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

Kitaaba Yo’elii fi Waldaa Adveentistii Guyyaa Torbaffaa Laa’odiiqeyaa — Lakkoofsa Kudhan

Number Ten

Lakkoofsa Kudhan

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.

Nuti Isaayaas mul’ata keessaa kutaa boqonnaa torba keessatti jalqabee hamma xumura boqonnaa kudha lamaatti itti fufu irratti haasofna. Akkana gochaa jirra; sababiin isaas bara 1850 keessa “Gooftaan harka isaa yeroo lammaffaaf diriirsee, haftee saba Isaa walitti qabuuf” ture. Nuti mallattoolee karaa bara 1844 irraa kaasee hanga 1863tti jiran iddoo isaanii keessatti kaa’aa jirra. ‘1850’ fi walitti qabamuu lammaffaan mallattoolee karaa sana keessaa isa tokko dha.

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.

Isaayaas mul’ata boqonnaa torbaa keeyyata jalqabaa irraa jalqabuun, yeroo kamiyyuu himannaan “guyyaa sana keessatti” jedhu fakkaatu yeroo caqasamu, inni keessatti haala raajii duraan boqonnaa torba keessatti hundeeffametti kaa’amuu qaba. Furtuun mul’ata kana sirriitti qooduu hubachuun, raajiin irratti hojjetu seera irra deddeebi’uu fi bal’ifamuu ta’e irratti akka ta’e beekuudha; seerri kunis mul’ata keessatti hojiirra jira.

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’?

Isaayaas mul’ata keessatti boqonnaa ja’a irraa eegalee adda baafaman dhugaanwwan raajii garaa garaa, dursee fi hundumaa caalaa, Isaayaas lubbuu 9/11 irratti dibame ta’ee bokkaa boodaa dhufuu isaa labsuuf bakka bu’u jedhuu irraa ilaalamuu qabu. Haala qulqullaa’e sana keessatti, boqonnaan torbaa Isaayaas sodaa sanuma raajichaan boqonnaa ja’a keessatti bakka buufame ni agarsiisa; yeroo inni gaaffii, “9/11 ergaa sana waldaa gantummaa, isa ‘ija qabu garuu arguuf didde, gurra qabu garuu dhaga’uuf didde’ sanaaf hanga yoomitti kennuu akka isa barbaachisu?” jedhu gaafate.

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.

Mul’ata keessatti mootichi hamaanii fi gowwaan Ahaaz, Laa’odiiqeyaa isa ergaa rooba boodaa akeekkachiisummaa eegdotaan dhiyaatu—kanneen Ahaaz hamaa fi gowwaa, Isaayyaasii fi ilmaan isaa keessatti bakka bu’ame, ittiin morman—hin fudhanneef fakkeenya ta’a.

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 ዳንኤል 11፥40 ውስጥ ባለው ትንቢታዊ ታሪክ ውስጥ ደረሰ፤ ስለዚህ ኢሳይያስ በምዕራፍ 6 ላይ በ9/11 ሲገኝ፣ በትንቢታዊ ሁኔታ በዳንኤል 11፥40 ውስጥ ተቀምጦ ይገኛል፤ ነገር ግን ከዚያ ይልቅ የሚበልጠው ጉዳይ፣ እርሱ በ“የቁጥር 40 ስውር ታሪክ” ውስጥ መቀመጡ ነው። የቁጥር 40 ስውር ታሪክ በ1989 ሶቪየት ኅብረት ሲፈርስ ያ ቁጥር ተፈጽሞ በነበረበት ጊዜ ጀመረ። ከ1989 ጀምሮ እስከ የቁጥር 41 የእሑድ ሕግ ድረስ ያለው “የቁጥር 40 ስውር ታሪክ” ሲሆን፣ ይህም በዚያው በጣም “ስውር ታሪክ” ውስጥ በይሁዳ ነገድ አንበሳ ይፈታል። ይህ በ9/11 በኋላ ኢሳይያስን የኋለኛው ዝናብ መልእክተኛ ሆኖ በምንመለከተው ግምት ውስጥ የሚያመለክተው፣ ኢሳይያስ እያወጀ ካለው የኋለኛው ዝናብ መልእክት አንዱ ክፍል—ዳንኤል 11፥41-45—መሆኑን ነው።

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.

Isaaya, waaqayyoodhaan 9/11 irratti dhaabatee boqonnaa kudhan keessatti, taatee itti aansee raawwatamu “labsii jal’inaa” taʼuu isaa dhiheessa; kunis seera Dilbataa ti, akkasumas Daaniʼel 11 keessaa lakkoofsa afurtama tokko keessatti bakka buʼameera. Fakkeenyi Isaayaan ergaa bokkaa boodaa ibsu, ‘seenaa dhokataa’ lakkoofsa afurtamaa isa 9/11 boodaa keessatti kaaʼameera. Raawwatamuun lakkoofsa afurtamaa bara 1989 keessatti argamu, Isaayaan 1989 boodatti, 9/11 irratti, ibidda dhagaa aarsaa irraa fudhatameen dibamuu isaa agarsiisa. Isaayaan ergamaa tokko bakka buʼa; ergaan isaa lakkoofsa jaʼa isa dhumaa Daaniʼel 11 ni hammata.

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.

Yihudaan akkana jedhutti kallattiidhaan ibsa; innii fi ijoolleen isaa mallattoo fi dinqiiwwaniif taʼaniiru. Boqonnaa torba lakkoofsa sadi keessatti, Yihudaa fi ilmi isaa karaa laga bishaanii haroo gubbaa irraa, daandii cinaacha lafa qullaaqqii irra jiran. Yihudaan ergaa roobaa boodaa isa boqonnaa jaʼa keessatti labsuuf dibame dhiheessaa jira; innis achitti mallattoolee sadii roobaa boodaa agarsiisan biratti akkasumas ilma isaa Shearjashub wajjin dhaabbata. Laga bishaanii haroo gubbaa sanaa waanti raajii keessatti agarsiisu, ujummoolee lama zayitii warqee guutaman kan Zakkaariyaas adda baasee ibsuu fi Obboleettii White yeroo baayʼee irratti yaada kennitu sanaan walqabata; kunis ergaa roobaa boodaa keessatti ergaa ujummoo haroo gubbaa irraa dhufu adda baasa.

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.

ᎢᏌᏯ ᎤᏤᎵᎦ ᎠᏤᎵᎦ ᏤᎦᎳᏯ ᎠᏂᏔᎵ ᎠᏰᎵᏉᏗ ᏗᏳᎦᎵᎸᎢ ᎠᏎ ᎡᎵᏂ ᏩᏭᏓ ᎤᏬᏪᎳᏅᎯ ᏤᎦᎳᏯ ᏗᎫᎪᏗ ᎠᎴ ᏔᎳᏚ ᏧᏂᏗᏍᎬ ᎾᏂᎥ ᎠᏂᎨᏳᎢ ᎤᏁᏨᎯ ᏚᏟᏌᏅᎢ ᎠᏂᏢᏓᏍᏗ ᏗᎦᎪᎲᎢ ᎠᏂᏣᏍᎬᎢ ᎠᏎ ᎢᏌᏯ ᎦᏙᎯ ᏭᎶᎱᎩ ᎠᏰᎵ ᎤᎵᏍᏓᏴᏁᎢ ᏑᏓᎵᎢ ᎢᏳᏍᏗ ᏣᏁᎳᏅᎯ ᎤᏤᎵᎦ ᎦᏸᎳᏗ ᎤᎪᎲᎢ. ᎠᏎ ᎤᏚᎩ ᎤᏲᎯᏎᎢ ᎬᏗᏍᎬ ᏧᏁᎬ ᎥᏍᎩᏁᎢ ᎾᏍᎩ ᏥᎩ ᎠᏥᏙᎢᏒᎯ ᎤᏁᎬ ᎡᎶᎯ ᎤᏓᏠᏍᎬ ᏣᏁᎳᏅᎯ ᎤᏤᎵᎦ ᎦᏸᎳᏗ. ᎠᎴ ᎠᏥᏅᎦᎸᎳᏗᏍᎨᎢ ᎠᏥᏔᎲᎢ ᎤᏴᏍᎩ ᎠᏥᏅᏂᏍᎬ ᎠᏥᏍᏆᎵᎢ ᎠᎴ ᎿᎭᏉ ᏙᎨᏍᏗ ᎠᎹ ᎠᏥᏢᏔᏅᎯ ᎦᎸᎳᏗ ᏓᏢᏗ ᎤᏔᏅ ᎠᏓᎪᎲᎢ ᎠᎹ. ᏔᎵᏁ ᏧᏈᏍᎪᎯ ᎢᏌᏯ ᎤᏬᎯᏳᎯᏍᏗ ᎣᏂ ᎤᏤᎵᎦ ᎠᎹ ᎠᏨᏍᏛ ᎤᏁᎬ “ᎤᏍᏗ ᏚᏓᏠᏍᏗ ᎠᏓᏟᎶፍᎢ” ᎠᎴ ᏦᎢᏁ ᎥᏍᎩᏁᎢ ᎦᎸᎳᏗ ᏓᏢᏗ ᎠᎹ ᎠᏓᏟᎶፍᎢ ᎤᏣᏘ ᏗᎪᏪᎵ ᎠᏙᎴᎰᏒᎢ.

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.

ୟିଶୟା, 9/11 ରେ ଥିବା ଗୋଟିଏ ଆତ୍ମାଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରି, ସେହି ଆତ୍ମା ଯଦି ଯିରିମିୟାଙ୍କର ପୁରୁଣା ପଥକୁ ନେଇଯାଉଥିବା ଭଲ ପଥକୁ ପଚାରିଥାନ୍ତା, ତେବେ ମାତ୍ର ସେ ଉପର ପୋଖରୀରୁ ନାମିଆସୁଥିବା ସୁବର୍ଣ୍ଣ ତେଲ ଯେଉଁ ସ୍ଥାନରେ ଆସେ, ସେଠାରେ ଦଣ୍ଡାୟମାନ ହେଇଥାନ୍ତା; ଏହି ସ୍ଥାନଟି ହେଉଛି ଯିଶୟାଙ୍କର “ଧୋବୀର କ୍ଷେତ୍ର ପାଖରେ ଥିବା ରାଜପଥ (ପଥ)”, ଯେଉଁଠାରେ ଯିରିମିୟାଙ୍କର “ବିଶ୍ରାମ” ମିଳେ। ଯିଶୟାଙ୍କର ପରବର୍ତ୍ତୀ ବର୍ଷାର ବାର୍ତ୍ତା କେବଳ ଦଶ କୁମାରୀଙ୍କର ରେଖା, ଜଖରିୟାଙ୍କର ଦୁଇଟି ସୁବର୍ଣ୍ଣ ନଳୀର ରେଖା, ଏବଂ ଯିରିମିୟାଙ୍କର ପୁରୁଣା ପଥର ରେଖା ଉପରେ ମାତ୍ର ଆଧାରିତ ନୁହେଁ, ବରଂ ଯିଶୟା “ଧୋବୀର କ୍ଷେତ୍ର” ଠାରେ ମଧ୍ୟ ଦଣ୍ଡାୟମାନ ଅଛନ୍ତି, ଯେଉଁଠାରେ ଚୁକ୍ତିର ସନ୍ଦେଶବାହକ ଲେବୀର ପୁଅମାନଙ୍କୁ ରୂପା ଓ ସୁନା ପରି ଶୁଦ୍ଧ ଏବଂ ପରିଶୋଧନ କରୁଛନ୍ତି।

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.

ምዕራፍ ሰባት ቁጽሪ ሰለስተ ውሽጢ ካልኦት መስመራት ትንቢታዊ ብቐሊሉ ምእታው ዚከኣል ስራሕ እዩ። ዘይቲ ዘካርያስን ዓሰርተ ደናግልን ምስ መሰላል ያዕቆብን እቶም ክልተ ቀዳሞት ቁጽርታት ራእይን ይተኣሳሰሩ፣ ምኽንያቱ ኩላቶም ኣብ መስርሕ ርክብ ኣምላኽን ሰብን ይዛረቡ እዮም። እቲ ናይ ኤርምያስ ኣረጊት መገዲ ነቶም መለከት ዚነፍሑ “ሓለውቲ” የካትት፣ እቲ ክፉእን ዓሻን ንጉስ ኣካዝ ግና ኪሰምዖ ኣይፈቅድን። እቲ መለከት ንኹሎም መለኸታት ትንቢት፣ ከምኡውን ንትንቢታውያን ሓለውቲ፣ ናብታ ናይ ኢሳይያስ “ጐደና እግዚኣብሔር” ይስሕቦም፣ ኣብኣ ኢሳይያስን ወዱን ንመሪሕ ሎዶቅያ መልእኽቲ ኪያቕርቡ ደው ኢሎም ኣለዉ።

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.

ኢሳይያስን እና ልጁን ሸዓርያሹብን፣ ማለትም “ቀሪዎች ይመለሳሉ” የሚል ትርጉም ያለውን፣ አብረው ቆመው እናያለን፤ እነርሱም በ9/11 የደረሰውን የኋለኛው ዝናብ መልእክት አዋጅ በምሳሌ ያሳያሉ። እነርሱ ክፉውን ንጉሥ አካዝን ለመገናኘት ይሄዳሉ፤ እንደ አባትና ልጅም የአልፋና የኦሜጋ ምልክት፣ የ“መስመር በመስመር” ዘዴ ዋናውን መርሕ ይወክላሉ። “መስመር በመስመር” የሚለው መርሕ በሚለር እንቅስቃሴ ውስጥ በ“ቀን/ዓመት” መርሕ በምሳሌ የተገለጠ ነበር።

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.

ብ 11 ነሐሴ 1840 ኣብ ራእይ 9 ዝተጠቐሰ ናይ ሁለተኛው ወይ ናይ እስልምና ትንቢት ተፈጺሙ፣ እቲ ናይ ሚለራውያን “መዓልቲ/ዓመት” መርሕ ድማ ተረጋጊጹ፤ ብዚ ድማ እቲ ሚለር ብመሰረት እቲ መርሕ መዓልቲ/ዓመት ኣብ 1843 ዝሃቦ ትንቢት ሓይሊ ረኺቡ። ብ 11 መስከረም 2001 ኣብ ራእይ 9፣ 10ን 11ን ዝተጠቐሰ ናይ ሳልሳይ ወይ ናይ እስልምና ትንቢት ተፈጺሙ፣ እቲ መርሕ ኣልፋ (8-11-1840) ን ኦሜጋ (9/11) ድማ ተረጋጊጹ፤ ከመይሲ እቲ ሓያል መልኣኽ ናይ ራእይ 18፣ እቶም ዓበይቲ ህንጻታት ኒው ዮርክ ኣብ ወደቑሉ ጊዜ ወሪዱ ነበረ—ልክዕ ከምቲ እቲ ኣልፋ ንኦሜጋ ዝወከለ ምስ ተፈጸመ፣ እቲ ሓያል መልኣኽ ናይ ራእይ 10 ብ 11 ነሐሴ 1840 ዝወረደ ነበረ።

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).

Isaayyaasii fi ilmi isaa qajeelfama bu’uuraa “sarara irra sarara” jedhu bakka bu’uu qofa utuu hin ta’in, ergaa Eliyaas isa hariiroo abbaa fi ijoollee isaaatiin ibsamu bakka bu’u. Ergaan Eliyaas, inni guyyaa guddaa fi sodaachisaa Gooftaa dura lallabamu, ergaa murtiin raawwachiisaan Waaqayyoo jalqabuu isaa irraa yeroo muraasa dura dhufu adda baasa. Murtiin raawwachiisaan Waaqayyoo yeroo “guyyaa guddaa fi sodaachisaa Gooftaa” jedhamu bakka bu’a. Yeroon sun seera Dilbataa irraa jalqabee hanga dha’icha torban dhumaaatti itti fufa. Yeroon sun seera Dilbataatiin jalqabee dha’icha torban dhumaatiin xumurama. Kanaafuu ergaan Eliyaas qajeelfama alfaa fi omeegaa irratti hundaa’ee, akeekkachiisa dhihaannaa cufamuu balbala araaraatiin walitti hidhamee jira. Ergaa Eliyaas wajjinis sararoonni raajii garagaraa, kan Eliyaas irratti hundaa’an, ni jiru; sababiin isaas Eliyaas, akka Yesusitti, Yohannis Cuuphaa bakka bu’eera; akkasumas Eliyaasii fi Yohannis, akka Sister Whitetti, William Miller bakka bu’u; fi Eliyaasii fi Yohannis Cuuphaan walitti jechuun kuma dhibba keessaa afurtamii afur (Eliyaas) fi tuuta guddaa Mul’ata boqonnaa torbaa keessaa (Yohannis) bakka bu’u.

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.

Isaayaasii fi ilmi isaa karaalee durii, kanneen hundee taʼan, irra dhaabataniiru; isaanis zayita warqee fudhachaa jiru; sababni isaas isaan durboota ogeeyyii, warra adeemsa qulqulleessuu kan fuller irraa darbaa jiranidha; adeemsi kunis Onkoloolessa 22, 1844tti raawwatame, seera Dilbataa fakkeenyaan agarsiisa. Isaayaasii fi hafteen deebiʼan, (maqaan ilma isaa Shearjashub jechuunis kana jechuun), haftee 9/11 irratti gara karaalee duriitti “deebiʼan” bakka buʼu. Hariiroon abbaa fi haftee, kan akkasumas hariiroo alfaa fi omeegaa taʼe, kan akkasumas hariiroo Eliyaas “garaa abbootii fi ijoollee” taʼe, Abbaa Miller fi hariiroo isaa sochii haftee ergamaa isa jalqabaa wajjin ture akka sochii alfaa Filaadelfiyaa taʼe adda baasa. Sochii alfaa keessatti Abbaan Miller Eliyaasii fi Yohaannis Cuuphaa jedhamuun beekame; inni kunis Yesus akka ergamaa karaa Ergamicha Kakuu qopheesseetti adda baase. Guutuummaan raawwiiwwan raajii sanaa hundi seenaa alfaa ergamoota isa jalqabaa fi isa lammaffaa keessatti mulʼatan, seenaa omeegaa ergamaa isa sadaffaa keessatti irra deebiʼamu.

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.

ራእይኡ ውስጥ ስለ ኢሳይያስ ምሳሌ የሚጠቁሙ ከዚህ የበለጠ አስፈላጊ እውነታዎች አሉ፤ ነገር ግን እዚህ የምናደርገው ብቻ ኢሳይያስ በተለይ የ9/11 የኋለኛው ዝናብ መልእክት ልብ የሚያበጀውን ልዩ ልዩ እውነቶች እየለየ እንደሚጠቁም መለየት ብቻ ነው። እነዚህ መስመሮች ሁሉ እኛ አሁን ያወያየናቸው ናቸው፤ እንዲሁም በእርግጥ ሌሎች ብዙዎች ደግሞ በምዕራፍ ሰባት ቁጥር ሶስት ውስጥ ይገኛሉ።

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.

Ayaata saddeettaffaatti dhugaan raajii daran jabaatee, “seenaa dhokataa lakkoofsa afurtamaa” hiikuuf furtuu ta’e ifatti mul’isa; kan nama dinqisiisus, furtuun sun jalqaba raajii yeroo waggaa 2520 lamaan mallatteeffame keessa, isuma ayaata tokkicha sana keessatti adda baafamee mul’ata.

> 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.

> Mataa Suuriyaa Damaasqoo dha; mataan Damaasqoo immoo Reziin dha; waggaa jahaatamii shan keessatti Efreem akka saba hin taaneef ni cabsa. Mataan Efreem immoo Samaariyaa dha; mataan Samaariyaa immoo ilma Remaaliyaahii dha.

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

> Yoo hin amanuu hin qabaattan taanaan, dhugumatti hin jabaattani. Isaayyaas 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.

ଯିଶାୟଙ୍କ ଦ୍ୱାରା ଦିଆଯାଇଥିବା ଶେଷ ବର୍ଷାର ସନ୍ଦେଶର ଦୃଷ୍ଟାନ୍ତରେ ମୋଶାଙ୍କ “ସାତ ଥର” ସମ୍ମିଳିତ ଅଛି, କାରଣ ଅଷ୍ଟମ ପଦର ପଞ୍ଚଷଷ୍ଟି-ବର୍ଷୀୟ ଭବିଷ୍ୟଦ୍ବାଣୀ, ଇସ୍ରାଏଲର ଉତ୍ତର ଓ ଦକ୍ଷିଣ ରାଜ୍ୟ ଉଭୟଙ୍କ ୨୫୨୦ ବର୍ଷର ଛିତରାଇଯିବାର ଆରମ୍ଭବିନ୍ଦୁକୁ ଚିହ୍ନିତ କରେ। ସେହି ଏକେ ପଦରେ, ଦାନିଏଲ ଏଗାରୋ ଅଧ୍ୟାୟର ଚାଳିଶତମ ପଦର ୧୯୮୯ ମସିହାରେ ସୋଭିଏତ ୟୁନିଅନର ପତନ ସମ୍ବନ୍ଧୀୟ ତିନୋଟି ଭବିଷ୍ୟଦ୍ବାଣୀମୟ ରେଖାକୁ ଘୁରାଇବା ପାଇଁ ଯେ କୁଞ୍ଜି ଅଛି, ସେଥିରେ ଦାନିଏଲ ଏଗାରୋର ଦଶମ ପଦ ଓ ଯିଶାୟ ଆଠର ଅଷ୍ଟମ ପଦ ସହିତ ଏକତ୍ର ଅଛି। ଏହି ତିନୋଟି ରେଖାରେ (ଯିଶାୟ 8:8, ଦାନିଏଲ 11:10, 40), ସେହି କୁଞ୍ଜି ହେଉଛି ଅଷ୍ଟମ ଓ ନବମ ପଦର “ମୁଣ୍ଡଗୁଡ଼ିକ”। “ମୁଣ୍ଡଗୁଡ଼ିକ”ର ଏହି କୁଞ୍ଜିକୁ ଯେତେବେଳେ ସେହି ତିନୋଟି ସମାନାନ୍ତର ପଦରେ ପ୍ରୟୋଗ କରାଯାଏ, ସେତେବେଳେ ଉକ୍ରେନ ଯୁଦ୍ଧର ଇତିହାସ ଏବଂ ଶୀଘ୍ର ଆସୁଥିବା ତୃତୀୟ ବିଶ୍ୱଯୁଦ୍ଧର ଇତିହାସ ପାଇଁ ଦ୍ୱାର ଖୋଲିଯାଏ। ଯେତେବେଳେ ସେହି ଭବିଷ୍ୟଦ୍ବାଣୀମୟ ଦ୍ୱାର ଖୋଲାଯାଏ, ସେତେବେଳେ ଦାନିଏଲ ଏଗାରୋର ଏଗାରୋ ଠାରୁ ଷୋଳ ପଦ ପର୍ଯ୍ୟନ୍ତ, ୧୯୮୯ ପରବର୍ତ୍ତୀ ସୋଭିଏତ ୟୁନିଅନର ପତନ ପରେ ଦାନିଏଲ ଏଗାରୋର ଚାଳିଶତମ ପଦ ସହ ସମାନାନ୍ତର ଇତିହାସ ବୋଲି ଦେଖାଯାଏ। “ଚାଳିଶତମ ପଦର ଗୁପ୍ତ ଇତିହାସ”ର ଉନ୍ମୋଚନ ଏକ ଏମିତି ସତ୍ୟ, ଯାହା କୃପାକାଳ ସମାପ୍ତ ହେବାର ଅଲ୍ପପୂର୍ବରୁ ଯୀଶୁ ଖ୍ରୀଷ୍ଟଙ୍କ ପ୍ରକାଶନର ମୁକ୍ତିକରଣ ସହିତ ସମ୍ବନ୍ଧରେ ମୁଦ୍ରାଭଙ୍ଗ କରାଯାଇଥିବା ବଛାଇ ହୋଇଥିବା କେତେକ ସତ୍ୟମଧ୍ୟରୁ ଗୋଟିଏ ବୋଲି ଚିହ୍ନିତ ହୋଇଛି।

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.

ኣስተምህሮ ሓምሽተኛ ምዕራፍ ሸሞንተ ናይ ኢሳይያስ ብቃል “ብተወሳኺ” ይጅምር፣ እዚ ድማ ምዕራፍ ሸሞንተ ኣብ ልዕሊ ምዕራፍ ሸብዓተ ክሓልፍ ከም ዘለዎ ይለልይ። ካብ እቲ ቀዳማይ ቃል “ብተወሳኺ” ምዃኑ ብዝሓለፈ፣ ምዕራፍ ሸሞንተ ቍጽሪ ሰለስተ ምስ ቍጽሪ ሰለስተ ናይ ምዕራፍ ሸብዓተ ከም ካልኣይ ምስክር ተኣሳሲሩ ኣሎ፣ እዚ ድማ እተን ክልተ ምዕራፋት “መስመር ኣብ ልዕሊ መስመር” ክተግበራ ከም ዘለወን ይገልጽ። ክልቲኡ እተን ቍጽርታት “ሰለስተ” ሓደ ካብ ደቂ ኢሳይያስ ይልለዩ፣ ስሞም ክልተኦም ድማ ነቲ ኣብ ዛንታ ዘሎ ትንቢታዊ መልእኽቲ ይዛረቡ። ሸኣርያሹብ ማለት “ትርፊ ክምለስ እዩ” እዩ፣ ማሄርሻላልሓሽባዝ ድማ “ናብ ምርኮ ቀልጢፉ” ማለት እዩ። ቅድሚት ሸኣርያሹብ ይጥቀስ፣ ድሕሪኡ ድማ ማሄርሻላልሓሽባዝ (እዚ ድማ ኣብ መጽሓፍ ቅዱስ ዝነውሐ ስም እዩ)። እቲ ብ “1” ዝተወከለ ኣልፋ ንእሽቶ እዩ፣ ኣብዚ ኣጋጣሚ ድማ ከም “ትርፊ” ተለልዩ ኣሎ፤ እቲ ብ “22” ዝተወከለ ኦሜጋ ድማ ዝዓበየ እዩ፣ ከምኡ ድማ ኣብ መጽሓፍ ቅዱስ ብዝዓበየ ስም ተወኪሉ እና ነቲ ቀልጢፉ ዝንቀሳቐስ ምንቅስቓሳት ሕጊ ሰንበት ይምልከት።

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.

ሸዓርያሹብ የሚወክለው የአልፋ ቀሪው ሕዝብ በቁጥር ሦስት ውስጥ ከአባቱ ኢሳይያስ ጋር ነው። እነርሱ በአንድነት አልፋና ኦሜጋ ናቸው፥ እንዲሁም ከኋለኛው ዝናብ ሦስት የተለዩ ማጣቀሻዎች የተሠራ ቦታ ላይ ቆመዋል።

> 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.

> Kana irratti Waaqayyo Isaayaasiin akkana jedhe; “Ati fi ilmi kee Shearjashuub amma baʼii Ahazitti dhaqi; karaa dirree nama uffata miiccu sanaa, iddoo xumura bishaan-yaasaa kuusaa bishaan isa olii irratti isa qunnami.” Isaayaas 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.

ኢሳይያስ ናይቲ ሓደ ሚእቲ ኣርብዓን ኣርባዕተን ሽሕ ምልክት እዩ፣ እና ንጽውዓ 9/11 ክወክል ከሎ፣ ኢሳይያስ እውን ንጽውዓ ሓምለ 2023 ይወክል እዩ። ብ9/11 ኢሳይያስ ብያዕቆብ እቲ መተካእታ ዝተወከለ ላኦዲቅያዊ እዩ፣ ከምቲ ኣድቨንቲዝም ካብ ኣፍ ጎይታ እናተፍአ ከሎ ንሱ ድማ መሰል ብኹርና ናይ ኤሳው ክወስድ ዝኸይድ ነበረ፤ ኣብ 2023 ግና ኢሳይያስ እስራኤል እቲ ዝሰዓረ ይወክል። ኢሳይያስ መልእኽቲ ኣምላኽ የቕርብ ዝነበረ ሰብ እንተኾነ እውን፣ ንርእሱ ላኦዲቅያዊ ምዃኑ ዝነቕሐ እሞ ድሕሪኡ ሓደ ፍሕሚ ናብ ፊላዴልፍያዊ ዘንጽሆ ሰብ እዩ ዝወክል።

> “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.

> “ଯିଶାୟ ଈଶ୍ୱରଙ୍କ ମହିମାର ଏକ ଅଦ୍ଭୁତ ଦର୍ଶନ ପାଇଥିଲେ। ସେ ଈଶ୍ୱରଙ୍କ ଶକ୍ତିର ପ୍ରକାଶକୁ ଦେଖିଥିଲେ, ଏବଂ ତାଙ୍କର ମହାମହିମାକୁ ନିରୀକ୍ଷଣ କରିବା ପରେ, ତାଙ୍କ ପାଖକୁ ଏକ ସନ୍ଦେଶ ଆସିଲା ଯେ ସେ ଯାଇ ଏକ ନିର୍ଦ୍ଦିଷ୍ଟ କାର୍ଯ୍ୟ କରନ୍ତୁ। ସେ ନିଜକୁ ସେହି କାର୍ଯ୍ୟ ପାଇଁ ସମ୍ପୂର୍ଣ୍ଣ ଅଯୋଗ୍ୟ ଭାବିଲେ। କ’ଣ ତାଙ୍କୁ ନିଜକୁ ଅଯୋଗ୍ୟ ମନେ କରାଇଲା? ଈଶ୍ୱରଙ୍କ ମହିମାର ଦର୍ଶନ ପାଇବା ପୂର୍ବରୁ କି ସେ ନିଜକୁ ଅଯୋଗ୍ୟ ମନେ କରୁଥିଲେ?—ନା; ସେ ନିଜକୁ ଈଶ୍ୱରଙ୍କ ସମ୍ମୁଖରେ ଧାର୍ମିକ ଅବସ୍ଥାରେ ଅଛନ୍ତି ବୋଲି କଳ୍ପନା କରୁଥିଲେ; କିନ୍ତୁ ଯେତେବେଳେ ସେନାଧିପତି ସଦାପ୍ରଭୁଙ୍କ ମହିମା ତାଙ୍କ ପାଖରେ ପ୍ରକାଶିତ ହେଲା, ଯେତେବେଳେ ସେ ଈଶ୍ୱରଙ୍କ ଅବର୍ଣ୍ଣନୀୟ ମହାମହିମାକୁ ଦେଖିଲେ, ସେ କହିଲେ, ‘ହାୟ, ମୁଁ ନଷ୍ଟ ହୋଇଗଲି; କାରଣ ମୁଁ ଅଶୁଚି ଓଷ୍ଠବିଶିଷ୍ଟ ଜଣେ ମନୁଷ୍ୟ, ଏବଂ ମୁଁ ଅଶୁଚି ଓଷ୍ଠବିଶିଷ୍ଟ ଜନମାନଙ୍କ ମଧ୍ୟରେ ବାସ କରୁଛି; କାରଣ ମୋର ଚକ୍ଷୁ ସେହି ରାଜାଙ୍କୁ, ସେନାଧିପତି ସଦାପ୍ରଭୁଙ୍କୁ, ଦେଖିଛି। ତେବେ ସରାଫମାନଙ୍କ ମଧ୍ୟରୁ ଜଣେ ମୋ ପାଖକୁ ଉଡ଼ିଆସିଲେ, ତାଙ୍କ ହାତରେ ଏକ ଜ୍ୱଳନ୍ତ ଅଙ୍ଗାର ଥିଲା, ଯାହାକି ସେ ଚିମଟିଦ୍ୱାରା ବେଦୀଠାରୁ ନେଇଥିଲେ, ଏବଂ ସେ ତାହାକୁ ମୋର ମୁଖ ଉପରେ ରଖି କହିଲେ, ଦେଖ, ଏହା ତୋର ଓଷ୍ଠକୁ ସ୍ପର୍ଶ କରିଅଛି; ତୋର ଅଧର୍ମ ଦୂର ହୋଇଗଲା, ଏବଂ ତୋର ପାପ ଶୁଦ୍ଧ ହୋଇଗଲା।’ ଏହି କାର୍ଯ୍ୟଟି ହିଁ ସେହି କାର୍ଯ୍ୟ, ଯାହା ଆମ ପ୍ରତ୍ୟେକଙ୍କ ପାଇଁ ବ୍ୟକ୍ତିଗତ ଭାବେ ହେବା ଆବଶ୍ୟକ। ଆମେ ଚାହୁଁଛୁ ଯେ ବେଦୀଠାରୁ ସେହି ଜ୍ୱଳନ୍ତ ଅଙ୍ଗାର ଆସି ଆମର ଓଷ୍ଠ ଉପରେ ରଖାଯାଉ। ଆମେ ସେହି କଥା ଉଚ୍ଚାରିତ ହୋଇଥିବାକୁ ଶୁଣିବାକୁ ଚାହୁଁଛୁ, ‘ତୋର ଅଧର୍ମ ଦୂର ହୋଇଗଲା, ଏବଂ ତୋର ପାପ ଶୁଦ୍ଧ ହୋଇଗଲା’” 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:

Isaayaas boqonnaa ja’a keessatti “hanga yoomitti” jedhu seera Dilbataa irratti 9/11f fakkeenya ta’a; akkasumas boqonnaan ja’a 9/11f ibsa ta’a. Boqonnaaleen torba hanga sagalii ergaa Isaayaas hoggantoota Yihudaa irraa jallatanitti kenne, akkasumas yeroo chaappaan nama kuma dhibba afurtamii afurii kaa’amu keessatti yommuu machoonni Efreem gufatan fakkeenya ta’e dhiheessu. Mul’ata isuma keessatti Isaayaas akkana jechuun galmeesse:

> 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.

> Ilaa, ani fi ijoolleen Waaqayyo naa kenne mallattoo fi dinqii taʼuuf Israaʼel keessatti Waaqayyo Gooftaa maccaa, inni Tulluu Xiyoon keessa jiraatu irraa dha. Isaayyaas 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.

Isaayaasii fi ijoolleen isaa mallattoowwan iccitii boqonnaawwan torbaa hanga sagal keessatti argaman keessaa dha. Boqonnaawwan torbaa hanga sagal mul’ata guutuu sana keessatti, ilaalcha “guyyaa sana” yookaan “yeroo sana” jedhu kamiifuu bu’uura wabii ta’u. Lakkoofsi kudha saddeet Isaayaasiifi ilmaan isaa mallattoowwan akka ta’an adda baasa; akkasumas lakkoofsawwan lakkoofsa kudha saddeet marsan yeroo mallattoowwan sun itti beekamanii hubatamuu qaban ni mul’isu.

> 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.

> Isaan keessaa baayʼeen gufatanii ni kufu, ni caccabu, kiyyoo keessa ni galfamu, ni qabamus. Dhugaa baʼumsicha hidhii, seericha immoo bartoota koo gidduutti chaappessi. Ani garuu Waaqayyo mana Yaaqoob irraa fuula isaa dhokfate sana nan eeggadha; isa irrattis nan abdadha.

> 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.

> Kunoo, ani fi ijoolleen Waaqayyo anaaf kenne mallattoo fi dinqii taʼuudhaaf Israaʼel keessatti turre; isaanis Waaqayyo Gooftaa maccaa, isa Tulluu Xiyoon keessa jiraatu irraa dhufan. Isaayaas 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.

Warri isaan “Waaqayyoon eeggatan” jedhaman Isaayyaasii fi ilmaan isaa lamaanin bakka buufamu. Isaan warra Waaqayyo “fuula isaa” irraa dhokse dha; kunis amala warra gaaffii kadhannaa Lewwota Digdamii Jaha booda Adoolessa 2023 dhalatanitti dammaqan mul’isuudha. Isaan gara dhugaa kanaatti dammaqu: jechuunis, qalbiin isaanii akka Waaqayyo isaanii wajjin mormiidhaan adeeme himachuu qaba; jechuunis, inni fuula isaa isaan irraa dhokseera.

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.

"ସାକ୍ଷ୍ୟକୁ ବାନ୍ଧି ରଖିବା, ବ୍ୟବସ୍ଥାକୁ ମୁଦ୍ରାଙ୍କିତ କରିବା" ବୋଲି କୁହିବାର ଅର୍ଥ ହେଉଛି ଏକଶେ ଚୁଆଳିଶ ହଜାରଙ୍କର ମୁଦ୍ରାଙ୍କନ, ଯେଉଁମାନେ “ଅନେକ”ଙ୍କ ସହ ବିପରୀତ ଭାବେ ଦର୍ଶାଯାଇଛନ୍ତି। “ଅନେକ”ଙ୍କୁ ଡାକାଯାଇଛି, କିନ୍ତୁ ଅଳ୍ପକେ ଚୟନିତ। “ଅନେକ”ଙ୍କୁ ଯିଶାୟ ଓ ତାଙ୍କର ଦୁଇ ପୁଅଙ୍କ ସହ ବିପରୀତ ଭାବେ ଦର୍ଶାଯାଇଛି, ଯେଉଁମାନେ ସେହି ଅଳ୍ପକଙ୍କ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି। “ଅନେକ”ମାନେ ହେଉଛନ୍ତି ପାଞ୍ଚ ମୂର୍ଖ କୁମାରୀ, ଏବଂ ଏହି କାରଣରୁ ସେମାନଙ୍କ ସହ ପାଞ୍ଚଟି କଥା ଘଟେ: ସେମାନେ “ଠୋକର ଖାଇବେ, ଏବଂ ପଡ଼ିଯିବେ, ଏବଂ ଭାଙ୍ଗିଯିବେ, ଏବଂ ଫାନ୍ଦରେ ପଡ଼ିବେ, ଏବଂ ଧରାପଡ଼ିବେ।” ସେମାନେ ଠୋକର ଖାଆନ୍ତି, କାରଣ ସେମାନେ ଅନ୍ତିମ ବର୍ଷାର ସନ୍ଦେଶକୁ ପ୍ରତ୍ୟାଖ୍ୟାନ କରିଛନ୍ତି।

> 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.

> “Sababiis hidhii daddafaa fi afaan biraatiin saba kana dubbata.” Inni isaaniin, “Kun boqonnaa isa itti warra dadhaban boqochiisuu dandeessan; kunis haaromsa,” jedhe; taʼus isaan dhaggeeffachuu hin barbaanne. Garuu dubbichi Waaqayyoo isaanii irratti, “abboommiin abboommiirra, abboommiin abboommiirra; sararri sararrirra, sararri sararrirra; as xinnoo, achi xinnoo,” taʼe; akka isaan deemanii dugda duubaan kufanii caccabanii, kiyyoo keessatti qabamanii fudhatamanif. Isaayaas 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.

ኣጋ ማሕተም ዘሎ ናይ ምዕራፍ ሸሞንተ፣ ኢሳይያስ ንውድቀት ናይቶም እኩያት፣ ብኣካዝ ዝተመሰሉ፣ ይገልጽ፤ እቲ ተመሳሳሊ ጉጅለ ኸኣ ኣብ ምዕራፍ ዕስራን ሸሞንተን ቁጽሪ ዓሰርተ ሰለስተ ይለልዮ። ምኽንያት እቶም “ዝወድቁ” ድማ፣ ነቲ ናይ ዳሕረዋይ ዝናብ መልእኽቲ ስለ ዝነጸጉዎ እዩ፤ እዚ መልእኽቲ ንእኦም “መስመር ልዕሊ መስመር” እዩ ነይሩ፣ በቶም ከም ዝተንተኑ ኸናፍር ዘለዎም ተወኪሎም ዝቐረቡ ድማ ቀሪቡሎም እዩ። እቶም ኣብ ጴንጤቆስጤ ዝነቐፉ ኣይሁድ ከኣ፣ ነቶም ደቀ መዛሙርቲ ንስኽራን ኢሎም ከሰሱዎም፣ ምኽንያቱ ነቲ መልእኽቲ ክርድእዎ ኣይከኣሉን ነበሩ። ኣብ ኣእምሮኦም ድማ እቲ መልእኽቲ ብዝተንተኑ ኸናፍር ይቐርብ ከም ዝነበረ ይመስሎም ነበረ።

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.

ସପ୍ତମ ଅଧ୍ୟାୟର ତୃତୀୟ ପଦ୍ୟରେ, ଯିଶୟ ତାଙ୍କ ପୁତ୍ର ଶେଆର୍ୟାଶୂବଙ୍କ ସହ ଭବିଷ୍ୟଦ୍ବାଣୀମୟ ଆଲ୍ଫା; ଏବଂ ସେହି ପୁତ୍ର ତାଙ୍କ ପିତାଙ୍କ ସହ ସମ୍ବନ୍ଧରେ ଓମେଗା, କିନ୍ତୁ ତାଙ୍କ ଭାଇଙ୍କ ସହ ସମ୍ବନ୍ଧରେ ଆଉଥରେ ଆଲ୍ଫା ମଧ୍ୟ ଅଟନ୍ତି। ଆଲ୍ଫା ଓ ଓମେଗାଙ୍କ ପ୍ରତିନିଧି ଭାବେ ସେମାନେ ସେହି ସ୍ଥାନରେ ଦଣ୍ଡାୟମାନ, ଯେଉଁଠାରେ ସ୍ୱର୍ଗୀୟ ପବିତ୍ରାଳୟରୁ ଆସୁଥିବା ଦୁଇଟି ସୁବର୍ଣ୍ଣ ନଳୀ ଏକ ଜଳାଶୟ ସୃଷ୍ଟି କରୁଛି, ସଠିକ୍ ସେହି ପ୍ରଧାନ ପଥର ପାଖରେ ଯାହା ଯିରିମିୟାଙ୍କ ପୁରୁଣା ପଥ, ସେହି କ୍ଷେତ୍ରରେ ଯେଉଁଠାରେ ମଳିନ ଚିହ୍ନରୁ ସୂକ୍ଷ୍ମ ବସ୍ତ୍ର ଶୁଦ୍ଧ ଧଳାରେ ପରିବର୍ତ୍ତିତ ହୁଏ, ଯେପରି ବାଚାର ଦୂତ ଲେବୀର ପୁତ୍ରମାନଙ୍କୁ, ଏବଂ ଯିଶୟ ଓ ଶେଆର୍ୟାଶୂବଙ୍କୁ ମଧ୍ୟ, ପବିତ୍ର କରନ୍ତି। ସେଠାକୁ ପହଞ୍ଚି ସେ ଦୁଷ୍ଟ ଓ ମୂର୍ଖ ରାଜା ଆହାଜଙ୍କ ସମ୍ମୁଖରେ ମୋଶାଙ୍କ ପୁରୁଣା ପଥର ସନ୍ଦେଶ ପ୍ରସ୍ତୁତ କରନ୍ତି—ଲେବୀୟ ପୁସ୍ତକ ଛବ୍ବିଶର “ସାତ ଥର,” ଯାହା ସେହି ପଦ୍ୟରେ ଏହା ମଧ୍ୟ ସ୍ଥାପନ କରେ ଯେ “ମୁଣ୍ଡ” ବୋଲି କହିଲେ ଜଣେ ରାଜାକୁ, କିମ୍ବା ରାଜାଙ୍କର ରାଜ୍ୟକୁ, କିମ୍ବା କୌଣସି ରାଜ୍ୟର ରାଜଧାନୀ ନଗରକୁ ବୁଝାଯାଏ।

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.

Ꮎ ᎩᏍᎦ ᎤᏍᏚᎢᏍᏗ ᎤᏍᏗᏱ ᎤᏓᏅᏖᎸ ᎤᎬᏫᏳᎯ ᎧᏃᎮᏛ ᎤᏍᏛᎢ, ᎾᏍᎩ 2014 ᎤᏓᎴᏅᏛ ᏳᎳᎩᏂᎢᏯ ᎠᏍᏓᏩᏛ ᏰᎵ ᎢᎪᎯᏍᏗ ᎾᏍᎩ ᏗᏓᎵᏥᏙᏗ ᏱᎩ ᎠᏓᏅᏙ ᎠᎴ ᎾᏍᎩ ᏥᏚᏙᎥ ᏂᏙᎯ ᎠᏂᏍᎪᎯ ᎠᏍᎪᎯ ᏅᎩ ᏧᎾᏰᎸᎢ ᎠᏍᏚᏗᏍᎩ ᎾᎯᏳ ᏂᎦᎵᏍᎬᎢ ᎠᎴ ᏕᎤᏪᏥ ᏦᎢ ᎢᏯᏍᏗ ᏕᎨᏥᎬᏫᏳᏌᏕᎩ ᏱᏂᎨᏒ ᎠᎹᏰᏟ ᎠᎴ ᎯᎠ ᎡᎶᎯ. ᎤᎵᏍᏆᏗᏍᎩ ᎠᎹ ᎠᎦᏃᎮᏍᎩ ᎢᏌᏯ ᎤᏬᏪᎳᏅᎯ ᎠᏍᎪᎯ ᎠᎴ ᏌᏚ ᎢᏯᏍᏗ ᎤᏕᏮᗢ, ᎠᎴ ᎾᏍᎩ ᏂᎬᏁᎭ ᎭᏫᏂᏗᏢ ᎠᎴ ᎤᏍᎦᏃᏛᎢ ᎧᏃᎮᏛ ᏗᏂᎬᏁᎲ ᏕᏂᎵᏍᎪᎸ ᏑᏓᎵᏚᎳ ᎠᏍᎪᎯ ᎤᏍᏗᎩᏛ ᏑᏓᎵᏚᎳ. ᎢᎬᏱᏱ ᎢᏳᏍᏗ, ᎢᏳᏍᏗ ᏅᎦᏍᎪᎯ, ᎢᏌᏯ ᎤᏬᏪᎳᏅᎯ ᏑᏓᎵᏚᎳ ᎠᎴ ᏐᏁᎳ ᎢᏯᏍᏗ ᎤᏕᏮᗢ ᏗᎪᏪᎸᎢ; ᎿᎭᏉ ᎠᏍᎪᎯ ᎠᎴ ᏌᏚ ᎢᏯᏍᏗ ᎤᏕᏮᗢ ᎾᏍᎩ 1989 ᎠᎦᏍᏚᎢᏍᏔᏅᎯ ᎤᏓᏕᏯᏙᏗ ᎧᏃᎮᏛ ᎭᏫᏂᏗᏢ ᎠᎴ ᎤᏍᎦᏃᏛᎢ ᏗᏂᎬᏁᎲ ᎠᎦᏔᎲᎢ. ᎤᏂᏣᏘ ᎤᎵᏂᎩᏛ ᏗᎦᎶᏗ ᎤᎵᏍᏆᏗᏍᎩ ᎠᎹ ᎠᎦᏃᎮᏍᎩ ᎾᏍᎩ ᏚᏙᎥ ᏗᎦᏎᏍᏗ ᎠᏓᎦᏙᎥᎢ.

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.

Boqonnaan kurnaffaa10ffaa keeyyatawwan dhumaa seenaa raajii isauma kan boqonnaan kurnaffaa11ffaa keeyyatawwan dhumaa keessatti mul’ifamu adda baasu. Boqonnaan 10 alaa dha; boqonnaan 11 keessaa dha. Kitaaba Mul’ataa keessatti waldoonni torban keessaa dha; mallattooleen immoo alaa dha. Keeyyatawwan dhumaa boqonnaa 10 keessatti, aangoon paaphaasii jechuun dararaa Yerusaalem irratti harka isaa raasaa jira; kunis aangoon paaphaasii Daani’el 11 keeyyata 45 keessatti “isa gargaaru tokko illee hin jiraatu” jedhamuun dhuma isaa ga’u wajjin kutaa wal-simatuudha.

> 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.

> Inni guyyaa sana Nobitti inuma hafa; gaara intala Xiyoon, tulluu Yerusaalem irratti harka isaa ni sochoosa. Kunoo, Gooftaan, Waaqayyo Waan Loltootaa, sodaa guddaadhaan damee ni mureessa; warri dheerina isaanii keessatti ol ka’an ni cicciramu; of-tuultonni immoo ni gad deebifamu. Inni sibiilaatiin bosona keessatti tuqaa-bosonotaa ni muree gatee, Lubnaan isa humna qabeessa ta’een ni kufa. Isaayaas 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.

Dhuma boqonnaa kudhaffaa cufiinsa yeroo qormaata namaa ti, achuma irrattiis dhumni Daani’el boqonnaa kudha tokkoo ni xumurama.

> 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.

> ଏବଂ ସେ ଗୌରବମୟ ପବିତ୍ର ପର୍ବତରେ ସମୁଦ୍ରଦ୍ୱୟର ମଧ୍ୟରେ ନିଜ ରାଜପ୍ରାସାଦର ତମ୍ବୁଗୁଡ଼ିକୁ ସ୍ଥାପନ କରିବ; ତଥାପି ସେ ନିଜ ଶେଷକୁ ପହଞ୍ଚିବ, ଏବଂ ତାହାଙ୍କୁ ସାହାଯ୍ୟ କରିବାକୁ କେହି ନଥିବେ। ଏବଂ ସେହି ସମୟରେ ମିଖାଏଲ ଉଠି ଦାଁଡିବେ, ସେହି ମହାନ ଅଧିପତି, ଯିଏ ତୁମ ଜନଗୋଷ୍ଠୀର ସନ୍ତାନମାନଙ୍କ ପକ୍ଷରେ ଦାଁଡି ରହନ୍ତି; ଏବଂ ସେତେବେଳେ ଏମିତି ବିପଦର ସମୟ ହେବ, ଯେପରି ଜାତି ଥିବା ଦିନରୁ ସେହି ସମୟ ପର୍ଯ୍ୟନ୍ତ କେବେ ହୋଇନଥିଲା; ଏବଂ ସେହି ସମୟରେ ତୁମ ଲୋକମାନେ ଉଦ୍ଧାର ପାଇବେ, ଯେମାନଙ୍କର ନାମ ପୁସ୍ତକରେ ଲିଖିତ ମିଳିବେ ସେମାନେ ପ୍ରତ୍ୟେକଜଣ। ଦାନିଏଲ 11:45, 12:1.

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

Boqonnaan kudhaffaan lakkoofsa tokko keessatti “labsii jal’inaa” tiin jalqaba; kana obboleettiin Waayitii seera Dilbataa akka ta’eetti adda baasti.

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

> እቶም ዘይጽድቁ ፍርድታት ዚውስኑ፣ ዝጸንሑዎ ጭንቀት ድማ ዚጽሕፉ፣ ወይለኦም። ኢሳይያስ 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.

Cutuun kudhan seera Dilbataa irraa jalqaba; kunis Daani’el boqonnaa kudha tokko lakkoofsa afurtamii tokko wajjin wal sima; akkasumas xumuri isaas seenaa lakkoofsa afurtamii shanffaa Daani’el boqonnaa kudha tokkotti Mikaa’el dhaabachuu wajjin wal cina dhaabbata.

> “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.

> “ଗୋଟିଏ ମୂର୍ତ୍ତିପୂଜାମୂଳକ ବିଶ୍ରାମବାର ସ୍ଥାପିତ କରାଯାଇଛି, ଯେପରି ଦୂରାର ମୈଦାନରେ ସୁବର୍ଣ୍ଣ ମୂର୍ତ୍ତି ସ୍ଥାପିତ କରାଯାଇଥିଲା। ଏବଂ ଯେପରି ବାବିଲର ରାଜା ନେବୁକଦ୍ନେଜର ଏହି ଆଜ୍ଞା ଜାରି କରିଥିଲେ ଯେ, ଯେମାନେ ନମନ କରି ଏହି ମୂର୍ତ୍ତିକୁ ଉପାସନା କରିବେ ନାହିଁ ସେମାନଙ୍କୁ ହତ୍ୟା କରାଯିବ, ସେପରି ଏକ ଘୋଷଣା କରାଯିବ ଯେ, ଯେମାନେ ରବିବାର ପ୍ରତିଷ୍ଠାକୁ ସମ୍ମାନ କରିବେ ନାହିଁ ସେମାନଙ୍କୁ କାରାବାସ ଓ ମୃତ୍ୟୁଦ୍ୱାରା ଦଣ୍ଡିତ କରାଯିବ। ଏପରିଭାବେ ପ୍ରଭୁଙ୍କ ବିଶ୍ରାମବାରକୁ ପଦଦଳିତ କରାଯାଉଛି। କିନ୍ତୁ ପ୍ରଭୁ ଘୋଷଣା କରିଛନ୍ତି, ‘ହାୟ ସେମାନଙ୍କୁ, ଯେମାନେ ଅନ୍ୟାୟ ବିଧି ବନାନ୍ତି ଓ ଯେ କ୍ଲେଶକର ଆଦେଶ ସେମାନେ ଲେଖି ନିର୍ଦ୍ଦିଷ୍ଟ କରିଛନ୍ତି’ [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.”

ପ୍ରକାଶିତବାକ୍ୟର ଏକାଦଶ ଅଧ୍ୟାୟର “ମହା ଭୂମିକମ୍ପ”ରେ, ଯାହା ତ୍ରୟୋଦଶ ପଦରେ ରବିବାର ଆଇନକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, “ଭୂମିକମ୍ପ” ସହ ସମ୍ବନ୍ଧିତ ଇସ୍ଲାମର ତିନିଟି ପ୍ରତୀକ ଅଛି, ଯାହା ପ୍ରକାଶିତବାକ୍ୟ ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟର ପୃଥିବୀ-ପଶୁକୁ କମ୍ପିତ କରେ, ଯେତେବେଳେ ସେ ନାଗ ସଦୃଶ କଥା କହେ। ଯିଶାୟା ଦଶମ ଅଧ୍ୟାୟରେ, ରବିବାର ଆଇନକୁ ଏକ “ଅନ୍ୟାୟ ଆଜ୍ଞା” ବୋଲି ପ୍ରତିନିଧିତ୍ୱ କରାଯାଇଛି, ଯାହା ଉପରେ ଏକ “ହାୟ” ଉଚ୍ଚାରିତ ହୋଇଛି। ପ୍ରକାଶିତବାକ୍ୟ ଏକାଦଶ ଅଧ୍ୟାୟର ତ୍ରୟୋଦଶ ପଦରୁ ଅଠାରୋତମ ପଦ ପର୍ଯ୍ୟନ୍ତର “ମହା ଭୂମିକମ୍ପ”ରେ, ତୃତୀୟ ହାୟର ଇସ୍ଲାମକୁ ଇସ୍ଲାମର ଚାରିଟି ପ୍ରତୀକ ଏବଂ ରବିବାର ଆଇନ ସମୟରେ ଯୁକ୍ତରାଷ୍ଟ୍ର ବିରୁଦ୍ଧରେ ତାହା କରୁଥିବା ଆଘାତ ସହ ପରିଚିତ କରାଯାଇଛି; “ଏବଂ ସେହି ସମୟରେ ଏକ ମହା ଭୂମିକମ୍ପ ହେଲା,” ଏବଂ “ଦ୍ୱିତୀୟ ହାୟ ଗତ ହେଲା; ଏବଂ ଦେଖ, ତୃତୀୟ ହାୟ ଶୀଘ୍ର ଆସୁଛି। ଏବଂ ସପ୍ତମ ଦୂତ ତୁରୀ ବାଜାଇଲେ” “ଏବଂ ଜାତିଗୁଡ଼ିକ କ୍ରୋଧିତ ହେଲେ।”

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.

Kutaan kudhan kuni humna tokkoo irraa eegalee Daani’el boqonnaa kudha tokkoo keessatti aayata afurtamii shaniitti, yeroo humni papal sun dhuma isaa ga’utti, aangoo papalicha agarsiisaa jira. Aayanni afurtamaan garuu seenaa boqonnaa kudhan keessaa miti; sababni isaa Isaayyaas yeroo ergaan roobaa boodaa waldaa gantuu Ahaaziin bakka buufamtetti dhihaatutti, “seenaa dhokataa” aayata afurtamaa ibsaa jira. Xumuri boqonnaa kudha tokkoos seenaa isuma keessatti bilisa ba’uu humna papalichaa agarsiisaa jira.

> 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.

> Waaqayyoonis arraba galaana Gibxii guutummaatti ni balleessa; hafuura isaa humna qabeessaadhaanis harka isaa laga irratti ni raasa; laga sanas burqaa torbatti ni rukuta; namoonniis miilla isaanii utuu hin jiifin akka ceʼan ni godha. Hafeenni saba isaa, warri Asor keessaa hafan, karaa guddicha ni qabaatu; akkuma guyyaa inni biyyoo Gibxii keessaa baʼetti Israaʼeliif taʼe sana. Isaayaas 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.

Isaayyaas boqonnaan kudhan seenaa tokkoo sana keessaa inni alaa dha; boqonnaan kudha tokko immoo inni keessaa dha. Waaqayyoo Dubbii keessatti wal-simsiisni alaa fi keessaa baayʼee argama; boqonnaawwan lamaan wal-qixa taʼan kunis akka Isaayyaasiin bakka buufamee akeekkachiisa ergamaa sadaffaatti bakka buʼu. Akeekkachiisni ergamaa sadaffaa karaa hedduudhaan kaka’umsaatiin cuunfamee ibsameera; garuu qoodinsi baayʼee gargaaru tokko, akeekkachiisni ergamaa sadaffaa taateewwan cufamuu yeroo qorannaa waliin walqabatan akka bakka buʼuu fi akkasumas barbaachisummaa qophii dhuunfaa akka cimsu dha. Isaayyaas kudhan taateewwan sana dha; boqonnaan kudha tokko immoo qophii dha.

> “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.

> “Yeroo qorannaan ayyaanaa xumuramuufi hojii yeroo rakkinaa sanaaf qophaaʼuu wajjin wal qabatan ifatti dhiyaataniiru. Garuu tuutni guddaan dhugaawwan barbaachisoo kana akka waan isaanitti gonkumaa hin mulʼatinitti hubannoo hin qaban. Seexanni yaada isaan fayyinaaf ogeeyyii isaan godhu hunda irraa fudhachuuf eeggachaa jira; yeroo rakkinaas isaan qophaaʼan malee isaanitti dhufa.

> “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.

> “Waaqayyo yoo akeekkachiisa baayʼee barbaachisaa taʼe, isa ergamoota qulqulloota bantii waaqaa gidduudhaan balaliʼanii labsanitti fakkeeffamee namootaaf ergu, inni nama kam iyyuu humna yaaduu qabu sana ergaa sanaaf qalbeeffachuu akka qabu gaafata. Murtiileen sodaachisaan waaqeffannaa bineensichaa fi fakkii isaatiin mormitanii labsaman (Mulʼata 14:9–11), namoota hundumaa mallattoon bineensichaa maal akka taʼe barachuufii fi akkamitti fudhachuu irraa of eegu akka dandaʼan baruuf raajiiwwan ciminaan qorachuu akka isaan godhu taʼuu qabu. Garuu ummatni hedduun dhugaa dhagaʼuu irraa gurra isaanii deebifatu; akkasumas gara durduriiwwaniitti garagalfamu. Ergamaan Phaawuloos yeroo dhumaatti ilaalchaa akkana jedhee dubbate: ‘Yeroon isaan barsiisa sirrii hin obsine ni dhufa.’ 2 Ximotewos 4:3. Yeroon sun guutummaatti dhufeera. Tuuta namootaa dhugaa Macaafa Qulqulluu hin barbaadan, sababni isaas inni hawwii garaa cubbamaa, biyya lafaa jaallatu sanaan wal faallessa; Seexannis gowwoomsota isaan jaallatan isaaniif dhiheessa.”

> “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.

> “Garuu Waaqayyo lafa irratti saba Kitaaba Qulqulluu qofa, akka safartuu barsiisota hundumaa fi bu’uura haaromsa hundumaa ta’ee, eegsisuu qabu ni qabaata. Yaadonni namoota baratan, xumura saayinsiin baafamu, amantiiwwan yookaan murtiiwwan mana kiristaanaa, akkuma baay’ina fi wal-hin-simannaan isaanii waldoota isaan bakka bu’an keessaa mul’atu, sagaleen baay’inaa—tokko illee ta’e hundi isaanii—dhugaa yookaan soba qabxiin kam iyyuu amantii irratti murteessuuf akka ragaatti ilaalamuu hin qaban. Barsiisa yookaan ajaja kam iyyuu fudhachuu keenya dura, inni deggersa isaa keessatti ifa ta’een, ‘Akkas jedhu Gooftaan’ jedhu gaafachuu qabna.”

> “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.

> “Seexanni bakka Waaqaatti xiyyeeffannaa namaatti deebisuuf yeroo hundumaa carraaqaa jira. Inni namoonni qajeeltoota isaanii akka taʼaniif Phaaphaasota, tajaajiltoota wangeelaa, barsiisota tiyooleejii akka ilaaltan godha; kunis isaan ofii isaaniitiif dirqama isaanii baruuf Caaffata Qulqullaaʼoo qorachuu irra. Sana booda, sammuu hooggantoota kanaa toʼachuun, akkuma fedhii isaatti tuuta namootaa irratti dhiibbaa geessisuu dandaʼa.” The Great Controversy, 594, 595.

We will continue this study in the next article.

Nuti itti aanutti qo’annoo kana barruu itti aanu keessatti ni itti fufna.

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