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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Ten

Littafin Yoel da Ikilisiyar Adventist ta Bakwai ta Laodikiya - Lamba ta Goma

Number Ten

Lamba Goma

Author

Jeff Pippenger

Published

December 14, 2025

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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.

Muna magana ne a kan wani ɓangare na wahayin Ishaya wanda ya fara a sura ta bakwai kuma ya ci gaba har zuwa ƙarshen sura ta goma sha biyu. Muna yin haka ne domin a shekara ta 1850 “Ubangiji ya sāke miƙa hannunsa a karo na biyu, domin ya tattara” mutanensa ragowa. Muna sa alamomin hanya na 1844 zuwa 1863 a wurarensu. ‘1850’ da kuma taro na biyu yana ɗaya daga cikin waɗannan alamomin hanya.

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.

Da zarar wahayin Ishaya ya fara a aya ta ɗaya ta sura ta bakwai, duk lokacin da wani furuci mai kama da “a waccan rana” ya zo a matsayin nuni, ya kamata a sanya shi cikin tsayayyen yanayin annabci na sura ta bakwai. Mabuɗin rarrabe wahayin yadda ya kamata shi ne a fahimci cewa annabci yana aiki bisa ƙa’idodin maimaitawa da faɗaɗawa, kuma wannan ƙa’ida tana aiki a cikin wahayin.

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’?

Gaskiyoyi na annabci iri-iri da aka bayyana a cikin wahayin Ishaya, tun daga babi na shida, ya kamata a tunkare su daga mahangar cewa “da farko kuma fiye da kome”, Ishaya yana wakiltar rai ne da aka shafe shi a 9/11 domin ya shelanta cewa ruwan sama na ƙarshe ya iso. A cikin wannan mahallin tsarkakakke, babi na bakwai na Ishaya yana bayyana ainihin tsoron da annabin ya wakilta a babi na shida sa’ad da ya yi tambayar, ‘“har yaushe” zai ci gaba da ba da saƙon 9/11 ga wata cociyar ridda wadda ‘take da idanu amma ta ƙi gani, kuma take da kunnuwa amma ta ƙi ji’?

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.

A cikin wahayin, mugun sarki marar hikima Ahaz alama ce ta ɗan Laodikiya wanda ba zai karɓi gargaɗin saƙon ruwan sama na ƙarshe ba, kamar yadda masu tsaro suka gabatar da shi, waɗanda suka fuskanci mugun Ahaz marar hikima wanda Ishaya da ’ya’yansa suke wakilta.

9/11 arrived in the prophetic history of Daniel eleven verse forty, so when Isaiah is located at 9/11 in chapter six, he is located prophetically within verse forty of Daniel eleven, but more significantly he is located within the ‘hidden history of verse forty.’ The hidden history of verse forty began when the verse was fulfilled in 1989 with the collapse of the Soviet Union. From 1989 unto the Sunday law of verse forty-one is the ‘hidden history of verse forty’ that is unsealed by the Lion of the tribe of Judah in that very ‘hidden history.’ What this identifies in our consideration of Isaiah representing a latter rain messenger after 9/11 is that one part of the latter rain message which Isaiah is proclaiming is—Daniel eleven, verses forty-one through forty-five.

9/11 ya zo cikin tarihin annabci na Daniyel sura ta goma sha ɗaya aya ta arba’in, saboda haka, sa’ad da aka sanya Ishaya a 9/11 cikin sura ta shida, an sanya shi ne cikin annabci a cikin aya ta arba’in ta Daniyel sura ta goma sha ɗaya; amma mafi muhimmanci, an sanya shi ne a cikin “ɓoyayyen tarihin aya ta arba’in.” Ɓoyayyen tarihin aya ta arba’in ya fara ne sa’ad da ayar ta cika a shekara ta 1989 tare da rushewar Tarayyar Soviet. Daga 1989 har zuwa dokar Lahadi ta aya ta arba’in da ɗaya akwai “ɓoyayyen tarihin aya ta arba’in” wanda Zakin kabilar Yahuza ya buɗe a cikin wannan “ɓoyayyen tarihi” ɗin kansa. Abin da wannan yake bayyana a cikin nazarinmu game da Ishaya yana wakiltar ɗan saƙon ruwan sama na ƙarshe bayan 9/11 shi ne cewa wani ɓangare na saƙon ruwan sama na ƙarshe wanda Ishaya yake shelantawa shi ne—Daniyel sura ta goma sha ɗaya, ayoyi arba’in da ɗaya zuwa arba’in da biyar.

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.

Tsaye a matsayi na annabci a 9/11, Ishaya a sura ta goma yana gabatar da gargadi cewa abin da zai biyo baya nan take shi ne “mugun doka,” wato dokar Lahadi, kuma ana wakiltarta a aya ta arba’in da ɗaya ta Daniyel goma sha ɗaya. Misalin Ishaya na saƙon ruwan sama na ƙarshe an sa shi a cikin “ɓoyayyar tarihi” ta aya ta arba’in—bayan 9/11. Cikar aya ta arba’in a 1989 tana sanya Ishaya bayan 1989, a 9/11 inda aka shafe shi da garwashi daga bisa bagadi. Ishaya yana wakiltar wani manzo wanda saƙonsa ya ƙunshi ayoyi shida na ƙarshe na Daniyel goma sha ɗaya.

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.

Ishaya ya bayyana kai tsaye cewa shi da ’ya’yansa domin alamu ne da abubuwan al’ajabi. A cikin sura ta bakwai aya ta uku, Ishaya da ɗansa suna kusa da magudanar ruwan tafkin sama a kan babban hanya ta wajen gonar mai wanki. Ishaya yana gabatar da saƙon ruwan sama na ƙarshe wanda aka shafe shi ya yi shela a kai a sura ta shida, kuma yana tsaye a wurin alamomi uku na ruwan sama na ƙarshe tare kuma da ɗansa Shearjashub. Magudanar tafkin sama alama ce ta annabci mai nuni ga bututu biyu cike da man zinariya waɗanda Zakariya ya bayyana, kuma ’Yar’uwa White ta yi sharhi a kansu sau da yawa, suna bayyana saƙon da ke fitowa daga magudanar tafkin sama a cikin saƙon ruwan sama na ƙarshe.

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.

Magudanar ruwa na Ishaya yana haɗuwa da bututun nan biyu na Zakariya, kuma sharhin Ellen White yana danganta Zakariya tare da misalin budurwai goma. A sura ta shida an ƙasƙantar da Ishaya har cikin ƙura sa’ad da ya ga ɗaukakar Ubangiji. Ya yarda ya ɗauki saƙon da aka wakilta a aya ta uku a matsayin saƙon da yake haskaka duniya da ɗaukakar Allah. Kuma an tsarkake shi da garwashin wuta daga bagade, sa’an nan kuma yana tsaye a wurin tafkin da ruwa daga tafkin sama ya halitta. A sura ta ashirin da takwas Ishaya ya bayyana saƙon ruwan sama na ƙarshe a matsayin “layi bisa layi,” kuma a aya ta uku tafkin sama yana wakiltar layuka da yawa na annabci.

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.

Ishaya, yana wakiltar rai a 9/11, ba zai kasance a tsaye ba a wurin da man zinariya yake saukowa daga tafkin sama sai dai idan wannan ran ya roƙi hanya mai kyau wadda take kaiwa ga tsohuwar hanya ta Irmiya, wadda ita ce “babbar hanya (hanya) ta gefen gonar mai wanki” ta Ishaya, inda ake samun “hutawa” ta Irmiya. Saƙon ruwan sama na ƙarshen zamani na Ishaya yana ginuwa ba kawai a kan layin budurwai goma ba, da layin bututun zinariya biyu na Zakariya, da layin tsohuwar hanya ta Irmiya ba, Ishaya kuma yana tsaye ne a “gonar mai wanki” inda Manzon Alkawari yake tsarkakewa, yana kuma tsarkake ’ya’yan Lawi kamar azurfa da zinariya.

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.

Aiki ne mai sauƙi ƙwarai na annabci a shigar da sauran layuka cikin aya ta uku ta sura ta bakwai. Man Zechariah da budurwai goma suna haɗuwa da tsanin Yakubu da ayoyi biyu na farko na Ru’ya ta Yohanna, gama dukkansu suna magana ne a kan tsarin sadarwa tsakanin Allah da mutum. Tsohuwar hanya ta Irmiya ta ƙunshi “mai tsaro” wanda yake busa ƙaho, wanda mugun kuma wawan sarki Ahaz ya ƙi ji. Wannan ƙaho yana jawo dukan ƙahonin annabci, haka kuma masu tsaron annabci, zuwa cikin “babbar hanya” ta Ishaya, inda Ishaya da ɗansa suke tsaye domin isar da saƙo ga shugaba na Laodikiya.

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.

Ishaya da ɗansa Shearjashub, wanda ke nufin “raguwa za su komo”, suna tsaye tare, kuma suna kwatanta shelar saƙon ruwan sama na ƙarshe wanda ya iso a 9/11. Sun tafi su sadu da mugun sarki Ahaz, kuma a matsayin uba da ɗa suna wakiltar alamar alfa da omega, wato babban ƙa’idar tsarin “layi bisa layi”. “Layi bisa layi” ita ce ƙa’idar da aka misalta ta wurin ka’idar “rana/shekara” ta Milleriyawa.

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.

A ranar 11 ga Agusta, 1840, an cika annabcin Musulunci na bala’i na biyu na Wahayi sura tara, kuma aka tabbatar da ƙa’idar “rana/shekara” ta Millerites; ta haka kuwa aka ba da ƙarfi ga hasashen Miller game da 1843 wanda ya ginu a kan ƙa’idar rana/shekara. A ranar 11 ga Satumba, 2001, an cika annabcin Musulunci na bala’i na uku na Wahayi surori tara, goma da goma sha ɗaya, kuma aka tabbatar da ƙa’idar alpha (8-11-1840) da omega (9/11), sa’ad da mala’ikan nan mai ƙarfi na Wahayi sura goma sha takwas ya sauko a lokacin da manyan gine-ginen New York suka rushe—kamar yadda mala’ikan nan mai ƙarfi na Wahayi sura goma ya sauko a ranar 11 ga Agusta, 1840, sa’ad da aka cika alpha ɗin da ya kasance alamar omega.

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).

Ba Ishaya da ɗansa kaɗai ba ne suke wakiltar babban ƙa’idar “layi bisa layi,” amma kuma suna wakiltar saƙon Iliya, wanda shi kansa saƙo ne da ake bayyana ta wurin dangantakar uba da ’ya’yansa. Saƙon Iliya, wanda ake shelar sa nan da nan kafin babban kuma mai ban tsoro ranar Ubangiji, yana nuna wani saƙo ne da ke zuwa kafin shari’ar aiwatarwa ta Allah ta fara. Shari’o’in aiwatarwa na Allah suna wakiltar wani zamani wanda shi ne “babban kuma mai ban tsoro ranar Ubangiji.” Wannan zamani yana farawa ne daga dokar Lahadi, ya kuma ci gaba har zuwa annobai bakwai na ƙarshe. Zamanin yana farawa da dokar Lahadi kuma yana ƙarewa da annobai bakwai na ƙarshe. Saboda haka, saƙon Iliya yana ginuwa bisa ƙa’idar alpha da omega, a haɗe da gargadin kusantowar rufe ƙofar jarrabawa. Tare da saƙon Iliya kuma akwai layukan annabci dabam-dabam waɗanda suka dogara ga Iliya, gama Iliya, bisa ga Yesu, ya wakilci Yohanna Mai Baftisma, kuma duka Iliya da Yohanna, bisa ga Sister White, sun wakilci William Miller, kuma tare, Iliya da Yohanna Mai Baftisma suna wakiltar duka ɗari da dubu arba’in da huɗu (Iliya), da kuma babban taron mutane a Ru’ya ta Yohanna bakwai (Yohanna).

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.

Ishaya da ɗansa suna tsaye a tsoffin hanyoyi, waɗanda su ne tushen gini, kuma suna karɓan man zinariya, gama su budurwai masu hikima ne da suke wucewa ta cikin aikin tsarkakewa na mai wanki, wanda ya cika a ranar 22 ga Oktoba, 1844, yana misalta dokar Lahadi. Ishaya da ragowar da suka komo, (gama abin da sunan ɗansa Shearjashub yake nufi ke nan), suna wakiltar ragowar da suka “komo” zuwa ga tsoffin hanyoyi a 9/11. Dangantakar uba da ragowa, wadda kuma ita ce dangantakar alfa da omega, wadda kuma ita ce dangantakar Iliya ta “zukatan ubanni da ’ya’ya,” tana bayyana cewa Uba Miller da dangantakarsa da motsin ragowa na mala’ika na fari shi ne motsin alfa na Filadelfiya. A cikin motsin alfa an bayyana Uba Miller a matsayin Iliya da Yahaya Mai Baftisma, wanda Yesu ya bayyana a matsayin manzon da ya shirya hanya domin Manzon Alkawari. Dukan waɗannan cikar annabci a tarihin alfa na mala’ika na fari da na biyu ana maimaita su a cikin tarihin omega na mala’ika na uku.

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.

Akwai ƙarin muhimman bayanai game da misalin Ishaya a cikin wahayin, amma a nan muna kawai gano cewa Ishaya yana bayyana a sarari gaskiya iri-iri da suka ƙunshi zuciyar saƙon ruwan sama na ƙarshe na 9/11. Dukan waɗannan layukan da muka tattauna yanzu, kuma ba shakka da yawa fiye da haka, suna cikin aya ta uku ta sura ta bakwai.

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.

A aya ta takwas, gaskiyar annabci ta ƙara ƙarfi yayin da take bayyana mabuɗin da yake buɗe “ɓoyayyen tarihin aya ta arba’in,” kuma abin mamaki shi ne, an nuna wannan mabuɗin ne a cikin wannan ayar ɗaya tak da aka yi alamar farkon duka annabce-annabcen lokaci na shekaru 2520 biyu.

> 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.

> Gama shugaban Suriya shi ne Dimashƙu, kuma shugaban Dimashƙu shi ne Rezin; cikin shekaru sittin da biyar kuwa za a ragargaza Ifraimu, har ba zai ƙara zama jama’a ba. Kuma shugaban Ifraimu shi ne Samariya, shugaban Samariya kuwa shi ne ɗan Remaliya.

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

> In ba za ku gaskata ba, lalle ba za a tabbatar da ku ba. Ishaya 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.

Misalin da Ishaya ya bayar game da saƙon ruwan sama na ƙarshe ya ƙunshi “sau bakwai” na Musa, gama annabcin shekara sittin da biyar na aya ta takwas yana nuna wurin farawa ga tarwatsuwar shekaru 2520 ta masarautun arewa da kudu na Isra’ila duka biyu. A cikin wannan aya ɗin ɗaya tak, akwai maɓallin da yake juya layukan annabci uku na Daniyel goma sha ɗaya aya ta arba’in game da rushewar Tarayyar Soviet a 1989, tare da aya ta goma ta Daniyel goma sha ɗaya, da kuma aya ta takwas ta Ishaya takwas. Da waɗannan layuka uku (Ishaya 8:8, Daniyel 11:10, 40), maɓallin shi ne “kawuna” na aya ta takwas da ta tara. Sa’ad da aka yi amfani da maɓallin “kawuna” ga waɗannan ayoyi uku masu tafiya a layi ɗaya, sai a buɗe ƙofar tarihin Yaƙin Yukiren da Yaƙin Duniya na Uku mai zuwa nan ba da daɗewa ba. Sa’ad da aka buɗe wannan ƙofar annabci, daga nan sai a ga aya ta goma sha ɗaya zuwa ta goma sha shida ta Daniyel goma sha ɗaya a matsayin tarihin da yake a layi ɗaya da aya ta arba’in ta Daniyel goma sha ɗaya bayan rushewar Tarayyar Soviet a 1989. Buɗe “ɓoyayyen tarihin aya ta arba’in” gaskiya ce wadda take ɗaya daga cikin kaɗan zaɓaɓɓu da aka bayyana a matsayin waɗanda aka cire musu hatimi dangane da cire hatimin Wahayin Yesu Almasihu gab da ƙarewar lokacin jarrabawa.

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.

Aya ta ɗaya ta sura ta takwas ta Ishaya ta fara da kalmar, “Bugu da ƙari,” tana nuna cewa sura ta takwas za ta wuce a kan sura ta bakwai. Bayan kasancewar kalmar farko “bugu da ƙari,” aya ta uku ta sura ta takwas tana daure tare da aya ta uku ta sura ta bakwai a matsayin shaida ta biyu cewa dole ne a yi amfani da surorin biyu layi bisa layi. Duka ayoyi na “uku” suna bayyana ɗaya daga cikin ’ya’yan Ishaya, waɗanda sunayensu duka suna magana game da saƙon annabci da ke cikin labarin. Shearjashub yana nufin “raguwa za ta komo” kuma Mahershalalhashbaz yana nufin “mai gaggawa ga ganima.” An fara ambaton Shearjashub, sa’an nan Mahershalalhashbaz (wanda shi ne sunan da ya fi tsawo a cikin Littafi Mai Tsarki). Alpha da “1” ke wakilta ya fi ƙanƙanta, kuma a wannan yanayin har ma an bayyana shi a matsayin “raguwa,” omega kuma da “22” ke wakilta ya fi girma, kuma an wakilce shi da sunan da ya fi girma a cikin Littafi Mai Tsarki, yayin da yake alamta saurin motsin dokar Lahadi.

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.

Ragowar alfa, wadda Shearjashub yake wakilta, tana tare da mahaifinsa Ishaya a aya ta uku. Tare, su alfa ne da omega, kuma suna tsaye a wani wuri wanda ya ƙunshi nassoshi uku mabambanta game da ruwan sama na ƙarshe.

> 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.

> Sa’an nan Ubangiji ya ce wa Ishaya, Ka tafi yanzu ka taryi Ahaz, kai da Shearjashub ɗanka, a ƙarshen magudanar tafkin sama, a kan babbar hanya zuwa filin mai wankin tufafi. Ishaya 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.

Ishaya alama ce ta mutum dubu ɗari da arba’in da huɗu, kuma a cikin wakiltar kiran 9/11, Ishaya kuma yana wakiltar kiran Yuli 2023. A 9/11 Ishaya ɗan Laodikiya ne wanda Yakubu mai kwacewa ya wakilta, wanda zai karɓi ɗan farin Esau, yayinda ake tofar da Adventism daga bakin Ubangiji; kuma a 2023 Ishaya yana wakiltar Isra’ila, mai nasara. Ishaya yana wakiltar wanda yake gabatar da saƙon Allah, wanda aka farkar da shi ga gaskiyar cewa shi ɗan Laodikiya ne, sa’an nan kuma gawayi ya tsarkake shi ya mai da shi ɗan Filadelfiya.

> “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.

> “Ishaya ya sami wata banmamakiyar hangen ɗaukakar Allah. Ya ga bayyanuwar ikon Allah, kuma bayan ya kalli darajarsa mai girma, sai saƙo ya zo masa cewa ya je ya yi wani aiki na musamman. Ya ji kansa bai cancanta ko kaɗan ga aikin ba. Me ya sa ya ɗauki kansa marar cancanta? Shin ya ɗauki kansa marar cancanta ne kafin ya ga ɗaukakar Allah?—A’a; ya ɗauka kansa yana cikin yanayin adalci a gaban Allah; amma da aka bayyana masa ɗaukakar Ubangijin runduna, sa’ad da ya hangi darajar Allah wadda ba za a iya misalta ta da magana ba, sai ya ce, ‘Na lalace; gama ni mutum ne mai leɓɓa marasa tsarki, kuma ina zaune a tsakiyar mutane masu leɓɓa marasa tsarki; gama idanuna sun ga Sarkin, Ubangijin runduna. Sa’an nan ɗaya daga cikin serafim ya tashi ya zo wurina, yana da garwashin wuta mai rai a hannunsa, wanda ya ɗauko da maƙera daga kan bagadi, sai ya taɓa bakina da shi, ya ce, Ga shi, wannan ya taɓa leɓɓanka; an kawar da muguntarka, an kuma tsarkake zunubinka.’ Wannan shi ne aikin da muke bukatar a yi mana a matsayinmu na ɗaiɗaiku. Muna son a ɗora mana garwashin wuta mai rai daga kan bagadi a kan leɓɓanmu. Muna son mu ji an faɗi wannan magana, ‘An kawar da muguntarka, an kuma tsarkake zunubinka’” 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:

“Har yaushe” a cikin Ishaya sura ta shida alama ce daga 9/11 zuwa dokar Lahadi, kuma sura ta shida wakilci ne na 9/11. Surori na bakwai zuwa tara suna gabatar da saƙon da Ishaya ya ba shugabancin Yahuza mai ridda, da kuma misalin da yake faruwa a lokacin hatimci na mutum dubu ɗari da arba’in da huɗu sa’ad da mashayan Efraim suke tuntubewa. A cikin wannan hangen nesa ɗaya, Ishaya ya rubuta:

> 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.

> Ga shi, ni da yaran da Ubangiji ya ba ni muna zama alamu da abubuwan al’ajabi a cikin Isra’ila daga wurin Ubangijin rundunoni, wanda yake zaune a Dutsen Sihiyona. Ishaya 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.

Ishaya da ’ya’yansa alamu ne a cikin asirai da ake samu a surori bakwai zuwa tara. Surori bakwai zuwa tara su ne mahangar tunani ta dukan wahayin, dangane da duk wata magana game da “ranar nan” ko “lokacin nan.” Aya ta goma sha takwas ta bayyana cewa Ishaya da ’ya’yansa alamu ne, kuma ayoyin da suke kewaye da aya ta goma sha takwas suna bayyana lokacin da ya kamata a gane waɗannan alamu.

> 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.

> Kuma da yawa a cikinsu za su yi tuntuɓe, su fāɗi, a karya su, a kama su da tarko, a cafke su. Ɗaure shaidar nan, ka hatimce shari’a a cikin almajiraina. Ni kuma zan jira Ubangiji, wanda ya ɓoye fuskarsa daga gidan Yakubu, zan kuma sa zuciyata gare shi.

> 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.

> Ga ni, ni da ’ya’yan da Ubangiji ya ba ni, alamu ne da abubuwan al’ajabi a Isra’ila daga wurin Ubangijin rundunoni, wanda yake zaune a kan Dutsen Sihiyona. Ishaya 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.

Waɗanda suke “jira ga Ubangiji” Ishaya da ’ya’yansa maza biyu ne suke wakilta. Su ne waɗanda Ubangiji ya ɓoye “fuskarsa” daga gare su, abin da yake sifa ce ta waɗanda suka farka ga abin da addu’ar Lawiyawa ashirin da shida take bukata bayan Yuli 2023. Suna farkawa ga gaskiyar cewa dole ne furcinsu ya haɗa da cewa Ubangiji ya yi tafiya da gaba da su, wato, ya ɓoye fuskarsa daga gare su.

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.

A “daure shaidar, a rufe dokar da hatimi” shi ne hatimtar mutum dubu ɗari da arba’in da huɗu waɗanda aka sa a gaba da “mutane da yawa.” An kira “mutane da yawa,” amma kaɗan ne zaɓaɓɓu. An sa mutane da yawa a gaba da Ishaya da ’ya’yansa maza biyu, waɗanda suke wakiltar kaɗan ɗin. “Mutane da yawa” su ne budurwai biyar marasa hikima, kuma saboda wannan ne abubuwa biyar suke faruwa da su: suna “tuntuɓe, kuma su fāɗi, kuma a kakkarye su, kuma a kama su da tarko, kuma a cafke su.” Suna tuntuɓe domin sun ƙi saƙon ruwan sama na ƙarshe.

> 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.

> Gama da leɓɓa masu tuntuɓe da kuma wani harshe dabam zai yi magana da wannan jama’a. Waɗanda ya ce musu, Wannan shi ne hutun da za ku sa masu gajiya su huta; kuma wannan shi ne wartsakewa; duk da haka ba su so su ji ba. Amma maganar Ubangiji ta zama a gare su umarni bisa umarni, umarni bisa umarni; layi bisa layi, layi bisa layi; kaɗan a nan, kaɗan a can; domin su tafi, su faɗi a baya, a karye su, a sa su cikin tarko, a kama su. Ishaya 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.

A cikin lokacin hatimcewa na sura ta takwas, Ishaya ya bayyana fāɗuwar mugaye, waɗanda Ahaz yake wakilta ta alama, kuma ya gano irin wannan rukuni a aya ta goma sha uku na sura ta ashirin da takwas. Dalilin da ya sa suke “faɗuwa” shi ne domin sun ƙi saƙon ruwan sama na ƙarshe, wanda a gare su ya kasance “layi bisa layi,” kuma waɗanda aka wakilta da masu leɓuna masu tangal-tangal ne suka gabatar da shi. Yahudawan masu gardama a ranar Fentikos sun tuhumi almajirai da buguwa, domin ba su iya fahimtar saƙon ba. A tunaninsu, ana gabatar da shi ne da leɓuna masu tangal-tangal.

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.

A aya ta uku ta sura ta bakwai, Ishaya shi ne alpha na annabci ga ɗansa Shearjashub, wanda kuma shi ne omega dangane da ubansa, amma kuma alpha ne dangane da ɗan’uwansa. A matsayin wakilan Alpha da Omega suna tsaye a inda bututun zinariya biyu daga Wuri Mai Tsarki na sama suke kafa tafki, daidai a bakin babban titin tsohuwar hanya ta Irmiya a cikin filin da lilin yake sauyawa daga tabo zuwa fari tsantsa sa’ad da Manzon Alkawari yake tsarkake ’ya’yan Lawi, haka kuma Ishaya da Shearjashub. Da zarar ya isa can, sai ya gabatar wa mugun kuma wawaye sarki Ahaz saƙon tsohuwar hanya ta Musa na “sau bakwai” na Lawiyawa ashirin da shida, wanda a cikin wannan aya guda yake tabbatar da cewa “kai” sarki ne, ko kuma mulkin sarkin, ko kuma babban birnin mulki.

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.

Wannan maɓalli yana buɗe hasken Maganar Allah domin a ga Yaƙin Yukiren da ya fara a 2014 a matsayin wani batu na annabcin Littafi Mai Tsarki wanda aka wakilta a matsayin abin da yake faruwa a lokacin hatimcewar mutum ɗari da arba’in da huɗu, da kuma tarihin shugabannin ƙasar Amurka uku na ƙarshe. Saƙon ruwan sama na ƙarshe Ishaya ne ya wakilta a surori goma da goma sha ɗaya, kuma yana bayyana tarihin ciki da na waje na ayoyi shida na ƙarshe na Daniyel goma sha ɗaya. Aya ta farko, aya ta arba’in, Ishaya ya kwatanta ta a surori shida zuwa tara, sa’an nan kuma a surori goma da goma sha ɗaya an gabatar da saƙon da aka buɗe a 1989 a cikin tarihohinsa na ciki da na waje. Kowane babban ɓangare na saƙon ruwan sama na ƙarshe an wakilta a cikin wahayin.

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.

Ayoyin ƙarshe na sura ta goma suna bayyana irin wannan tarihin annabci ɗaya da ayoyin ƙarshe na sura ta goma sha ɗaya suke wakilta. Sura ta goma ita ce ta waje, sura ta goma sha ɗaya kuma ita ce ta ciki. A cikin littafin Ru’ya ta Yohanna, ikklisiyoyi bakwai su ne na ciki, hatimai kuma su ne na waje. A cikin ayoyin ƙarshe na sura ta goma, ikon Paparoma yana girgiza hannunsa a kan Urushalima a cikin nassin da ya yi daidai da ikon Paparoma yana zuwa ga ƙarshe ba tare da mai taimakonsa ba a aya ta arba’in da biyar ta Daniyel goma sha ɗaya.

> 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.

> Har wa yau zai tsaya a Nob a wannan rana; zai kaɗa hannunsa gāba da dutsen ‘yar Sihiyona, tudun Urushalima. Ga shi, Ubangiji, Ubangijin runduna, zai yanke rassan da razana; kuma masu tsayin kai za a sare su, masu girman kai kuwa za a ƙasƙantar da su. Zai sare kaurin dajin da ƙarfe, Lebanon kuma zai fāɗi ta hannun mai ƙarfi. Ishaya 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.

Ƙarshen sura ta goma shi ne rufe ƙofar jarrabawar ɗan adam, kuma a nan ne kuma ƙarshen Daniyel sura ta goma sha ɗaya ya ƙare.

> 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.

> Kuma zai kafa alfarwoyin fadarsa a tsakanin tekuna a kan tsattsarkan dutsi mai ɗaukaka; amma duk da haka zai zo ga ƙarshensa, kuma ba wanda zai taimake shi. Kuma a wancan lokaci Mika’ilu zai tashi tsaye, babban yarima wanda yake tsayawa domin ’ya’yan mutanenka: kuma za a yi wani lokaci na wahala, irin wanda bai taɓa kasancewa ba tun da aka yi al’umma har zuwa wancan lokaci ɗin: kuma a wancan lokaci za a ceci mutanenka, kowane mutum da za a same shi a rubuce cikin littafin. Daniyel 11:45, 12:1.

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

Babi na goma ya fara ne a aya ta ɗaya da “mugun doka” wadda Sister White ta bayyana a matsayin dokar Lahadi.

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

> Kaiton waɗanda suke shar’anta ƙa’idodin rashin adalci, waɗanda kuma suke rubuta azãba mai tsanani wadda suka tsara. Ishaya 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.

Babi na goma ya fara ne daga dokar Lahadi, wadda ta yi daidai da aya ta arba’in da ɗaya ta Daniyel sura ta goma sha ɗaya, kuma ta ƙare da abin da ya yi daidai da Mika’ilu yana tsayawa a tarihin aya ta arba’in da biyar ta Daniyel goma sha ɗaya.

> “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.

> “An kafa Asabar ta gunki, kamar yadda aka kafa siffar zinariya a filayen Dura. Kuma kamar yadda Nebukadnezzar, sarkin Babila, ya ba da umarni cewa duk waɗanda ba za su rusuna su yi wa wannan siffa sujada ba, a kashe su, haka kuma za a yi shela cewa duk waɗanda ba za su girmama kafa ranar Lahadi ba za a hukunta su da ɗauri da mutuwa. Ta haka ne ake taka Asabar ta Ubangiji a ƙarƙashin ƙafa. Amma Ubangiji ya bayyana cewa, ‘Kaiton waɗanda suke kafa dokoki marasa adalci, suna rubuta wahala da suka ƙaddara’ [Ishaya 10:1]. [Zafaniya 1:14–18; 2:1–3, quoted.]” Manuscript Releases, juzu’i na 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.”

A cikin “babban girgizar ƙasa” ta Wahayin Yahaya sura ta goma sha ɗaya, wadda take wakiltar dokar Lahadi a aya ta goma sha uku, akwai alamomi uku na Musulunci da suke da alaƙa da “girgizar ƙasa” da ke girgiza dabbar ƙasa ta Wahayin Yahaya sura ta goma sha uku, sa’ad da take magana kamar maciji. A cikin Ishaya sura ta goma, ana wakilta dokar Lahadi a matsayin “mugun doka” wadda aka furta “kaiton” a kanta. A cikin “babban girgizar ƙasa” ta Wahayin Yahaya sura ta goma sha ɗaya daga aya ta goma sha uku har zuwa aya ta goma sha takwas, an bayyana Musuluncin kaito na uku tare da alamomi huɗu na Musulunci da harin da yake kai wa Amurka a lokacin dokar Lahadi; “A wannan sa’a kuwa aka yi wata babbar girgizar ƙasa,” da kuma “kaito na biyu ya shuɗe; ga shi, kaito na uku yana zuwa da sauri. Kuma mala’ika na bakwai ya busa ƙaho” “al’ummai kuwa suka husata.”

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.

Babi na goma yana bayyana ikon papacy daga aya ta arba’in da ɗaya a cikin Daniyel sura ta goma sha ɗaya har zuwa aya ta arba’in da biyar, lokacin da papacy ta kai ga ƙarshe. Aya ta arba’in ba ta cikin labarin da ke cikin babi na goma, domin Ishaya yana kwatanta “ɓoyayyar tarihi” ta aya ta arba’in sa’ad da aka gabatar da saƙon ruwan sama na ƙarshen zamani ga cocin da ta yi ridda, wadda Ahaz yake wakilta. Ƙarshen sura ta goma sha ɗaya yana nuna ceton da ake samu daga ikon papacy a cikin wannan tarihi guda.

> 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.

> Ubangiji kuwa zai hallaka harshen tekun Masar gaba ɗaya; kuma da iska mai ƙarfinsa zai kaɗa hannunsa a kan kogin, ya buge shi ya raba shi gida bakwai, ya sa mutane su haye ƙetare da ƙafafu busassu. Kuma za a yi wata babbar hanya domin ragowar mutanensa, waɗanda za su ragu daga Assuriya; kamar yadda ya kasance ga Isra’ila a ranar da ya fito daga ƙasar Masar. Ishaya 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.

Ishaya sura ta goma ita ce ɓangaren waje, sura ta goma sha ɗaya kuma ita ce ɓangaren ciki na tarihin nan guda ɗaya. Daidaituwar ɓangaren waje da na ciki sun yi yawa cikin Maganar Allah, kuma waɗannan surori biyu masu daidaito suna wakiltar gargaɗin mala’ika na uku kamar yadda Ishaya ya wakilta. An taƙaita gargaɗin mala’ika na uku ta hanyoyi da yawa ta wurin wahayi, amma wata rarrabawa mai matuƙar taimako game da gargaɗin mala’ika na uku ita ce, yana wakiltar abubuwan da suke da alaƙa da ƙarshen lokacin jinƙai, kuma yana kuma jaddada bukatar shiryawa ta kai da kai. Ishaya sura ta goma ita ce abubuwan da za su faru, sura ta goma sha ɗaya kuma ita ce shiryawa.

> “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.

> “Abubuwan da suke da alaƙa da ƙarshen lokacin alheri da aikin shirye-shirye domin lokacin wahala, an bayyana su sarai. Amma taron jama'a masu yawa ba su da fahimtar waɗannan muhimman gaskiyoyi fiye da kamar ba a taɓa bayyana su ba. Shaidan yana fakon ya kwashe duk wani tasiri da zai sa su hikima zuwa ga ceto, kuma lokacin wahala zai same su ba a shirye ba.

> “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.

> “Sa’ad da Allah ya aika wa mutane da gargadi masu muhimmanci ƙwarai har aka kwatanta su a matsayin masu tsarki mala’iku suna shelar su suna tashi a tsakiyar sararin sama, yana bukatar kowane mutum da aka ba ikon tunani ya kula da saƙon. Hukunce-hukuncen masu ban tsoro da aka yi bushara da su a kan sujada ga dabbar da surarta (Ru’ya ta Yohanna 14:9–11), ya kamata su sa kowa ya yi nazari da himma a kan annabce-annabce domin ya gane menene alamar dabbar, da kuma yadda za su guje wa karɓarta. Amma mafi yawan jama’a suna juya kunnuwansu daga jin gaskiya, su koma ga tatsuniyoyi. Manzo Bulus ya bayyana, yana duban kwanaki na ƙarshe cewa: ‘Lokaci zai zo da ba za su jure wa sahihiyar koyarwa ba.’ 2 Timotawus 4:3. Wannan lokaci ya cika gabaki ɗaya ya zo. Taron jama’a ba sa son gaskiyar Littafi Mai Tsarki, domin tana saɓawa da sha’awoyin zuciya mai zunubi, mai son duniya; kuma Shaidan yana ba su ruɗin da suke ƙauna.”

> “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.

> “Amma Allah zai kasance da wata al’umma a bisa duniya wadda za ta riƙe Littafi Mai Tsarki, Littafi Mai Tsarki kaɗai, a matsayin mizanin dukan koyarwoyi da kuma tushen dukan gyare-gyare. Ra’ayoyin masana, sakamakon binciken kimiyya, aqidodi ko shawarwarin majalisun coci-coci, masu yawa kuma marasa jituwa kamar yadda majami’un da suke wakilta suke, muryar rinjaye—ba ɗaya daga cikin waɗannan ba, ko ma dukansu tare, ya kamata a ɗauke su a matsayin hujja ta goyon baya ko ta ƙaryata kowane batu na bangaskiyar addini. Kafin mu karɓi kowace koyarwa ko umarni, ya kamata mu nemi bayyanannen ‘Ubangiji ya faɗa haka’ domin tabbatar da ita.”

> “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.

> “Shaiɗan kullum yana ƙoƙari ya karkatar da hankali zuwa ga mutum a maimakon Allah. Yana sa mutane su dubi bishop-bishop, da fastoci, da farfesoshi na tauhidi a matsayin jagororinsu, a maimakon su binciki Nassosi domin su koyi abin da yake farilla a kansu da kansu. Sa’an nan kuma, ta wajen mallake tunanin waɗannan shugabanni, zai iya rinjayar taro bisa ga nufinsa.” The Great Controversy, 594, 595.

We will continue this study in the next article.

Za mu ci gaba da wannan nazari a talifi na gaba.

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