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

Kitaabka Yoo’eel iyo Kaniisadda La’odiseya ee Seventh-day Adventist-ka - Lambarka Toban

Number Ten

Lambarka Tobnaad

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.

Waxa aynu ka hadlaynaa qayb ka mid ah riyadii Ishacyaah oo ka bilaabmaysa cutubka toddobaad kuna sii socota ilaa dhammaadka cutubka laba iyo tobnaad. Sidaas ayaynu u yeelaynaa, waayo sannadkii 1850 “Rabbigu gacantiisa mar labaad buu u fidiyey, inuu soo ururiyo” dadkiisa hadhay. Waxaynu meeshooda dhigaynaa calaamadaha jidka ee 1844 ilaa 1863. ‘1850’ iyo isu-ururintii labaad waa mid ka mid ah calaamadahaas jidka.

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.

Marka ay aragtidii Ishacyaah ka bilaabato aayadda koowaad ee cutubka toddobaad, mar kasta oo tixraac ahaan loo adeegsado oraah la mid ah “maalintaas,” waa in lagu meeleeyaa duruufaha nebiyadeed ee hore loogu dejiyey cutubka toddobaad. Furaha lagu saaro aragtida si qumman waa in la fahmo in waxsii sheegiddu ku shaqayso mabaadi’da ku-celin iyo ballaadhin, xeerkaasina uu ka shaqaynayo aragtida.

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’?

Xaqiiqooyinka kala duwan ee nebiyadeed ee lagu aqoonsaday riyadii Ishacyaah, laga bilaabo cutubka lixaad, waa in laga eego aragtida ah in “ugu horrayn oo wax kasta ka sarreeya”, Ishacyaah uu matalayo naf la subkay 9/11 si ay ugu dhawaaqdo in roobkii dambe yimid. Gudaha macnahaas quduus laga dhigay, cutubka toddobaad ee Ishacyaah waxa uu sawirayaa cabsidii lafteeda oo nebigu ku matalay cutubka lixaad markii uu weyddiiyey su’aasha ah, “ilaa goormaa” uu u baahnaan doono inuu farriinta 9/11 siiyo kaniisad riddowday oo “indho lahayd laakiin diidday inay aragto, dhegona lahayd laakiin diidday inay maqasho”?

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.

Riyadii, boqorkii shar iyo nacasnimada lahaa ee Axaas wuxuu astaan u yahay qof La’odikiya ah oo aan aqbali doonin digniinta farriinta roobka dambe sida ay u soo bandhigeen waardiyayaashii la hor yimid Axaaskii shar iyo nacasnimada lahaa, kuwaas oo uu matalayay Ishacyaah iyo wiilashiisu.

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 wuxuu ku yimid taariikhda nebinnimada ee Daanyeel 11:40, sidaas darteed marka Ishacyaah lagu meeleeyo 9/11 cutubka lixaad, nebinnimo ahaan waxaa lagu meeleeyey gudaha aayadda afartanaad ee Daanyeel kow iyo toban; laakiin waxa ka sii muhiimsan, waxaa lagu meeleeyey gudaha “taariikhda qarsoon ee aayadda afartanaad.” Taariikhda qarsoon ee aayadda afartanaad waxay bilaabatay markii aayaddu rumoowday sannadkii 1989 burburkii Midowgii Soofiyeeti. Laga bilaabo 1989 ilaa xeerka Axadda ee aayadda afartan iyo kow waa “taariikhda qarsoon ee aayadda afartanaad” oo Libaaxa qabiilka Yahuudah ku furfuro isla “taariikhdaas qarsoon.” Waxa tani ku caddaynayso tixgelinteenna ku saabsan Ishacyaah oo matalaya farriin-wade roobka dambe ka dib 9/11 waa in qayb ka mid ah farriinta roobka dambe ee Ishacyaah ku dhawaaqayo ay tahay—Daanyeel 11:41–45.

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.

Isagoo si nebinnimo ah u taagan 9/11, Ishacyaah cutubka tobnaad wuxuu soo bandhigayaa digniin ah in dhacdada xigta ee dhici doonta ay tahay “amarka aan xaqa ahayn,” kaas oo ah sharciga Axadda, laguna metelay aayadda afartan iyo koowaad ee Daanyeel kow iyo toban. Sawirka uu Ishacyaah ka bixiyo farriinta roobka dambe waxaa lagu dejiyey gudaha “taariikhda qarsoon” ee aayadda afartan ka dib 9/11. Dhammaystirka aayadda afartan ee 1989 wuxuu Ishacyaah dhigaya 1989 ka dib, 9/11, halkaas oo lagu subkay dhuxul laga soo qaaday meeshii allabariga. Ishacyaah wuxuu metelaa rasuul farriintiisu ay ka kooban tahay lixda aayadood ee ugu dambaysa ee Daanyeel kow iyo toban.

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.

Ishacyaah wuxuu si toos ah u sheegayaa in isaga iyo carruurtiisuba ay yihiin calaamado iyo yaabab. Cutubka toddobaad aayadda saddexaad, Ishacyaah iyo wiilkiisu waxay joogaan ag marinka biyaha ee berkedda sare, jidka weyn ee ag mara beerta kan dharka dhaqaaqa. Ishacyaah wuxuu soo bandhigayaa farriinta roobka dambe, taas oo lagu subkay inuu ku dhawaaqo cutubka lixaad, wuxuuna taagan yahay saddex calaamadood oo roobka dambe ah, isagoo weliba la jooga ilmihiisa Shearjashub. Marinka berkedda sare waa tixraac nebiyadeed oo ku wajahan labada dhuun ee ay ka buuxaan saliidda dahabka ah, kuwaas oo Sekaryaah tilmaamayo oo Walaasha White marar badan ka faallootay, kuwaas oo aqoonsanaya farriinta ka timaadda marinka berkedda sare ee ku jirta farriinta roobka dambe.

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.

Marinkii Ishacyaah wuxuu la xidhiidhaa labada dhuun ee Sekaryaah, faallada Ellen White-na waxay Sekaryaah ku xidhaa masaalkii tobanka bikradood. Ishacyaah waxaa lagu hoosaysiiyaa boodhka cutubka lixaad markii uu arko ammaanta Rabbiga. Wuxuu aqbalaa inuu qaado farriinta lagu matalay aayadda saddexaad sida farriinta dunida ku iftiimisa ammaanta Ilaah. Oo waxaa lagu daahiriyaa dhuxul laga soo qaaday meeshii allabariga, dabadeedna wuxuu taagan yahay berkedda uu sameeyey biyaha ka imanaya berkedda sare. Cutubka siddeed iyo labaatanaad, Ishacyaah wuxuu farriinta roobka dambe ku qeexaa “xarriiq dul saaran xarriiq,” oo aayadda saddexaad berkedda sare waxay matalaysaa dhowr xarriiq oo wax sii sheegid ah.

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.

Ishacyaah, isaga oo matalaya naf ku sugan 9/11, wuxuu taagnaan lahaa oo keliya meesha saliidda dahabka ahi kaga soo degto barkadda sare haddii naftaasi ay weyddiisatay jidka wanaagsan oo u horseeda jidkii hore ee Yeremyaah, kaas oo ah “jidka weyn (waddada) ee beerta dhaqaalaha” ee Ishacyaah, halkaas oo “nasashada” Yeremyaah laga helo. Farriinta roobka dambe ee Ishacyaah kuma salaysna oo keliya xariiqda tobanka bikradood, xariiqda Sekaryaah ee labada dhuumood ee dahabka ah, iyo xariiqda Yeremyaah ee jidkii hore; Ishacyaahna wuxuu kaloo taagan yahay “beerta dhaqaalaha” halkaas oo Rasuulka Axdigu ku daahirinayo oo ku sifeeynayo wiilashii Laawi sida lacag iyo dahab.

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.

Waa hawl nebinimo oo aad u sahlan in xariiqyo kale la keeno aayadda saddexaad ee cutubka toddobaad. Saliidda Sekaryaah iyo tobanka bikradood waxay ku xidhmaan jaranjaradii Yacquub iyo labada aayadood ee ugu horreeya ee Muujintii, waayo dhammaantood waxay ka hadlayaan habka isgaadhsiinta ee u dhexeeya Ilaah iyo dadka. Jidkii hore ee Yeremyaah waxa ku jira “waardiyaha” buunka yeedhiya, kaas oo Axaas, boqorka sharka iyo nacaska ah, diido inuu maqlo. Buunkaasu wuxuu soo jiidayaa dhammaan buunannada wax sii sheegidda, iyo weliba waardiyayaasha nebinnimada, oo gelinaya “jidka weyn” ee Ishacyaah, halkaas oo Ishacyaah iyo wiilkiisu ay taagan yihiin si ay farriin ugu gudbiyaan hoggaamiyaha La’odikiya.

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.

Ishacyaah iyo wiilkiisa Shearjashub, oo macnihiisu yahay “hadhay hadhay ayaa soo noqon doona,” waxay isla taagan yihiin, waxayna sawirayaan ku dhawaaqidda farriinta roobka dambe ee timid 9/11. Waxay u baxayaan inay la kulmaan boqorka sharka leh ee Aaxaas, oo iyagoo ah aabbe iyo wiil waxay ka dhigan yihiin astaan alfa iyo oomega ah, oo ah xeerka aasaasiga ah ee habka “xarriiq dusheed xarriiq”. “Xarriiq dusheed xarriiq” waa xeerkii lagu sii tusay mabda’a Milleriyiinta ee “maalin/sannad”.

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.

11-kii Agoosto, 1840, wax sii sheegid ku saabsan Islaamka oo ahayd hooggii labaad ee Muujintii sagaalaad ayaa rumoobay, waxaana la xaqiijiyey mabda’a “maalin/sannad” ee Milleriyiinta, taas oo sidaas ku xoojisay saadaashii Miller ee ku saabsanayd 1843 oo ku dhisnayd mabda’a maalin/sannad. 11-kii Sebtembar, 2001, wax sii sheegid ku saabsan Islaamka oo ahayd hooggii saddexaad ee Muujintii sagaalaad, tobnaad, iyo kow iyo tobnaad ayaa rumoobay, waxaana la xaqiijiyey mabda’a alfa (8-11-1840) iyo oomega (9/11), markii malaa’igta xoogga badan ee Muujintii siddeed iyo tobnaad soo degtay xilligii dhismayaashii waaweynaa ee New York ay soo dhaceen—sida malaa’igta xoogga badan ee Muujintii tobnaad ay u soo degtay 11-kii Agoosto, 1840, markii alfa-kii astaan ahaan u taagnaa oomega la rumoobay.

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).

Ishacyaah iyo wiilkiisu ma aha oo keliya inay matalaan mabda’a aasaasiga ah ee “khad dul khad,” balse waxay kaloo matalaan farriinta Eliyaah, taas oo ah farriin lagu muujiyey xidhiidhka ka dhexeeya aabbe iyo carruurtiisa. Farriinta Eliyaah ee lagu naadiyo wax yar ka hor maalinta weyn oo cabsida leh ee Rabbiga, waxay tilmaamaysaa farriin timaadda wax yar ka hor inta aanay xukunnada fulineed ee Ilaah bilaaban. Xukunnada fulineed ee Ilaah waxay matalaan wakhti ah “maalinta weyn oo cabsida leh ee Rabbiga.” Wakhtigaasu wuxuu ka bilaabmaa sharciga Axadda, wuxuuna sii socdaa ilaa toddobada belaayo ee ugu dambaysa. Wakhtigu wuxuu ka bilaabmaa sharciga Axadda, wuxuuna ku dhammaadaa toddobada belaayo ee ugu dambaysa. Sidaas darteed farriinta Eliyaah waxay ku dhisan tahay mabda’a alfa iyo omega, iyadoo lala lammaaniyey digniinta soo dhowaanshaha xidhitaanka wakhtiga nimcada. Farriinta Eliyaah waxaa sidoo kale la socda khadadka nebiyadeed ee kala duwan ee ku salaysan Eliyaah; waayo Eliyaah, sida uu Ciise sheegay, wuxuu matalay Yooxanaa Baabtiisaha, Eliyaah iyo Yooxanaana labaduba, sida ay Walaasha White sheegtay, waxay mataleen William Miller; waxaana wadajir ahaan Eliyaah iyo Yooxanaa Baabtiisuhu u matalaan labadaba boqol iyo afartan iyo afarta kun (Eliyaah), iyo dadkii badnaa ee ku jira Muujintii toddobaad (Yooxanaa).

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.

Ishacyaah iyo wiilkiisu waxay taagan yihiin waddooyinkii hore, kuwaas oo ah aasaasyadii, waxayna qaadanayaan saliidda dahabka ah; waayo, iyagu waa bikrado caqli leh oo maraya habka daahirinta ee kii dharka caddeyn jiray, kaas oo rumoobay Oktoobar 22, 1844, isagoo astaan u ah sharciga Axadda. Ishacyaah iyo kuwa hadhay ee soo noqda, (waayo taasaa ah macnaha magaca wiilkiisa Shearjashub), waxay matalaan hadhka “soo noqda” waddooyinkii hore 9/11. Xidhiidhka aabbaha iyo hadhka, kaas oo sidoo kale ah xidhiidhka alfa iyo oomega, kaas oo sidoo kale ah xidhiidhka Eliiyaah ee “quluubta aabbayaasha iyo carruurta,” wuxuu aqoonsanayaa in Aabbe Miller iyo xidhiidhkiisii la lahaa dhaqdhaqaaq hadhay oo malaa’igta koowaad ahaa dhaqdhaqaaqii alfa ee Philadelphia. Dhaqdhaqaaqii alfa gudaheeda Aabbe Miller waxaa lagu aqoonsaday Eliiyaah iyo Yooxanaa Baabtiisaha, kuwaas oo Ciise ku aqoonsaday inuu yahay rasuulkii jidka u diyaariyey Rasuulka Axdiga. Dhammaan rumoobyadaas nebiyadeed ee taariikhda alfa ee malaa’igta koowaad iyo tan labaad ayaa lagu soo celiyaa taariikhda oomega ee malaa’igta saddexaad.

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.

Waxaa jira xaqiiqooyin ka sii muhiimsan oo ku saabsan tusaalaha Ishacyaah ee aragtida ku jira, hase yeeshee halkan waxa aynu si fudud u caddaynaynaa in Ishacyaah si gaar ah u tilmaamayo runnooyinka kala duwan ee ka kooban xudunta farriinta roobka dambe ee 9/11. Dhammaan xariiqyadan aynu imminka ka soo hadalnay, dabcan kuwo kale oo badanina, waxa ay ku yaalliin aayadda saddexaad ee cutubka toddobaad.

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.

Aayadda siddeedaad, runta nebiyadeed aad bay u sii xoogaysataa iyadoo tilmaamaysa furaha furaya “taariikhda qarsoon ee aayadda afartanaad,” waxaana yaab leh in furahaas lagu aqoonsado isla aayaddaas qudheeda oo bilowga labada waxsii-sheegis ee muddada 2520 sano lagu calaamadeeyey.

> 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.

> Waayo, madaxa Suuriya waa Dimishaq, madaxa Dimishaqna waa Resin; oo shan iyo lixdan sannadood gudahood ayaa reer Efrayim la jebin doonaa si ayan dad dambe u ahaan. Oo madaxa Efrayim waa Samaariya, madaxa Samaariyana waa wiilka Remaalyaah.

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

> Haddaanad rumaysanayn, hubaal lama idin taagi doono. Ishacyaah 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.

Tusaalaha Ishacyaah ee farriinta roobka dambe waxa ku jira “todobada jeer” ee Muuse, waayo waxsii sheegidda lixdan iyo shanta sannadood ee aayadda siddeedaad waxay tilmaamaysaa barta bilowga u ah kala firdhidii boqortooyooyinka woqooyi iyo koonfureed ee reer binu Israa’iil ee 2520 sannadood. Isla aayaddaas qudheeda waxaa ku jira furaha rogaya saddexda xarriiq ee waxsii sheegidda ee burburkii Midowgii Soofiyeeti ee sannadkii 1989 ee Daanyeel kow iyo tobnaad aayadda afartanaad, oo ay weheliso aayadda tobnaad ee Daanyeel kow iyo tobnaad, iyo weliba aayadda siddeedaad ee Ishacyaah siddeedaad. Saddexdan xarriiq (Ishacyaah 8:8, Daanyeel 11:10, 40), furuhu waa “madaxda” aayadaha siddeed iyo sagaal. Marka furaha “madaxda” lagu dabaqo saddexdaas aayadood ee isbarbar socda, waxaa furma albaabka taariikhda dagaalka Yukreyn iyo Dagaalka Dunida III ee dhowaan imanaya. Marka albaabkaas waxsii sheegiddu furmo, aayadaha kow iyo tobnaad ilaa lix iyo tobnaad ee Daanyeel kow iyo tobnaad ayaa markaas loo arkaa inay yihiin taariikh isbarbar socota oo la jirta Daanyeel kow iyo tobnaad aayadda afartanaad ka dib burburkii Midowgii Soofiyeeti ee 1989. Furitaanka “taariikhda qarsoon ee aayadda afartanaad” waa run ka mid ah in yar oo la doortay oo lagu aqoonsaday inay shaabbadda ka furmayaan iyadoo lala xidhiidhinayo furitaanka Muujintii Ciise Masiix wax yar ka hor xidhitaanka wakhtiga imtixaanka.

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.

Aayadda koowaad ee cutubka siddeedaad ee Ishacyaah waxa ay ku bilaabataa erayga, “Weliba,” taas oo muujinaysa in cutubka siddeedaad uu ka sarreeyo cutubka toddobaad. Marka laga yimaado in erayga ugu horreeya uu yahay “weliba,” cutubka siddeedaad aayaddiisa saddexaad waxa lagu xidhay aayadda saddexaad ee cutubka toddobaad iyada oo markhaati labaad u ah in labada cutub loo dabaqo sadarba sadar. Labada aayadood ee “saddexaad”ba waxay tilmaamayaan mid ka mid ah wiilashii Ishacyaah, kuwaas oo magacyadooduba ka hadlayaan farriinta nebiyadeed ee ku jirta qisada. Shearjashub macnihiisu waa ‘hadhaa baa soo noqon doona’ halka Mahershalalhashbaz macnihiisu yahay ‘dhaqso loogu boobo’. Marka hore Shearjashub ayaa la xusaa, dabadeedna Mahershalalhashbaz (kaas oo ah magaca ugu dheer ee Kitaabka Quduuska ah). Alfa oo uu metelo “1” waa ka yar yahay, xaaladdanna xataa waxa lagu tilmaamay “hadhaa,” halka omega oo uu metelo “22” uu ka weyn yahay, laguna metelay magaca ugu weyn ee Kitaabka Quduuska ah isaga oo isla mar ahaantaana astaan u ah dhaqdhaqaaqyada degdegga ah ee sharciga Axadda.

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.

Hadhaagii alfa, oo uu matalo Shearjashub, wuxuu aabbihiis Ishacyaah kula jiraa aayadda saddexaad. Si wadajir ah waxay u yihiin alfa iyo oomeega, waxayna taagan yihiin meel ka kooban saddex tixraac oo kala duwan oo ku saabsan roobka dambe.

> 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.

> Markaasaa Rabbigu wuxuu Ishacyaah ku yidhi, Haddaba bax oo la kulan Aaxaas, adiga iyo wiilkaaga Sheer-Yaashuub, meesha dhammaadka marinka biyaha ee balliga sare, oo ku taal jidka beerta ninka dharka caddeeya. Ishacyaah 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.

Ishacyaah wuxuu astaan u yahay boqol iyo afartan iyo afar kun, isagoo matalaya baaqii 9/11, Ishacyaahna sidoo kale wuxuu matalayaa baaqii Luulyo 2023. Markii 9/11 la joogay, Ishacyaah waa La'odikiyaan oo uu matalo Yacquub kii khiyaaneeyaha ahaa, kaas oo doonayay inuu qaato curadnimadii Ceesaw, sida Adventism-ka afka Rabbiga looga tufayo; halka 2023 Ishacyaah uu matalayo Israa'iil kii guulaysta. Ishacyaah wuxuu matalaa mid soo bandhigayay farriinta Ilaah oo lagu baraarujiyey xaqiiqda ah inuu yahay La'odikiyaan, dabadeedna dhuxul ayaa isaga daahirisay oo ka dhigtay Filadalfiyaan.

> “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.

> “Ishacyaah wuxuu lahaa aragti yaab leh oo ku saabsan ammaanta Ilaah. Wuxuu arkay muujinta xoogga Ilaah, oo markuu eegay haybaddiisa ka dib, waxaa u yimid farriin ah inuu tago oo qabto hawl gaar ah. Wuxuu dareemay inuusan gebi ahaanba u qalmin hawshaas. Maxaa ka dhigay inuu isu arko mid aan u qalmin? Ma wuxuu isu haystay inuusan u qalmin ka hor intuusan arag ammaanta Ilaah?—Maya; wuxuu isu malaynayay inuu ku jiro xaalad xaqnimo ah Ilaah hortiisa; laakiin markii ammaanta Rabbiga ciidammada loo muujiyey isaga, markii uu arkay haybadda aan la sheegi karin ee Ilaah, wuxuu yidhi, ‘Anigu waan halligmay; waayo, waxaan ahay nin bushimo nijaas ah leh, oo waxaan dhex degganahay dad bushimo nijaas ah leh; maxaa yeelay, indhahaygu waxay arkeen Boqorka, Rabbiga ciidammada. Markaasaa mid seraafiimta ka mid ahi ii duulay, isagoo gacantiisa ku haya dhuxul nool, oo uu birqabato kaga soo qaaday meeshii allabariga, oo afkaygay saaray, oo yidhi, Bal eeg, tanu waxay taabatay bushimahaaga; oo xumaantaadii waa lagaa qaaday, dembigaagiina waa la nadiifiyey.’ Tanu waa shaqada ay tahay in innaga, annagoo shakhsi ahaan ah, naloo sameeyo. Waxaynu doonaynaa in dhuxusha nool ee meesha allabariga laga soo qaado bushimaheenna la saaro. Waxaynu doonaynaa inaynu maqalno erayga la hadlayo, ‘Xumaantaadii waa lagaa qaaday, dembigaagiina waa la nadiifiyey’” 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:

Ilaa intee le’eg ayaa ku jirta Ishacyaah cutubka lixaad ay astaan uga tahay 9/11 ilaa xeerka Axadda, oo cutubka lixaaduna waa matalaadda 9/11. Cutubyada toddobaad ilaa sagaalaad waxay soo bandhigaan farriintii uu Ishacyaah siiyey hoggaankii riddaysnaa ee Yahuudah, iyo tusaalaha dhacaya wakhtiga shaabadaynta boqol iyo afar iyo afartan kun marka sakhraamiinta Efrayim ay turunturoodaan. Isla muujintaas gudaheeda ayuu Ishacyaah ku diiwaangelinayaa:

> 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.

> Bal eega, aniga iyo carruurta Rabbigu i siiyey waxaannu u nahay calaamooyin iyo yaabab reer binu Israa'iil dhexdeeda xagga Rabbiga ciidammada, kan deggan buurta Siyoon. Ishacyaah 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.

Ishacyaah iyo carruurtiisu waa calaamado ku dhex jira waxyaalaha dahsoon ee laga helo cutubyada toddobaad ilaa sagaalaad. Cutubyada toddobaad ilaa sagaalaad waa barta tixraaca ee waxyiga oo dhan, marka loo eego tixraac kasta oo ku saabsan “maalintaas” ama “waqtigaas.” Aayadda siddeed iyo tobnaad waxay caddaynaysaa in Ishacyaah iyo wiilashiisu ay yihiin calaamado, aayadaha ku hareeraysanna aayadda siddeed iyo tobnaad waxay tilmaamayaan muddada waqtiga ee calaamadahaas la garan doono.

> 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.

> Oo qaar badan oo iyaga ka mid ahi way turunturoon doonaan, wayna dhici doonaan, oo way burburi doonaan, oo dabin baa lagu qaban doonaa, oo waa la qabsan doonaa. Maragga xidh, sharcigana ku shaabadee xertiisheyda dhexdooda. Oo anigu waxaan sugi doonaa Rabbiga wejigiisa ka qariya reer Yacquub, oo isaga ayaan rajayn doonaa.

> 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.

> Bal eega, aniga iyo carruurta Rabbigu i siiyey waxaannu u nahay calaamado iyo yaabab reer binu Israa’iil dhexdooda ah xagga Rabbiga ciidammada, oo deggan Buur Siyoon. Ishacyaah 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.

Kuwa “Rabbiga suga” waxaa matalayaa Ishacyaah iyo labadiisa wiil. Waa kuwii Rabbigu ka qariyey “wejigiisa,” taas oo ah sifo lagu garto kuwa ku baraaruga dalabaadka salaadda Laawiyiintii laba iyo labaatanaad iyo lixdan, wixii ka dambeeyey Luulyo 2023. Waxay ku baraarugaan xaqiiqda ah in qirashadoodu ay khasab tahay inay ku jirto in Rabbigu si lid ku ah ula socday iyaga, taas oo micnaheedu yahay inuu wejigiisa ka qariyey iyaga.

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.

“In la xidho maragga, lana shaabadeeyo sharciga” waa shaabadaynta boqol iyo afar iyo afartan kun ee lagu kaabay “kuwa badan.” “Kuwa badan” waa loo yeedhay, laakiin in yar baa la doortay. Kuwa badan waxaa lagu kaabay Ishacyaah iyo labadiisii wiil, kuwaas oo matalaya kuwa yar. “Kuwa badan” waa shanta bikradood ee nacasyada ah, sababtaas aawadeedna shan waxyaalood baa ku dhaca iyaga, way “turunturoodaan, oo dhacaan, oo jabaaan, oo dabin galaan, oo la qabtaa.” Waxay u turunturoodaan sababta oo ah waxay diideen farriinta roobka dambe.

> 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.

> Waayo, bushimo gilgilan iyo carrab kale ayuu kula hadli doonaa dadkan. Kuwii uu ku yidhi, Kanu waa nasashadii aad kuwa daallan ku nasin lahaydeen; kanuna waa qaboojintii; hase ahaatee ma ay doonayn inay maqlaan. Laakiin eraygii Rabbiga wuxuu iyaga u ahaa amar ka korreeya amar, amar ka korreeya amar; sadar ka korreeya sadar, sadar ka korreeya sadar; halkan in yar, halkaasna in yar; inay tagaan, oo dib u dhacaan, oo la jebiyo, oo dabin loogu dhaco, oo la qabto. Ishacyaah 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.

Waqtiga shaabadeynta ee cutubka siddeedaad, Ishacyaah wuxuu sharraxayaa dhicidda kuwa sharka leh, oo uu Axaas tusaale u yahay, wuxuuna isla kooxdaas ku tilmaamayaa aayadda saddex iyo tobnaad ee cutubka siddeed iyo labaatanaad. Sababta ay “u dhacaan” waa inay diidaan farriinta roobka dambe, taas oo iyaga u ahayd “xarriiqba xarriiq,” laguna soo bandhigay kuwii lagu metelay bushimo turunturoonaya. Yuhuuddii muran-jecelayd ee Bentakostiga waxay xerti ku eedeeyeen sakhraannimo, maxaa yeelay ma ay garan karin farriinta. Maskaxdooda gudaheeda, waxay ula muuqatay in lagu soo bandhigayo bushimo turunturoonaya.

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.

Aayadda saddexaad ee cutubka toddobaad, Ishacyaah waa alfa nebiyadeed ee wiilkiisa Shearjashub, kaas oo isaguna ah omega marka loo eego aabbihiis, hase yeeshee sidoo kale ah alfa marka loo eego walaalkiis. Iyagoo ah wakiillo ka kala socda Alfa iyo Omega, waxay taagan yihiin meesha ay labada tuubbood ee dahabka ah ee ka imanaya meesha quduuska ah ee samadu ku samaynayaan balli, si toos ah agagaarka jidka weyn ee waddadii hore ee Yeremyaah, berrinka meesha dharkii wanaagsanaa laga beddelo wasakho una noqdo caddaan saafi ah, sida Rasuulka Axdigu u daahirinayo wiilashii Laawi, iyo weliba Ishacyaah iyo Shearjashub. Markuu halkaas joogo ayuu boqorka shar iyo nacasnimada leh ee Aaxaas u soo bandhigayaa farriintii waddadii hore ee Muuse ee “toddoba jeer” ee Laawiyiintii labaatan iyo lix, taas oo isla aayaddaas ku caddaynaysa in “madaxu” yahay boqor, ama boqortooyada boqorka, ama magaalada caasimadda ah ee boqortooyo.

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.

Furahaasu waxay furtay iftiinka Erayga Ilaah si dagaalkii Yukreyn ee bilaabmay sannadkii 2014 loo arki karo inuu yahay mawduuc ka mid ah waxsii-sheegidda Kitaabka Quduuska ah, oo lagu muujiyey inuu dhacayo wakhtiga shaabadaynta boqol iyo afartan iyo afar kun iyo taariikhda saddexdii madaxweyne ee ugu dambeeyey ee Maraykanka. Farriinta roobka dambe waxaa Ishacyaah ku metelay cutubyada tobnaad iyo kow iyo tobnaad, waxayna sharraxaysaa taariikhda gudaha iyo dibadda ee lixda aayadood ee ugu dambeeya ee Daanyeel kow iyo tobnaad. Aayadda kowaad, oo ah aayadda afartan, waxaa Ishacyaah ku tusaaleeyey cutubyada lixaad ilaa sagaalaad, dabadeedna cutubyada tobnaad iyo kow iyo tobnaad waxaa lagu soo bandhigay farriintii la furfuray sannadkii 1989 iyo taariikhdeeda gudaha iyo dibadda. Qayb kasta oo waaweyn oo ka mid ah farriinta roobka dambe ayaa lagu metelay riyada.

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.

Aayadaha ugu dambeeya ee cutubka tobnaad waxay tilmaamayaan isla taariikhda nebiyadeed ee aayadaha ugu dambeeya ee cutubka kow iyo tobnaad ay matalaan. Cutubka tobnaad waa kan dibadda ah, cutubka kow iyo tobnaadna waa kan gudaha ah. Kitaabka Muujintii dhexdiisa, toddobada kaniisadood waa kuwa gudaha ah, shaabaduhuna waa kuwa dibadda ah. Aayadaha ugu dambeeya ee cutubka tobnaad, xoogga baadariga ahi wuxuu gacantiisa ku ruxayaa Yeruusaalem, taas oo ah tuduc isbarbar socda oo la jira xoogga baadariga oo dhammaadkiisa imanaya, iyadoo aanay jirin cid u gargaarta, sida ku qoran aayadda afartan iyo shanaad ee Daanyeel kow iyo tobnaad.

> 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.

> Maalintaas weli wuxuu sii joogi doonaa Nob; wuxuuna gacantiisa ku ruxi doonaa buurta gabadha Siyoon, iyo kurta Yeruusaalem. Bal eeg, Sayidka, Rabbiga ciidammada, wuxuu cabsi ku jari doonaa laanta; oo kuwa dhaadheerna waa la gooyn doonaa, oo kuwa kibiraysanna waa la hoosaysiin doonaa. Oo wuxuu bir ku goyn doonaa jiqda kaynta, oo Lubnaan wuxuu ku dhici doonaa mid xoog badan. Ishacyaah 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.

Dhammaadka cutubka tobnaad waa xidhitaanka wakhtiga imtixaanka aadanaha, waana halka dhammaadka Daanyeel kow iyo tobnaadna ku xidhmo.

> 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.

> Oo wuxuu teendhooyinka qasrigiisa ka taagi doonaa inta u dhexeysa badaha, buurta quduuska ah ee ammaanta leh; hase yeeshee wuxuu gaadhi doonaa dhammaadkiisa, oo ninna ma caawin doono isaga. Oo wakhtigaas Miikaa’eel wuu istaagi doonaa, amiirka weyn oo u taagan carruurta dadkaaga; oo waxaa jiri doona wakhti dhib ah, kaas oo aan weligiis dhicin tan iyo markii ay quruun jirtay ilaa wakhtigaas laftiisa; oo wakhtigaas dadkaaga waa la samatabbixin doonaa, mid kasta oo laga helo isagoo ku qoran kitaabka. Daanyeel 11:45, 12:1.

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

Cutubka tobnaad wuxuu aayadda koowaad kaga bilaabmaa “qaraarka aan xaqa ahayn,” kaas oo Sister White ay u aqoonsatay sharciga Axadda.

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

> Hoog waxaa leh kuwa soo saara xukummo aan xaq ahayn, oo qoro dulmi ay iyagu amreen. Ishacyaah 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.

Cutubka tobnaad wuxuu ka bilaabmaa sharciga Axadda, kaas oo la jaanqaadaya aayadda afartan iyo kow ee Daanyeel cutubka kow iyo tobnaad, wuxuuna ku dhammaadaa isbarbar dhig la leh Miikaa’iil oo istaagaya taariikhda aayadda afartan iyo shan ee Daanyeel kow iyo tobnaad.

> “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.

> “Sabti sanam ah ayaa la taagay, sidii sanamkii dahabka ahaa loogu taagay bannaanka Dura. Oo sidii Nebukhadnesar oo ahaa boqorkii Baabuloon uu u soo saaray amar ah in kuwii aan sujuudi doonin oo caabudi doonin sanamkan la dilo, sidaas oo kale waxaa la samayn doonaa baaq sheegaya in kuwii aan xurmayn doonin hay’adda Axadda lagu ciqaabi doono xabsi iyo dhimasho. Sidaas ayaa Sabtidii Rabbiga cagaha lagu tumanayaa. Laakiin Rabbigu wuxuu ku dhawaaqay, ‘Waxaa iska hoogay kuwa go’aanno aan xaq ahayn xukuma, oo qoro dulmi ay amreen’ [Ishacyaah 10:1]. [Sefanyaah 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.”

“Dhulgariirkii weynaa” ee Muujintii kow iyo tobnaad, kaas oo aayadda saddex iyo tobnaad uu u taagan yahay sharciga Axadda, waxaa ku xiran saddex calaamadood oo Islaamka ah oo la xidhiidha “dhulgariirka” ruxa bahalkii dhulka ee Muujintii saddex iyo tobnaad, marka uu u hadlo sida masduulaagii. Ishacyaah cutubka tobnaad, sharciga Axadda waxaa lagu metelay “amar aan xaq ahayn” oo “hoog” lagu dhawaaqay korkiisa. “Dhulgariirka weynaa” ee Muujintii kow iyo tobnaad laga bilaabo aayadda saddex iyo tobnaad ilaa aayadda siddeed iyo tobnaad, Islaamka hoogga saddexaad waxaa lagu aqoonsadaa afar calaamadood oo Islaamka ah iyo weerarka uu ku qaado Maraykanka marka la joogo sharciga Axadda; “Isla saacaddaasna waxaa dhacay dhulgariir weyn,” iyo “hooggii labaad waa dhammaaday; oo bal eeg, hooggii saddexaad ayaa dhaqso u imanaya. Markaasaa malaa’igtii toddobaad buunkii yeedhisay” “quruumihiina way cadhoodeen.”

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.

Cutubka tobnaad wuxuu sawirayaa awoodda baabbanimada laga bilaabo aayadda afartan iyo kow ee Daanyeel kow iyo tobnaad ilaa aayadda afartan iyo shan, markaas oo baabbanimadu dhammaadkeeda gaadho. Aayadda afartan kama mid aha sheekada ku jirta cutubka tobnaad, waayo Ishacyaah wuxuu muujinayaa “taariikhda qarsoon” ee aayadda afartan marka farriinta roobka dambe loo bandhigo kaniisad riddowday oo uu Axaas metelayo. Gunaanadka cutubka kow iyo tobnaad wuxuu muujinayaa samatabbixinta laga helo awoodda baabbanimada isla taariikhdaas.

> 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.

> Oo Rabbigu wuxuu gabi ahaanba baabbi'in doonaa carrabka badda Masar; dabayshiisa xoogga badanna gacantiisa ayuu ku ruxi doonaa webiga korkiisa, wuuna ku dhufan doonaa toddoba durdur, oo dadka ka dhigi doonaa inay cagaha engegan kaga gudbaan. Oo waxaa u jiri doona jid weyn kuwa hadhay oo dadkiisa ah, kuwaas oo ka hadhi doona Ashuur; siduu ugu ahaa reer binu Israa’iil maalintii uu ka soo baxay dalkii Masar. Ishacyaah 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.

Ishacyaah cutubka tobnaad waa dhinaca dibadda, cutubka kow iyo tobnaadna waa dhinaca gudaha ee isla taariikhdaas. Isbarbardhigga u dhexeeya dibadda iyo gudaha aad buu ugu badan yahay Erayga Ilaah, labadan cutub ee is barbar socdaana waxay matalaan digniinta malaa’igta saddexaad sida uu Ishacyaah u soo bandhigay. Digniinta malaa’igta saddexaad siyaalo badan ayaa loogu soo koobay waxyiga, hase yeeshee kala-bixin aad u waxtar badan oo digniinta malaa’igta saddexaad ah ayaa ah in ay matasho dhacdooyinka la xidhiidha xidhitaanka wakhtiga nimcada, isla markaana ay adkaynayso baahida diyaar-garowga shakhsi ahaaneed. Ishacyaah tobnaad waa dhacdooyinka, cutubka kow iyo tobnaadna waa diyaar-garowga.

> “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.

> “Dhacdooyinka la xidhiidha xidhitaanka wakhtiga nimcada iyo hawsha isu-diyaarinta wakhtiga dhibaatada, si cad ayaa loo soo bandhigay. Laakiin dad fara badan wax ka faham badan xaqiiqooyinkan muhiimka ah ma laha sidii iyagoo aan weligood loo muujin. Shayddaanku wuu sugaa inuu ka qaado saamayn kasta oo ka dhigi lahayd kuwo xigmad u leh badbaadada, oo wakhtiga dhibaataduna wuxuu ku heli doonaa iyagoo aan diyaar ahayn.

> “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.

> “Marka Ilaah dadka u soo diro digniino aad u muhiim ah oo loo metelay in malaa’ig quduus ah oo samada dhexdeeda ku duulaysa ay ku dhawaaqayaan, wuxuu ka doonayaa qof kasta oo leh awoodda garashada inuu dhegaysto farriinta. Xukunnada laga cabsado ee lagaga dhawaaqay caabudidda bahalka iyo sanamkiisa (Muujintii 14:9–11), waa inay dhammaan ku hoggaamiyaan daraasad aad u feejigan oo ku saabsan waxsii sheegyada, si ay u ogaadaan waxa calaamadda bahalku tahay, iyo sida ay uga fogaadaan inay qaataan. Laakiin dadka intooda badan dhegahooda way ka jeediyaan maqalka runta, waxaana loo jeediyaa sheekooyin been ah. Rasuul Bawlos, isaga oo eegaya maalmaha ugu dambeeya, wuxuu ku dhawaaqay: ‘Waayo, waxaa iman doona wakhti aanay u adkaysan doonin cilmiga qumman.’ 2 Timoteyos 4:3. Wakhtigaasu si buuxda ayuu u yimid. Dadka tirada badan ma rabaan runta Kitaabka Quduuska ah, maxaa yeelay waxay faragelinaysaa damacyada qalbiga dembiga leh ee dunida jecel; Shaydaankuna wuxuu siiyaa khiyaamooyinka ay jecel yihiin.”

> “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.

> “Laakiin Ilaah wuxuu dhulka ku yeelan doonaa dad sii haya Kitaabka Quduuska ah, oo Kitaabka Quduuska ah keliya, inuu yahay halbeegga dhammaan caqiidooyinka iyo aasaaska dib-u-habaynta oo dhan. Fikradaha nimanka aqoonta leh, gunaanadyada sayniska, qiraallada iimaanka ama go’aannada golayaasha kaniisadeed, kuwaas oo u tiro badan oo iskhilaafsan sida ay u badan yihiin kaniisadaha ay matalaan, codka aqlabiyadda—midna ama dhammaantoodna waa inaan loo tixgelin caddayn u hiillinaysa ama ka soo horjeedda qodob kasta oo rumaysadka diinta ah. Ka hor intaanan aqbalin caqiido ama amar kasta, waa inaan ku dalbannaa taageeradiisa hadal cad oo leh, ‘Rabbigu sidaas buu leeyahay.’”

> “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.

> “Shaydaanku si joogto ah ayuu ugu dadaalaa inuu dareenka dadka u jeediyo dadka meeshii Ilaah laga eegi lahaa. Wuxuu dadka ku hoggaamiyaa inay eegaan wadaaddada sare, wadaaddada kaniisadaha, iyo macallimiinta cilmiga fiqiga, iyagoo u haysta hanuuniyayaashooda, halkii ay Qorniinka baadhi lahaayeen si ay iyagu naftooda uga bartaan waajibkooda. Markaasna, isagoo xukuma maskaxda hoggaamiyayaashaas, wuxuu saamayn ku yeelan karaa dadweynaha tirada badan sida uu doonistiisu tahay.” The Great Controversy, 594, 595.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

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