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

Kitabu cha Yoeli na Kanisa la Waadventista wa Sabato la Laodikia - Nambari ya Kumi

Number Ten

Nambari Kumi

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.

Tunashughulikia sehemu ya maono ya Isaya ambayo yanaanza katika sura ya saba na kuendelea hadi mwisho wa sura ya kumi na mbili. Tunafanya hivyo kwa kuwa mnamo 1850 “Bwana alinyosha mkono wake mara ya pili, kuwakusanya” watu Wake waliosalia. Tunaweka alama za njia za 1844 hadi 1863 mahali panapostahili. “1850” na ukusanyaji wa pili ni mojawapo ya alama hizo za njia.

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.

Mara tu maono ya Isaya yanapoanza katika aya ya kwanza ya sura ya saba, wakati wowote tamko linalofanana na “siku ile” linapotumiwa kama rejea, linapaswa kuwekwa ndani ya muktadha wa kinabii uliowekwa tayari wa sura ya saba. Mfunguo wa kuyapambanua kwa usahihi maono hayo ni kuelewa kwamba unabii hufanya kazi kwa kanuni za kurudia na kupanua, na kanuni hii inatumika katika maono hayo.

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’?

Kweli mbalimbali za kinabii zinazotambuliwa katika maono ya Isaya, kuanzia sura ya sita, zinapaswa kuangaliwa kwa mtazamo kwamba, ‘kwanza kabisa,’ Isaya anawakilisha nafsi iliyotiwa mafuta mnamo 9/11 ili kutangaza kwamba mvua ya mwisho imewasili. Katika muktadha huo uliotakaswa, sura ya saba ya Isaya inaonyesha hofu ileile iliyowakilishwa na nabii katika sura ya sita alipouliza swali, ‘kwa muda gani’ angehitaji kutoa ujumbe wa 9/11 kwa kanisa lililoasi ambalo ‘lilikuwa na macho lakini likakataa kuona na masikio lakini likakataa kusikia’?

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.

Katika maono hayo, mfalme Ahazi mwovu na mpumbavu ni ishara ya Mlaodikia ambaye hatapokea onyo la ujumbe wa mvua ya masika, kama unavyowasilishwa na walinzi, waliowakilishwa na Isaya na wanawe, wanaomkabili Ahazi huyo mwovu na mpumbavu.

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.

Tukio la 9/11 liliwasili katika historia ya kinabii ya Danieli kumi na moja, aya ya arobaini, hivyo Isaya anapowekwa katika tukio la 9/11 katika sura ya sita, amewekwa kinabii ndani ya aya ya arobaini ya Danieli kumi na moja, lakini la muhimu zaidi amewekwa ndani ya 'historia iliyofichwa ya aya ya arobaini.' Historia iliyofichwa ya aya ya arobaini ilianza wakati aya hiyo ilipotimizwa mwaka 1989 kwa anguko la Umoja wa Kisovieti. Kuanzia 1989 hadi sheria ya Jumapili ya aya ya arobaini na moja ni 'historia iliyofichwa ya aya ya arobaini' ambayo inafunuliwa na Simba wa kabila la Yuda ndani ya 'historia hiyo iliyofichwa' yenyewe. Hili linachobainisha katika tafakari yetu kwamba Isaya anamwakilisha mjumbe wa mvua ya masika baada ya 9/11 ni kwamba sehemu moja ya ujumbe wa mvua ya masika anaoutangaza Isaya ni - Danieli kumi na moja, aya ya arobaini na moja hadi arobaini na tano.

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.

Akiwa amesimama kinabii katika 9/11, Isaya katika sura ya kumi anatoa onyo kwamba tukio linalofuata moja kwa moja ni “amri isiyo ya haki,” ambayo ni sheria ya Jumapili, na inawakilishwa katika mstari wa arobaini na mmoja wa Danieli kumi na moja. Mfano wa Isaya wa ujumbe wa mvua ya mwisho umewekwa ndani ya ‘historia iliyofichika’ ya mstari wa arobaini baada ya 9/11. Kutimia kwa mstari wa arobaini mwaka 1989 humweka Isaya baada ya 1989, katika 9/11 ambako anapewa upako kwa makaa ya moto yaliyotwaliwa kutoka juu ya madhabahu. Isaya anawakilisha mjumbe ambaye ujumbe wake unajumuisha mistari sita ya mwisho ya Danieli kumi na moja.

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.

Isaya anatamka waziwazi kwamba yeye na watoto wake ni ishara na maajabu. Katika sura ya saba, aya ya tatu, Isaya na mwanawe wapo karibu na mfereji wa birika la juu, kwenye barabara karibu na shamba la mfua nguo. Isaya anawasilisha ujumbe wa mvua ya mwisho ambao alipakwa mafuta kuutangaza katika sura ya sita, naye amesimama mahali pa alama tatu za mvua ya mwisho, akiwa pia pamoja na mtoto wake Shearjashub. Mfereji wa birika la juu ni dokezo la kinabii kuhusu mirija miwili ambayo yamejazwa mafuta ya dhahabu; Zekaria anayatambua, na Dada White anayazungumzia mara nyingi. Hivyo hutambulisha ujumbe unaotoka katika mfereji wa birika la juu ndani ya ujumbe wa mvua ya mwisho.

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.

Mfereji wa Isaya unaungana na mirija miwili ya Zekaria, na ufafanuzi wa Ellen White unauhusisha Zekaria na mfano wa wanawali kumi. Isaya ananyenyekezwa hadi mavumbini katika sura ya sita anapoona utukufu wa Bwana. Anakubali kubeba ujumbe unaowakilishwa katika aya ya tatu kama ujumbe unaoiangazia dunia kwa utukufu wa Mungu. Na anatakaswa kwa mkaa uliotwaliwa kutoka madhabahuni, kisha anasimama kwenye birika linalotokana na maji ya birika la juu. Katika sura ya ishirini na nane Isaya anafafanua ujumbe wa mvua ya mwisho kuwa "mstari juu ya mstari," na katika aya ya tatu birika la juu linawakilisha mistari kadhaa ya unabii.

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.

Isaya, akiwasilisha nafsi katika 9/11, angesimama tu mahali ambapo mafuta ya dhahabu yanatelemka kutoka kwenye bwawa la juu ikiwa nafsi hiyo ingekuwa imeomba njia njema inayoelekea kwenye njia ya kale ya Yeremia, ambayo ni "njia kuu (njia) kando ya uwanja wa mfuaji" ya Isaya, ambako "pumziko" la Yeremia linapatikana. Ujumbe wa mvua ya masika wa Isaya haujategemea tu mstari wa wanawali kumi, mstari wa Zekaria wa mabomba mawili ya dhahabu, na mstari wa Yeremia wa njia ya kale, bali pia Isaya amesimama kwenye "uwanja wa mfuaji" ambako Mjumbe wa Agano anawatakasa na kuwasafisha wana wa Lawii kama fedha na dhahabu.

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.

Ni kazi ya kinabii iliyo rahisi sana kuleta mistari mingine katika aya ya tatu ya sura ya saba. Mafuta ya Zekaria na wale mabikira kumi yanaungana na ngazi ya Yakobo na aya mbili za kwanza za Ufunuo, kwa maana yote hayo yanashughulikia mchakato wa mawasiliano kati ya Mungu na mwanadamu. Njia ya kale ya Yeremia inamjumuisha “mlinzi” anayepiga tarumbeta, ambayo mfalme mwovu na mpumbavu Ahazi anakataa kuisikia. Tarumbeta hiyo huziingiza tarumbeta zote za unabii, pamoja na walinzi wa kinabii, katika “barabara kuu” ya Isaya, ambako Isaya na mwanawe wanasimama ili kufikisha ujumbe kwa kiongozi wa Laodikia.

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.

Isaya na mwanawe Shearjashub, jina ambalo maana yake ni “mabaki yatarudi,” wamesimama pamoja na wanadhihirisha tangazo la ujumbe wa mvua ya mwisho uliowasili tarehe 9/11. Wanaenda kukutana na mfalme mwovu Ahazi, na kama baba na mwana wanawakilisha ishara ya Alfa na Omega, kanuni kuu ya mbinu ya “mstari juu ya mstari.” “Mstari juu ya mstari” ni kanuni iliyoonyeshwa kwa mfano na kanuni ya siku-kwa-mwaka ya Wamillerite.

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.

Tarehe 11 Agosti, 1840 unabii wa Uislamu kuhusu ole wa pili wa Ufunuo sura ya tisa ulitimia, na kanuni ya “siku/mwaka” ya Wamillerite ilithibitishwa, hivyo kuimarisha utabiri wa Miller kuhusu mwaka 1843 uliotegemea kanuni ya siku/mwaka. Tarehe 11 Septemba, 2001 unabii wa Uislamu kuhusu ole wa tatu wa Ufunuo sura ya tisa, kumi na kumi na moja ulitimia, na kanuni ya alfa (8-11-1840) na omega (9/11) ilithibitishwa wakati malaika mwenye nguvu wa Ufunuo kumi na nane aliposhuka wakati majengo makuu ya New York yalipoanguka—kama vile malaika mwenye nguvu wa Ufunuo kumi alikuwa ameshuka tarehe 11 Agosti, 1840 wakati ile alfa iliyokuwa mfano wa omega ilipotimia.

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).

Siyo tu kwamba Isaya na mwanawe wanawakilisha kanuni kuu ya “mstari juu ya mstari,” bali pia wanawakilisha ujumbe wa Eliya, ambao ni ujumbe unaodhihirishwa kupitia uhusiano wa baba na watoto wake. Ujumbe wa Eliya, ambao hutangazwa kabla tu ya siku kuu na ya kutisha ya Bwana, unabainisha ujumbe unaowasili kabla tu ya kuanza kwa hukumu za utekelezaji za Mungu. Hukumu za utekelezaji za Mungu zinawakilisha kipindi kinachoitwa “siku kuu na ya kutisha ya Bwana.” Kipindi hicho kinaanza katika sheria ya Jumapili na kuendelea hadi mapigo saba ya mwisho. Kipindi hicho kinaanza na sheria ya Jumapili na kuishia kwa mapigo saba ya mwisho. Hivyo, ujumbe wa Eliya umejengwa juu ya kanuni ya Alfa na Omega, ukiambatana na onyo la kukaribia kwa kufungwa kwa mlango wa rehema. Pamoja na ujumbe wa Eliya, pia zipo mistari mbalimbali ya kinabii inayotegemea Eliya; kwa maana Eliya, kulingana na Yesu, alikuwa mfano wa Yohana Mbatizaji, na wote wawili, yaani Eliya na Yohana, kulingana na Dada White, walimwakilisha William Miller; na kwa pamoja, Eliya na Yohana Mbatizaji wanawakilisha wote mia arobaini na nne elfu (Eliya) na umati mkubwa katika Ufunuo saba (Yohana).

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.

Isaya na mwanawe wamesimama kwenye njia za zamani, ambazo ndizo misingi, nao wanapokea mafuta ya dhahabu, kwa kuwa wao ni wanawali wenye busara wanaopitia mchakato wa usafishaji wa mwoshaji nguo, uliotimizwa tarehe 22 Oktoba 1844, ukiwa mfano wa sheria ya Jumapili. Isaya na masalia wanaorudi, (maana hilo ndilo maana ya jina la mwanawe Shearjashub), wanawakilisha masalia wanao "rudi" kwenye njia za zamani wakati wa 9/11. Uhusiano wa baba na masalia, ambao pia ni uhusiano wa alfa na omega, ambao pia ni uhusiano wa Eliya wa "mioyo ya baba na watoto," unaonyesha kwamba Baba Miller na uhusiano wake na harakati ya masalia ya malaika wa kwanza ndiyo harakati ya alfa ya Filadelfia. Katika harakati ya alfa Baba Miller alitambuliwa kuwa Eliya na Yohana Mbatizaji, ambaye Yesu alimtambua kama mjumbe aliyeutayarisha njia kwa Mjumbe wa Agano. Utimizaji wote huo wa kinabii katika historia ya alfa ya malaika wa kwanza na wa pili unarudiwa katika historia ya omega ya malaika wa tatu.

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.

Kuna mambo muhimu zaidi kuhusu mfano wa Isaya katika maono, lakini hapa tunabainisha tu kwamba Isaya anaainisha kwa mahususi kweli mbalimbali zinazounda kiini cha ujumbe wa mvua ya masika wa 11 Septemba. Mistari hii yote tuliyoijadili, na bila shaka mingine mingi zaidi, inapatikana katika aya ya tatu ya sura ya saba.

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.

Katika aya ya nane, ukweli wa kinabii unazidi kukolea inapotambua ufunguo unaofungua "historia iliyofichika ya aya ya arobaini," na la kushangaza, ufunguo huo unatambuliwa ndani ya ileile aya ambamo mwanzo wa unabii wote wawili wa muda wa miaka 2520 umewekewa alama.

> 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.

> Kwa maana kichwa cha Siria ni Dameski, na kichwa cha Dameski ni Resini; na ndani ya miaka sitini na tano Efraimu atavunjika, asiwe watu. Na kichwa cha Efraimu ni Samaria, na kichwa cha Samaria ni mwana wa Remalia.

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

> Kama hamtaamini, hakika hamtasimama imara. Isaya 7:8, 9.

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

Mfano wa Isaya wa ujumbe wa mvua ya mwisho unajumuisha “mara saba” za Musa, kwa kuwa unabii wa miaka sitini na tano wa aya ya nane unabainisha mwanzo wa kutawanywa kwa miaka 2520 kwa falme zote mbili za Israeli, yaani ya kaskazini na ya kusini. Ndani ya aya hiyo hiyo pia kuna ufunguo unaounganisha mistari mitatu ya kinabii: anguko la Umoja wa Kisovyeti la mwaka 1989 katika Danieli 11:40, pamoja na Danieli 11:10, na Isaya 8:8. Kwa mistari hii mitatu (Isaya 8:8; Danieli 11:10, 40), ufunguo huo ni “vichwa” vya aya ya nane na tisa. Ufunguo wa “vichwa” unapotumiwa kwa hizo aya tatu sambamba, mlango wa historia ya Vita vya Ukraine na ya kuja upesi kwa Vita vya Tatu vya Dunia hufunguliwa. Na mlango huo wa kinabii unapofunguliwa, aya ya kumi na moja hadi kumi na sita za Danieli kumi na moja huonekana kuwa historia sambamba na aya ya arobaini ya Danieli kumi na moja baada ya anguko la Umoja wa Kisovyeti la 1989. Kufunguliwa kwa “historia iliyofichwa ya aya ya arobaini” ni kweli mojawapo ya chache teule zinazotambuliwa kuwa zimefunguliwa kwa kuhusiana na kuondolewa mihuri kwa Ufunuo wa Yesu Kristo, muda mfupi kabla ya kufungwa kwa mlango wa rehema.

Verse one of chapter eight of Isaiah begins with the word, “Moreover,” identifying that chapter eight is to go over the top of chapter seven. Beyond the first word being “moreover,” chapter eight verse three is tied together with verse three of chapter seven as a second witness that the two chapters are to be applied line upon line. Both verse ‘threes’ identify one of Isaiah’s sons, whose names both speak to the prophetic message within the story. Shearjashub means ‘a remnant shall return’ and Mahershalalhashbaz means ‘quick to the spoil.’ Shearjashub is first mentioned, then Mahershalalhashbaz (which is the longest name in the Bible). The alpha represented by “1” is smaller, and in this case even identified as a “remnant,” and the omega represented by “22” is larger, and is represented by the largest name in the Bible while symbolizing the Sunday law’s rapid movements.

Aya ya kwanza ya sura ya nane ya Isaya inaanza na neno, "Zaidi ya hayo," ikionyesha kwamba sura ya nane inawekwa juu ya sura ya saba. Zaidi ya neno la kwanza kuwa "zaidi ya hayo," sura ya nane aya ya tatu imefunganishwa pamoja na aya ya tatu ya sura ya saba kama shahidi wa pili kwamba sura hizo mbili zinapaswa kutumika mstari juu ya mstari. Aya zote mbili 'tatu' zinamtaja mmoja wa wana wa Isaya, ambao majina yao yote yanaeleza ujumbe wa kinabii uliomo katika simulizi. Shearjashub maana yake ni 'salio litarudi' na Mahershalalhashbaz maana yake ni 'haraka kutwaa nyara.' Shearjashub hutajwa kwanza, kisha Mahershalalhashbaz (ambalo ndilo jina refu zaidi katika Biblia). Alfa inayowakilishwa na "1" ni ndogo, na katika kesi hii hata inatajwa kama "salio," na omega inayowakilishwa na "22" ni kubwa zaidi, na inawakilishwa na jina refu zaidi katika Biblia huku ikiashiria harakati za kasi za sheria ya Jumapili.

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.

Masalia ya alfa, yanayowakilishwa na Shearjashub, yako pamoja na baba yake, Isaya, katika aya ya tatu. Pamoja, wao ni alfa na omega, na wamesimama mahali palipojumuisha marejeo matatu tofauti ya mvua ya mwisho.

> 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.

> Ndipo Bwana akamwambia Isaya, Toka sasa kwenda kumlaki Ahazi, wewe na mwanao Sheari-yashubu, mwisho wa mfereji wa birika la juu, katika njia ya konde la mfua nguo. Isaya 7:3.

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

Isaya ni ishara ya elfu mia arobaini na nne, na katika kuwakilisha mwito wa 9/11, Isaya pia anawakilisha mwito wa Julai 2023. Wakati wa 9/11 Isaya ni Mlaodikia anayewakilishwa na Yakobo mlaghai, aliyekuwa anakusudia kuchukua haki ya mzaliwa wa kwanza ya Esau, wakati Uadventista unapotapikwa kutoka kinywani mwa Bwana; na mwaka 2023 Isaya anawakilisha Israeli, mshindi. Isaya anawakilisha mtu aliyekuwa akiwasilisha ujumbe wa Mungu, anayeamshwa kufahamu kwamba yeye ni Mlaodikia, kisha mkaa unamtakasa na kumfanya awe Mfiladelfia.

> “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.

> "Isaya alipata maono ya ajabu ya utukufu wa Mungu. Aliona udhihirisho wa nguvu za Mungu, na baada ya kutazama adhama Yake, ujumbe ukamjia aende akafanye kazi fulani. Alijiona asiyeistahili kabisa kwa kazi hiyo. Nini kilimsababisha ajihesabu asiyeistahili? Je, alijiona asiyeistahili kabla hajapata maono ya utukufu wa Mungu?—La; alijifikiria kuwa katika hali ya haki mbele za Mungu; lakini utukufu wa Bwana wa majeshi ulipofunuliwa kwake, alipoitazama adhama isiyoelezeka ya Mungu, akasema, ‘Nimeangamia; kwa maana mimi ni mtu wa midomo michafu, nami nakaa katikati ya watu wa midomo michafu; kwa maana macho yangu yamemwona Mfalme, Bwana wa majeshi.’ Ndipo mmoja wa maserafi akaniendea akiruka, akiwa na mkaa wa moto mikononi mwake, alioutwaa kwa koleo kutoka juu ya madhabahu; akaulaza juu ya kinywa changu, akasema, Tazama, mkaa huu umegusa midomo yako; na uovu wako umeondolewa, na dhambi yako imetakaswa.’ Hii ndiyo kazi ambayo, kama watu binafsi, tunahitaji kufanyiwa. Tunataka mkaa wa moto kutoka juu ya madhabahu uwekwe juu ya midomo yetu. Tunataka kusikia neno likinenwa, ‘Uovu wako umeondolewa, na dhambi yako imetakaswa’" Review and Herald, Juni 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:

Kauli “Hata lini” katika Isaya sura ya sita ni ishara ya 9/11 hadi sheria ya Jumapili, na sura ya sita ni uwakilishi wa 9/11. Sura ya saba hadi ya tisa zinawasilisha ujumbe ambao Isaya aliutoa kwa uongozi uliokengeuka wa Yuda, na mfano unaotokea wakati wa kutiwa muhuri kwa wale mia arobaini na nne elfu, wakati walevi wa Efraimu wanapojikwaa. Katika maono hayo hayo Isaya anaandika:

> 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.

> Tazama, mimi na watoto ambao Bwana amenipa ni ishara na maajabu katika Israeli, yatokayo kwa Bwana wa majeshi, akaaye katika Mlima Sayuni. Isaya 8:18.

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

Isaya na watoto wake ni ishara ndani ya mafumbo yanayopatikana katika sura za saba hadi tisa. Sura za saba hadi tisa ni rejea kuu ya maono yote, kuhusu marejeo yoyote ya ‘siku ile’ au ‘wakati ule’. Aya ya kumi na nane inabainisha kwamba Isaya na wanawe ni ishara, na aya zinazozunguka aya ya kumi na nane zinabainisha kipindi ambacho ishara hizo zinapaswa kutambuliwa.

> 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.

> Na wengi miongoni mwao watajikwaa, na wataanguka, na watavunjika, na watanaswa, na watakamatwa. Funga ushuhuda, tia muhuri juu ya sheria miongoni mwa wanafunzi wangu. Nitamngojea Bwana, afichaye uso wake kutoka katika nyumba ya Yakobo, nami nitamtazamia.

> 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.

> Tazama, mimi na watoto ambao Bwana amenipa ni ishara na maajabu katika Israeli, yatokayo kwa Bwana wa majeshi, akaaye katika mlima Sayuni. Isaya 8:15-18.

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

Wale wanao "kumngoja Bwana" wanawakilishwa na Isaya na wanawe wawili. Hao ni wale ambao Bwana aliwaficha "uso wake"; na hilo ni sifa ya wale wanaoamka kwa madai ya sala ya Mambo ya Walawi ishirini na sita, baada ya Julai 2023. Wanaamka na kutambua kwamba ungamo lao lazima lijumuishe kwamba Bwana alikwenda kinyume nao, yaani kwamba aliwaficha uso wake kutoka kwao.

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.

"Kufunga ushuhuda, kutia muhuri sheria" ni kutiwa muhuri kwa wale laki moja na arobaini na nne elfu ambao wanatofautishwa na "wengi." "Wengi" wameitwa, lakini wachache wamechaguliwa. Wengi wanatofautishwa na Isaya na wanawe wawili, wanaowakilishwa kama wachache. "Wengi" ni wale wanawali watano wajinga, na kwa sababu hiyo mambo matano huwapata: "wanajikwaa, wanaanguka, wanavunjika, wananaswa, na wanakamatwa." Wanajikwaa kwa sababu wameukataa ujumbe wa mvua ya mwisho.

> 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.

> Maana kwa midomo ya kigugumizi na kwa ulimi mwingine atanena na watu hawa. Wale aliowaambia, Hiki ndicho pumziko, ambacho kwa hicho mnaweza kuwafanya waliochoka wapumzike; na hiki ndicho burudisho; lakini hawakutaka kusikia. Lakini neno la Bwana kwao lilikuwa agizo juu ya agizo, agizo juu ya agizo; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; ili waende, wakaanguke nyuma, wavunjike, wakanaswe, na wachukuliwe. Isaya 28:11-13.

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

Katika wakati wa kutiwa muhuri uliotajwa katika sura ya nane, Isaya anaeleza kuanguka kwa waovu, waliowakilishwa na Ahazi, naye anaitambua tena kundi hilo hilo katika mstari wa kumi na tatu wa sura ya ishirini na nane. Sababu ya wao "kuanguka" ni kwamba wanakataa ujumbe wa mvua ya mwisho ambao kwao ulikuwa "mstari juu ya mstari" na uliwasilishwa na wale waliowakilishwa kuwa na midomo ya kigugumizi. Wayahudi wabishi katika Pentekoste waliwatuhumu wanafunzi kuwa walevi, kwa kuwa hawakuweza kuuelewa ujumbe. Katika mawazo yao, uliwasilishwa kwa midomo ya kigugumizi.

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.

Katika aya ya tatu ya sura ya saba, Isaya ni alfa ya kinabii kwa mwanawe Shearjashub, ambaye naye, kwa upande wake, ni omega katika uhusiano na baba yake, lakini pia ni alfa katika uhusiano wake na ndugu yake. Kama wawakilishi wa Alfa na Omega wanasimama mahali ambapo mabomba mawili ya dhahabu kutoka patakatifu pa mbinguni yanaunda bwawa, palepale kwenye barabara kuu ya njia ya zamani ya Yeremia, katika shamba ambako kitani hubadilishwa kutoka kuwa chenye madoa na kuwa cheupe kabisa, wakati Mjumbe wa Agano anapotakasa wana wa Lawi, pamoja na Isaya na Shearjashub. Akishafika huko anamwasilishia mfalme Ahazi mwovu na mpumbavu ujumbe wa njia ya zamani wa Musa wa "mara saba" za Mambo ya Walawi ishirini na sita, unaoweka bayana katika aya hiyo hiyo kwamba "kichwa" ni mfalme, au ufalme wa mfalme, au mji mkuu wa ufalme.

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.

Funguo hiyo hufunua nuru ya Neno la Mungu ili Vita vya Ukraine vilivyoanza mwaka 2014 vionekane kama mada ya unabii wa Biblia, inayowakilishwa kuwa inatokea katika kipindi cha kutiwa muhuri kwa wale mia arobaini na nne elfu, na katika historia ya marais watatu wa mwisho wa Marekani. Ujumbe wa mvua ya mwisho unawakilishwa na Isaya katika sura ya kumi na ya kumi na moja, nao unaelezea historia ya ndani na ya nje ya mistari sita ya mwisho ya Danieli kumi na moja. Aya ya kwanza, yaani aya ya arobaini, inaonyeshwa na Isaya katika sura ya sita hadi ya tisa, kisha katika sura ya kumi na ya kumi na moja ujumbe ulioondolewa muhuri mwaka 1989, pamoja na historia zake za ndani na za nje, unawekwa wazi. Kila kipengele kikuu cha ujumbe wa mvua ya mwisho kinawakilishwa katika maono hayo.

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.

Mistari ya mwisho ya sura ya kumi inaonyesha historia ileile ya kinabii inayowakilishwa na mistari ya mwisho ya sura ya kumi na moja. Sura ya kumi ni ya nje na sura ya kumi na moja ni ya ndani. Katika Kitabu cha Ufunuo, makanisa saba ni ya ndani na mihuri ni ya nje. Katika mistari ya mwisho ya sura ya kumi, mamlaka ya kipapa inatikisa mkono wake dhidi ya Yerusalemu katika kifungu kilicho sambamba na mamlaka ya kipapa kufikia tamati yake bila yeyote wa kumsaidia katika aya ya arobaini na tano ya Danieli sura ya kumi na moja.

> 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.

> Bado siku hiyo atasalia Nobu; atatikisa mkono wake dhidi ya mlima wa binti Sayuni, na kilima cha Yerusalemu. Tazama, Bwana, Bwana wa majeshi, atakata tawi kwa kutisha; nao warefu kwa kimo watakatwa chini, na wenye kiburi watanyenyekezwa. Naye atakata vichaka vya msitu kwa chuma, na Lebanoni itaanguka kwa mkono wa mwenye nguvu. Isaya 10:32-34.

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

Mwisho wa sura ya kumi ndiyo kufungwa kwa muda wa rehema wa wanadamu, na hapo ndipo mwisho wa sura ya kumi na moja ya Danieli pia hukamilika.

> 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.

> Naye atapiga mahema ya jumba lake la kifalme kati ya bahari, juu ya mlima mtakatifu mtukufu; lakini atafikia mwisho wake, wala hakuna atakayemsaidia. Na wakati huo Mikaeli atasimama, yule mkuu mkubwa asimamaye kwa ajili ya wana wa watu wako; na kutakuwapo wakati wa taabu ambao haujawahi kuwako tangu palipokuwapo taifa hata wakati huo; na wakati huo watu wako wataokolewa, kila mmoja atakayepatikana ameandikwa katika kitabu. Danieli 11:45, 12:1.

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

Sura ya kumi huanza katika aya ya kwanza kwa "amri isiyo ya haki" ambayo Dada White anaibainisha kuwa sheria ya Jumapili.

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

> Ole wao watoao amri zisizo za haki, na wanaoandika dhuluma waliyoagiza. Isaya 10:1.

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

Sura ya kumi huanza kwenye sheria ya Jumapili, ambayo inalingana na aya ya arobaini na moja ya Danieli sura ya kumi na moja, na huishia kwa mfanano wa kusimama kwa Mikaeli katika historia ya aya ya arobaini na tano ya Danieli sura ya kumi na moja.

> “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.

> Sabato ya sanamu imeanzishwa, kama vile sanamu ya dhahabu ilivyosimamishwa katika uwanda wa Dura. Na kama Nebukadneza, mfalme wa Babeli, alitoa amri kwamba wote ambao hawangepiga magoti na kuiabudu sanamu hii wauawa, vivyo hivyo tangazo litatolewa kwamba wote wasioheshimu taasisi ya Jumapili wataadhibiwa kwa kifungo na kifo. Hivyo Sabato ya Bwana inakanyagwa chini ya miguu. Lakini Bwana ametangaza, ‘Ole wao wanaotoa amri zisizo za haki, na wanaoandika uonevu waliouagiza’ [Isaya 10:1]. [Sefania 1:14-18; 2:1-3, imenukuliwa.] Manuscript Releases, juzuu ya 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.”

Katika "tetemeko kuu la ardhi" la Ufunuo sura ya kumi na moja, linalowakilisha sheria ya Jumapili katika aya ya kumi na tatu, kuna alama tatu za Uislamu zilizounganishwa na "tetemeko" linalotikisa mnyama wa nchi wa Ufunuo sura ya kumi na tatu, anaponena kama joka. Katika Isaya sura ya kumi, sheria ya Jumapili imewasilishwa kama "amri isiyo ya haki" ambayo imetangaziwa "ole". Katika "tetemeko kuu la ardhi" la Ufunuo sura ya kumi na moja kuanzia aya ya kumi na tatu hadi aya ya kumi na nane, Uislamu wa ole wa tatu unatambuliwa kwa alama nne za Uislamu na shambulio analolifanya dhidi ya Marekani wakati wa sheria ya Jumapili; "Na saa ile ile kulikuwa na tetemeko kuu la ardhi," na "ole wa pili umepita; na, tazama, ole wa tatu unakuja upesi. Na malaika wa saba akatoa sauti" "na mataifa wakakasirika."

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.

Sura ya kumi inaonyesha mamlaka ya kipapa kuanzia aya ya arobaini na moja katika Danieli kumi na moja hadi aya ya arobaini na tano, wakati upapa unapofikia mwisho wake. Aya ya arobaini si sehemu ya simulizi katika sura ya kumi, kwa kuwa Isaya anaonyesha ‘historia iliyofichwa’ ya aya ya arobaini wakati ujumbe wa mvua ya mwisho unapotolewa kwa kanisa lililoasi linalowakilishwa na Ahazi. Hitimisho la sura ya kumi na moja linaonyesha ukombozi kutoka kwa mamlaka ya kipapa katika historia hiyo hiyo.

> 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.

> Na Bwana atauangamiza kabisa ulimi wa bahari ya Misri; na kwa upepo wake wenye nguvu atatikisa mkono wake juu ya mto, na ataupiga hata kuwa vijito saba, na kuwafanya watu wavuke kwa miguu mikavu. Na kutakuwepo njia kuu kwa mabaki ya watu wake watakaosalia kutoka Ashuru; kama ilivyokuwa kwa Israeli katika siku ile alipotoka katika nchi ya Misri. Isaya 11:15, 16.

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

Sura ya kumi ya Isaya ni ya nje na sura ya kumi na moja ni ya ndani ya historia hiyo hiyo. Ulinganifu wa nje na wa ndani unapatikana kwa wingi katika Neno la Mungu, na sura hizi mbili zinazolingana zinawakilisha onyo la malaika wa tatu kama linavyowakilishwa na Isaya. Onyo la malaika wa tatu limefupishwa kwa njia nyingi kupitia uvuvio, lakini ufafanuzi wenye msaada sana wa onyo hilo ni kwamba linawakilisha matukio yanayohusiana na kufungwa kwa wakati wa rehema na pia linasisitiza hitaji la maandalizi ya kibinafsi. Isaya sura ya kumi ni matukio, na sura ya kumi na moja ni maandalizi.

> “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.

> Matukio yanayohusiana na kufungwa kwa mlango wa rehema na kazi ya maandalizi kwa ajili ya wakati wa taabu yamewasilishwa kwa uwazi. Lakini watu wengi hawana uelewa wa kweli hizi muhimu kuliko vile wangepata kama zisingewahi kufunuliwa. Shetani huwinda ili kunyakua kila msukumo ambao ungewapa hekima ya kuupata wokovu, na wakati wa taabu utawakuta hawajajiandaa.

> “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.

> Wakati Mungu anapotuma kwa wanadamu maonyo muhimu sana hivi kwamba yanaonyeshwa kana kwamba yanatangazwa na malaika watakatifu warukao katikati ya mbingu, anamtaka kila mtu aliyejaliwa uwezo wa kufikiri autilie maanani ujumbe huo. Hukumu za kutisha zilizotangazwa dhidi ya kuabudu mnyama na sanamu yake (Ufunuo 14:9-11), zinapaswa kuwasukuma wote kusoma kwa bidii unabii ili kujua alama ya mnyama ni nini, na jinsi wanavyopaswa kuepuka kuipokea. Lakini makundi makubwa ya watu hugeuza masikio yao wasisikie kweli na hugeukia hadithi za uongo. Mtume Paulo alitangaza, akitazama hadi siku za mwisho: "Wakati utakuja ambapo hawatayavumilia mafundisho sahihi." 2 Timotheo 4:3. Wakati huo umefika kabisa. Watu wengi hawataki kweli ya Biblia, kwa sababu inapingana na matamanio ya moyo wenye dhambi na unaopenda dunia; na Shetani huwapa udanganyifu wanaoupenda.

> “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.

> Lakini Mungu atakuwa na watu duniani watakaodumisha Biblia, na Biblia tu, kama kigezo cha mafundisho yote na msingi wa mageuzi yote. Maoni ya watu walioelimika, mahitimisho ya sayansi, kanuni za imani au maamuzi ya mabaraza ya kanisa, mengi na yanayokinzana kama yalivyo makanisa yanayowakilishwa nao, sauti ya walio wengi—si kimoja wala vyote kati ya hivi vinapaswa kuchukuliwa kama ushahidi wa kuunga mkono au kupinga hoja yoyote ya imani ya kidini. Kabla ya kukubali fundisho lolote au kanuni, tunapaswa kudai ‘Hivi asema Bwana’ iliyo wazi inayounga mkono.

> “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.

> Shetani daima anajitahidi kuelekeza mawazo ya watu kwa mwanadamu badala ya Mungu. Anawaongoza watu kuwategemea maaskofu, wachungaji, na maprofesa wa teolojia kama waongozi wao, badala ya kuchunguza Maandiko ili kujua wajibu wao wenyewe. Kisha, kwa kudhibiti akili za viongozi hawa, anaweza kuathiri makutano kulingana na mapenzi yake. Pambano Kuu, 594, 595.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

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