ṣàpèjúwe ìṣubú àwọn ènìyàn búburú, tí Ahasi jẹ́ àpẹẹrẹ wọn, ó sì tún dá ẹgbẹ́ kan náà mọ̀ ní ẹsẹ̀ kẹtàlá ti orí kejìlélógún. Ìdí tí wọ́n fi “ṣubú” ni pé wọ́n kọ ìhìnrere òjò ìkẹyìn, èyí tí ó jẹ́ sí wọn “ìlà lórí ìlà,” tí a sì fi hàn fún wọn nípasẹ̀ àwọn tí a ṣàpẹẹrẹ gẹ́gẹ́ bí ẹni tí ó ní ètè àtẹ̀gùn. Àwọn Júù oníjàm̀bá ní Pẹ́ńtíkọ́sì fi ẹ̀sùn ọtí mímu kàn àwọn ọmọ-ẹ̀yìn, nítorí wọn kò lè lóye ìhìnrere náà. Nínú ọkàn wọn, a ń fi í hàn nípasẹ̀ ètè àtẹ̀gùn.

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.

Nínú ẹsẹ̀ kẹta ti orí keje, Isaiah ni Alfa asọtẹ́lẹ̀ sí ọmọ rẹ̀ Shearjashub, ẹni tí ó sì jẹ́ ní tirẹ̀ Omega ní ìbáṣepọ̀ pẹ̀lú baba rẹ̀, ṣùgbọ́n tí ó tún jẹ́ Alfa ní ìbáṣepọ̀ pẹ̀lú arákùnrin rẹ̀. Gẹ́gẹ́ bí àwọn aṣojú Alfa àti Omega, wọ́n dúró ní ibi tí àwọn ọ̀pá wúrà méjì láti inú ibi mímọ́ ọ̀run ti ń dá adágún kan sílẹ̀, gan-an ní ẹ̀gbẹ́ ọ̀nà ńlá ọ̀nà àtijọ́ Jeremiah nínú pápá níbi tí a ti ń yí aṣọ ọ̀gbọ̀ padà kúrò nínú àbàwọ́n sí funfun mímọ́ bí Ojísẹ́ Májẹ̀mú ti ń wẹ àwọn ọmọ Lefi mọ́, bẹ́ẹ̀ náà Isaiah àti Shearjashub pẹ̀lú. Nígbà tí ó bá dé ibẹ̀, ó gbé ọba búburú àti aṣiwèrè Ahaz kalẹ̀ níwájú ìránṣẹ́ ọ̀nà àtijọ́ Mose ti “ìgbà méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n, èyí tí ó fi múlẹ̀ nínú ẹsẹ̀ kan náà pé “orí” jẹ́ ọba, tàbí ìjọba ọba náà, tàbí ìlú olú-ìlú ìjọba kan.

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.

Bọ́tìnì náà ṣí ìmọ́lẹ̀ Ọ̀rọ̀ Ọlọ́run sílẹ̀ kí Ogun Ukraine tí ó bẹ̀rẹ̀ ní ọdún 2014 lè hàn gẹ́gẹ́ bí kókó-ọrọ̀ àsọtẹ́lẹ̀ Bíbélì kan tí a ṣe àfihàn rẹ̀ bí ẹni pé ó ń ṣẹlẹ̀ ní àkókò ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélógójì àti ọgọ́rùn-ún mẹ́rin náà, àti nínú ìtàn àwọn ààrẹ mẹ́ta ìkẹyìn ti Orílẹ̀-èdè Amẹ́ríkà. Ìhìnrere òjò àkẹ́yìn ni Isaiah ṣe àfihàn rẹ̀ nínú orí kẹwàá àti kọkànlá, ó sì ń ṣàpèjúwe ìtàn inú àti ti òde ti ẹsẹ̀ mẹ́fà ìkẹyìn ti Danieli kọkànlá. Ẹsẹ̀ àkọ́kọ́, ẹsẹ̀ ogójì, ni Isaiah ṣàpèjúwe rẹ̀ nínú orí kẹfà títí dé kẹsàn-án, lẹ́yìn náà nínú orí kẹwàá àti kọkànlá ni a gbé ìhìnrere tí a ṣí i sílẹ̀ ní ọdún 1989 kalẹ̀ nínú àwọn ìtàn inú àti ti òde rẹ̀. Gbogbo ẹ̀ka pàtàkì ti ìhìnrere òjò àkẹ́yìn ni a ṣe àfihàn nínú ìran náà.

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.

Àwọn ẹsẹ ìkẹyìn ti orí kẹwàá ń tọ́ka sí ìtàn àsọtẹ́lẹ̀ kan náà tí àwọn ẹsẹ ìkẹyìn ti orí kọkànlá ń ṣàfihàn. Orí kẹwàá jẹ́ ti òde, orí kọkànlá sì jẹ́ ti inú. Nínú ìwé Ìfihàn, àwọn ìjọ méje ni ti inú, àwọn èdìdì sì ni ti òde. Nínú àwọn ẹsẹ ìkẹyìn orí kẹwàá, agbára póòpù ń mì ọwọ́ rẹ̀ sí Jerusalẹmu nínú ẹsẹ àfíwéra kan pẹ̀lú agbára póòpù tí ń dé òpin rẹ̀ láìsí ẹni kankan láti ràn án lọ́wọ́ nínú ẹsẹ kọkàndínláàádọ́rin ti Danieli kọkànlá.

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.

Síbẹ̀, yóò ṣì dúró ní Nob ní ọjọ́ náà: yóò mi ọwọ́ rẹ̀ sí òkè ọmọbìnrin Sioni, òkè Jerúsálẹ́mù. Kíyèsí i, Olúwa, Olúwa àwọn ọmọ-ogun, yóò fi ẹ̀rù gé ẹ̀ka igi náà kúrò: àwọn tí gíga wọn ga ni a ó sì gé lulẹ̀, a ó sì rẹ àwọn onígbéraga sílẹ̀. Yóò sì fi irin gé àwọn ìgbé igbó lulẹ̀, Lebanoni yóò sì ṣubú nípasẹ̀ alágbára kan. Isaiah 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.

Ìparí orí kẹwàá ni ìparí àkókò ìdánwò ènìyàn, ibẹ̀ ni ìparí Danieli mọ́kànlá pẹ̀lú sì dá.

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.

Yóò sì gbìn àwọn àgọ́ ààfin rẹ̀ sí àárín àwọn òkun lórí òkè mímọ́ ológo; ṣùgbọ́n yóò dé òpin rẹ̀, kò sì ní sí ẹni tí yóò ràn án lọ́wọ́. Ní àkókò náà ni Míkáẹ́lì yóò dìde, ọmọ-aládé ńlá náà tí ń dúró fún àwọn ọmọ ènìyàn rẹ; ìgbà ìpọ́njú kan yóò sì wà, irú èyí tí kò tíì sí rí láti ìgbà tí orílẹ̀-èdè ti bẹ̀rẹ̀ títí di àkókò náà gan-an: ní àkókò náà ni a ó gba àwọn ènìyàn rẹ là, olúkúlùkù ẹni tí a bá rí pé a kọ orúkọ rẹ sínú ìwé náà. Danieli 11:45, 12:1.

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

Orí kẹwàá bẹ̀rẹ̀ ní ẹsẹ̀ kìíní pẹ̀lú “àṣẹ àìṣòdodo” náà, èyí tí Sister White ṣe ìdánimọ̀ rẹ̀ gẹ́gẹ́ bí òfin Ọjọ́ Àìkú.

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

Ègbé ni fún àwọn tí ń pa òfin àìṣòdodo kalẹ̀, àti fún àwọn tí ń kọ ìnira tí wọ́n ti pàṣẹ. Isaiah 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.

Orí kẹwàá bẹ̀rẹ̀ ní ofin Ọjọ́ Àìkú, èyí tí ó bá ẹsẹ̀ kọkànlélógójì mu nínú Daniẹli orí kọkànlá, ó sì parí pẹ̀lú ìfarakanra kan sí Míkáẹ́lì dídìde nínú ìtàn ẹsẹ̀ kọkànlélógójì àti márùndínláàádọ́ta nínú Daniẹli orí kọkànlá.

“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.

“A ti gbé sábàtì òrìṣà kalẹ̀, gẹ́gẹ́ bí a ti gbé ère wúrà náà kalẹ̀ ní pẹ̀tẹ́lẹ̀ Dura. Gẹ́gẹ́ bí Nebukadinésárì, ọba Bábílónì, ṣe pa àṣẹ jáde pé kí a pa gbogbo àwọn tí kò bá tẹrí ba, tí wọn kò sì bá sin ère yìí, bẹ́ẹ̀ náà ni a ó ṣe ìkéde pé gbogbo àwọn tí kò bá bọ̀wọ̀ fún ìdásílẹ̀ ọjọ́ Àìkú ni a ó fi ìwọ̀n àti ikú jẹ wọ́n níyà. Báyìí ni a ṣe ń tẹ sábàtì Oluwa mọ́lẹ̀ lábẹ́ ẹsẹ̀. Ṣùgbọ́n Oluwa ti kéde pé, ‘Ègbé ni fún àwọn tí ń pa àṣẹ àìṣòdodo jáde, tí wọ́n sì ń kọ ìnira tí wọ́n ti pàṣẹ’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 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.”

Nínú “ìṣẹ̀lẹ̀ ilẹ̀-ayé ńlá” ti Ìfihàn orí kọkànlá, tó dúró fún òfin Ọjọ́ Àìkú nínú ẹsẹ̀ kẹtàlá, àwọn àmì mẹ́ta ti Islam wà tí wọ́n ní ìbáṣepọ̀ pẹ̀lú “ìṣẹ̀lẹ̀ ilẹ̀-ayé” náà tó mi ẹranko ilẹ̀ ayé ti Ìfihàn orí kẹtàlá, nígbà tí ó bá sọ̀rọ̀ bí dragoni. Nínú Isaiah orí kẹwàá, a ṣe aṣojú òfin Ọjọ́ Àìkú gẹ́gẹ́ bí “àṣẹ aláìṣòdodo” tí a ti kéde “ègbé” sí lórí. Nínú “ìṣẹ̀lẹ̀ ilẹ̀-ayé ńlá” ti Ìfihàn orí kọkànlá láti ẹsẹ̀ kẹtàlá títí dé ẹsẹ̀ kejìdínlógún, a fi Islam ti ègbé kẹta hàn pẹ̀lú àmì mẹ́rin ti Islam àti ìkọlù tí ó gbá sí orílẹ̀-èdè Amẹ́ríkà ní àkókò òfin Ọjọ́ Àìkú; “Ní wákàtí kan náà sì ni ìṣẹ̀lẹ̀ ilẹ̀-ayé ńlá kan wáyé,” àti “ègbé kejì ti kọjá; sì kíyèsi i, ègbé kẹta ń bọ́ lójijì. Angẹli keje sì fọn ìpè” “àwọn orílẹ̀-èdè sì bínú.”

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.

Orí kẹwàá ń ṣe àfihàn agbára ìjọba póòpù láti ẹsẹ̀ kẹ́rìnlélógójì nínú Dáníẹ́lì mọ́kànlá títí dé ẹsẹ̀ kàrùnlélógójì, nígbà tí ìjọba póòpù yóò dé òpin rẹ̀. Ẹsẹ̀ kẹ́rìnlélógójì kì í ṣe apá kan nínú ìtàn àkọsílẹ̀ inú orí kẹwàá, nítorí Aísáyà ń ṣàfihàn “ìtàn ìkọ̀kọ̀” ti ẹsẹ̀ kẹ́rìnlélógójì nígbà tí a bá gbé ìránṣẹ́ òjò ìkẹyìn kalẹ̀ fún ìjọ apẹ̀yìndà tí Áhásì dúró fún. Ìparí orí mọ́kànlá sì ń fi ìgbàlà kúrò lọ́wọ́ agbára ìjọba póòpù hàn nínú ìtàn kan náà.

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.

Olúwa yóò sì run ahọ́n Òkun Ejibiti pátápátá; àti pẹ̀lú ẹ̀fúùfù agbára rẹ̀ yóò mì ọwọ́ rẹ̀ lórí odò náà, yóò sì lù ú sí odò méje, yóò sì mú kí ènìyàn kọjá ní ẹsẹ̀ gbígbẹ. Òpópónà ńlá kan yóò sì wà fún ìyókù àwọn ènìyàn rẹ̀, tí a óo fi sílẹ̀, láti Asiria; gẹ́gẹ́ bí ó ti rí fún Ísírẹ́lì ní ọjọ́ tí ó jáde kúrò ní ilẹ̀ Ejibiti. Isaiah 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.

Orí kẹwàá nínú Isaiah ni ti òde, orí kọkànlá sì ni ti inú nínú ìtàn kan náà. Ìbámu ti òde àti ti inú pọ̀ gidigidi nínú Ọ̀rọ̀ Ọlọ́run, àwọn orí méjèèjì wọ̀nyí tí ń bá ara wọn lọ sì ń ṣojú ìkìlọ̀ áńgẹ́lì kẹta gẹ́gẹ́ bí Isaiah ti fi hàn. A ti ṣàkópọ̀ ìkìlọ̀ áńgẹ́lì kẹta ní ọ̀nà púpọ̀ nípasẹ̀ ìmísí, ṣùgbọ́n pínpín ìkìlọ̀ áńgẹ́lì kẹta tí ó ràn lọ́́wọ́ gidigidi ni pé ó ń ṣojú àwọn ìṣẹ̀lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú ìpipade àkókò oore-ọ̀fẹ́, ó sì tún tẹnumọ́ ìnílọ́wọ́ ìmúrasílẹ̀ ara ẹni. Isaiah kẹwàá ni àwọn ìṣẹ̀lẹ̀ náà, orí kọkànlá sì ni ìmúrasílẹ̀ náà.

“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.

“Àwọn ìṣẹ̀lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú ìpẹ̀yà àánú àti iṣẹ́ ìmúrasílẹ̀ fún àkókò ìpọ́njú, ni a ti fihàn ní kedere. Ṣùgbọ́n ọ̀pọ̀ ènìyàn kò ní òye sí àwọn òtítọ́ pàtàkì wọ̀nyí ju bí ẹni pé a kò tíì ṣí wọn payá rí. Sátánì ń ṣọ́ láti gba gbogbo ìfaradàkànsí kúrò tí yóò mú wọn gbọ́n fún ìgbàlà, àkókò ìpọ́njú yóò sì bá wọn láìsí ìmúrasílẹ̀.”

“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.

“Nígbà tí Ọlọ́run bá rán ìkìlọ̀ sí àwọn ènìyàn tí ó ṣe pàtàkì tó bẹ́ẹ̀ tí a fi ṣàfihàn wọn gẹ́gẹ́ bí a ti ń kéde wọn láti ọ̀dọ̀ àwọn áńgẹ́lì mímọ́ tí ń fò ní àárín ọ̀run, Ó béèrè pé kí gbogbo ènìyàn tí a fi agbára ìrònú bù kún fetí sí ìhìn náà. Àwọn ìdájọ́ ẹlẹ́rùjẹ̀jẹ̀ tí a kede sí ìjọsìn ẹranko náà àti àwòrán rẹ̀ (Ìfihàn 14:9–11), yẹ kí ó mú gbogbo ènìyàn sí ìkẹ́kọ̀ọ́ pẹkipẹki ti àwọn àsọtẹ́lẹ̀ kí wọ́n lè mọ ohun tí àmì ẹranko náà jẹ́, àti bí wọ́n ṣe lè yẹra fún gbígba a. Ṣùgbọ́n ọ̀pọ̀lọpọ̀ àwọn ènìyàn yí etí wọn kúrò ní gbígbọ́ òtítọ́, a sì yí wọn padà sí àwọn ìtàn asán. Aposteli Paulu sọ, nígbà tí ó ń wo ìkẹyìn ọjọ́ pé: ‘Àkókò yóò dé nígbà tí wọn kì yóò farada ẹ̀kọ́ tí ó pé.’ 2 Timotiu 4:3. Àkókò náà ti dé ní kíkún. Ọ̀pọ̀ ènìyàn kò fẹ́ òtítọ́ Bibeli, nítorí pé ó ń dá sí ohun tí ọkàn ẹlẹ́ṣẹ̀ tí ó fẹ́ ayé ń fẹ́; Satani sì ń pèsè àwọn ìtanjẹ tí wọ́n fẹ́ràn.”

“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.

“Ṣùgbọ́n Ọlọ́run yóò ní àwọn ènìyàn kan lórí ayé láti di Bíbélì mú ṣinṣin, Bíbélì nìkan péré, gẹ́gẹ́ bí ìwọ̀n gbogbo ẹ̀kọ́, àti gẹ́gẹ́ bí ìpìlẹ̀ gbogbo àtúnṣe. Èrò àwọn ọlọ́gbọ́n, àbájáde tí ìmọ̀ sáyẹ́ǹsì mú jáde, àwọn ìgbàgbọ́-ìlànà tàbí àwọn ìpinnu àwọn ìgbìmọ̀ alufaa, bí wọ́n ti pọ̀ tó, tí wọ́n sì máa ń tako ara wọn tó, gẹ́gẹ́ bí àwọn ìjọ tí wọ́n dúró fún, ohùn ọ̀pọ̀ ènìyàn—kì í ṣe ọ̀kan nínú àwọn nǹkan wọ̀nyí tàbí gbogbo wọn papọ̀ ni a yẹ kí a ka sí ẹ̀rí fún tàbí lòdì sí kókó kan kankan ti ìgbàgbọ́ ẹ̀sìn. Kí a tó gba ẹ̀kọ́ tàbí àṣẹ kan, a yẹ kí a béèrè fún ‘Báyìí ni Olúwa wí’ tó ṣe kedere gẹ́gẹ́ bí ìtìlẹ́yìn rẹ̀.”

“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.

“Satani ń tiraka lọ́pọ̀ ìgbà láti fa àkíyèsí sí ènìyàn dípò Ọlọ́run. Ó ń darí àwọn ènìyàn láti máa wo àwọn bíṣọ́ọ̀bù, sí àwọn pásítọ̀, sí àwọn olùkọ́ ẹ̀kọ́ ìmọ̀ ẹ̀sìn gẹ́gẹ́ bí àwọn amọ̀nà wọn, dípò kí wọ́n máa yẹ Ìwé Mímọ́ wò láti kọ́ ojúṣe wọn fún ara wọn. Nígbà náà, nípa ṣíṣàkóso ọkàn àwọn aṣáájú wọ̀nyí, ó lè ni ipa lórí ọ̀pọ̀ ènìyàn gẹ́gẹ́ bí ìfẹ́ ara rẹ̀.” The Great Controversy, 594, 595.

We will continue this study in the next article.

A ó tẹ̀síwájú nínú ìwádìí yìí nínú àpilẹ̀kọ tí ó tẹ̀lé.