We closed the last article identifying that all three of the angels of Revelation fourteen have a message in their hands. The second and third angel are identified as having a “parchment,” with them as they descend with their message. Each angel represents a message, and the arrival of each message causes an effect. The first angel arrived in 1798. That message was unsealed and there was an increase of knowledge concerning the impending judgment. That increase of knowledge produced two classes of worshippers. When the second angel arrived the message of the Protestants’ fall was unsealed and there was an increase of knowledge and two classes were produced. When the Midnight Cry message arrived on October 22, 1844, it was unsealed at Exeter camp meeting and there was an increase of knowledge and two classes of virgins were produced. When the third angel arrived on October 22, 1844 the message of the third angel and all that it represents was unsealed and there was an increase of knowledge and two classes were produced.
Waxaan maqaalkii hore ku soo gunaanadnay annagoo aqoonsannay in dhammaan saddexda malaa’igood ee Muujintii afar iyo tobnaad ay gacmahooda ku sitaan farriin. Malaa’igta labaad iyo tan saddexaad waxaa lagu gartaa inay wataan “qoraal duuban” iyaga la jira markay la soo degayaan farriintooda. Malaa’ig kastaa waxay matalaysaa farriin, imaatinka farriin kastaana wuxuu keenaa saameyn. Malaa’igtii kowaad waxay timid sannadkii 1798. Farriintaas waa la furfuray, waxaana kordhay aqoontii ku saabsanayd xukunka soo dhow. Kordhintaas aqooneed waxay soo saartay laba qaybood oo caabudayaal ah. Markii malaa’igtii labaad timid, farriintii ku saabsnayd dhicitaankii Protestantiyiinta waa la furfuray, waxaana kordhay aqoon, laba qayboodna waa la soo saaray. Markii farriintii Qayladii Saqda-dhexe timid Oktoobar 22, 1844, waxaa lagu furfuray shirka xerada Exeter, waxaana kordhay aqoon, waxaana la soo saaray laba qaybood oo bikrado ah. Markii malaa’igtii saddexaad timid Oktoobar 22, 1844, farriintii malaa’igta saddexaad iyo wax kasta oo ay matasho waa la furfuray, waxaana kordhay aqoon, laba qayboodna waa la soo saaray.
Another characteristic that can be found in the angels has to do with the empowerment of the angel’s messages. The message of the second angel was empowered by the message of the Midnight Cry, as the previous article showed, but the Midnight Cry is not represented by a singular angel, it is represented by many angels. The history that corresponded to the second angel and the Midnight Cry shows that the second angel’s message was empowered when the Midnight cry joined with it. In the same book we are told:
Une autre caractéristique que l’on peut trouver chez les anges concerne la mise en puissance des messages angéliques. Le message du deuxième ange fut fortifié par le message du Cri de Minuit, comme l’a montré l’article précédent; mais le Cri de Minuit n’est pas représenté par un seul ange, il est représenté par plusieurs anges. L’histoire qui correspond au deuxième ange et au Cri de Minuit montre que le message du deuxième ange fut fortifié lorsque le Cri de Minuit se joignit à lui. Dans le même ouvrage, il nous est dit:
“I saw angels hurrying to and fro in heaven. They were descending to earth, and again ascending to heaven, preparing for the fulfillment of some important event. Then I saw another mighty angel commissioned to descend to earth, and unite his voice with the third angel, and give power and force to his message. Great power and glory were imparted to the angel, and as he descended, the earth was lightened with his glory. The light which went before and followed after this angel, penetrated everywhere, as he cried mightily, with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. The message of the fall of Babylon, as given by the second angel, is again given, with the addition of the corruptions which have been entering the churches since 1844. The work of this angel comes in at the right time, and joins in the last great work of the third angel’s message, as it swells into a loud cry. And the people of God are fitted up everywhere to stand in the hour of temptation which they are soon to meet. I saw a great light resting upon them, and they united in the message, and fearlessly proclaimed with great power the third angel’s message.
“我看见天使在天上来往奔走。他们降到地上，又再升到天上，为某一重大事件的应验作准备。随后我看见另一位大有能力的天使奉差遣降到地上，与第三位天使同声发言，并赐能力与力量给他的信息。大能与荣耀赐给了这位天使；当他降下的时候，地因他的荣耀就发了光。这位天使前行与随后所发出的光，照透各处；他大声呼喊，用强有力的声音说：大巴比伦倾倒了，倾倒了，成了鬼魔的住处，和各样污秽之灵的巢穴，并各样污秽可憎之雀鸟的囚笼。第二位天使所传巴比伦倾倒的信息，如今再次传出，并加上自1844年以来不断侵入众教会的败坏。这位天使的工作在适当的时候临到，并加入第三位天使信息最后的大工，使之发展成为大声呼喊。上帝的子民在各处都被装备妥当，可以在他们不久将要遭遇的试炼时辰站立得住。我看见有大光照耀在他们身上，他们便与这信息联合，毫无畏惧地以大能力宣扬第三位天使的信息。”
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound every where, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 193, 194.
“Malāʾikah diutus untuk menolong malaikat perkasa dari surga itu, dan aku mendengar suara-suara yang tampaknya bergema di mana-mana, Keluarlah daripadanya, hai umat-Ku, supaya kamu jangan mengambil bagian dalam dosa-dosanya, dan supaya kamu jangan turut menerima tulah-tulahnya; karena dosa-dosanya telah bertimbun sampai ke langit, dan Allah telah mengingat segala kefasikannya. Pekabaran ini tampaknya merupakan suatu tambahan kepada pekabaran ketiga itu, dan bergabung dengannya, sebagaimana seruan tengah malam bergabung dengan pekabaran malaikat kedua pada tahun 1844. Kemuliaan Allah hinggap atas orang-orang kudus yang sabar dan yang menantikan itu, dan dengan tidak gentar mereka menyampaikan amaran terakhir yang khidmat, memberitakan kejatuhan Babel, serta menyerukan kepada umat Allah supaya keluar daripadanya; agar mereka luput dari hukuman dahsyatnya.” Spiritual Gifts, jilid 1, 193, 194.
The Midnight Cry joined the second angel, and the angel of Revelation eighteen joins the third angel, and when he joins the third angel, he is repeating the joining of the Midnight Cry and the second angel in the beginning of Adventism. Based upon two witnesses, the second and third angel, every angel’s message has a secondary message that empowers it. These two witnesses teach that when the first angel’s message arrived in history, there had to come a point thereafter where that message was empowered by a secondary message. This was of course also true of the first angel. In the first paragraph of the long passage, we just set forth, Sister White identifies the same characteristics to the first angel as John assigns to the angel of Revelation eighteen when she states, “I was told that his mission was to lighten the earth with his glory, and warn man of the coming wrath of God.” It is clear in the passage she is referring to the first angel.
Le cri de minuit s’est uni au deuxième ange, et l’ange d’Apocalypse dix-huit s’unit au troisième ange; et lorsqu’il s’unit au troisième ange, il répète l’union du Cri de minuit et du deuxième ange au commencement de l’adventisme. Sur la base de deux témoins, le deuxième et le troisième ange, chaque message angélique possède un message secondaire qui lui confère sa puissance. Ces deux témoins enseignent que, lorsque le message du premier ange est apparu dans l’histoire, il devait nécessairement venir un moment, par la suite, où ce message serait fortifié par un message secondaire. Cela était, bien entendu, également vrai du premier ange. Dans le premier paragraphe du long passage que nous venons de présenter, Sœur White attribue au premier ange les mêmes caractéristiques que Jean assigne à l’ange d’Apocalypse dix-huit lorsqu’elle déclare: « Il m’a été dit que sa mission était d’illuminer la terre de sa gloire, et d’avertir l’homme de la colère de Dieu qui vient. » Il est évident que, dans ce passage, elle se réfère au premier ange.
The first angel’s message arrived in 1798, and it was thereafter empowered on August 11, 1840, when the Ottoman supremacy ceased. At that point the mighty angel of Revelation ten came down out of heaven and placed one foot on the land and one on the sea. He represents the empowerment of the first angel, and this is what identifies the work of the first angel as the same work as the angel of Revelation eighteen. Both were to lighten the earth with their glory, but the angel of Revelation eighteen joins the third angel, just as the Midnight Cry joined the second angel and just as the angel that descended in Revelation ten joined the first angel.
Pesan malaikat yang pertama tiba pada tahun 1798, dan sesudah itu diberi kuasa pada 11 Agustus 1840, ketika supremasi Utsmani berakhir. Pada saat itulah malaikat perkasa dalam Wahyu sepuluh turun dari surga dan menaruh satu kakinya di darat dan satu di laut. Ia melambangkan pemberian kuasa kepada malaikat pertama, dan inilah yang menandai pekerjaan malaikat pertama sebagai pekerjaan yang sama dengan malaikat dalam Wahyu delapan belas. Keduanya harus menerangi bumi dengan kemuliaan mereka, tetapi malaikat dalam Wahyu delapan belas bergabung dengan malaikat ketiga, sama seperti Seruan Tengah Malam bergabung dengan malaikat kedua dan sama seperti malaikat yang turun dalam Wahyu sepuluh bergabung dengan malaikat pertama.
Therefore, when the first angel arrived, a message was unsealed that produced two classes of worshippers. When the first angel’s message was empowered by the angel of Revelation ten, he had in his hand a little book that he commanded John to eat, identifying that he brought a message, unsealed it and it produced two classes of worshippers. When the second angel, Midnight Cry and third angel arrived there was a message unsealed that tested and produced two classes of worshippers.
Darum wurde, als der erste Engel erschien, eine Botschaft entsiegelt, die zwei Klassen von Anbetern hervorbrachte. Als die Botschaft des ersten Engels durch den Engel aus Offenbarung zehn mit Macht ausgestattet wurde, hatte er ein kleines Buch in seiner Hand, das er Johannes zu essen gebot; damit wird kenntlich gemacht, dass er eine Botschaft brachte, sie entsiegelte, und sie brachte zwei Klassen von Anbetern hervor. Als der zweite Engel, der Mitternachtsruf, und der dritte Engel erschienen, wurde eine Botschaft entsiegelt, die prüfte und zwei Klassen von Anbetern hervorbrachte.
The passage we are addressing emphasizes by comparing the history of Christ with the history of the Millerites that the sequential testing process that took place in the Millerite history also took place in the days of Christ, which was the end of ancient Israel. If a sequential testing process took place at the beginning of spiritual Israel and at the end of ancient Israel, then there will be a sequential testing process at the end of spiritual Israel, as there was at the beginning of ancient Israel.
O trajto que nos ocupa enfatiza, mediante a comparação entre a história de Cristo e a história dos mileritas, que o processo sequencial de prova que ocorreu na história milerita também ocorreu nos dias de Cristo, os quais marcaram o fim do antigo Israel. Se um processo sequencial de prova ocorreu no início do Israel espiritual e no fim do antigo Israel, então haverá um processo sequencial de prova no fim do Israel espiritual, assim como houve no início do antigo Israel.
In Millerite history this would represent five unsealing’s that tested and produced two classes of worshippers from 1798 until October 22, 1844. The passage clearly teaches that if you fail a test, you will not pass the next test, for you wont even try. It is also clear that in the time of Christ the testing process concludes with the former chosen covenant people being in total darkness in regards to the plan of salvation. Daniel and John represent those who listen to the voice behind them, those who passed through a progressive testing process that required individual investigation of each new truth that was unsealed.
Dans l’histoire millérite, cela représenterait cinq descentellements qui éprouvèrent et produisirent deux classes d’adorateurs de 1798 jusqu’au 22 octobre 1844. Le passage enseigne clairement que, si vous échouez à une épreuve, vous ne réussirez pas l’épreuve suivante, car vous n’essaierez même pas. Il est également clair qu’au temps du Christ, le processus d’épreuve s’achève par le fait que l’ancien peuple de l’alliance, choisi autrefois, se trouve dans des ténèbres totales en ce qui concerne le plan du salut. Daniel et Jean représentent ceux qui écoutent la voix derrière eux, ceux qui passèrent par un processus progressif d’épreuve, exigeant l’examen individuel de chaque nouvelle vérité qui avait été descellée.
The books of Daniel and Revelation are one book, and Daniel and John are the two witnesses of that one book. One witness is the beginning of the book, and the other witness is the end of the book. Both witnesses suffered death and resurrection symbolically; one was persecuted by the Medo-Persian kingdom, (typifying the United States) and the other persecuted by Rome, (typifying the papacy). John is being persecuted because he is a Sabbath-keeper in agreement with Daniel being persecuted for refusing to change his worship practices. Together they represent those at the end of the world who are persecuted for refusing to accept the worship of Sunday in place of the seventh-day Sabbath.
भविष्यवक्ता दानिय्येल और प्रकाशितवाक्य की पुस्तकें एक ही पुस्तक हैं, और दानिय्येल तथा यूहन्ना उस एक पुस्तक के दो साक्षी हैं। एक साक्षी उस पुस्तक का आरम्भ है, और दूसरा साक्षी उस पुस्तक का अन्त है। दोनों साक्षियों ने प्रतीकात्मक रूप से मृत्यु और पुनरुत्थान का अनुभव किया; एक मादी-फारसी राज्य के द्वारा सताया गया, (जो संयुक्त राज्य अमेरिका का प्रतिरूप है) और दूसरा रोम के द्वारा सताया गया, (जो पोपतंत्र का प्रतिरूप है)। यूहन्ना इस कारण सताया जा रहा है कि वह सब्त का मानने वाला है, जैसा कि दानिय्येल इस कारण सताया गया कि उसने अपनी उपासना-पद्धतियों को बदलने से इन्कार किया। वे दोनों मिलकर उन लोगों का प्रतिनिधित्व करते हैं जो संसार के अन्त में सातवें दिन के सब्त के स्थान पर रविवार की उपासना को स्वीकार करने से इन्कार करने के कारण सताए जाते हैं।
The people represented by Daniel and John have been or will be those that are sealed, for when Daniel was placed in the lion’s den for not obeying the king’s “decree,” the king sealed the stone, in order that the purpose might not be changed. Daniel was sealed for eternity, because the king’s decree and also the authority of his seal could not be changed, according to the laws of the Medes and Persians. The king’s seal was placed upon a stone and the door was shut. The door is shut at the Sunday law, and no man can open that door, just as the door was shut on October 22, 1844. This was a simple illustration of the importance of considering not only the prophetic events that are set forth in a prophecy, but also the importance of applying the circumstances surrounding the prophet when he is illustrated within the story.
Titi ka tattaun nga sinagisag da Daniel ken Juan ket dagidiay a natatakan wenno matatakan, ta idi naikkat ni Daniel iti abut dagiti leon gapu iti saanna a panagtulnog iti “paglintegan” ti ari, tinatakan ti ari ti bato, tapno ti panggep saan a mabaliwan. Natatakan ni Daniel agpaay iti kinaagnanayon, gapu ta ti paglintegan ti ari ken kasta met ti pannakabalin ti tatakna ket saanda a mabalin a mabaliwan, kas iti linteg dagiti Medo ken Persa. Ti tatak ti ari ket naipatungpal iti maysa a bato, ket nairikep ti ruangan. Ti ruangan ket marikep iti linteg ti Domingo, ket awan tao a makailukat iti dayta a ruangan, kas met laeng a nairikep ti ruangan idi Oktubre 22, 1844. Daytoy ket maysa a nalaka a pangiladawan iti kinapateg ti saan laeng a panangikonsiderar kadagiti naimpadtoan a paspasamak a naisaad iti maysa a padto, no di ket kasta met ti kinapateg ti panangipakat kadagiti kasasaad a manglikmut iti mammadto idi maisagisag isuna iti uneg ti istoria.
Yet this is also an illustration of the power of considering the beginning (the book of Daniel) with the end (the book of Revelation) together as two witnesses of the same prophecy, for two witnesses are what is required to establish a biblical fact. The predicted events and the illustration of the prophets’ activities in connection with the prophecy are both inspired.
Cependant, ceci est aussi une illustration de la puissance qu’il y a à considérer ensemble le commencement (le livre de Daniel) et la fin (le livre de l’Apocalypse) comme deux témoins d’une même prophétie, car ce sont deux témoins qui sont requis pour établir un fait biblique. Les événements prédits et l’illustration des activités des prophètes en rapport avec la prophétie sont tous deux inspirés.
All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. 2 Timothy 3:16, 17.
ਕਿਉਂਕਿ ਸਾਰਾ ਪਵਿੱਤਰ ਲੇਖ ਪਰਮੇਸ਼ੁਰ ਦੀ ਪ੍ਰੇਰਣਾ ਨਾਲ ਦਿੱਤਾ ਗਿਆ ਹੈ, ਅਤੇ ਸਿੱਖਿਆ ਲਈ, ਤਾੜਨਾ ਲਈ, ਸੁਧਾਰ ਲਈ, ਅਤੇ ਧਰਮਿਕਤਾ ਵਿੱਚ ਅਨੁਸ਼ਾਸਨ ਲਈ ਲਾਭਕਾਰੀ ਹੈ; ਤਾਂ ਜੋ ਪਰਮੇਸ਼ੁਰ ਦਾ ਮਨੁੱਖ ਸੰਪੂਰਨ ਹੋਵੇ ਅਤੇ ਹਰ ਇੱਕ ਚੰਗੇ ਕੰਮ ਲਈ ਪੂਰੀ ਤਰ੍ਹਾਂ ਸਜਿਆ ਹੋਇਆ ਹੋਵੇ। 2 Timothy 3:16, 17.
If the predicted events of the Bible are illustrating the end of the world, then the illustration of the prophet and his surroundings when he receives and testifies of the prediction are an illustration of the end of the world. Therefore, when a prophet’s surroundings and activities are prophetically illustrated—the prophet is an illustration of God’s people at the end of the world. With that understanding in place, when we bring the line of Malachi’s Elijah prediction together with the lines of Revelation fourteen and eighteen, they all testify of the history of the final warning message—but their testimony is two-fold.
ਜੇ ਬਾਈਬਲ ਦੀਆਂ ਭਵਿੱਖਬਾਣੀ ਕੀਤੀਆਂ ਘਟਨਾਵਾਂ ਸੰਸਾਰ ਦੇ ਅੰਤ ਨੂੰ ਦਰਸਾਉਂਦੀਆਂ ਹਨ, ਤਾਂ ਜਦੋਂ ਭਵਿੱਖਦ੍ਰਿਸ਼ਟਾ ਉਹ ਭਵਿੱਖਬਾਣੀ ਪ੍ਰਾਪਤ ਕਰਦਾ ਹੈ ਅਤੇ ਉਸ ਦੀ ਗਵਾਹੀ ਦਿੰਦਾ ਹੈ, ਉਸ ਵੇਲੇ ਭਵਿੱਖਦ੍ਰਿਸ਼ਟਾ ਅਤੇ ਉਸ ਦਾ ਆਲੇ-ਦੁਆਲੇ ਦਾ ਪਰਿਦ੍ਰਿਸ਼ ਵੀ ਸੰਸਾਰ ਦੇ ਅੰਤ ਦੀ ਇੱਕ ਰੂਪਕ-ਚਿੱਤਰਣਾ ਹੁੰਦਾ ਹੈ। ਇਸ ਲਈ, ਜਦੋਂ ਕਿਸੇ ਭਵਿੱਖਦ੍ਰਿਸ਼ਟਾ ਦੇ ਪਰਿਵੇਸ਼ ਅਤੇ ਕਿਰਿਆਵਾਂ ਨੂੰ ਭਵਿੱਖਬਾਣੀਕ ਰੂਪ ਵਿੱਚ ਦਰਸਾਇਆ ਜਾਂਦਾ ਹੈ—ਉਹ ਭਵਿੱਖਦ੍ਰਿਸ਼ਟਾ ਸੰਸਾਰ ਦੇ ਅੰਤ ਵੇਲੇ ਪਰਮੇਸ਼ੁਰ ਦੀ ਪ੍ਰਜਾ ਦਾ ਇੱਕ ਰੂਪਕ ਹੁੰਦਾ ਹੈ। ਇਸ ਸਮਝ ਨੂੰ ਮੰਨਦਿਆਂ, ਜਦੋਂ ਅਸੀਂ ਮਲਾਕੀ ਦੀ ਏਲੀਆਹ ਸੰਬੰਧੀ ਭਵਿੱਖਬਾਣੀ ਦੀ ਰੇਖਾ ਨੂੰ ਪਰਕਾਸ਼ ਦੀ ਪੋਥੀ ਚੌਦ੍ਹਾਂ ਅਤੇ ਅਠਾਰ੍ਹਾਂ ਦੀਆਂ ਰੇਖਾਵਾਂ ਨਾਲ ਇਕੱਠੇ ਕਰਦੇ ਹਾਂ, ਤਾਂ ਇਹ ਸਭ ਅੰਤਿਮ ਚੇਤਾਵਨੀ ਦੇ ਸੰਦੇਸ਼ ਦੇ ਇਤਿਹਾਸ ਦੀ ਗਵਾਹੀ ਦਿੰਦੀਆਂ ਹਨ—ਪਰ ਉਹਨਾਂ ਦੀ ਗਵਾਹੀ ਦੋਹਰੀ ਹੈ।
The message consists of predicted events that are external to God’s people and a secondary testimony consists of the prophet’s experience while receiving and proclaiming the message. The prophetic concept of two prophetic lines representing the external and internal of the same history was recognized and put into the public record by the pioneers of Adventism. The classic example of this application by the pioneers, in my mind, is when they identify that the seven churches of Revelation and the seven seals of Revelation are parallel histories that identify the internal and external history of the church. The seals represent the external history the churches the internal.
Ujumbe huo unajumuisha matukio yaliyotabiriwa ambayo yako nje ya watu wa Mungu, na ushuhuda wa pili unajumuisha uzoefu wa nabii alipokuwa akipokea na kutangaza ujumbe huo. Dhana ya kinabii ya mistari miwili ya unabii inayowakilisha upande wa nje na wa ndani wa historia ileile ilitambuliwa na kuwekwa katika kumbukumbu ya umma na waanzilishi wa Uadventista. Kwangu mimi, mfano wa kawaida wa matumizi haya na waanzilishi ni pale wanapotambua kwamba makanisa saba ya Ufunuo na mihuri saba ya Ufunuo ni historia sambamba zinazotambulisha historia ya ndani na ya nje ya kanisa. Mihuri inawakilisha historia ya nje; makanisa, ya ndani.
The Elijah message of Malachi, Revelation chapters fourteen and eighteen identify the same final warning message that is also addressed as “the Revelation of Jesus Christ” in chapter one of Revelation. In chapter one God the Father gave the message to Christ, who then gave it to Gabriel, who then gave it to John who then sent it to the churches. Elijah’s message, as well as the messages represented in Revelation chapters one, fourteen and eighteen are the very same message.
Le message d’Élie de Malachie, les chapitres quatorze et dix-huit de l’Apocalypse identifient le même message final d’avertissement, lequel est aussi désigné comme « la Révélation de Jésus-Christ » au chapitre un de l’Apocalypse. Au chapitre un, Dieu le Père donna le message au Christ, qui le donna ensuite à Gabriel, qui le donna ensuite à Jean, lequel l’envoya ensuite aux Églises. Le message d’Élie, ainsi que les messages représentés dans les chapitres un, quatorze et dix-huit de l’Apocalypse, sont un seul et même message.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Seyðisondir profetanna eru lagdir undir profetarnar. Tí Guð er ikki høvundur at órógv, men at friði, eins og í øllum samkomum hinna heiløgu. 1 Korintbræv 14:32, 33.
It is always the same message, for the “prophets are subject to the prophets.” The word translated as “subject” in the verses means, “to subordinate; reflexively to obey: – be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto.” All the prophets agree with each other and are in subjection to one another or the message they gave would produce confusion.
Daima ni ujumbe uleule, kwa maana “manabii huwatii manabii.” Neno lililotafsiriwa kuwa “huwatii” katika aya hizo lina maana ya, “kuweka chini; kwa hali ya kujirejelea kutii: — kuwa chini ya utiifu (mtiifu), kutiwa chini, kutiisha kwa, kuwa (kumfanya) chini ya mamlaka (kwa, kwa ajili ya), kuwa (kutiwa) katika hali ya kutiishwa (kwa, chini ya), kujitiisha kwa.” Manabii wote hukubaliana wao kwa wao na huwa katika hali ya kujitiisha wao kwa wao, la sivyo ujumbe walioutoa ungeleta machafuko.
All the prophetic illustrations of the final warning message represent the same message. It is the Lord’s design that those who are considered the “wise” in the parable of the ten virgins, who are also called the “wise” that “understand” “the increase of knowledge” when the book of Daniel is unsealed; it is the Lord’s will that the “wise” recognize the special message when it is unsealed. That recognition is accomplished by applying the methodology of biblical study that is specifically identified within the Bible itself. That methodology is accomplished in agreement with Isaiah twenty-eight through the process of bringing the various prophetic lines that address a biblical subject together in parallel to one another in order to establish the correct prophetic events.
Les figures prophétiques du message final d’avertissement représentent toutes le même message. Le dessein du Seigneur est que ceux qui sont considérés comme les « sages » dans la parabole des dix vierges, lesquels sont aussi appelés les « sages » qui « comprendront » « l’accroissement de la connaissance » lorsque le livre de Daniel sera descellé, reconnaissent ce message particulier lorsqu’il sera descellé. Cette reconnaissance s’accomplit par l’application de la méthodologie d’étude biblique explicitement identifiée dans la Bible elle-même. Cette méthodologie s’accomplit en accord avec Ésaïe vingt-huit, par le procédé qui consiste à rapprocher en parallèle les diverses lignes prophétiques qui traitent d’un sujet biblique, afin d’établir correctement les événements prophétiques.
I solicit your patience as we conclude this article here and will continue these thoughts in the next article.
Je sollicite votre patience alors que nous achevons ici cet article, et nous poursuivrons ces réflexions dans le prochain article.