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

Incwadi kaYoweli neBandla labaSeventh-day Adventist laseLawodike - Inani leShumi

Number Ten

Inani Leshumi

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.

Siphatha inxalenye yombono kaIsaya eqala kwisahluko sesixhenxe iqhubeke ide ifike ekupheleni kwesahluko seshumi elinesibini. Senza oku kuba ngowe-1850 “iNkosi yolula isandla sayo okwesibini, ukuba ibuthe” abantu bayo abaseleyo. Sibeka iimpawu zendlela zika-1844 ukuya ku-1863 endaweni yazo. ‘1850’ kunye nokubuthwa kwesibini yenye yezo mpawu zendlela.

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.

Xa umbono kaIsaya uqala kwindima yokuqala yesahluko sesixhenxe, ngalo naliphi na ixesha ibinzana elifana nelithi “ngaloo mini” lisetyenziswa njengesalathiso, kufuneka libekwe ngaphakathi kummiselo wesiprofeto osele umiselwe kwisahluko sesixhenxe. Isitshixo sokuwahlula ngokuchanekileyo lo mbono kukukuqonda ukuba isiprofeto sisebenza phezu kwemigaqo yokuphinda nokwandisa, yaye lo mgaqo usebenza kulo mbono.

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’?

Iinyaniso ezahlukeneyo zobuprofeti ezichongiweyo embonweni kaIsaya, eziqala kwisahluko sesithandathu, zimele ukusondelwa kuzo ngokwembono yokuba “okokuqala nokona kubalulekileyo”, uIsaya umele umphefumlo owathanjiswayo ngomhla ka-9/11 ukuze avakalise ukuba imvula yasemva kwexesha ifikile. Kuloo meko ingcwelisiweyo, isahluko sesixhenxe sikaIsaya sibonisa kanye olo loyiko olwamelwa ngumprofeti kwisahluko sesithandathu xa wayebuza lo mbuzo, ‘“kuya kude kube nini” kuya kufuneka anikele umyalezo ka-9/11 ecaweni ewexukileyo ‘eyayinamehlo kodwa yala ukubona, neendlebe kodwa yala ukuva’?

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.

Embonweni ukumkani okhohlakeleyo nosisidenge, uAhazi, uluphawu lomLaodike oya kungasamkeli isilumkiso somyalezo wemvula yamva, njengoko uvezwa ngabalindi abajongene noAhazi okhohlakeleyo nosisidenge, omelwe nguIsaya noonyana bakhe.

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.

I-9/11 yafika kwimbali yesiprofeto kaDaniyeli 11:40, ngoko ke xa uIsaya ebekwa ku-9/11 kwisahluko sesithandathu, ubekwa ngokwesiprofeto ngaphakathi kwendima ye-40 kaDaniyeli 11, kodwa okona kubaluleke ngakumbi kukuba ubekwa ngaphakathi “kwimbali efihlakeleyo yendima ye-40.” Imbali efihlakeleyo yendima ye-40 yaqala xa loo ndima yazalisekiswayo ngowe-1989 ngokuwiswa kweSoviet Union. Ukususela ngowe-1989 kuse ekufikeni komthetho weCawa wendima ye-41 kukho “imbali efihlakeleyo yendima ye-40” etyhilwa yiNgonyama yesizwe sakwaYuda ngaphakathi kanye kwalo “imbali efihlakeleyo.” Oko kuchaza, ekuqwalaseleni kwethu uIsaya emele umthunywa wemvula yamva emva ko-9/11, ukuba enye inxalenye yesigidimi semvula yamva asivakalisayo ngu—Daniyeli 11, iindima 41 ukuya ku-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.

Eme ngokwesiprofeto e-Isaya 9/11 kwisahluko seshumi, uveza isilumkiso sokuba esona sehlo silandelayo kanye sokwenzeka “ngummiselo ongendawo,” ongumthetho weCawa, kwaye omelwe kwindima yamashumi amane ananye kuDaniyeli ishumi elinanye. Umzekeliso ka-Isaya womyalezo wemvula yasemva ubekwe ngaphakathi “kwembali efihlakeleyo” yendima yamashumi amane yasemva kwe-9/11. Ukuzaliseka kwendima yamashumi amane ngowe-1989 kubeka u-Isaya emva ko-1989, e-9/11 apho athanjiswa khona ngamalahle avela esibingelelweni. U-Isaya umele umthunywa oquka umyalezo wakhe iindima ezintandathu zokugqibela zikaDaniyeli ishumi elinanye.

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.

UIsaya utsho ngokuthe ngqo ukuba yena nabantwana bakhe bangabemiqondiso nezimanga. Kwisahluko sesixhenxe ivesi yesithathu uIsaya nonyana wakhe bakwindlela yomjelo ophuma echibini elingasentla ecaleni kwendlela enkulu ekufuphi nentsimi yomhlambi. UIsaya uveza isigidimi semvula yasemva awayethanjiselwe ukusivakalisa kwisahluko sesithandathu, yaye umi kwiimpawu ezintathu zemvula yasemva kwanokuba ekunye nomntwana wakhe uShearjashub. Umjelo wechibi elingasentla uyintsingiselo yesiprofeto ebhekisa kwimibhobho emibini ezaliswe ngeoli yegolide awayichaza uZekariya, yaye uDade White athethe ngayo rhoqo; leyo ichaza isigidimi esivela kumjelo wechibi elingasentla kwisigidimi semvula yasemva.

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.

Umbhobho kaIsaya uqhagamshelana nemibhobho emibini kaZekariya, yaye amagqabaza kaEllen White adibanisa uZekariya nomzekeliso weentombi ezilishumi. UIsaya uthotywa abe eluthulini kwisahluko sesithandathu xa ebona uzuko lweNkosi. Uyavuma ukuthwala isigidimi esimelwe kwivesi yesithathu njengesigidimi esikhanyisa umhlaba ngozuko lukaThixo. Yaye uyahlanjululwa ngelahle elithatyathwe esibingelelweni, aze emva koko abe emi echibini elidalwe ngamanzi avela echibini eliphezulu. Kwisahluko samashumi amabini anesibhozo uIsaya usichaza isigidimi semvula yasemva njenge “umgca phezu komgca,” yaye kwivesi yesithathu ichibi eliphezulu limele imigca emininzi yesiprofeto.

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.

UIsaya, emele umphefumlo okwi-9/11, ebeya kuma kuphela apho ioli yegolide ihla ivela echibini elingasentla, ukuba kuphela loo mphefumlo ebebuza indlela elungileyo ekhokelela kwindlela yakudala kaYeremiya, eyiyo “uhola wendlela (indlela) osemasimini somhlambi” kaIsaya, apho kufumaneka khona “ukuphumla” kukaYeremiya. Isigidimi semvula yasemva sikaIsaya sisekelwe kungekuphela kuphela emgceni weentombi ezilishumi, emgceni wemibhobho emibini yegolide kaZekariya, nasemgceni wendlela yakudala kaYeremiya; kananjalo uIsaya umi “emasimini somhlambi,” apho uMthunywa woMnqophiso ehlambulula aze asulungekise oonyana bakaLevi njengesilivere negolide.

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.

Ngumsebenzi wobuprofeti olula kakhulu ukuzisa eminye imigca kwivesi yesithathu yesahluko sesixhenxe. Ioli kaZekariya neentombi ezilishumi zinxulumana neleli likaYakobi kunye neendinyana ezimbini zokuqala zeSityhilelo, kuba zonke zithetha ngenkqubo yonxibelelwano phakathi koThixo nomntu. Umendo wakudala kaYeremiya uquka “umlindi” ovuthela isigodlo, into athe ukukuva ukumkani ombi nolisidenge uAhazi ala. Eso sigodlo sitsalela zonke izigodlo zobuprofeti, kwakunye nabalindi bobuprofeti, “endleleni enkulu” kaIsaya, apho uIsaya nonyana wakhe bema khona ukuze badlulise isigidimi kwinkokeli yaseLawodike.

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.

UIsaya nonyana wakhe uShearjashub, ogama lakhe lithetha ukuthi “intsalela iya kubuya,” beme kunye, yaye babonakalisa ukubhengezwa kwesigidimi semvula yasemva esafika ngomhla we-9/11. Baya kudibana nokumkani ongendawo uAhazi, yaye njengotata nonyana bamele umqondiso we-alpha ne-omega, umgaqo oyintloko wendlela yokusebenza ethi “umgca phezu komgca.” “Umgca phezu komgca” ngumgaqo owawufanekiselwa ngumgaqo wamaMillerite othi “usuku/unyaka.”

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.

Ngomhla we-11 ka-Agasti, 1840 kwazaliseka isiprofeto esingoSilamsi sosizi lwesibini lweSityhilelo sesithoba, yaye kwaqinisekiswa umgaqo kaMillerite “wosuku/unyaka”, ngaloo ndlela kusomelezwa uqikelelo lukaMiller olumalunga no-1843 olwalusekelwe kumgaqo wosuku/unyaka. Ngomhla we-11 kaSeptemba, 2001 kwazaliseka isiprofeto esingoSilamsi sosizi lwesithathu lweSityhilelo isithoba, ishumi neleshumi elinanye, yaye kwaqinisekiswa umgaqo we-alpha (8-11-1840) nowe-omega (9/11) njengoko ingelosi enamandla yeSityhilelo seshumi elinesibhozo yehla xa izakhiwo ezikhulu zaseNew York zawa—kanye njengoko ingelosi enamandla yeSityhilelo seshumi yehla ngomhla we-11 ka-Agasti, 1840 xa kwazaliseka i-alpha eyayifuzisela i-omega.

Not only do Isaiah and his son represent the primary principle of “line upon line,” but they represent the Elijah message which represents a message that is portrayed with the relationship of a father and his children. The Elijah message which is proclaimed just before the great and terrible day of the Lord, identifies a message that arrives just before God’s executive judgment begins. God’s executive judgments represent a period that is “the great and terrible day of the Lord.” That period begins at the Sunday law and continues on to the seven last plagues. The period begins with the Sunday law and ends with the seven last plagues. The Elijah message is therefore premised upon the principle of alpha and omega, coupled with the warning of approach of the close of probation. With the message of Elijah is also the various prophetic lines that are based upon Elijah, for Elijah, according to Jesus represented John the Baptist and both Elijah and John, according to Sister White represented William Miller, and together Elijah and John the Baptist represent both the one hundred and forty-four thousand (Elijah), and the great multitude in Revelation seven (John).

Asinguye uIsaya nonyana wakhe kuphela abamela umgaqo oyintloko othi “umgca phezu komgca,” kodwa bakwamele nesigidimi sikaEliya, esimele isigidimi esibonakaliswa ngobudlelane bukatata nabantwana bakhe. Isigidimi sikaEliya, esivakaliswa kanye phambi komhla omkhulu nowoyikekayo weNkosi, sichaza isigidimi esifika kanye phambi kokuba kuqalise izigwebo zikaThixo zokuphumeza. Izigwebo zikaThixo zokuphumeza zimele ixesha elingu “umhla omkhulu nowoyikekayo weNkosi.” Elo xesha liqala ngomthetho weCawa lize liqhube de kube zizibetho ezisixhenxe zokugqibela. Ixesha liqala ngomthetho weCawa lize liphele ngezibetho ezisixhenxe zokugqibela. Isigidimi sikaEliya ngoko sisekelwe kumgaqo we-alpha ne-omega, sidityaniswe nesilumkiso sokusondela kokuvalwa kwexesha lovavanyo. Kunye nesigidimi sikaEliya kukho nemigca eyahlukeneyo yesiprofeto esekelwe kuEliya, kuba uEliya, ngokukaYesu, wayemele uYohane uMbhaptizi, yaye bobabini uEliya noYohane, ngokukaDade White, babemele uWilliam Miller, yaye kunye uEliya noYohane uMbhaptizi bamele omabini amakhulu alikhulu anamashumi amane anesine amawaka (uEliya), kwakunye nesihlwele esikhulu kwiSityhilelo sesixhenxe (uYohane).

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.

UYesaya nonyana wakhe beme ezindleleni zamandulo, eziyiziseko, yaye bamkela ioli yegolide, kuba baziintombi ezizizilumko ezidlula kwinkqubo yokuhlanjululwa yomhlambi wokuhlamba impahla, eyazalisekiswa ngo-Oktobha 22, 1844, imela kwangaphambili umthetho weCawa. UYesaya nentsalela ebuyayo, (kuba yiyo intsingiselo yegama lonyana wakhe elinguShearjashub), bamele intsalela “ebuyela” ezindleleni zamandulo ngomhla ka-9/11. Ubudlelwane botata nentsalela, obukwangobudlelwane be-alpha ne-omega, obukwangobudlelwane bukaEliya “beentliziyo zooyise nabantwana,” buchaza ukuba uBawo uMiller nobudlelwane bakhe nentshukumo yentsalela yengelosi yokuqala yayiyintshukumo ye-alpha yaseFiladelfiya. Kwintshukumo ye-alpha uBawo uMiller wachongwa njengoEliya noYohane uMbhaptizi, lowo uYesu wamchaza njengomthunywa owalungisa indlela yoMthunywa womnqophiso. Zonke ezo nzaliseko zesiprofeto kwimbali ye-alpha yeengelosi yokuqala neyesibini ziphindwa kwimbali ye-omega yengelosi yesithathu.

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.

Kukho izibakala ezibaluleke ngakumbi malunga nomzekeliso kaIsaya embonweni, kodwa apha sichonga nje ukuba uIsaya uchonga ngokungqalileyo iinyaniso ezahlukahlukeneyo ezenza undoqo wesigidimi semvula yamva ye-9/11. Yonke le migca sisandul’ ukuyixoxa, yaye kakade mininzi eminye, ifumaneka kwindima yesithathu yesahluko sesixhenxe.

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.

Kwivesi yesibhozo inyaniso yesiprofeto iya isomelela njengoko ichaza isitshixo esivula “imbali efihlakeleyo yevesi yamashumi amane,” yaye okumangalisayo kukuba eso sitshixo sichazwa kanye kwakweso vesi inye apho kuphawulwa ukuqala kwazo zombini iziprofeto zexesha zeminyaka engama-2520.

> 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.

> Kuba intloko yeSiriya yiDamasko, nentloko yeDamasko inguRezini; yaye kwisithuba seminyaka emashumi mathandathu anesihlanu uEfrayim uya kwaphulwa, ukuze angabi sabantu. Nentloko kaEfrayim yiSamariya, nentloko yeSamariya ingunyana kaRemaliya.

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

> Ukuba aniyi kukholwa, inene anisayi kuzinziswa. 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.

Umzekeliso kaIsaya womyalezo wemvula yasemva uquka “izihlandlo ezisixhenxe” zikaMoses, kuba isiprofeto seminyaka engamashumi amathandathu anesihlanu sevesi yesibhozo sichaza indawo yokuqala yokusasazwa kweminyaka engama-2520 kobukumkani basentla nakobasemzantsi bakwaSirayeli. Kule vesi inye kanye kufumaneka isitshixo esijikayo imigca emithathu yesiprofeto yokuwa kweSoviet Union ngowe-1989 kuDaniyeli ishumi elinanye ivesi yamashumi amane, kunye nevesi yeshumi kaDaniyeli ishumi elinanye, kwakunye nevesi yesibhozo kaIsaya isibhozo. Ngale migca mithathu (Isaya 8:8, Daniyeli 11:10, 40), isitshixo “ziintloko” zeevesi zesibhozo nezesithoba. Xa isitshixo “seentloko” sisetyenziswa kwezo vesi zintathu zihambelanayo, ucango lwembali yeMfazwe yaseUkraine neMfazwe Yehlabathi III esondela ngokukhawuleza luyavuleka. Xa olo cango lwesiprofeto luvuliwe, iivesi zeshumi elinanye ukuya kweleshumi elinesithandathu zikaDaniyeli ishumi elinanye ziye zibonakale ziyimbali ehambelanayo nevesi yamashumi amane kaDaniyeli ishumi elinanye emva kokuwa kweSoviet Union ngowe-1989. Ukuvulwa “kwembali efihlakeleyo yevesi yamashumi amane” kuyinyaniso engomnye kwabambalwa abakhethiweyo abachazwa njengabatyhiliweyo ngokunxulumene nokutyhilwa kweSityhilelo sikaYesu Kristu kanye ngaphambi kokuvalwa kwexesha lovavanyo.

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.

Ivesi yokuqala yesahluko sesibhozo sikaIsaya iqala ngegama elithi, “Ngaphezu koko,” nto leyo ebonisa ukuba isahluko sesibhozo simele ukutyhutyha phezu kwesahluko sesixhenxe. Ngaphandle kokuba igama lokuqala lingu “ngaphezu koko,” isahluko sesibhozo ivesi yesithathu sidityaniswa nevesi yesithathu yesahluko sesixhenxe njengengqina lesibini lokuba ezi zahluko zibini zimele ukusetyenziswa umgca phezu komgca. Zombini ezi vesi “zesithathu” zichaza omnye woonyana bakaIsaya, amagama abo omabini athetha ngesigidimi sesiprofeto esingaphakathi kwebali. UShearjashub uthetha ukuthi “intsalela iya kubuya,” yaye uMahershalalhashbaz uthetha ukuthi “ukhawuleza ekuphangeni.” UShearjashub ukhankanywa kuqala, kulandele uMahershalalhashbaz (elona gama lide eBhayibhileni). I-alpha emelwe ngu-“1” incinane, yaye kule meko ide ichongwe njenge “ntsalele,” yaye i-omega emelwe ngu-“22” inkulu ngakumbi, yaye imelwe lelona gama likhulu eBhayibhileni ngoxa ifuzisela iintshukumo ezikhawulezayo zomthetho weCawa.

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.

Intsalela ye-alpha, emelwe nguShearjashub, ikunye noyise uIsaya kwivesi yesithathu. Ndawonye bayialfa ne-omega, yaye bemi endaweni eyakhiwe ziimbekiselo ezintathu ezahlukeneyo zemvula yasemva.

> 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.

> Wathi uYehova kuIsaya, Hamba ngoku uye kuhlangabeza uAhazi, wena noSheyari-yashub unyana wakho, ekupheleni komjelo wedama elingasentla endleleni eya entsimini yomhlambi. 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.

UIsaya uluphawu lwabalikhulu elinamashumi amane anesine amawaka, yaye ekumeleni ubizo luka-9/11, uIsaya ukwamela kanjalo ubizo lukaJulayi 2023. Ngo-9/11 uIsaya ungumLaodikeya omelwe nguYakobi umthathi-sikhundla, lowo wayeza kuthabatha ubuzibulo bukaEsawu njengoko i-Adventism igabha iphuma emlonyeni weNkosi, yaye ngo-2023 uIsaya umele uSirayeli umoyisi. UIsaya umele lowo wayesazisa isigidimi sikaThixo aze avuswe ekuqondeni inyaniso yokuba ungumLaodikeya, aze ke amalahle amhlambulule abe ngumFiladelfiya.

> “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.

> “UIsaya wayenombono omangalisayo wozuko lukaThixo. Wabona ukubonakaliswa kwamandla kaThixo, yaye emva kokubona ubungangamsha baKhe, kweza kuye umyalezo wokuba ahambe aye kwenza umsebenzi othile. Waziva engafaneleki kwaphela kuloo msebenzi. Yintoni eyamenza wazigqala njengongafanelekanga? Ngaba wazibona engafanelekanga ngaphambi kokuba abe nombono wozuko lukaThixo?—Hayi; wayezicingela ekwimeko yobulungisa phambi koThixo; kodwa xa uzuko lweNkosi yemikhosi lwatyhilwa kuye, xa wabona ubungangamsha obungenakuchazwa bukaThixo, wathi, ‘Ndilahlekile; ngokuba ndingumntu onemilebe engahlambulukanga, yaye ndihlala phakathi kwabantu abanemilebe engahlambulukanga; kuba amehlo am ayibonile iKumkani, iNkosi yemikhosi. Yandula ke enye yeeserafi yandibhabhela, inesahle esivuthayo esandleni sayo, eyayisithabathile ngengcongolo esibingelelweni, yandichukumisa emlonyeni, yathi, Khangela, oku kuchukumise imilebe yakho; yaye ubugwenxa bakho bususiwe, nesono sakho sihlanjululwe.’ Lo ngumsebenzi ekufuneka, njengabantu ngabanye, siwenzelwe. Sifuna isahle esivuthayo esivela esibingelelweni sibekwe emilebeni yethu. Sifuna ukuva ilizwi lisithi, ‘Ubugwenxa bakho bususiwe, nesono sakho sihlanjululwe’” 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:

Ukuthi “kuya kude kube nini” ku-Isaya isahluko sesithandathu kungumfuziselo osuka ku-9/11 usiya kumthetho weCawa, yaye isahluko sesithandathu sisimeliso sika-9/11. Izahluko zesixhenxe ukuya kwesesithoba ziveza umyalezo awawunikwa nguIsaya kubunkokeli obuwexukileyo bakwaYuda, kwakunye nomzekeliso owenzeka ngexesha lokutywinwa kwabaliwaka elinamakhulu amane anamashumi amane anesine, xa amanxila akwaEfrayim ekhubeka. Kulo mbono mnye uIsaya ubhala athi:

> 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.

> Yabonani, mna nabantwana endibaphe nguye uYehova singabemiqondiso nangemimangaliso kwaSirayeli evela kuYehova wemikhosi, ohleli entabeni yeZiyon. 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.

UYesaya nabantwana bakhe bayimiqondiso ngaphakathi kweemfihlelo ezifumaneka kwizahluko zesixhenxe ukuya kwesithoba. Izahluko zesixhenxe ukuya kwesithoba ziyindawo ekubhekiswa kuyo kuwo wonke umbono, ngokubhekisele nakuphi na ukukhankanywa “kwalo mhla” okanye “ngelo xesha.” Ivesi yeshumi elinesibhozo ichaza ukuba uYesaya noonyana bakhe bayimiqondiso, yaye iivesi ezingqonge ivesi yeshumi elinesibhozo zibonisa ixesha ekufanele ukuba loo miqondiso iqondwe ngalo.

> 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.

> Kwaye abaninzi phakathi kwabo baya kukhubeka, bawe, baphulwe, babanjiswe sisirhintyelo, bathinjwe. Qhoboshela ubungqina, ulitywine umthetho phakathi kwabafundi bam. Ke ndiya kulinda eNkosini, efihla ubuso bayo endlwini kaYakobi, ndikhangele kuyo.

> 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.

> Yabonani, mna nabantwana endibanikwe nguYehova, singabemiqondiso nemimangaliso kwaSirayeli, evela kuYehova wemikhosi, ohleli entabeni yeZiyon. 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.

Abo “balindela eNkosini” bamelwa nguIsaya noonyana bakhe ababini. Ngabo abo iNkosi eyabafihlela “ubuso bayo,” nto leyo eluphawu lwabo bavukayo kwiimfuno zomthandazo weLevitikus amashumi amabini anesithandathu, emva kukaJulayi 2023. Bavukela ekuqondeni into yokuba uvumo lwabo kufuneka luquke ukuba iNkosi yahamba ichasene nabo, oko kukuthi, yabafihlela ubuso bayo.

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.

“Ukubopha ubungqina, ukutywina umthetho” kukutywinwa kwekhulu elinamashumi amane anesine amawaka, athe athelekiswa “nabaninzi.” “Abaninzi” babiziwe, kodwa bambalwa abanyuliweyo. Abaninzi bathelekiswa noIsaya noonyana bakhe ababini, abamelwa njengabambalwa. “Abaninzi” baziintombi ezintlanu ezizizidenge, yaye ngenxa yesi sizathu izinto ezintlanu ziyabehlela, “bayakhubeka, bawe, baqhekeke, babanjiswe, bathinjwe.” Bayakhubeka ngenxa yokuba bewalile umyalezo wemvula yasemva kwexesha.

> 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.

> Kuba ngomlomo othintithayo nangezinye iilwimi uya kuthetha kwaba bantu. Athi kubo, Le yindawo yokuphumla eninokuphumlisa ngayo odiniweyo; naku ukuhlaziyeka; kanti abazanga beve. Kodwa ilizwi likaYehova laba kubo, umthetho phezu komthetho, umthetho phezu komthetho; umgca phezu komgca, umgca phezu komgca; apha kancinane, naphaya kancinane; ukuze bahambe, bawe ngomva, baphuke, babanjiswe ngomgibe, baze bathinjwe. 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.

Ngexesha lokutywinwa lesahluko sesibhozo uIsaya uchaza ukuwa kwabakhohlakeleyo, abafanekiselwa nguAhazi, yaye uchonga elo qela linye kwivesi yeshumi elinesithathu yesahluko samashumi amabini anesibhozo. Isizathu sokuba “bawe” kukuba bayala isigidimi semvula yamva, esasikubo “umgca phezu komgca,” size sinikelwe ngabo bafanekiselwa njengabanemilebe ethintithayo. AmaYuda aphikisanayo ngePentekoste atyhola abafundi ngokunxila kuba ayengenako ukusiqonda isigidimi. Ezingqondweni zawo sasinikelwa yimilebe ethintithayo.

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.

Kwivesi yesithathu sesahluko sesixhenxe, uIsaya ungualfa ongowesiprofeto kunyana wakhe uShearjashub, lowo ke yena enguomega ngokunxulumene noyise, kodwa ekwangualfa ngokunxulumene nomntakwabo. Njengabameli bakaAlfa noOmega bema apho imibhobho emibini yegolide evela engcweleni yasezulwini isenza ichibi, kanye ecaleni kwendlela enkulu yomendo wakudala kaYeremiya entsimini apho ilinen iguqulwa isuke kumabala ibe mhlophe qwa njengoko uMthunywa woMnqophiso ehlambulula oonyana bakaLevi, kwakunye noIsaya noShearjashub. Xa sele bekhona apho, uzisa phambi kokumkani ongendawo noyisidenge uAhazi umyalezo womendo wakudala kaMoses othi “kasixhenxe” kaLevitikus amashumi amabini anesithandathu, nto leyo emisa kwakwesi sahluko sinye ukuba “intloko” ingukumkani, okanye ubukumkani bokumkani, okanye isixeko esilikomkhulu sobukumkani.

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.

Eso sitshixo sivula ukukhanya kweLizwi likaThixo ukuze iMfazwe yaseUkraine eyaqala ngowama-2014 ibonwe njengesihloko sesiprofeto seBhayibhile esibonakaliswa njengesenziwa ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka kunye nembali yabongameli abathathu bokugqibela baseUnited States. Umyalezo wemvula yamva ubonakaliswa nguIsaya kwizahluko zeshumi nezeshumi elinanye, yaye uchaza imbali yangaphakathi neyaphandle yeendima ezintandathu zokugqibela zikaDaniyeli ishumi elinanye. Indima yokuqala, indima yamashumi amane, iboniswa nguIsaya kwizahluko zesithandathu ukuya kwesithoba, yaye ke kwizahluko zeshumi nezeshumi elinanye kubekwa phambili umyalezo owatyhilwayo ngowe-1989 kwiimbali zawo zangaphakathi nezangaphandle. Yonke into ephambili yomyalezo wemvula yamva ibonakaliswa embonweni.

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.

Iivesi zokugqibela zesahluko seshumi zichaza imbali yesiprofeto efanayo naleyo imelwe ziivesi zokugqibela zesahluko seshumi elinanye. Isahluko seshumi singokwangaphandle, kanti eseshumi elinanye singokwangaphakathi. Encwadini yeSityhilelo, amabandla asixhenxe ngawangaphakathi, kanti amatywina ngawangaphandle. Kwiivesi zokugqibela zesahluko seshumi, amandla opopu ayawangawangisa isandla sawo nxamnye neYerusalem kwisiqendu esihambelanayo namandla opopu afika esiphelweni sawo engenamncedi kwaphela kwivesi yamashumi amane anesihlanu kaDaniyeli ishumi elinanye.

> 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.

> Usaya kuhlala eNob ngaloo mini; uya kunikina isandla sakhe nxamnye nentaba yentombi yaseZiyon, induli yaseYerusalem. Yabonani, iNkosi, uYehova wemikhosi, iya kuwagawula amasebe ngoloyiko olukhulu; nabade ngokobukhulu baya kugawulwa, nabazingcayo baya kuthotywa. Yaye iya kuwagawula amahlathana ehlathi ngesinyithi, neLebhanon iya kuwa ngowamandla. 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.

Ukuphela kwesahluko seshumi kukuphela kwexesha lovavanyo lomntu, yaye kulapho nesiphelo sikaDaniyeli ishumi elinanye siphelela khona.

> 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.

> Kwaye uya kuzimisa iintente zebhotwe lakhe phakathi kweelwandle entabeni engcwele ezukileyo; ukanti uya kufika esiphelweni sakhe, kungabikho namnye wokumnceda. Kwaye ngelo xesha uMikayeli uya kusukuma, inkosana enkulu emela abantwana babantu bakowenu; yaye kuya kubakho ixesha lembandezelo, elingazange libekho kwasukela ekubeni kubekho uhlanga kwada kwangelo xesha: yaye ngelo xesha abantu bakowenu baya kuhlangulwa, wonke ofunyanwa ebhaliwe encwadini. Daniyeli 11:45, 12:1.

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

Isahluko seshumi siqala kwivesi yokuqala “ngommiselo ongengowobulungisa” awuchaza uDade White njengomthetho weCawa.

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

> Yeha kubo abo bamisela imimiselo engalunganga, nababhala inkxwaleko abayimisileyo. 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.

Isahluko seshumi siqala kumthetho weCawa, ongqamana nendinyana yamashumi amane ananye kaDaniyeli isahluko seshumi elinanye, yaye siphela ngokungqamana noMikayeli esukuma kwimbali yendinyana yamashumi amane anesihlanu kaDaniyeli ishumi elinanye.

> “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.

> “Kumiselwe isabatha lesithixo, njengoko umfanekiso wegolide wamiselwa emathafeni aseDura. Kwaye njengokuba uNebhukadenetsare, ukumkani waseBhabhiloni, wakhupha ummiselo wokuba bonke abangayi kuqubuda phantsi banqule lo mfanekiso mababulawe, kwangokunjalo kuya kwenziwa isibhengezo sokuba bonke abangayi kuyihlonela imfundiso yeCawa iya kuhlwaywa ngokuvalelwa entolongweni nangokufa. Ngaloo ndlela iSabatha yeNkosi inyathelwa phantsi kweenyawo. Kodwa iNkosi ivakalise yathi, ‘Yeha kwabo bamisela imimiselo engalungileyo, babhale nobunzima ababumiseleyo’ [Isaya 10:1]. [Zefaniya 1:14–18; 2:1–3, kucatshulwe.]” Manuscript Releases, umqulu 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.”

“Kunyikima okukhulu komhlaba” kweSityhilelo 11, okumela umthetho weCawa kwindinyana yeshumi elinesithathu, kukho imiqondiso emithathu yobuSilamsi enxulumene “nokunyikima komhlaba” okunyikimisa irhamncwa lomhlaba leSityhilelo 13, xa lithetha njengenamba. KuIsaya isahluko 10, umthetho weCawa umelwe “ngummiselo ongengobulungisa” ekuthiwe “yeha” phezu kwawo. “Kunyikima okukhulu komhlaba” kweSityhilelo 11 ukusuka kwindinyana yeshumi elinesithathu kuse ukuya kwindinyana yeshumi elinesibhozo ubuSilamsi baye besithathu buchongwa ngemiqondiso emine yobuSilamsi kunye nogwayimbo abalwenzayo nxamnye neUnited States ngexesha lomthetho weCawa; “Kwangelo lixa kwabakho ukunyikima okukhulu komhlaba,” kwaye “oye wesibini udlulile; yaye, khangela, uye wesithathu uyeza ngokukhawuleza. Yaza yavuthela ingelosi yesixhenxe” “zaza iintlanga zaba nomsindo.”

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.

Isahluko seshumi sibonakalisa amandla opopu ukusuka kwindinyana yamashumi amane ananye kuDaniyeli ishumi elinanye kuse kwindinyana yamashumi amane anesihlanu, xa upopu efikelela esiphelweni sakhe. Indinyana yamashumi amane ayiyonxalenye yebali elikwisahluko seshumi, kuba uIsaya ubonakalisa “imbali efihlakeleyo” yendinyana yamashumi amane xa isigidimi semvula yokugqibela sinikezelwa kwibandla eliwileyo elifuziselwa nguAhazi. Isiphelo sesahluko seshumi elinanye sibonisa ukuhlangulwa kumandla opopu kwimbali efanayo.

> 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.

> INkosi iya kulutshabalalisa ngokupheleleyo ulwimi lolwandle lwaseYiputa; yaye ngomoya wayo onamandla iya kushukumisa isandla sayo phezu komlambo, iwubethe ube yimisinga esixhenxe, yenze abantu bawele benyawo zomileyo. Kwaye kuya kubakho indlela enkulu yentsalela yabantu bayo, abaseleyo, evela eAsiriya; njengoko kwakunjalo kuSirayeli ngemini awenyuka ngayo ephuma ezweni laseYiputa. 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.

Isahluko seshumi sikaIsaya singowangaphandle, yaye isahluko seshumi elinanye singowangaphakathi wembali enye. Okungaphandle nokungaphakathi kuyahambelana ngokuninzi eLizwini likaThixo, yaye ezi zahluko zimbini zihambelanayo zimele isilumkiso sengelosi yesithathu njengoko simelwe nguIsaya. Isilumkiso sengelosi yesithathu siye sashwankathelwa ngeendlela ezininzi ngokuphefumlelwa, kodwa ulwahlulo oluluncedo kakhulu lwesilumkiso sengelosi yesithathu kukuba simele iziganeko ezinxulumene nokuvalwa kwexesha lovavanyo, yaye sikwagxininisa imfuneko yokuzilungiselela komntu ngamnye. UIsaya isahluko seshumi ziziganeko, yaye isahluko seshumi elinanye sisilungiselelo.

> “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.

> “Iziganeko ezinxulumene nokuvalwa kwexesha lobabalo nomsebenzi wokulungiselela ixesha lembandezelo, zibekwe ngokucacileyo. Kodwa izihlwele ezininzi aziqondi ezi nyaniso zibalulekileyo ngaphezu kokuba zazingazange zityhilwe. USathana uhlala ephapheme ukuze ahluthe yonke impembelelo eya kubenza babe nobulumko obusingise elusindisweni, yaye ixesha lembandezelo liya kubafumana bengalungiselelanga.

> “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.

> “Xa uThixo ethumela ebantwini izilumkiso ezibaluleke kangaka kangangokuba zimelwa njengoko zivakaliswa ziingelosi ezingcwele ezibhabhayo phakathi kwezulu, ufuna ukuba wonke umntu onesiphiwo samandla okuqiqa ayithobele loo myalezo. Izigwebo ezoyikekayo ezibhengezwe nxamnye nokunqulwa kwerhamncwa nomfanekiso walo (ISityhilelo 14:9–11), zimele ukukhokelela bonke ekufundeni ngenkuthalo iziprofeto ukuze bafunde ukuba yintoni na uphawu lwerhamncwa, nokuba bangakuphepha njani ukulwamkela. Kodwa izihlwele zabantu ziyazisusa iindlebe zazo ekuliveni inyaniso, zize ziphendukele kwiintsomi. Umpostile uPawulos watsho, ekhangele phambili kwimihla yokugqibela: ‘Kuya kufika ixesha xa bengayi kuyinyamezela imfundiso ephilileyo.’ 2 Timoti 4:3. Elo xesha lifike ngokupheleleyo. Izihlwele azifuni nyaniso yeBhayibhile, kuba iphazamisa iminqweno yentliziyo enesono, ethanda ihlabathi; yaye uSathana ubabonelela ngenkohliso eziyithandayo.

> “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.

> “Kodwa uThixo uya kuba nabantu emhlabeni abaya kuligcina iBhayibhile, neBhayibhile kuphela, njengomlinganiselo wazo zonke iimfundiso nesiseko sazo zonke iinguqu. Iingcinga zamadoda afundileyo, izigqibo zenzululwazi, iimfundiso ezibhaliweyo okanye izigqibo zamabhunga ecawa, zininzi kangangoko yaye zingavisisani njengoko zinjalo iicawa ezizimeleyo, ilizwi lesininzi—akukho nanye kwezi, nokuba zizonke, ekufuneka zithatyathwe njengobungqina obuxhasa okanye obuchasa naliphi na inqaku lokholo lwenkolo. Phambi kokuba samkele nayiphi na imfundiso okanye ummiselo, sifanele sifune inkxaso yayo kwelithi licacileyo, ‘Utsho uYehova.’”

> “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.

> “USathana usoloko ezama ukutsalela ingqalelo emntwini endaweni kaThixo. Ukhokela abantu ukuba bajonge koobhishophu, kubefundisi, nakoonjingalwazi bezakwalizwi, njengabakhokeli babo, endaweni yokuziphengululela iziBhalo ukuze bafunde uxanduva lwabo ngokwabo. Emva koko, ngokulawula iingqondo zezi nkokeli, unokuphembelela izihlwele ngokwentando yakhe.” The Great Controversy, 594, 595.

We will continue this study in the next article.

Siza kuqhubeka esi sifundo kwinqaku elilandelayo.

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