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

Kitabu cha Yoeli na Kanisa la Waadventista Wasabato la Laodikia - Namba Kumi

Number Ten

Nombor Sepuluh

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.

Kami sedang membicarakan suatu bagian dari penglihatan Yesaya yang dimulai pada pasal tujuh dan berlanjut sampai akhir pasal dua belas. Kami melakukan hal ini karena pada tahun 1850 “Tuhan mengulurkan tangan-Nya untuk kedua kalinya, untuk mengumpulkan” umat sisa-Nya. Kami sedang menempatkan tanda-tanda penunjuk jalan dari tahun 1844 hingga 1863 pada tempatnya. ‘1850’ dan pengumpulan yang kedua adalah salah satu dari tanda-tanda penunjuk jalan itu.

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.

Sebaik sahaja penglihatan Yesaya bermula dalam ayat pertama pasal tujuh, setiap kali suatu ungkapan yang serupa dengan “pada hari itu” muncul sebagai suatu rujukan, ungkapan itu hendaklah ditempatkan dalam latar kenabian pasal tujuh yang telah ditetapkan. Suatu kunci untuk membahagikan penglihatan itu dengan tepat ialah memahami bahawa nubuat beroperasi menurut prinsip pengulangan dan peluasan, dan peraturan ini sedang berlaku dalam penglihatan itu.

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’?

Kebenaran-kebenaran nubuatan yang berbagai-bagai yang dikenal pasti dalam penglihatan Yesaya, bermula dalam fasal enam, hendaklah didekati dari sudut pandang bahawa “pertama dan terutama”, Yesaya sedang mewakili suatu jiwa yang telah diurapi pada 9/11 untuk mengisytiharkan bahawa hujan akhir telah tiba. Dalam konteks yang disucikan itu, fasal tujuh Yesaya menggambarkan ketakutan itu sendiri yang telah diwakili oleh nabi dalam fasal enam ketika dia mengajukan pertanyaan, ‘“berapa lama” dia perlu menyampaikan pekabaran 9/11 kepada sebuah gereja murtad yang ‘mempunyai mata tetapi enggan melihat dan mempunyai telinga tetapi enggan mendengar’?’

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.

Dalam penglihatan itu, raja Ahas yang fasik dan bodoh melambangkan seorang Laodikia yang tidak mau menerima amaran daripada pekabaran hujan akhir sebagaimana disampaikan oleh para penjaga yang menghadapi Ahas yang fasik dan bodoh, yang diwakili oleh Yesaya dan anak-anaknya.

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 tiba dalam sejarah nubuatan Daniel 11 ayat 40; jadi, apabila Yesaya ditempatkan pada 9/11 dalam pasal 6, secara nubuatan ia ditempatkan dalam ayat 40 Daniel 11; namun yang lebih penting, ia ditempatkan dalam “sejarah tersembunyi ayat 40.” Sejarah tersembunyi ayat 40 bermula apabila ayat itu digenapi pada tahun 1989 dengan keruntuhan Kesatuan Soviet. Dari tahun 1989 hingga kepada undang-undang Ahad dalam ayat 41 ialah “sejarah tersembunyi ayat 40” yang dibukakan meterainya oleh Singa dari suku Yehuda dalam “sejarah tersembunyi” itu juga. Hal ini mengenal pasti, dalam pertimbangan kita tentang Yesaya yang melambangkan seorang utusan hujan akhir selepas 9/11, bahawa satu bahagian daripada pekabaran hujan akhir yang sedang diberitakan oleh Yesaya ialah—Daniel 11, ayat 41 hingga 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.

គង់ឈរនៅ ៩/១១ ក្នុងន័យទំនាយ អេសាយនៅក្នុងជំពូកដប់ កំពុងបង្ហាញការព្រមានមួយថា ព្រឹត្តិការណ៍បន្ទាប់បំផុតដែលនឹងកើតឡើង គឺជា «ក្រឹត្យមិនសុចរិត» ដែលជាច្បាប់ថ្ងៃអាទិត្យ ហើយត្រូវបានតំណាងនៅក្នុងខ ៤១ នៃ ដានីយ៉ែល ១១។ ឧទាហរណ៍របស់អេសាយអំពីសារភ្លៀងក្រោយ ត្រូវបានដាក់នៅក្នុង «ប្រវត្តិសាស្ត្រដែលលាក់កំបាំង» នៃខ ៤០ បន្ទាប់ពី ៩/១១។ ការបំពេញនៃខ ៤០ នៅឆ្នាំ ១៩៨៩ ដាក់អេសាយនៅក្រោយឆ្នាំ ១៩៨៩ គឺនៅ ៩/១១ ដែលនៅទីនោះគាត់ត្រូវបានចាក់ប្រេងតាំងដោយធ្យូងពីលើអាសនៈ។ អេសាយតំណាងឲ្យអ្នកនាំសារម្នាក់ ដែលសាររបស់គាត់រួមបញ្ចូលខប្រាំមួយចុងក្រោយនៃ ដានីយ៉ែល ១១។

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.

యెషయా తాను మరియు తన కుమారులు సూచకములకును ఆశ్చర్యకార్యములకును ఉన్నారని ప్రత్యక్షంగా తెలియజేస్తాడు. ఏడవ అధ్యాయము మూడవ వచనమందు, యెషయా మరియు అతని కుమారుడు ధోవివాని పొలమునకు వెళ్లే మార్గములో ఉన్న ఎగువ కొలను కాలువయొద్ద నిలిచి ఉన్నారు. యెషయా ఆరవ అధ్యాయమందు ప్రకటించుటకు అభిషిక్తుడైన అంత్యవర్ష సందేశమును సమర్పించుచున్నాడు; మరియు అతడు అంత్యవర్షమునకు చెందిన మూడు సూచకముల యొద్ద నిలిచి ఉండగా, తన కుమారుడైన షెయార్యాషూబుతో కూడ ఉన్నాడు. ఎగువ కొలను కాలువ అనునది జెకర్యా గుర్తించిన బంగారు నూనెతో నింపబడిన ఆ రెండు గొట్టములకు సంబంధించిన ఒక ప్రవచనాత్మక సంకేతప్రస్తావన; వాటి విషయమై సిస్టర్ వైట్ ఎంతో సార్లు వ్యాఖ్యానించియున్నది. అవి ఎగువ కొలను కాలువనుండి వచ్చు సందేశమును అంత్యవర్ష సందేశములో గుర్తింపజేయును.

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.

Saluran Yesaya berhubung dengan dua paip Zakharia, dan ulasan Ellen White menghubungkan Zakharia dengan perumpamaan tentang sepuluh anak dara. Yesaya direndahkan sampai ke debu dalam pasal enam apabila dia melihat kemuliaan Tuhan. Dia bersetuju untuk membawa pekhabaran yang dilambangkan dalam ayat tiga sebagai pekhabaran yang menerangi bumi dengan kemuliaan Tuhan. Dan dia disucikan dengan bara dari mazbah, lalu berdiri di kolam yang terhasil daripada air dari kolam atas. Dalam pasal dua puluh lapan Yesaya mentakrifkan pekhabaran hujan akhir sebagai “baris demi baris,” dan dalam ayat tiga kolam atas melambangkan beberapa garis nubuatan.

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.

Yesaya, yang melambangkan suatu jiwa pada 9/11, hanya akan berdiri di tempat minyak emas itu turun dari kolam atas jika jiwa itu telah meminta jalan yang baik yang membawa kepada jalan lama Yeremia, yaitu “jalan raya (jalan) di padang penatu” milik Yesaya, tempat “perhentian” Yeremia ditemukan. Pekabaran hujan akhir Yesaya didasarkan bukan hanya pada garis kesepuluh dara, garis dua pipa emas Zakharia, dan garis jalan lama Yeremia, melainkan Yesaya juga sedang berdiri di “padang penatu,” tempat Utusan Perjanjian sedang memurnikan dan mentahirkan bani Lewi seperti perak dan emas.

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.

Ke tiro ya porofeti e bonolo haholo go tsenya mela e mengwe mo temaneng ya boraro ya kgaolo ya bosupa. Oli ya ga Sekarea le makgarebane a a lesome di golagana le lere la ga Jakobo le ditemana tse pedi tsa ntlha tsa Tshenolo, gonne tsotlhe di bua ka tshegetso ya puisano magareng ga Modimo le motho. Tsela ya bogologolo ya ga Jeremia e akaretsa “motlhokomedi” yo o letsang phalafala, e leng e kgosi e e bosula le e e dieleele, Ahase, a ganang go e utlwa. Phalafala eo e gogela tsotlhe diphalafala tsa porofeti, mmogo le batlhokomedi ba porofeti, mo “tselengkgolo” ya ga Isaia, kwa Isaia le morwawe ba emeng gone go isa molaetsa kwa moeteleding wa Laodikea.

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.

Yesaya dan anaknya Shearjashub, yang berarti “suatu sisa akan kembali,” berdiri bersama-sama, dan mereka melambangkan pemberitaan pekabaran hujan akhir yang datang pada 9/11. Mereka pergi menemui raja fasik Ahas, dan sebagai bapa serta anak mereka mewakili suatu lambang alfa dan omega, yaitu kaidah utama dari metodologi “baris demi baris.” “Baris demi baris” adalah kaidah yang dilambangkan oleh prinsip Millerit “hari/tahun.”

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.

Pada 11 Ogos 1840, suatu nubuatan tentang Islam, iaitu celaka kedua dalam Wahyu sembilan, telah digenapi, dan prinsip “hari/tahun” golongan Millerit telah diteguhkan, dengan demikian menguatkan ramalan Miller mengenai tahun 1843 yang diasaskan atas prinsip hari/tahun. Pada 11 September 2001, suatu nubuatan tentang Islam, iaitu celaka ketiga dalam Wahyu sembilan, sepuluh dan sebelas, telah digenapi, dan prinsip alfa (8-11-1840) dan omega (9/11) telah diteguhkan ketika malaikat yang gagah perkasa dalam Wahyu lapan belas turun pada saat bangunan-bangunan besar New York runtuh—sama seperti malaikat yang gagah perkasa dalam Wahyu sepuluh telah turun pada 11 Ogos 1840 ketika alfa yang melambangkan omega itu digenapi.

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).

Isaya dan anaknya bukan sahaja mewakili prinsip utama “garis demi garis,” tetapi mereka juga mewakili pekabaran Elia, iaitu suatu pekabaran yang digambarkan melalui hubungan antara seorang bapa dengan anak-anaknya. Pekabaran Elia, yang diberitakan tepat sebelum hari Tuhan yang besar dan dahsyat, mengenal pasti suatu pekabaran yang tiba sejurus sebelum penghakiman eksekutif Allah bermula. Penghakiman eksekutif Allah mewakili suatu tempoh yang merupakan “hari Tuhan yang besar dan dahsyat.” Tempoh itu bermula pada undang-undang Ahad dan berterusan hingga kepada tujuh malapetaka terakhir. Tempoh itu bermula dengan undang-undang Ahad dan berakhir dengan tujuh malapetaka terakhir. Oleh itu, pekabaran Elia berasaskan prinsip alfa dan omega, disertai dengan amaran tentang pendekatannya penutupan masa percubaan. Bersama pekabaran Elia juga terdapat pelbagai garis nubuat yang berasaskan Elia, kerana Elia, menurut Yesus, mewakili Yohanes Pembaptis, dan kedua-dua Elia dan Yohanes, menurut Sister White, mewakili William Miller, dan bersama-sama Elia dan Yohanes Pembaptis mewakili kedua-dua seratus empat puluh empat ribu (Elia), dan rombongan besar dalam Wahyu tujuh (Yohanes).

Isaiah and his son are standing at the old paths, which are the foundations and they are receiving the golden oil, for they are wise virgins who are going through the purification process of the fuller that was fulfilled on October 22, 1844, typifying the Sunday law. Isaiah and the remnant who return, (for that is what his son’s Shearjashub’s name means), represent the remnant that “return” to the old paths at 9/11. The father remnant relationship, which is also the alpha and omega relationship, which is also the Elijah “hearts of the fathers and children” relationship identifies that Father Miller and his relationship to a remnant movement of the first angel was the alpha movement of Philadelphia. In the alpha movement Father Miller was identified as Elijah and John the Baptist who Jesus identified as the messenger who prepared the way for the Messenger of the Covenant. All of those prophetic fulfillments in the alpha history of the first and second angels is repeated in the history of the omega of the third angel.

Isaiah dan anaknya berdiri di jalan-jalan yang lama, yang merupakan dasar-dasar itu, dan mereka sedang menerima minyak emas, sebab mereka adalah gadis-gadis bijaksana yang sedang melalui proses pentahiran oleh tukang penatu, yang digenapi pada 22 Oktober 1844, melambangkan undang-undang hari Minggu. Isaiah dan sisa yang kembali, (karena itulah arti nama anaknya, Shearjashub), melambangkan umat sisa yang “kembali” kepada jalan-jalan yang lama pada 9/11. Hubungan bapa dan umat sisa, yang juga adalah hubungan alfa dan omega, yang juga adalah hubungan Elia tentang “hati bapa-bapa dan anak-anak,” menunjukkan bahwa Bapa Miller dan hubungannya dengan suatu gerakan umat sisa dari malaikat pertama adalah gerakan alfa dari Philadelphia. Dalam gerakan alfa, Bapa Miller diidentifikasikan sebagai Elia dan Yohanes Pembaptis, yang oleh Yesus diidentifikasikan sebagai utusan yang mempersiapkan jalan bagi Utusan Perjanjian. Semua penggenapan nubuatan itu dalam sejarah alfa dari malaikat pertama dan kedua diulangi dalam sejarah omega dari malaikat ketiga.

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.

Terdapat fakta-fakta yang lebih penting mengenai gambaran Yesaya dalam penglihatan itu, tetapi di sini kita hanya sedang mengenali bahwa Yesaya secara khusus sedang menunjukkan berbagai kebenaran yang membentuk inti dari pekabaran hujan akhir tanggal 9/11. Semua garis ini baru saja kita bahas, dan tentu saja masih banyak lagi, terdapat dalam ayat tiga dari pasal tujuh.

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.

Dalam ayat lapan, kebenaran nubuat menjadi semakin mendalam apabila ia mengenal pasti kunci yang membuka “sejarah tersembunyi ayat empat puluh,” dan yang menakjubkan, kunci itu dikenal pasti dalam ayat yang sama yang menandai permulaan kedua-dua nubuatan masa 2520 tahun.

> 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.

> Kerana kepala Aram ialah Damsyik, dan kepala Damsyik ialah Rezin; dan dalam masa enam puluh lima tahun Efraim akan dipecahkan, sehingga ia tidak lagi menjadi suatu bangsa. Dan kepala Efraim ialah Samaria, dan kepala Samaria ialah anak Remalya.

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

> Nang hriat loh chuan, a nghet lo vang. Isaiah 7:8, 9.

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

Mohlala oa Esaia oa molaetsa oa pula ea morao o akarelletsa “makhetlo a supileng” a Moshe, hobane boprofeta ba lilemo tse mashome a tšeletseng a metso e mehlano ba temana ea robeli bo supa qalo bakeng sa ho qhalakanya ha mebuso ka bobeli, oa leboea le oa boroa, ea Iseraele ka lilemo tse 2520. Temaneng eona eo, ho teng senotlolo se phetlang mela e meraro ea boprofeta ea ho putlama ha Soviet Union ka 1989 ho Daniele 11:40, hammoho le temana ea leshome ea Daniele 11, hammoho le temana ea robeli ea Esaia 8. Ka mela ena e meraro (Esaia 8:8, Daniele 11:10, 40). Senotlolo ke “lihlooho” tsa litemana tsa robeli le tsa robong. Ha senotlolo sa “lihlooho” se sebelisoa litemaneng tseo tse tharo tse tšoanang, monyako oa histori ea Ntoa ea Ukraine le Ntoa ea Boraro ea Lefatše e seng e tla kapele oa notlolloa. Ha monyako oo oa boprofeta o notlolloa, joale Daniele 11:11–16 li bonoa e le histori e tšoanang le Daniele 11:40 ka morao ho ho putlama ha Soviet Union ka 1989. Ho notlolloa ha “histori e patiloeng ea temana ea mashome a mane” ke ’nete eo e leng e ’ngoe ea tse seng kae tse khethiloeng tse hlalosoang e le tse tla phetlolloa mabapi le ho phetlolloa ha Tšenolo ea Jesu Kreste pejana feela ho koaloa ha nako ea mohau.

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.

Ехуддура әрээндэ Исаиян найман дүгээр бүлэгэй нэгэдүгээр эшэлэл «Мүн түүнһээ гадна» гэһэн үгөөр эхилнэ; энэ нь найман дүгээр бүлэг долоон дүгээр бүлэг дээрэ дабхарлан гараха ёһотойе тодорхойлно. Зүгөөр түрүүшын үгэ «мүн түүнһээ гадна» байхаһаа гадна, найман дүгээр бүлэгэй гурбадахи эшэлэл долоон дүгээр бүлэгэй гурбадахи эшэлэлтэй хоёрдохи гэршэ мэтээр холбоотой бөгөөд, эдэ хоёр бүлэгые «мүр дээрэ мүр» гэһэн ёһоор хэрэглэхэ ёһотойень гэршэлнэ. Хоёр «гурбадахи эшэлэл» хоёулаа Исаиян хүбүүдэй нэгые нэрлэнэ; тэдэнэй нэрэнүүд хоёулаа энэ түүхэ соохи эш үзүүлэлгын мэдээсэлые илэрхийлнэ. Шеар-Яшуб гэдэг нь «үлэһэн үлэгдэл бусан ерэхэ» гэһэн удхатай, харин Махер-Шалал-Хаш-Баз гэдэг нь «олзондо түргэн» гэһэн удхатай. Түрүүн Шеар-Яшуб дурдагдана, удаань Махер-Шалал-Хаш-Баз дурдагдана (энэ нь Библи доторхи хамагһаа ута нэрэ юм). «1»-ээр түлөөлэгдэһэн альфа багахан, энэ тохёолдолдо бүрин «үлэгдэл» гэжэ хүртэл тодорхойлогдоно; харин «22»-оор түлөөлэгдэһэн омега ехэ, Библи доторхи хамагһаа томо нэрээр түлөөлэгдэн, Наран гарагай хуулиин түргэн хүдэлөөнүүдые бэлгэдэнэ.

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.

Baagi ba ka alpha, jo bo emetswego ke Shearjashub, ba na le tatagwe Jesaya mo temaneng ya boraro. Mmogo ke alpha le omega, mme ba eme mo lefelong le le bopiwang ke ditshupo tse tharo tse di kgethegileng tsa pula ya morago.

> 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.

> Bǝrǝm got Msiḫa i Aisaya: “Hanno kǝrge Ahazun meet amno, nǝn dǝm mǝriš Shearjashub, end of the conduit of the upper pool in the highway of the fuller’s field-lo.” Isaiah 7:3.

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

Yesaya ialah lambang bagi seratus empat puluh empat ribu orang, dan dalam mewakili panggilan 9/11, Yesaya juga mewakili panggilan Julai 2023. Pada 9/11, Yesaya ialah seorang Laodikia yang dilambangkan oleh Yakub si perampas, yang akan mengambil hak kesulungan Esau ketika Adventisme dimuntahkan keluar dari mulut Tuhan; dan pada tahun 2023, Yesaya mewakili Israel, iaitu orang yang menang. Yesaya mewakili seseorang yang sedang menyampaikan pekhabaran Tuhan, yang dibangunkan kepada hakikat bahawa dia ialah seorang Laodikia, lalu sebara bara api mentahirkan dia menjadi seorang Filadelfia.

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

> “ယေရှာယသည် ဘုရားသခင်၏ ဘုန်းတော်ကို အံ့ဖွယ်ကောင်းစွာ မြင်တွေ့ခဲ့သည်။ သူသည် ဘုရားသခင်၏ တန်ခိုးတော် ထင်ရှားပေါ်လွင်မှုကို မြင်တွေ့ခဲ့ပြီး၊ ထိုဘုန်းအာနုဘော်တော်ကို ကြည့်ရှုပြီးနောက် သူ့ထံသို့ သွား၍ အလုပ်တစ်ရပ်ကို ဆောင်ရွက်ရန် သတင်းစကားတစ်ခု ရောက်လာခဲ့သည်။ သူသည် ထိုအမှုအတွက် မိမိကိုယ်ကို လုံးဝ မထိုက်တန်ဟု ခံစားခဲ့သည်။ မည်သည့်အရာက သူ့ကို မိမိကိုယ်ကို မထိုက်တန်ဟု သဘောထားစေသနည်း။ ဘုရားသခင်၏ ဘုန်းတော်ကို မမြင်တွေ့မီကပင် သူသည် မိမိကိုယ်ကို မထိုက်တန်ဟု ထင်မှတ်ခဲ့သလော။—မဟုတ်ပါ; သူသည် ဘုရားသခင်ရှေ့တော်၌ မိမိသည် ဖြောင့်မတ်သော အခြေအနေ၌ ရှိနေသည်ဟု ထင်မှတ်ခဲ့သည်။ သို့သော် ကောင်းကင်ဗိုလ်ခြေအရှင် ထာဝရဘုရား၏ ဘုန်းတော်ကို သူ့အား ဖွင့်ပြသသောအခါ၊ ဘုရားသခင်၏ ဖော်ပြ၍မကုန်နိုင်သော အကြီးမြတ်ဆုံးသော ဘုန်းအာနုဘော်တော်ကို သူ မြင်တွေ့သောအခါ၊ သူက ‘ငါသည် ပျက်စီးရပြီ; အကြောင်းမူကား ငါသည် မသန့်ရှင်းသော နှုတ်ခမ်းရှိသောသူ ဖြစ်၏၊ မသန့်ရှင်းသော နှုတ်ခမ်းရှိသော လူမျိုးအလယ်၌ ငါ နေ၏; အကြောင်းမူကား ငါ့မျက်စိတို့သည် ဘုရင်တည်းဟူသော ကောင်းကင်ဗိုလ်ခြေအရှင် ထာဝရဘုရားကို မြင်ရပြီ’ ဟု ဆိုခဲ့သည်။ ‘ထိုအခါ စေရაფိမ်တစ်ပါးသည် မီးရှင်သော မီးခဲတစ်ခဲကို လက်တော်၌ ယူလျက် ငါ့ထံသို့ ပျံလာ၏၊ ထိုမီးခဲကို ယဇ်ပလ္လင်ပေါ်မှ ညှပ်ဖြင့် ယူလာခဲ့၏။ ထိုမီးခဲကို ငါ့နှုတ်ပေါ်၌ ထားလျက်၊ ဤမီးခဲသည် သင်၏ နှုတ်ခမ်းကို ထိပြီ; သင်၏ အပြစ်ဒုစရိုက်ကို ဖယ်ရှားပြီး၊ သင်၏ အပြစ်ကို စင်ကြယ်စေပြီ’ ဟု ဆို၏။ ဤသည်မှာ တစ်ဦးချင်းစီအနေဖြင့် ကျွန်ုပ်တို့အတွက် ပြုလုပ်ပေးခံရရန် လိုအပ်သော အမှုဖြစ်သည်။ ယဇ်ပလ္လင်ပေါ်မှ မီးရှင်သော မီးခဲကို ကျွန်ုပ်တို့၏ နှုတ်ခမ်းပေါ်၌ တင်ပေးခြင်းကို ကျွန်ုပ်တို့ လိုလားကြသည်။ ‘သင်၏ အပြစ်ဒုစရိုက်ကို ဖယ်ရှားပြီး၊ သင်၏ အပြစ်ကို စင်ကြယ်စေပြီ’ ဟူသော စကားတော်ကို ကျွန်ုပ်တို့ ကြားလိုကြသည်” 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:

Berapa lamakah dalam Yesaya pasal enam merupakan suatu lambang dari 9/11 hingga kepada undang-undang Hari Minggu, dan pasal enam adalah suatu gambaran tentang 9/11. Pasal-pasal tujuh hingga sembilan menyajikan pekabaran yang diberikan Yesaya kepada kepemimpinan Yehuda yang murtad, serta ilustrasi yang terjadi pada masa pemeteraian seratus empat puluh empat ribu ketika para pemabuk Efraim tersandung. Dalam penglihatan yang sama Yesaya mencatat:

> 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.

> Lihatlah, aku dan anak-anak yang telah dikaruniakan TUHAN kepadaku adalah untuk tanda-tanda dan untuk keajaiban-keajaiban di Israel dari TUHAN semesta alam, yang berdiam di gunung Sion. Yesaya 8:18.

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

Yesaya dan anak-anaknya ialah tanda-tanda dalam teka-teki yang terdapat dalam pasal tujuh hingga sembilan. Pasal tujuh hingga sembilan merupakan titik rujukan bagi seluruh penglihatan itu, berkenaan dengan setiap acuan kepada “hari itu” atau “masa itu.” Ayat lapan belas menyatakan bahawa Yesaya dan anak-anak lelakinya ialah tanda-tanda, dan ayat-ayat yang mengelilingi ayat lapan belas mengenal pasti jangka waktu ketika tanda-tanda itu harus dikenali.

> 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.

> Dan ramai antara mereka akan tersandung, dan jatuh, dan diremukkan, dan terjerat, dan ditawan. Ikatlah kesaksian itu, meteraikanlah hukum Taurat di antara murid-murid-Ku. Dan aku akan menanti-nantikan Tuhan, yang menyembunyikan wajah-Nya daripada keturunan Yakub, dan aku akan berharap kepada-Nya.

> 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.

> Talahad, aku dan anak-anak yang telah dikurniakan TUHAN kepadaku adalah untuk menjadi tanda-tanda dan keajaiban-keajaiban di Israel daripada TUHAN semesta alam, yang bersemayam di gunung Zion. Yesaya 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.

Abo wɔ “twɛn Awurade no” no, Yesaia ne ne mma baanu na wɔgyina hɔ ma wɔn. Wɔne wɔn a Awurade de ne “anim ahintaw” wɔn no, na eyi yɛ su bi a wɔn a wɔnyan hu nkɔmhyɛ no hwehwɛmu a ɛwɔ Leviticus aduonu nsia mpaebɔ no mu, July 2023 akyi no, nya no. Wɔnyan hu nokware a ɛne sɛ wɔn bɔne ka no so sɛ Awurade nantew tiaa wɔn, a ɛkyerɛ sɛ ɔde ne anim hintaw wɔn.

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.

“Kesaksian itu dibungkus, hukum itu dimeteraikan” ialah pemeteraian seratus empat puluh empat ribu yang dipertentangkan dengan “banyak orang.” “Banyak orang” dipanggil, tetapi sedikit yang dipilih. Banyak orang dipertentangkan dengan Yesaya dan kedua anaknya, yang melambangkan mereka yang sedikit itu. “Banyak orang” ialah lima gadis bodoh, dan oleh sebab itu lima perkara menimpa mereka: mereka “tersandung, dan jatuh, dan diremukkan, dan terjerat, dan tertawan.” Mereka tersandung kerana telah menolak pekabaran hujan akhir.

> 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.

> Kerana dengan bibir yang gagap dan dengan bahasa yang lain Ia akan berfirman kepada bangsa ini. Kepada mereka Ia telah berfirman, Inilah perhentian yang dengannya kamu dapat memberi kelegaan kepada orang yang letih; dan inilah kesegaran itu: namun mereka tidak mahu mendengar. Tetapi firman Tuhan menjadi bagi mereka perintah demi perintah, perintah demi perintah; baris demi baris, baris demi baris; di sini sedikit, dan di sana sedikit; supaya mereka pergi, lalu jatuh ke belakang, dan diremukkan, dan terjerat, dan tertawan. Yesaya 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.

Pada masa pemeteraian dalam pasal delapan, Yesaya menggambarkan kejatuhan orang fasik, yang dilambangkan oleh Ahas, dan ia mengenali golongan yang sama dalam ayat tiga belas pasal dua puluh delapan. Alasan mereka “jatuh” ialah karena mereka menolak pekabaran hujan akhir yang bagi mereka merupakan “garis demi garis” dan disampaikan oleh mereka yang dilambangkan sebagai memiliki bibir yang gagap. Orang-orang Yahudi yang suka membantah pada hari Pentakosta menuduh murid-murid mabuk karena mereka tidak dapat memahami pekabaran itu. Dalam pikiran mereka, pekabaran itu sedang disampaikan oleh bibir yang gagap.

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.

Dalam ayat ketiga pasal tujuh, Yesaya ialah alfa kenabian bagi anaknya Shearjashub, yang seterusnya menjadi omega dalam hubungannya dengan ayahnya, namun juga alfa dalam hubungannya dengan saudaranya. Sebagai wakil Alfa dan Omega, mereka berdiri di tempat dua pipa emas dari tempat kudus sorgawi membentuk sebuah kolam, tepat di tepi jalan raya pada jalan lama Yeremia di ladang tempat kain lenan diubah daripada noda menjadi putih murni ketika Utusan Perjanjian menyucikan anak-anak Lewi, demikian juga Yesaya dan Shearjashub. Sesudah tiba di sana, ia menyampaikan kepada raja Ahas yang jahat dan bodoh itu pekabaran jalan lama Musa tentang “tujuh kali” dalam Imamat dua puluh enam, yang dalam ayat yang sama menegakkan bahawa “kepala” ialah seorang raja, atau kerajaan raja itu, atau kota ibu negeri suatu kerajaan.

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.

Gumambo iro rinozarura chiedza cheShoko raMwari kuitira kuti Hondo yeUkraine yakatanga muna 2014 ionekwe sechidzidzo chechiporofita cheBhaibheri chinomiririrwa sechiri kuitika panguva yekuiswa chisimbiso kwevane zviuru zana nemakumi mana nezvina, pamwe chete nenhoroondo yevatungamiri vatatu vokupedzisira veUnited States. Shoko remvura yokupedzisira rinomiririrwa naIsaya muzvitsauko gumi negumi nechimwe, uye rinotsanangura nhoroondo yemukati neyekunze yendima nhanhatu dzokupedzisira dzaDanieri gumi nerimwe. Ndima yokutanga, ndima makumi mana, inoratidzwa naIsaya muzvitsauko zvitanhatu kusvikira kune zvipfumbamwe, uyezve muzvitsauko gumi negumi nechimwe panoburitswa nhoroondo dzemukati neyekunze dzeshoko rakazarurwa muna 1989. Chinhu chikuru chose cheshoko remvura yokupedzisira chinomiririrwa muchiratidzo.

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.

Ayat-ayat terakhir pasal sepuluh mengenal pasti sejarah kenabian yang sama seperti yang digambarkan oleh ayat-ayat terakhir pasal sebelas. Pasal sepuluh ialah yang luaran dan pasal sebelas ialah yang dalaman. Dalam kitab Wahyu, tujuh jemaat ialah yang dalaman dan meterai-meterai ialah yang luaran. Dalam ayat-ayat terakhir pasal sepuluh, kuasa kepausan sedang menggoncangkan tangannya terhadap Yerusalem dalam suatu petikan selari dengan kuasa kepausan yang sampai kepada kesudahannya tanpa seorang pun menolongnya dalam ayat empat puluh lima Daniel sebelas.

> 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.

> Dia masih akan tinggal di Nob pada hari itu; ia akan mengacungkan tangannya terhadap gunung putri Sion, bukit Yerusalem. Lihatlah, Tuhan, TUHAN semesta alam, akan memangkas dahan-dahan dengan kedahsyatan; orang-orang yang tinggi besar akan ditebang, dan orang-orang yang congkak akan direndahkan. Ia akan menebang belukar hutan dengan besi, dan Libanon akan rebah oleh seorang yang perkasa. Yesaya 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.

Bofelo jwa kgaolo ya lesome ke bokhutlo jwa nako ya tekong ya motho, mme ke gone koo bokhutlo jwa Daniele 11 le jone bo felelang teng.

> 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.

> အတော်မြတ်တော်သော သန့်ရှင်းသည့် တောင်ပေါ်၌၊ ပင်လယ်နှစ်ရပ်အကြား သူ၏ နန်းတော်တဲများကို စိုက်ထူလိမ့်မည်။ သို့သော် သူသည် မိမိအဆုံးသို့ ရောက်လာလိမ့်မည်ဖြစ်၍၊ သူ့ကို ကူညီမည့်သူ တစ်ယောက်မျှ မရှိရ။ ထိုကာလ၌ သင်၏လူမျိုးသားတို့ဘက်၌ ရပ်တည်သော မင်းကြီး မိက္ခေလသည် ထလာလိမ့်မည်။ ထိုအခါ လူမျိုးတစ်မျိုး ဖြစ်ပေါ်လာသည်မှ ထိုကာလတိုင်အောင် မဖြစ်ဖူးသေးသော ဆင်းရဲဒုက္ခကာလတစ်ရပ် ဖြစ်လိမ့်မည်။ ထိုကာလ၌လည်း စာအုပ်၌ ရေးမှတ်ထားခြင်းကို တွေ့ရသော သင်၏လူမျိုးသားတိုင်း ကယ်တင်ခြင်းကို ခံရလိမ့်မည်။ ဒံယေလ 11:45, 12:1။

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

Kgaolo ya bolesome e simolola mo temaneng ya ntlha ka “taelo e e sa siamang,” e Mokaulengwe White a e tlhalosang e le molao wa Tshipi.

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

> Celakalah orang yang menetapkan ketetapan yang tidak adil, dan yang menuliskan kesusahan yang telah mereka tetapkan. Yesaya 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.

Bab sepuluh bermula pada undang-undang Ahad, yang sepadan dengan ayat empat puluh satu dalam Daniel pasal sebelas, dan berakhir dengan suatu kesejajaran kepada Mikhael berdiri dalam sejarah ayat empat puluh lima Daniel sebelas.

> “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.

> “Ŋŋmɛnɛlɛ sabbat dɔɔ wo na a yi wola, nɛ amɛsika kpokpo lɛ yi wola Dura zã tɔ mli la. Ke nɛ Nebukadnessar, Babilon fia la, bɔɔ gbɛmi kɛ amɛ bɛɛ ni hewalɛ kpakpa ni wɔ ye nyɛ lɛ ni hewɔ lɛ, ni wɔ ayɛ amɛ a, ni wɔa gbo amɛ, enɛ lɛ, amli lɛ hã, wɔabɔ gbɛmi kɛ amɛ bɛɛ ni ma Sunday sumɔŋ lɛ hewalɛ a, wɔakpɛ amɛ he blɔkuku mli kɛ kuemɔ. Enɛ hewɔ lɛ, Aƒetɔ lɛ Sabbath la wɔatã ekomei. Shi Aƒetɔ lɛ bɔ kɛ, ‘Ahoɔya nɛ amɛ ni bɔ gbɛmi kɛ gbɛmi ni nɛ hewalɛ ba, kɛ amɛ ni sɔ nyagbekɛkɛ ni wɔtsɔ da lɛ’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.

In Revelation eleven’s “great earthquake,” representing the Sunday law in verse thirteen, there are three symbols of Islam connected with the “earthquake” that shakes the earth beast of Revelation thirteen, when it speaks as a dragon. In Isaiah chapter ten, the Sunday law is represented as an “unrighteous decree” that has a “woe” pronounced upon it. In Revelation eleven’s “great earthquake” from verse thirteen through to verse eighteen Islam of the third woe is identified with four symbols of Islam and the strike it makes against the United States at the Sunday law; “And the same hour was there a great earthquake,” and “the second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded” “and the nations were angry.”

Dalam “gempa bumi yang besar” pada Wahyu sebelas, yang melambangkan undang-undang hari Ahad dalam ayat tiga belas, terdapat tiga lambang Islam yang berkaitan dengan “gempa bumi” yang menggoncangkan binatang bumi dalam Wahyu tiga belas ketika ia berkata-kata seperti seekor naga. Dalam Yesaya fasal sepuluh, undang-undang hari Ahad dilambangkan sebagai suatu “ketetapan yang tidak adil” yang atasnya diucapkan suatu “celaka”. Dalam “gempa bumi yang besar” pada Wahyu sebelas, dari ayat tiga belas hingga ayat lapan belas, Islam dalam celaka yang ketiga dikenal pasti dengan empat lambang Islam dan dengan pukulan yang dilancarkannya terhadap Amerika Syarikat pada masa undang-undang hari Ahad; “Dan pada saat yang sama terjadilah suatu gempa bumi yang besar,” dan “celaka yang kedua telah lalu; dan, lihatlah, celaka yang ketiga datang dengan segera. Maka malaikat yang ketujuh meniup sangkakala” “dan bangsa-bangsa pun menjadi marah.”

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.

Kgaolo ya lesome e tlhagisa maatla a bopapa go tloga mo temaneng ya masome a manê le bongwe mo go Daniele lesome le bongwe go fitlha mo temaneng ya masome a manê le botlhano, fa bopapa bo fitlha kwa bokhutlong jwa jona. Temana ya masome a manê ga se karolo ya pego ya kgaolo ya lesome, gonne Isaia o tshwantsha “hisitori e e fitlhegileng” ya temana ya masome a manê fa molaetsa wa pula ya morago o tlhagisiwa mo kerekeng e e tlhanogileng e e emetsweng ke Ahase. Bokhutlo jwa kgaolo ya lesome le bongwe bo bontsha kgololo mo maatleng a bopapa mo hisitoring e e tshwanang.

> 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.

> Tuhan akan membinasakan sama sekali teluk laut Mesir; dan dengan angin-Nya yang dahsyat Ia akan mengayunkan tangan-Nya ke atas sungai itu, dan akan memukulnya menjadi tujuh aliran, serta membuat orang menyeberang dengan berkaki kering. Maka akan ada suatu jalan raya bagi sisa umat-Nya, yang akan tertinggal, dari Asyur; sama seperti yang terjadi pada Israel pada hari ketika ia keluar dari tanah Mesir. Yesaya 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.

Isaiah pasal sepuluh ialah aspek luaran, dan pasal sebelas ialah aspek dalaman bagi sejarah yang sama. Aspek luaran dan dalaman banyak terdapat selarinya dalam Firman Tuhan, dan kedua-dua pasal yang selari ini melambangkan amaran malaikat ketiga sebagaimana diwakili oleh Yesaya. Amaran malaikat ketiga telah dirumuskan dalam pelbagai cara melalui ilham, tetapi satu pembahagian yang sangat membantu tentang amaran malaikat ketiga ialah bahawa ia melambangkan peristiwa-peristiwa yang berkaitan dengan penutupan masa percubaan, dan juga menekankan keperluan akan persediaan peribadi. Yesaya sepuluh ialah peristiwa-peristiwa itu, dan pasal sebelas ialah persediaannya.

> “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.

> “Ditiragalo tše di amanago le go tswalelwa ga nako ya kgaugelo le mošomo wa go itokišetša nako ya tlaišego, di bešitšwe pepeneneng. Eupša mašaba a batho ga a kwešiše therešo tše tše bohlokwa go feta ge nkabe di se tša ka tša utollwa le ka mohla. Sathane o lalela go tloša kgopolo e nngwe le e nngwe yeo e ka ba dirago ba bohlale go ya phološong, gomme nako ya tlaišego e tla ba hwetša ba se ba itokišetša.”

> “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.

> “Metlhatlhala e Modimo e romela go batho ditemoso tse di botlhokwa mo go kana kang gore di emelwa jaaka di itsisiwe ke baengele ba ba boitshepo ba ba fofang mo gare ga legodimo, O batla gore motho mongwe le mongwe yo o neilweng maatla a go akanya a tlhokomele molaetsa oo. Dikgwebo tse di boitshegang tse di bolelwang kgatlhanong le kobamelo ya sebatana le setshwantsho sa sone (Tshenolo 14:9–11), di tshwanetse go isa botlhe mo go ithuteng dipolelelopele ka tlhoafalo gore ba itse gore letshwao la sebatana ke eng, le gore ba tlaa tila jang go le amogela. Mme bontsi jwa batho bo retolosa ditsebe tsa jone gore bo se ka jwa utlwa boammaaruri, mme bo retolelwa mo dinaaneng. Moaposetoloi Paulo o ne a bolela, a lebeletse kwa metlheng ya bofelo: ‘Gonne nako e tla tla e ba se kitlang ba itshokela thuto e e siameng.’ 2 Timotheo 4:3. Nako eo e gorogile ka botlalo. Matshwititshwiti ga a batle boammaaruri jwa Baebele, ka gonne bo tsenatsena mo ditakatsong tsa pelo e e boleo, e e ratang lefatshe; mme Satane o ba naya tsietso e ba e ratang.”

> “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.

> “Te Modimo o tla nna le batho mo lefatsheng ba ba tla tshwarang Baebele, Baebele fela, e le tekanyetso ya dithuto tsotlhe le motheo wa diphetogo tsotlhe. Maikutlo a batho ba ba rutegileng, ditshwetso tse di ntshitsweng ke saense, dithutotumelo kgotsa ditshwetso tsa makgotla a kereke, tsotlhe tse di leng dintsi e bile di sa dumalane jaaka dikereke tse di di emelang, lentswe la bontsi—ga go na le fa e le sengwe kgotsa tsotlhe tseno se se tshwanetseng go tsewa e le bosupi jo bo emang kgotsa jo bo ganetsang ntlha nngwe le nngwe ya tumelo ya bodumedi. Pele ga re amogela thuto kgotsa taelo epe, re tshwanetse go batla tshegetso ya yone mo polelong e e tlhamaletseng ya ‘Go bua Morena’.”

> “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.

> “Setana ntsi yi ri karhi yi tikarhatela ku kokela nyingiso eka munhu ematshan’weni ya Xikwembu. Yi rhangela vanhu leswaku va languta eka mabhixopo, eka varisi, eka vaprofesa va tidyondzo ta vukhongeri, tanihi vakongomisi va vona, ematshan’weni yo lavisisa Matsalwa leswaku va dyondza ntirho wa vona hi voxe. Kutani, hi ku lawula mianakanyo ya varhangeri lava, yi nga kucetela mintshungu hi ku ya hi ku rhandza ka yona.” The Great Controversy, 594, 595.

We will continue this study in the next article.

Kita akan meneruskan kajian ini dalam artikel yang berikutnya.

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