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.
Tulifunga makala iliyotangulia kwa kubainisha kwamba malaika wote watatu wa Ufunuo kumi na nne wana ujumbe mikononi mwao. Malaika wa pili na wa tatu wanaonyeshwa kuwa na “hati-kunjo” pamoja nao wanaposhuka na ujumbe wao. Kila malaika huwakilisha ujumbe, na kuwasili kwa kila ujumbe husababisha athari. Malaika wa kwanza aliwasili mwaka 1798. Ujumbe huo ulifunguliwa, na pakawa na ongezeko la maarifa kuhusu hukumu inayokaribia. Ongezeko hilo la maarifa lilizalisha madaraja mawili ya waabudu. Malaika wa pili alipowasili, ujumbe wa kuanguka kwa Waprotestanti ulifunguliwa, na pakawa na ongezeko la maarifa, na madaraja mawili yakazalishwa. Ujumbe wa Kilio cha Usiku wa Manane ulipowasili tarehe 22 Oktoba, 1844, ulifunguliwa katika mkutano wa kambi wa Exeter, na pakawa na ongezeko la maarifa, na madaraja mawili ya mabikira yakazalishwa. Malaika wa tatu alipowasili tarehe 22 Oktoba, 1844, ujumbe wa malaika wa tatu na yote ambayo huuwakilisha ulifunguliwa, na pakawa na ongezeko la maarifa, na madaraja mawili yakazalishwa.
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:
Taybetmendiyekî din ku di nav milyaketan de tê dîtin, bi hêzdarkirina peyamên milyaketan re têkildar e. Peyama milyaketê duyem bi peyama Qîrîna Nîvê Şevê hate hêzdarkirin, wekî gotara berê nîşan da; lê Qîrîna Nîvê Şevê bi milyaketek yekane nayê temsîl kirin, belkî bi gelek milyaketan tê temsîl kirin. Dîroka ku bi milyaketê duyem û Qîrîna Nîvê Şevê re hevaheng bû nîşan dide ku peyama milyaketê duyem dema ku Qîrîna Nîvê Şevê pê re bû yek, hate hêzdarkirin. Di heman pirtûkê de ji me re tê gotin:
“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.
“Ningmoni leingak amah sôr-sôr in vana ramah ka ka hmu a ni. Lei chungah an chhuk a, chutih leh vana lamah an kai kir leh a, thil pawimawh tak pakhat a lo thleng theih nân an inbuatsaih a ni. Chutah chuan vantirhkoh chak tak dang pakhat lei chungah chhuk tûra tirh a nih chu ka hmu a; ani chuan vantirhkoh pathumna nên a aw a rawn zawm ang a, a thuchah chu thiltihtheihna leh chakna a pe ang. Vantirhkoh chu thiltihtheihna leh ropuina nasa tak pek a ni a; a chhuk lai chuan, a ropuina avângin lei hi a eng a ni. He vantirhkoh hma lama kal êng leh a hnuaia zui êng chuan hmun tin a thleng a, ani chuan aw chak takin nasa takin a au va, heti hian a ti, Babilon ropui chu a tluk ta, a tluk ta; ramhuai te chenna, thlarau bawlhhlawh tina awmna leh vate bawlhhlawh leh huatawm tina inkhungah a lo chang ta. Babilon tluk thu, vantirhkoh pahnihna pek anga puan chu, 1844 hnu-a kohhranah lo luh zêl tawh tihchhiatna te belhchhahin, a thar lehin puan a ni. He vantirhkoh hnathawh hi a hun takah a lo thleng a, vantirhkoh pathumna thuchah hnathawh ropui hnuhnung ber nên a inzawm a; chu thuchah chu au ropui takah a lo pung chho va. Tin, Pathian mite chu hmun tinah an hmachhawn mai dâwn tawh thlemna hunah ding tûrin an inbuatsaih a ni. An chunga êng ropui tak a fu chu ka hmu a, anni chuan thuchahah chuan an inpumkhat a, hlauhawm lo takin thiltihtheihna nasa tak nên vantirhkoh pathumna thuchah chu an puang a ni.”
“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.
“Abamalayika baatumibwe okwambagira malaika ow’amaanyi eyava mu ggulu, ne mpulira amaloboozi agaali nga gawulikika buli wamu nti, Mumuveemu, mmwe abantu bange, muleme okugabana ku bibi bye, era muleme okuweebwa ku bibonerezo bye; kubanga ebibi bye bituuse mu ggulu, era Katonda ajjukidde obutali butuukirivu bwe. Obubaka buno bwalabika nga kwongera ku bubaka obw’okusatu, era ne bwegattako, nga okukaaba okw’ekiro wakati bwe kwegatta ku bubaka bwa malaika ow’okubiri mu 1844. Ekitiibwa kya Katonda kyatuula ku batukuvu abagumiikiriza, abalindiridde, era ne bawa mu butatya okulabula okusembayo okw’ekitiibwa, nga balangirira okugwa kwa Babulooni, era nga bayita abantu ba Katonda okumuvaamu; basobole okuwona omusango gwe omutiisa.” Spiritual Gifts, volume 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.
पाति त्रो हांवगाक्वनि खोनासै फांनो सोंनाय दैस्रा रा सायाव दैस्रा नांङो, आरो रेवलेशन अठार (१८)-नि दैस्रायो थामनो दैस्रा रा सायाव दैस्रा नांङो; आरो बेयो थामनो दैस्रा रा सायाव दैस्रा नांब्ला, बेयो आद्भेन्तिज्मनि गोजौआव पाति त्रो हांवगाक्वनिरा आरो सोंनाय दैस्रारा खोनासै फांनायखौ फिन मावगासिनो दं। गोबां साक्षी फोरनि, मानो सोंनाय आरो थामनो दैस्रानि गेजेरजों, मोनसे मोनसे दैस्रानि सन्देशहा बिसोरनि सायाव गोदानै बारायहोग्रा दैखा मोनसे गोबां सन्देश दं। बे गोबां साक्षी फोरहा सिखायो जेहें ऐतिहासनाव गिबि दैस्रानि सन्देशहा फायोबाव, बेनि उनाव मोनसे दांसा फायनांगोन जेराव बे सन्देशहा मोनसे गोदानै बारायहोग्रा सन्देशजों बारायहोनो गोनां जायो। बेखौ, निस्संदेह, गिबि दैस्रानिफ्रायबो सैदोंमोन। जेरै हांगा दानाय लांबा गुवारनि गिबि पैराग्राफआव, जौनखौ जों दानै थाखाय जेरै फोरमायखानाय, सिस्टर व्हाइटआ गिबि दैस्रानि सायाव बे मोनसेमोन गुनफोरखौ चिनायो जेराव जॉनआ रेवलेशन अठार (१८)-नि दैस्रानि सायाव दायो, जेब्ला बेयो लिरो, “आंनो राव खालामखानायमोन जे बेनि मिशनहा बिनि महिमाजों फृथिबीखौ उज्ज्वल खालामनो, आरो मानुहाखौ भगवाननि आगामि खोभानि बारे सान्थावनाय दियोनो।” गुवारखौ सोंज्ला बेयो गिबि दैस्रानिखौए रोखोम खालामगासिनो दं।
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.
Mbulamatyi wa kwanza akafika mwaka 1798, na baadaye akatiwa nguvu tarehe 11 Agosti 1840, wakati ukuu wa Uthmani ulipokoma. Wakati huo malaika mwenye nguvu wa Ufunuo kumi akashuka kutoka mbinguni, akaweka mguu mmoja juu ya nchi na mmoja juu ya bahari. Yeye anawakilisha kutiwa nguvu kwa malaika wa kwanza, na jambo hili ndilo linaloitambulisha kazi ya malaika wa kwanza kuwa ni kazi iyo hiyo ya malaika wa Ufunuo kumi na nane. Wote wawili walipaswa kuiangaza dunia kwa utukufu wao, lakini malaika wa Ufunuo kumi na nane anajiunga na malaika wa tatu, kama vile Kilio cha Usiku wa Manane kilivyojiunga na malaika wa pili na kama vile malaika aliyeshuka katika Ufunuo kumi alivyojiunga na malaika wa kwanza.
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.
لەبەر ئەوە، کاتێک فریشتەی یەکەم هات، پەیامێک کرایەوە کە دوو جۆر لە پەرستاران بەرهەم هێنا. کاتێک پەیامی فریشتەی یەکەم بە هێزی ئەو فریشتەی وەحی ١٠ پشتیوانی کرا، ئەو لە دەستیدا کتێبێکی بچوکی هەبوو کە یوحننای فەرماندا بیخوات، وەک ناساندنی ئەوەی کە ئەو پەیامێکی هێنا، کرایەوە، و دوو جۆر لە پەرستاران بەرهەم هێنا. کاتێک فریشتەی دووەم، هاوارەی نیوەشەو، و فریشتەی سێیەم هاتن، پەیامێک کرایەوە کە تاقیکردنەوەی کرد و دوو جۆر لە پەرستاران بەرهەم هێنا.
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.
Igice turimo kuvuga gishyira imbaraga ku ngingo, kibigereranya amateka ya Kristo n’amateka y’Abamillerite, ko uburyo bwo kugeragezwa bukurikirana bwabaye mu mateka y’Abamillerite na bwo bwabaye mu minsi ya Kristo, ari wo wari iherezo rya Isirayeli ya kera. Niba uburyo bwo kugeragezwa bukurikirana bwabaye mu itangiriro rya Isirayeli yo mu mwuka no ku iherezo rya Isirayeli ya kera, noneho na bwo buzabaho ku iherezo rya Isirayeli yo mu mwuka, nk’uko bwabaye mu itangiriro rya Isirayeli ya kera.
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.
Mu mibereho ya ba-Millerite, ibi byagereranya ugukurwaho ibimenyetso kutanu kwagerageje kandi kukabyara ibyiciro bibiri by’abaramya kuva mu 1798 kugeza ku wa 22 Ukwakira 1844. Uyu murongo wigisha mu buryo bugaragara ko iyo utsinzwe ikigeragezo kimwe, utazatsinda ikindi gikurikiyeho, kuko nta n’ubwo uzagerageza. Kandi biragaragara ko mu gihe cya Kristo, gahunda y’igeragezwa isozerana n’uko ubwoko bw’isezerano bwari bwaratoranijwe mbere buba mu mwijima wuzuye ku byerekeye umugambi w’agakiza. Daniyeli na Yohana bagereranya abumva ijwi riri inyuma yabo, ni ukuvuga abaciye mu nzira y’igeragezwa rigenda ritera imbere, ryasabaga ko umuntu ku giti cye asuzuma buri kuri gushya kwavumbuwe igihe ikimenyetso cyakurwagaho.
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.
Buku za Danieli na Ufunuo ni kitabu kimoja, na Danieli na Yohana ni mashahidi wawili wa kitabu hicho kimoja. Shahidi mmoja ni mwanzo wa kitabu, na shahidi mwingine ni mwisho wa kitabu. Mashahidi wote wawili walipatwa na kifo na ufufuo kwa njia ya mfano; mmoja aliteswa na ufalme wa Wamedi na Waajemi, (ukiwakilisha kwa mfano Marekani) na yule mwingine aliteswa na Rumi, (ikiwakilisha kwa mfano upapa). Yohana anateswa kwa sababu yeye ni mtunzaji wa Sabato, kwa upatano na Danieli aliyeteswa kwa kukataa kubadili desturi zake za ibada. Kwa pamoja wanawawakilisha wale walio katika mwisho wa dunia, ambao wanateswa kwa kukataa kukubali ibada ya Jumapili mahali pa Sabato ya siku ya saba.
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.
Bantu walioonyeshwa na Danieli na Yohana wamekuwa au watakuwa ni wale waliotiwa muhuri; kwa maana Danieli alipowekwa katika tundu la simba kwa kutii amri ya mfalme kwa kutokuitii “agizo” lake, mfalme alitia muhuri jiwe lile, ili kusudi lisibadilishwe. Danieli alitiwa muhuri kwa umilele, kwa sababu agizo la mfalme na pia mamlaka ya muhuri wake havingeweza kubadilishwa, kulingana na sheria za Wamedi na Waajemi. Muhuri wa mfalme uliwekwa juu ya jiwe, na mlango ukafungwa. Mlango hufungwa wakati wa sheria ya Jumapili, wala hakuna mtu awezaye kuufungua mlango huo, kama vile mlango ulivyofungwa tarehe 22 Oktoba, 1844. Huu ulikuwa mfano rahisi wa umuhimu wa kuzingatia si tu matukio ya kinabii yaliyowekwa wazi katika unabii, bali pia umuhimu wa kutumia hali zinazomzunguka nabii anapoonyeshwa ndani ya simulizi.
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.
Nanganu eci ciiri ciitango c’uwase wa kutalira pamo entandiko (Icitabo cakwa Daniele) ne mpela (Icitabo cakwa Ukusokolola) nge bakambone babili aba busesemo bumo bwene, pantu bakambone babili ebo bafunikwa pakusimikisha icine ca mu Malembo. Ifyakucitika ifyalandilwe libela ne ciitango ca milimo ya bapolofita mu kuyandana ne busesemo, fyonse fibili fyafumina ku kufula kwa kwa Lesa.
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.
Ebyahandiiko byona byaheebwa n’okuluŋŋamizibwa kwa Ruhanga, kandi birina omugasho ahabw’okwegyesa enyegyesa, ahabw’okunenyeza, ahabw’okuhabuura, n’ahabw’okwegyesereza mu butuukirivu: omuntu wa Ruhanga abone kuba ahikire rwose, kandi atebeekanisiibwe kimwe ku mirimo yoona mirungi. 2 Timoseo 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.
Bibeleni byaahanganywe byerekana iherezo ry’isi, noneho ishusho y’umuhanuzi n’ibimukikije igihe yakira kandi agahamya iby’iyo buhanuzi, na yo ni ishusho y’iherezo ry’isi. Ni cyo gituma, igihe ibimukikije by’umuhanuzi n’ibikorwa bye bishushanyijwe mu buryo bw’ubuhanuzi—uwo muhanuzi aba ari ishusho y’ubwoko bw’Imana ku iherezo ry’isi. Iyo myumvire imaze gushyirwaho, iyo dushyize hamwe umurongo w’ubuhanuzi bwa Eliya bwo muri Malaki hamwe n’imirongo yo mu Ibyahishuwe cumi na bine n’icumi n’umunani, byose bihamya amateka y’ubutumwa bw’umuburo wa nyuma—ariko ubuhamya bwabyo ni ubukubye kabiri.
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 hiyo hiyo ilitambuliwa na kuwekwa katika kumbukumbu ya hadhara 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 zinazolingana zinazoainisha 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.
Malaki’daki İlyas mesajı, Vahiy’in on dördüncü ve on sekizinci bölümleri, Vahiy’in birinci bölümünde ayrıca “İsa Mesih’in Vahyi” diye adlandırılan aynı son uyarı mesajını tanımlar. Birinci bölümde Baba Tanrı bu mesajı Mesih’e verdi; Mesih de onu Cebrail’e verdi; Cebrail de onu Yuhanna’ya verdi; Yuhanna da onu kiliselere gönderdi. İlyas’ın mesajı ile Vahiy’in birinci, on dördüncü ve on sekizinci bölümlerinde temsil edilen mesajlar, bütünüyle aynı mesajdır.
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.
Na mioyo ya manabii huwatii manabii. Kwa maana Mungu si mwanzilishi wa machafuko, bali wa amani, kama ilivyo katika makanisa yote ya watakatifu. 1 Wakorintho 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.
Kila mara ni ujumbe uleule, kwa maana “manabii huwatii manabii.” Neno lililotafsiriwa kuwa “huwatii” katika mistari hiyo humaanisha, “kutiisha; kwa kujirejelea kujitiisha: – kuwa chini ya utii (mtiifu), kutiwa chini, kutiishwa, kuwa (au kufanywa) chini ya mamlaka (ya, kwa), kuwekwa katika hali ya kutiishwa (kwa, chini ya), kujinyenyekeza chini ya.” Manabii wote hukubaliana wao kwa wao na wako katika kutiishwa wao kwa wao, la sivyo ujumbe walioutoa ungezalisha 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.
Hemû nimûneyên pêxemberî yên peyama hişyariya dawî heman peyamê nîşan dikin. Ew plana Xudan e ku ewên ku di mesela deh keçikên paqij de wek “aqil” têne hesibandin, ku her weha wan “aqil”an jî tê gotin ku “têdigihin” “zêdebûna zanînê” dema ku pirtûka Daniel tê vekirin; ew îradeya Xudan e ku “aqil” wê peyama taybet dema ku tê vekirin nas bikin. Ew nasîn bi sepandina rêbaza xwendina Kitêba Pîrozê tê pêkanîn ku bi taybetî di hundirê Kitêba Pîrozê de bixwe hatiye diyarkirin. Ew rêbaz bi ahenga Îşaya bîst û heştan re tê pêkanîn, bi pêvajoya anîna hev û danîna rêzên pêxemberî yên cuda, ên ku li ser mijarek Kitêbî diaxivin, bi awayek paralel li hember hev, da ku bûyerên rast ên pêxemberî bêne sazkirin.
I solicit your patience as we conclude this article here and will continue these thoughts in the next article.
Ndzi kombela ku lehisa mbilu ka n’wina loko hi gimeta xihloko lexi laha, naswona hi ta ya emahlweni hi miehleketo leyi eka xihloko lexi landzelaka.