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.

Sikhuluma ngengxenye yombono ka-Isaya eqala esahlukweni sesikhombisa iqhubeke kuze kube sekupheleni kwesahluko seshumi nambili. Senza lokhu ngoba ngonyaka we-1850 “iNkosi yelula isandla sayo ngokwesibili, ukuba ibuthe” abantu bayo abasele. Sibeka izimpawu zendlela zango-1844 kuya ku-1863 endaweni yazo. ‘1850’ kanye nokubuthwa kwesibili kungenye yalezo zimpawu zendlela.

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.

Uma umbono ka-Isaya usuqala evesini lokuqala lesahluko sesikhombisa, noma nini lapho kuvela khona inkulumo efana nokuthi “ngalolo suku,” leso sikhombo kufanele sibekwe esimweni sesiprofetho esesimisiwe sesahluko sesikhombisa. Isihluthulelo sokuhlukanisa kahle umbono ukuqonda ukuthi isiprofetho sisebenza phezu kwezimiso zokuphindaphinda nokwandisa, futhi lo mthetho uyasebenza embonweni.

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’?

Amaqiniso ehlukene esiprofetho akhonjwa embonweni ka-Isaya, kusukela esahlukweni sesithupha kuya phambili, kufanele asondelelwe ngombono wokuthi “okokuqala nokungaphezu kwakho konke,” u-Isaya umele umphefumulo ogcotshiwe ngo-9/11 ukuba amemezele ukuthi imvula yokugcina isifikile. Kulo mongo ongcwelisiwe, isahluko sesikhombisa sika-Isaya sikhombisa yona kanye leyo nkathazo eyayimelwe ngumprofethi esahlukweni sesithupha lapho ebuza umbuzo wokuthi, ‘“kuze kube nini” kwakuyomelwe anikeze umlayezo ka-9/11 ebandleni elihlubukile “elinamehlo kodwa lenqaba ukubona, nezindlebe kodwa lenqaba ukuzwa”?’

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.

Embonweni inkosi embi neyisiwula u-Ahazi iyisibonakaliso somLaodikeya ongeke asamukele isixwayiso somlayezo wemvula yokugcina njengoba wethulwa ngabalindi ababhekana no-Ahazi omubi noyisiwula omelwe ngu-Isaya namadodana akhe.

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.

Umhla ka-9/11 wafika emlandweni wesiprofetho kaDaniyeli 11 ivesi 40; ngakho-ke, lapho u-Isaya etholakala ku-9/11 esahlukweni 6, utholakala ngokwesiprofetho ngaphakathi kwevesi 40 likaDaniyeli 11; kodwa okubaluleke kakhulu, utholakala ngaphakathi “komlando ofihlekile wevesi 40.” Umlando ofihlekile wevesi 40 waqala lapho lelo vesi ligcwaliseka ngo-1989 ngokuwa kweSoviet Union. Kusukela ngo-1989 kuze kube ngumthetho weSonto wevesi 41 kungu “mlando ofihlekile wevesi 40” ovulwa yiNgonyama yesizwe sakwaJuda kulowo kanye “mlando ofihlekile.” Lokhu okuvezwa ekucabangeni kwethu ngo-Isaya emele isithunywa semvula yangemuva emva kuka-9/11 kungukuthi ingxenye eyodwa yomyalezo wemvula yangemuva u-Isaya awumemezelayo yile—uDaniyeli 11, amavesi 41 kuya ku-45.

Standing prophetically at 9/11 Isaiah in chapter ten, is presenting a warning that the very next event to happen is the “unrighteous decree” which is the Sunday law, and is represented in verse forty-one of Daniel eleven. Isaiah’s illustration of the latter rain message is set within the ‘hidden history’ of verse forty-post 9/11. The fulfillment of verse forty in 1989 places Isaiah after 1989, at 9/11 where he is anointed with coal from off the alter. Isaiah represents a messenger whose message includes the last six verses of Daniel eleven.

Emi ngokwesiprofetho ku-Isaya 9/11 esahlukweni seshumi, wethula isixwayiso sokuthi isehlakalo esilandelayo ngqo esizokwenzeka “isimemezelo esingalungile,” okuwumthetho weSonto, futhi simelwe evesini lamashumi amane nanye likaDaniyeli ishumi nanye. Umfanekiso ka-Isaya womlayezo wemvula yakamuva ubekwe ngaphakathi “komlando ofihlekile” wevesi lamashumi amane ngemuva kuka-9/11. Ukugcwaliseka kwevesi lamashumi amane ngo-1989 kubeka u-Isaya emva kuka-1989, ku-9/11 lapho egcotshwa khona ngamalahle avela e-altare. U-Isaya umele isithunywa esinomlayezo ohlanganisa amavesi ayisithupha okugcina kaDaniyeli ishumi nanye.

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.

U-Isaya usho ngokusobala ukuthi yena nabantwana bakhe bangabezibonakaliso nezimangaliso. Esahlukweni sesikhombisa ivesi lesithathu, u-Isaya nendodana yakhe baseceleni komsele wedamu elingenhla emgwaqweni osensimini yomhlanzi. U-Isaya wethula umlayezo wemvula yamuva, ayegcotshwe ukuwumemezela esahlukweni sesithupha, futhi umi ezimpawini ezintathu zemvula yamuva kanye nokuba nendodana yakhe uSheyariyashubi. Umsele wedamu elingenhla uyisifaniso esingokwesiprofetho samapayipi amabili agcwele amafutha egolide uZakariya awakhomba futhi uDade White aphawula ngawo kaningi kakhulu, futhi akhomba umlayezo ovela emseleni wedamu elingenhla emlayezweni wemvula yamuva.

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.

Umsele ka-Isaya uxhumana namapayipi amabili kaZakariya, futhi amazwana ka-Ellen White ahlanganisa uZakariya nomfanekiso wezintombi eziyishumi. U-Isaya uthotshiswa aze afike othulini esahlukweni sesithupha lapho ebona inkazimulo yeNkosi. Uyavuma ukuthwala umlayezo omelelwe evesini lesithathu njengomlayezo okhanyisa umhlaba ngenkazimulo kaNkulunkulu. Futhi uyahlanzwa ngehlahla elivela e-altare, bese emi echibini elidalwa ngamanzi avela echibini elingenhla. Esahlukweni samashumi amabili nesishiyagalombili u-Isaya uchaza umlayezo wemvula yokugcina ngokuthi “umugqa phezu komugqa,” futhi evesini lesithathu ichibi elingenhla limelela imigqa eminingana yesiprofetho.

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.

U-Isaya, emele umphefumulo ose-9/11, ubeyoma kuphela lapho amafutha egolide ehla khona evela echibini elingenhla, uma lowo mphefumulo ubebuza indlela enhle eholela endleleni endala kaJeremiya, okuyiyo “umgwaqo omkhulu (indlela) osensimini yomhlanzi” ka-Isaya, lapho kutholakala khona “ukuphumula” kukaJeremiya. Umlayezo wemvula yokugcina ka-Isaya awusekelwe kuphela emgqeni wezintombi eziyishumi, emgqeni kaZakariya wamapayipi amabili egolide, nasemgqeni kaJeremiya wendlela endala, kodwa futhi u-Isaya umi “ensimini yomhlanzi” lapho isiThunywa seSivumelwano sihlanza futhi sicwengisisa amadodana kaLevi njengesiliva negolide.

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.

Kungumsebenzi wobuprofethi olula kakhulu ukuletha eminye imigqa evesini lesithathu lesahluko sesikhombisa. Amafutha kaZakariya nezintombi eziyishumi kuxhumana neladi likaJakobe namavesi amabili okuqala eSambulo, ngokuba konke lokhu kukhuluma ngenqubo yokuxhumana phakathi kukaNkulunkulu nomuntu. Indlela endala kaJeremiya ifaka “umlindi” okhalisa icilongo, inkosi embi neyisiwula u-Ahazi enqaba ukulizwa. Lelo cilongo lihudulela kuwo wonke amacilongo obuprofethi, kanye nabalindi abangabaprofethi, “emendweni omkhulu” ka-Isaya, lapho u-Isaya nendodana yakhe bema khona ukudlulisa umlayezo kumholi waseLawodikeya.

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.

U-Isaya nendodana yakhe uSheyariyashubi, okusho ukuthi “insali iyakubuya,” bami ndawonye, futhi babonisa ukumemezelwa komlayezo wemvula yokugcina owafika ngo-9/11. Baya ukuyohlangabeza inkosi embi u-Ahazi, futhi njengobaba nendodana bamele uphawu lwe-alpha ne-omega, umthetho oyinhloko wendlela yokusebenza ethi “umugqa phezu komugqa.” “Umugqa phezu komugqa” ungumthetho owafanekiswa yisimiso samaMillerite esithi “usuku/unyaka.”

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.

Ngo-11 Agasti 1840 kwagcwaliseka isiprofetho samaSulumane sosizi lwesibili sesAmbulo isahluko sesishiyagalolunye, futhi kwaqinisekiswa isimiso samaMillerite esithi “usuku/unyaka,” ngaleyo ndlela kwaqiniswa ukubikezela kukaMiller mayelana no-1843 okwakusekelwe kuleso simiso sosuku/unyaka. Ngo-11 Septhemba 2001 kwagcwaliseka isiprofetho samaSulumane sosizi lwesithathu sesAmbulo isahluko sesishiyagalolunye, seshumi neshumi nanye, futhi kwaqinisekiswa isimiso se-alpha (8-11-1840) ne-omega (9/11) njengoba ingelosi enamandla yesAmbulo isahluko seshumi nesishiyagalombili yehla ngenkathi izakhiwo ezinkulu zaseNew York ziwa—njengoba nje ingelosi enamandla yesAmbulo isahluko seshumi yayehle ngo-11 Agasti 1840 lapho i-alpha eyayifanekisa i-omega igcwaliseka.

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).

Akusibo kuphela ukuthi u-Isaya nendodana yakhe bamele umgomo oyinhloko wokuthi “umugqa phezu komugqa,” kodwa futhi bamele umlayezo ka-Eliya, omele umlayezo ovezwa ngobudlelwane bukababa nabantwana bakhe. Umlayezo ka-Eliya, oshunyayelwa nje ngaphambi kosuku olukhulu nolwesabekayo lweNkosi, ukhomba umlayezo ofikayo nje ngaphambi kokuba izahlulelo zikaNkulunkulu zokugcina ziqale. Izahlulelo zikaNkulunkulu zokugcina zimele inkathi eyiyo “usuku olukhulu nolwesabekayo lweNkosi.” Leyo nkathi iqala emthethweni weSonto futhi iqhubeke ize ifike ezinhluphekweni eziyisikhombisa zokugcina. Leyo nkathi iqala ngomthetho weSonto futhi iphele ngezinhlupheko eziyisikhombisa zokugcina. Ngakho-ke umlayezo ka-Eliya usekelwe emgomweni we-alpha ne-omega, uhlanganiswe nesixwayiso sokusondela kokuvalwa komusa. Kanye nomlayezo ka-Eliya kukhona nemigqa ehlukahlukene yesiprofetho esekelwe ku-Eliya; ngokuba u-Eliya, ngokukaJesu, wayemele uJohane uMbhapathizi, futhi bobabili u-Eliya noJohane, ngokukaDade White, babemele uWilliam Miller; futhi ngokuhlangene u-Eliya noJohane uMbhapathizi bamele kokubili abayizinkulungwane eziyikhulu namashumi amane nane (u-Eliya), nesixuku esikhulu esikuSambulo isahluko sesikhombisa (uJohane).

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.

U-Isaya nendodana yakhe beme ezindleleni zasendulo, okuyizona izisekelo, futhi bemukela amafutha egolide, ngokuba bayizintombi ezihlakaniphileyo ezidlula enqubweni yokuhlanzwa komhlanzi wezindwangu, eyagcwaliseka ngo-October 22, 1844, ifanekisela umthetho weSonto. U-Isaya nensali ebuyayo, (ngokuba yilokho okushiwo yigama lendodana yakhe uShearjashub), bamele insali “ebuyela” ezindleleni zasendulo ngo-9/11. Ubudlelwane bensali bukababa, obuphinde bube ubudlelwane be-alpha ne-omega, obuphinde bube ubudlelwane buka-Eliya “bezinhliziyo zawoyise nezabantwana,” bukhomba ukuthi uBaba uMiller kanye nobudlelwane bakhe nenhlangano yensali yengelosi yokuqala kwakuyinhlangano ye-alpha yasePhiladelphia. Enhlanganweni ye-alpha uBaba uMiller wabonakaliswa njengo-Eliya noJohane uMbhapathizi, lowo uJesu amchaza njengomthunywa owalungisa indlela yoMthunywa weSivumelwano. Zonke lezo zigcwaliseko zesiprofetho emlandweni we-alpha wezingelosi zokuqala nezesibili ziyaphindwa emlandweni we-omega wengelosi yesithathu.

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.

Kukhona amaqiniso abaluleke kakhulu mayelana nomfanekiso ka-Isaya embonweni, kodwa lapha simane sikhomba ukuthi u-Isaya uqondisa ngokuqondile amaqiniso ahlukahlukene akha inhliziyo yomlayezo wemvula yokugcina ka-9/11. Yonke le migqa esisanda kuyixoxa, futhi kunjalo neminye eminingi, itholakala evesini lesithathu lesahluko sesikhombisa.

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.

Evesini lesishiyagalombili iqiniso lesiprofetho liyagqama kakhulu njengoba lichaza isihluthulelo esivula “umlando ofihlekile wevesi lamashumi amane,” futhi okumangalisayo ukuthi leso sihluthulelo sikhonjiswa ngaphakathi kwalelo vesi elifanayo lapho kuqokonyiswa khona ukuqala kwazo zombili iziprofetho zesikhathi seminyaka engu-2520.

For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son.

Ngokuba inhloko yeSiriya iyiDamaseku, nenhloko yeDamaseku inguRezini; futhi eminyakeni engamashumi ayisithupha nanhlanu u-Efrayimi uyakuchotshozwa, aze angabi yisizwe. Nenhloko ka-Efrayimi iyiSamariya, nenhloko yeSamariya iyindodana kaRemaliya.

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

Uma ningakholwa, ngokuqinisekileyo aniyikumiswa. Isaya 7:8, 9.

Isaiah’s illustration of the latter rain message includes Moses’ “seven times,” for the sixty-five-year prophecy of verse eight identifies the starting point for both the northern and southern kingdoms of Israel’s scattering of 2520 years. In the very same verse, the key that turns the three prophetic lines of Daniel eleven verse forty’s collapse of the Soviet Union in 1989, together with verse ten of Daniel eleven, along with verse eight of Isaiah eight. With these three lines (Isaiah 8:8, Daniel 11:10, 40). The key is the “heads” of verses eight and nine. When the key of the “heads” is applied to those three parallel verses the door to the history of the Ukrainian War and soon coming World War III is unlocked. When that prophetic door is unlocked, verse eleven through sixteen of Daniel eleven are then seen to be parallel history to verse forty of Daniel eleven post 1989’s collapse of the Soviet Union. The unlocking of the “hidden history of verse forty” is a truth that is one of a select few that are identified as being unsealed in connection with the unsealing of the Revelation of Jesus Christ just before probation closes.

Umfanekiso ka-Isaya womlayezo wemvula yakamuva uhlanganisa “izikhathi eziyisikhombisa” zikaMose, ngoba isiprofetho seminyaka engamashumi ayisithupha nanhlanu sevesi lesishiyagalombili sikhomba indawo yokuqala kokubili yokuhlakazwa kweminyaka engu-2520 yemibuso yakwa-Israyeli yasenyakatho neyaseningizimu. Kulelo vesi elifanayo impela kukhona isihluthulelo esivula imigqa emithathu yesiprofetho yokuwa kweSoviet Union ngo-1989 kuDaniyeli ishumi nanye ivesi lamashumi amane, kanye nevesi leshumi likaDaniyeli ishumi nanye, kanye nevesi lesishiyagalombili lika-Isaya isishiyagalombili. Ngale migqa emithathu (Isaya 8:8, Daniyeli 11:10, 40). Isihluthulelo “amakhanda” amavesi esishiyagalombili nesishiyagalolunye. Lapho isihluthulelo “samakhanda” sisetshenziswa kulawo mavesi amathathu afanayo, umnyango womlando weMpi yase-Ukraine neMpi Yezwe III esezayo maduzane uyavuleka. Lapho lowo mnyango wesiprofetho usuvuliwe, amavesi eshumi nanye kuya kweleshumi nesithupha kaDaniyeli ishumi nanye abe esebonakala engumlando ohambisanayo nevesi lamashumi amane likaDaniyeli ishumi nanye ngemva kokuwa kweSoviet Union ngo-1989. Ukuvulwa “komlando ofihlekile wevesi lamashumi amane” kuyiqiniso elingelinye kwambalwa abakhethiweyo ababonakaliswa njengabavulwayo ngokuxhumene nokuvulwa kwesAmbulo sikaJesu Kristu ngaphambi nje kokuvalwa komnyango womusa.

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.

Ivesi yokuqala yesahluko sesishiyagalombili sika-Isaya iqala ngegama elithi, “Ngaphezu kwalokho,” okubonisa ukuthi isahluko sesishiyagalombili simelwe ukweqa phezu kwesahluko sesikhombisa. Ngaphandle kokuthi igama lokuqala lingu-“ngaphezu kwalokho,” isahluko sesishiyagalombili ivesi lesithathu lihlanganiswe nevesi lesithathu lesahluko sesikhombisa njengofakazi besibili bokuthi lezi zahluko ezimbili kufanele zisetshenziswe umugqa phezu komugqa. Womabili amavesi “esithathu” akhomba enye yamadodana ka-Isaya, amagama awo womabili akhuluma ngomlayezo wesiprofetho ongaphakathi endabeni. USheyarijashubi usho ukuthi ‘insali iyakubuya’ kanti uMaherishalalihashibazi usho ukuthi ‘usheshayo empangweni.’ USheyarijashubi uqala ukubalulwa, bese kulandela uMaherishalalihashibazi (okuyigama elide kunawo wonke eBhayibhelini). U-alpha omelelwa ngu-“1” mncane, futhi kulesi simo uze uchazwe njengokuthi “insali,” kanti u-omega omelelwa ngu-“22” mkhulu, futhi umelelwa yigama elikhulu kunawo wonke eBhayibhelini, kuyilapho futhi ufanekisa ukuhamba okusheshayo komthetho weSonto.

The alpha remnant, represented by Shearjashub is with his father Isaiah in verse three. Together they are an alpha and an omega, and they are standing in a place which is made up of three distinct references to the latter rain.

Insali ye-alpha, emelwe nguShearjashub, ikanye noyise u-Isaya evesini lesithathu. Ngokubambisana bayialfa ne-omega, futhi bami endaweni eyakhiwe izinkomba ezintathu ezihlukene zemvula yamuva.

Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.

INkosi yasisithi ku-Isaya: Hamba manje uyohlangabeza u-Ahazi, wena noSheyariyashubi indodana yakho, ekugcineni komsele wedamu eliphezulu, ngasemgwaqweni wensimu yomhlanzi wezindwangu. Isaya 7:3.

Isaiah is a symbol of the one hundred and forty-four thousand and in representing the call of 9/11, Isaiah is also representing the call of July 2023. At 9/11 Isaiah is a Laodicean represented by Jacob the supplanter, who was going to take Esau’s birthright as Adventism is spewed out of the mouth of the Lord, and in 2023 Isaiah represents Israel the overcomer. Isaiah represents one who was presenting God’s message who is awakened to the fact that he is a Laodicean and then has a coal purify him into a Philadelphian.

U-Isaya uwuphawu lwabayizinkulungwane eziyikhulu namashumi amane nane nane, futhi ekumeleni ubizo luka-9/11, u-Isaya uphinde amele ubizo lukaJulayi 2023. Ku-9/11 u-Isaya ungumLaodikea omelelwa nguJakobe umkhohlisi, owayezothatha ilungelo lobuzibulo lika-Esawu njengoba ubu-Adventism bukhafulwa buphume emlonyeni weNkosi, kanti ngo-2023 u-Isaya umele u-Israyeli umnqobi. U-Isaya umele lowo owayethula umlayezo kaNkulunkulu, ovuselwa ekuqondeni iqiniso lokuthi ungumLaodikea, bese kuthi ilahle limhlambulule limguqulele ekubeni ngumFiladelfiya.

“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.

“U-Isaya wayenombono omangalisayo wenkazimulo kaNkulunkulu. Wabona ukubonakaliswa kwamandla kaNkulunkulu, futhi emva kokubona ubukhosi baKhe, kwafika kuye umlayezo wokuba ahambe ayokwenza umsebenzi othile. Wazizwa engafanele neze lowo msebenzi. Yini eyamenza wazibona engafanele? Ingabe wazibona engafanele ngaphambi kokuba abe nombono wenkazimulo kaNkulunkulu?—Cha; wayecabanga ukuthi usesimweni sokulunga phambi kukaNkulunkulu; kodwa lapho inkazimulo yeNkosi yamabandla yembulwa kuye, lapho ebona ubukhosi bukaNkulunkulu obungenakuchazwa, wathi, ‘Maye kimi! ngoba ngichithiwe; ngokuba ngingumuntu onezindebe ezingcolile, futhi ngihlala phakathi kwabantu abanezindebe ezingcolile; ngokuba amehlo ami abonile iNkosi, iNkosi yamabandla. Khona-ke kwandiza enye yamaserafi yeza kimi, iphethe ezandleni zayo ilahle elivuthayo, eyayilithathile ngesikhuni e-altare, yalibeka emlonyeni wami, yathi, Bheka, lokhu kuthinte izindebe zakho; nobubi bakho bususiwe, nesono sakho sihlanjululiwe.’ Lona ngumsebenzi thina ngabanye esiwudingayo ukuba usenzelwe. Sifuna ilahle elivuthayo elisuka e-altare libekwe ezindebeni zethu. Sifuna ukuzwa izwi elikhulunywayo, elithi, ‘Ububi bakho bususiwe, nesono sakho sihlanjululiwe’” 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:

Ukuthi “koze kube nini” ku-Isaya isahluko sesithupha kuwuphawu lwe-9/11 kuze kufike umthetho weSonto, futhi isahluko sesithupha siyisethulo se-9/11. Izahluko zesikhombisa kuya kwesesishiyagalolunye ziveza umlayezo u-Isaya awunika ubuholi bukaJuda obuhlubukileyo, kanye nomfanekiso owenzekayo ngesikhathi sokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane lapho izidakwa zakwa-Efrayimi zikhubeka. Kulowo mbono ofanayo u-Isaya uloba:

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.

Bhekani, mina kanye nabantwana engibaphiwe nguJehova siyizibonakaliso nezimangaliso kwa-Israyeli ezivela kuJehova Sebawoti, ohlala entabeni iSiyoni. U-Isaya 8:18.

Isaiah and his children are signs within the enigmas found in chapters seven through nine. Chapters seven through nine are the point of reference of the entire vision, in terms of any reference to “that day” or “that time.” Verse eighteen identifies that Isaiah and his sons are signs, and the verses that surround verse eighteen identify the period of time that the signs are to be recognized.

U-Isaya nabantwana bakhe bayizibonakaliso phakathi kwezimfihlakalo ezitholakala ezahlukweni zesikhombisa kuya kweyesishiyagalolunye. Izahluko zesikhombisa kuya kweyesishiyagalolunye ziyisizinda sokubhekisela kulo lonke umbono, maqondana nanoma yikuphi ukubhekisela “kulolo suku” noma “kuleso sikhathi.” Ivesi leshumi nesishiyagalombili libonisa ukuthi u-Isaya namadodana akhe bayizibonakaliso, kanti amavesi azungeze ivesi leshumi nesishiyagalombili aveza inkathi yesikhathi lapho izibonakaliso kufanele ziqashelwe khona.

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.

Abaningi phakathi kwabo bayokhubeka, bawe, baphihlizwe, babanjiswe ogibeni, bathunjwe. Bopha ubufakazi, unamathisele umthetho phakathi kwabafundi bami. Mina-ke ngiyakumlindela uJehova, ofihlela indlu kaJakobe ubuso bakhe, ngiyethemba kuye.

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.

Bhekani, mina kanye nabantwana uJehova angiphe bona siyizibonakaliso nezimangaliso kwa-Israyeli ezivela kuJehova wamabandla, ohlala entabeni iZiyoni. Isaya 8:15–18.

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

Labo “abalindela iNkosi” bamelwe ngu-Isaya namadodana akhe amabili. Yibo labo iNkosi eyayibafihlele “ubuso bayo,” okuyisici salabo abavuselwa ekuqondeni izimfuno zomthandazo kaLevitikusi amashumi amabili nesithupha, emva kukaJulayi 2023. Bavuselwa eqinisweni lokuthi ukuvuma kwabo kufanele kuhlanganise ukuthi iNkosi yayihambe ngokuphambana nabo, okusho ukuthi yayibafihlele ubuso bayo.

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.

“Ukubopha ubufakazi, uphawule umthetho” kungukubekwa uphawu kwabangukhulu namashumi amane nane ezinkulungwane, abaqhathaniswa “nabaningi.” “Abaningi” bayabizwa, kodwa bambalwa abakhethiweyo. Abaningi baqhathaniswa no-Isaya namadodana akhe amabili, abamelelwa njengabambalwa. “Abaningi” yizintombi ezinhlanu eziyiziwula, futhi ngenxa yalesi sizathu kwenzeka kubo izinto ezinhlanu: “bayakhubeka, bawe, baphulwe, babanjwe ngesihibe, bathathwe.” Bakhubeka ngoba benqabile umlayezo wemvula yokugcina.

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.

Ngokuba ngezindebe ezizingizayo nangolunye ulimi uyakukhuluma kulesi sizwe. Ayekhulume kuso athi, Lokhu ngukuphumula eninganikeza ngakho okhatheleyo ukuba aphumule; nalokhu kungukuvuseleleka; kepha bona abazange bafune ukuzwa. Ngakho izwi leNkosi laba kubo umyalo phezu komyalo, umyalo phezu komyalo; umugqa phezu komugqa, umugqa phezu komugqa; lapha okuncane, nalaphaya okuncane; ukuze bahambe, bawe ngomhlane, baphuke, babanjwe ogibeni, bathathwe. U-Isaya 28:11–13.

In the sealing time of chapter eight Isaiah describes the fall of the wicked, typified by Ahaz, and he identifies the same group in verse thirteen of chapter twenty-eight. The reason they “fall” is they reject the latter rain message which was to them “line upon line” and presented by those represented as having stammering lips. The quibbling Jews at Pentecost charged the disciples with drunkenness for they could not understand the message. In their minds it was being presented by stammering lips.

Esikhathini sokubekwa uphawu sesahluko sesishiyagalombili, u-Isaya uchaza ukuwa kwababi, abafanekiswa ngo-Ahazi, futhi ukhomba lona lelo qembu evesini leshumi nantathu lesahluko samashumi amabili nesishiyagalombili. Isizathu sokuba “bawe” ukuthi bayawenqaba umyalezo wemvula yamuva, owawuyikho kubo “umugqa phezu komugqa,” futhi owethulwa yilabo abafanekiselwa njengabanodebe abangingizayo. AmaJuda aphikisanayo ngePentekoste asola abafundi ngokudakwa, ngoba ayengawuqondi umyalezo. Ezingqondweni zawo wawethulwa izindebe ezingingizayo.

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.

Evesini lesithathu sesahluko sesikhombisa, u-Isaya ungualfa ongokwesiprofetho endodaneni yakhe uSheyariyashubi, yona-ke ibe ingu-omega maqondana noyise, kodwa futhi ibe ngualfa ebudlelwaneni nomfowabo. Njengabameleli baka-Alfa no-Omega bema lapho izimpompi ezimbili zegolide ezivela ethempelini lasezulwini zakha ichibi khona, khona kanye ngasemgwaqweni omkhulu wendlela endala kaJeremiya ensimini lapho ilineni liguqulwa lisuke emabhaleni liye ebumsulweni obumhlophe qwa njengoba isiThunywa seSivumelwano sihlambulula amadodana kaLevi, kanye no-Isaya noSheyariyashubi. Esefikile lapho, wethulela inkosi embi neyisiphukuphuku u-Ahazi umlayezo wendlela endala kaMose ovela kuLevitikusi amashumi amabili nesithupha othi “izikhathi eziyisikhombisa,” wona oqinisa kulelo vesi elifanayo ukuthi “ikhanda” liyinkosi, noma umbuso wenkosi, noma umuzi omkhulu wombuso.

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.

Lowo kukhiye uvula ukukhanya kweZwi likaNkulunkulu ukuze iMpi yase-Ukraine eyaqala ngo-2014 ibonakale njengesihloko sesiprofetho seBhayibheli esivezwa njengesehlakalo esenzeka ngesikhathi sokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane kanye nasemlandweni wabapresidente abathathu bokugcina base-United States. Umlayezo wemvula yangemuva uvezwa ngu-Isaya ezahlukweni zeshumi neshumi nanye, futhi uchaza umlando wangaphakathi nowangaphandle wamavesi ayisithupha okugcina kaDaniyeli ishumi nanye. Ivesi lokuqala, ivesi lamashumi amane, lifanekiswa ngu-Isaya ezahlukweni zesithupha kuya kwesesishiyagalolunye, bese kuthi ezahlukweni zeshumi neshumi nanye kubekwe obala umlayezo owavulwa ngo-1989 emlandweni wawo wangaphakathi nowangaphandle. Zonke izingxenye ezinkulu zomlayezo wemvula yangemuva zivezwa embonweni.

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.

Amavesi okugcina esahluko seshumi akhomba umlando ofanayo wesiprofetho omelwe amavesi okugcina esahluko seshumi nanye. Isahluko seshumi singesangaphandle, kanti eseshumi nanye singesangaphakathi. Encwadini yeSambulo, amabandla ayisikhombisa angaphakathi, kanti izimpawu zingaphandle. Emavesini okugcina esahluko seshumi, amandla kapapa anyakazisa isandla sawo amelane neJerusalema endimeni ehambisanayo namandla kapapa afinyelela ekupheleni kwawo kungabikho osizayo evesini lamashumi amane nanhlanu kuDaniyeli ishumi nanye.

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.

Uyakuhlala eNobi ngalolo suku; uyakunyakazisa isandla sakhe amelane nentaba yendodakazi yaseSiyoni, igquma laseJerusalema. Bheka, iNkosi, uJehova wamabandla, iyakugawula igatsha ngokwesabeka; nabade ngobude bayakunqunywa, nabazidlayo bayakuthotshiswa. Iyakuquma amahlathi aminyene ngensimbi, neLebanoni liyakuwa ngonesiqhwaga. U-Isaya 10:32–34.

The end of chapter ten is the close of human probation, and that is where the end of Daniel eleven also closes.

Ukuphela kwesahluko seshumi kuwukuvalwa kwesikhathi sokuvivinywa komuntu, futhi kulapho ukuphela kukaDaniyeli ishumi nanye nakho kuphetha khona.

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.

Futhi uyakumisa amatende esigodlo sakhe phakathi kwezilwandle entabeni engcwele ekhazimulayo; nokho uyakufika ekupheleni kwakhe, kungabi khona oyakumsiza. Futhi ngaleso sikhathi uMikayeli uyakusukuma, isikhulu esikhulu esimela abantwana babantu bakho; kuyakuba khona isikhathi sokuhlupheka esingakaze sibe khona selokhu kwaba khona isizwe kwaze kwaba yileso sikhathi; futhi ngaleso sikhathi abantu bakho bayakusindiswa, yilowo nalowo oyakufunyanwa ebhaliwe encwadini. Daniyeli 11:45, 12:1.

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

Isahluko seshumi siqala evesini lokuqala “ngesimemezelo esingalungile,” uDade White asichaza njengomthetho weSonto.

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

Maye kubona labo abamisa izimiso ezingalungile, nababhala ukuhlupheka abakumisileyo. Isaya 10:1.

Chapter ten begins at the Sunday law, which aligns with verse forty-one of Daniel chapter eleven, and it ends with a parallel to Michael standing up in the history of verse forty-five of Daniel eleven.

Isahluko seshumi siqala emthethweni weSonto, ohambisana nevesi lamashumi amane nanye likaDaniyeli isahluko seshumi nanye, futhi siphetha ngokuhambisana nokuma kukaMikayeli emlandweni wevesi lamashumi amane nanhlanu likaDaniyeli isahluko seshumi nanye.

“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.

“Sekumiswe isabatha lesithombe, njengoba isithombe segolide samiswa emathafeni aseDura. Futhi njengoba uNebukadinesari, inkosi yaseBabiloni, wakhipha umyalo wokuthi bonke abangeke bakhothame bakhonze lesi sithombe babulawe, kanjalo kuyokhishwa isimemezelo sokuthi bonke abangeke bahloniphe umgubho weSonto bayojeziswa ngokuboshwa nangokufa. Kanjalo iSabatha leNkosi linyathelwa phansi. Kodwa iNkosi isimemezele yathi, ‘Maye kwabakhipha izimiso ezingalungile, nababhala ukuhlupheka abakumisileyo’ [Isaya 10:1]. [Zefaniya 1:14–18; 2:1–3, kucashuniwe.]” Manuscript Releases, umqulu 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.”

Ku-“kuzamazama okukhulu komhlaba” kwesAmbulo isahluko seshumi nanye, okumele umthetho weSonto ngevesi leshumi nantathu, kukhona izimpawu ezintathu zobuSulumane ezixhumene “nokuzamazama komhlaba” okunyakazisa isilo somhlaba sesAmbulo isahluko seshumi nantathu, lapho sikhuluma njengodrako. Ku-Isaya isahluko seshumi, umthetho weSonto umelelwa “njengesimemezelo esingalungile” esimenywe “ngeshwa” phezu kwaso. Ku-“kuzamazama okukhulu komhlaba” kwesAmbulo isahluko seshumi nanye kusukela evesini leshumi nantathu kuze kuyofika evesini leshumi nesishiyagalombili, ubuSulumane beshwa lesithathu bukhonjiswa ngezimpawu ezine zobuSulumane nangokushaya okubenzela i-United States ngesikhathi somthetho weSonto; “Ngalelo hora kwaba khona ukuzamazama okukhulu komhlaba,” futhi “ishwa lesibili selidlulile; bhekani, ishwa lesithathu liyeza masinyane. Ingelosi yesikhombisa yase ikhala” “nezizwe zathukuthela.”

Chapter ten is portraying the papal power from verse forty-one in Daniel eleven unto verse forty-five when the papacy comes to its end. Verse forty is not part of the narrative in chapter ten, for Isaiah is illustrating verse forty’s ‘hidden history’ when the latter rain message is presented to an apostate church represented by Ahaz. Chapter eleven’s conclusion is showing the deliverance from the papal power in the same history.

Isahluko seshumi siveza amandla obupapa kusukela evesini lamashumi amane nanye kuDaniyeli ishumi nanye kuze kube yivesi lamashumi amane nanhlanu, lapho ubupapa bufinyelela esiphethweni sabo. Ivesi lamashumi amane aliyona ingxenye yokulandisa olusesahlukweni seshumi, ngokuba u-Isaya ubonisa “umlando ofihlekile” wevesi lamashumi amane lapho isigijimi semvula yokugcina sethulwa ebandleni elihlubukile elimelwe ngu-Ahazi. Isiphetho sesahluko seshumi nanye siphinde sibonise ukukhululwa emandleni obupapa kulowo mlando ofanayo.

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.

INkosi iyakuqothula nya ngokuphelele igebe lolwandle lwaseGibhithe; futhi ngomoya wayo onamandla iyakunyakazisa isandla sayo phezu komfula, iwushaye ube yizifudlana eziyisikhombisa, yenze abantu bawele ngezinyawo ezomile. Kuyakuba khona umgwaqo omkhulu wensali yabantu bayo, eyakusala, ivela e-Asiriya; njengalokhu kwaba ku-Israyeli ngosuku eyenyuka ngalo isuka ezweni laseGibhithe. U-Isaya 11:15, 16.

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

Isahluko seshumi sika-Isaya siyingaphandle, kanti isahluko seshumi nanye siyingaphakathi somlando ofanayo. Ukufana phakathi kwengaphandle nengaphakathi kugcwele eZwini likaNkulunkulu, futhi lezi zahluko ezimbili ezihambisanayo zimelela isixwayiso sengelosi yesithathu njengoba simelwe ngu-Isaya. Isixwayiso sengwele yesithathu sifingqiwe ngezindlela eziningi ngokuphefumulelwa, kodwa ukuhlukaniswa okuwusizo kakhulu kwalesi sixwayiso sengwele yesithathu kungukuthi simelela izehlakalo ezihlobene nokuvalwa komusa, futhi sigcizelela nesidingo sokuzilungiselela komuntu siqu. U-Isaya isahluko seshumi uyizehlakalo, kanti isahluko seshumi nanye siyikulungiselela.

“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.

“Izehlakalo ezihlobene nokuvalwa komusa kanye nomsebenzi wokulungiselela isikhathi sokuhlupheka zivezwe ngokucacileyo. Kodwa izixuku azinakuqonda okukhulu ngalawa maqiniso abalulekile kunokungathi awakaze embulwe. USathane ulindile ukuze asuse yonke imvuselelo ebingabahlakaniphisa kube ngukusindiswa, futhi isikhathi sokuhlupheka siyobafica bengakalungeli.

“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.

“Lapho uNkulunkulu ethumela kubantu izixwayiso ezibaluleke kangaka, ezimelelwa njengokumenyezelwa yizingelosi ezingcwele ezindiza phakathi kwezulu, ufisa ukuthi wonke umuntu onikwe amandla okucabanga alalele umlayezo. Izahlulelo ezesabekayo ezimenyezelwe ngokumelene nokukhonza isilo nomfanekiso waso (IsAmbulo 14:9–11), kufanele ziholele bonke ekutadisheni ngenkuthalo iziprofetho ukuze bafunde ukuthi luphi uphawu lwesilo, nokuthi bangakugwema kanjani ukulwamukela. Kodwa izixuku zabantu ziphambukisa izindlebe zazo ekuzweni iqiniso, ziphendukele ezinganekwaneni. Umphostoli uPawulu wamemezela, ebheke ezinsukwini zokugcina: ‘Ngokuba kuyakufika isikhathi lapho bengayikuvuma imfundiso ephilileyo.’ 2 Thimothewu 4:3. Leso sikhathi sesifikile ngokupheleleyo. Izixuku azilifuni iqiniso leBhayibheli, ngoba liphazamisa izifiso zenhliziyo enesono, ethanda izwe; uSathane-ke unikeza izinkohliso ezizithandayo.”

“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.

“Kodwa uNkulunkulu uyakuba nabantu emhlabeni abayogcina iBhayibheli, neBhayibheli lodwa, njengendinganiso yazo zonke izimfundiso nesisekelo sazo zonke izinguquko. Imibono yabantu abafundileyo, iziphetho zesayensi, izivumo zokholo noma izinqumo zemikhandlu yesonto, njengoba ziningi futhi ziphikisana njengoba enjalo amasonto eziwameleyo, izwi leningi—akukho nokukodwa noma konke lokhu ndawonye okufanele kubhekwe njengobufakazi obusekela noma obuphikisa noma yiliphi iphuzu lokukholwa kwenkolo. Ngaphambi kokwamukela noma iyiphi imfundiso noma umyalo, kufanele sifune ukwesekwa kwayo esitatimendeni esicacileyo esithi, ‘Isho kanje iNkosi.’”

“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.

“USathane uhlala njalo ezama ukudonsela ukunaka kumuntu esikhundleni sikaNkulunkulu. Uhola abantu ukuba babheke kubabhishobhi, kubafundisi, nakubafundisi bezemfundiso yenkolo, njengabaqondisi babo, esikhundleni sokuhlola imiBhalo ukuze bazifundele bona uqobo lwabo umsebenzi wabo. Khona-ke, ngokulawula izingqondo zalaba baholi, angathonya izixuku ngokwentando yakhe.” The Great Controversy, 594, 595.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.