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.
Kami telah menutup rencana yang lalu dengan mengenal pasti bahawa ketiga-tiga malaikat dalam Wahyu empat belas masing-masing memegang suatu pekabaran di tangan mereka. Malaikat kedua dan ketiga dikenal pasti sebagai membawa sebuah “gulungan,” bersama mereka ketika mereka turun dengan pekabaran masing-masing. Setiap malaikat melambangkan suatu pekabaran, dan kedatangan setiap pekabaran menimbulkan suatu kesan. Malaikat pertama datang pada tahun 1798. Pekabaran itu telah dibuka meterainya, dan berlakulah pertambahan pengetahuan berkenaan penghakiman yang bakal datang. Pertambahan pengetahuan itu menghasilkan dua golongan penyembah. Apabila malaikat kedua datang, pekabaran tentang kejatuhan kaum Protestan telah dibuka meterainya, lalu berlakulah pertambahan pengetahuan dan terhasillah dua golongan. Apabila pekabaran Seruan Tengah Malam datang pada 22 Oktober 1844, pekabaran itu telah dibuka meterainya pada perhimpunan khemah di Exeter, lalu berlakulah pertambahan pengetahuan dan terhasillah dua golongan anak dara. Apabila malaikat ketiga datang pada 22 Oktober 1844, pekabaran malaikat ketiga serta segala yang dilambangkannya telah dibuka meterainya, lalu berlakulah pertambahan pengetahuan dan terhasillah dua golongan.
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:
Tšhupo e nngwe ye e hwetšagalago go barongwa e amana le maatlafatšo a melaetša ya morongwa. Molaetša wa morongwa wa bobedi o ile wa matlafatšwa ke molaetša wa Sello sa Gare ga Bošego, bjalo ka ge sehlogo se se fetilego se bontšhitše, eupša Sello sa Gare ga Bošego ga se emelwe ke morongwa o tee, se emelwa ke barongwa ba bantši. Histori yeo e swanetšego morongwa wa bobedi le Sello sa Gare ga Bošego e bontšha gore molaetša wa morongwa wa bobedi o ile wa matlafatšwa ge Sello sa Gare ga Bošego se kopana le wona. Ka pukung yeo e swanago re botšwa gore:
“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.
“Ndzi vone tintsumi ti hatlisa ti ya hala ni hala etilweni. A ti rhelela emisaveni, kutani ti tlhela ti tlhandlukela etilweni, ti lunghiselela ku hetiseka ka xiendlakalo xin’wana xa nkoka. Kutani ndzi vona yin’wana ntsumi leyikulu yi averiwa ku rhelela emisaveni, yi hlanganisa rito ra yona ni ntsumi ya vunharhu, yi nyika matimba ni ntamu eka rungula ra yona. Matimba lamakulu ni ku vangama swi nyikiwe ntsumi leyi, naswona loko yi rhelela, misava yi voningeriwile hi ku vangama ka yona. Ku vonakala loku a ku rhangela emahlweni ka ntsumi leyi ni loku a ku yi landzela endzhaku, ku nghene hinkwako, loko yi huwelela hi matimba, hi rito lerikulu, yi ku: Babilona lonkulu yi wile, yi wile, naswona yi hundzuke vutshamo bya madimona, ni xisirhelelo xa moya wun’wana ni wun’wana lowo nyamala, ni xivala xa nyenyana yin’wana ni yin’wana leyi nga tengangiki ni leyi venga. Rungula ra ku wa ka Babilona, hilaha ri nyikeriweke hakona hi ntsumi ya vumbirhi, ri tlhela ri nyikeriwa, ri engeteleriwa hi ku bola loku ku ngheneke emasontweni ku sukela hi 1844. Ntirho wa ntsumi leyi wu nghena hi nkarhi lowu faneleke, wu tlhela wu hlanganyela entirhweni wo hetelela lowukulu wa rungula ra ntsumi ya vunharhu, loko ri kula ri va xirilo lexikulu. Kutani vanhu va Xikwembu va lunghiseliwa hinkwako leswaku va yima hi ku tiya enkarhini wa ndzingo lowu va nga ta hlangana na wona ku nga ri khale. Ndzi vone ku vonakala lokukulu ku tshama ehenhla ka vona, kutani va hlangana erunguleni rero, va ri twarisa hi xivindzi, hi matimba lamakulu, rungula ra ntsumi ya vunharhu.
“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.
“Malaikat-malaikat telah diutus untuk menolong malaikat perkasa dari surga itu, dan aku mendengar suara-suara yang tampaknya bergema di segala tempat, Keluarlah dari padanya, hai umat-Ku, supaya kamu jangan turut mengambil bagian dalam dosa-dosanya, dan supaya kamu jangan turut menerima malapetakanya; karena dosa-dosanya telah bertimbun sampai ke langit, dan Allah telah mengingat segala kejahatannya. Pekabaran ini tampaknya merupakan suatu tambahan kepada pekabaran ketiga, 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 menanti, dan dengan tidak gentar mereka menyampaikan amaran terakhir yang khidmat itu, memberitakan kejatuhan Babel, dan memanggil umat Allah untuk keluar daripadanya, supaya mereka dapat luput dari hukuman yang mengerikan itu.” 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.
Khutbah Tengah Malam telah bergabung dengan malaikat kedua, dan malaikat dalam Wahyu delapan belas bergabung dengan malaikat ketiga, dan ketika ia bergabung dengan malaikat ketiga, ia sedang mengulangi penggabungan Khutbah Tengah Malam dan malaikat kedua pada permulaan Adventisme. Berdasarkan dua saksi, yaitu malaikat kedua dan ketiga, setiap pekabaran malaikat memiliki suatu pekabaran sekunder yang memberinya kuasa. Kedua saksi ini mengajarkan bahwa ketika pekabaran malaikat pertama tiba dalam sejarah, sesudah itu harus datang suatu titik di mana pekabaran itu diberi kuasa oleh suatu pekabaran sekunder. Hal ini tentu juga benar bagi malaikat pertama. Dalam paragraf pertama dari petikan panjang yang baru saja kita kemukakan, Sister White menetapkan ciri-ciri yang sama pada malaikat pertama seperti yang Yohanes berikan kepada malaikat dalam Wahyu delapan belas ketika ia menyatakan, “Aku diberi tahu bahwa misinya adalah untuk menerangi bumi dengan kemuliaannya, dan memperingatkan manusia tentang murka Allah yang akan datang.” Jelas bahwa dalam petikan itu ia sedang merujuk kepada malaikat pertama.
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.
Anghel intot umu na mensahe nan abot idi 1798, ket kalpasanna naikkanda iti pannakabalin idi Agosto 11, 1840, idi napukaw ti pannakaisupremasia ti Ottoman. Iti dayta a tiempo bimmaba manipud langit ti mannakabalin nga anghel iti Apocalipsis sangapulo ket inkabilna ti maysa a saka iti daga ken ti maysa iti baybay. Isu ket itakderna ti pannakapabalin ti umuna nga anghel, ket daytoy ti mangipakilala iti trabaho ti umuna nga anghel a kas maymaysa met laeng a trabaho ti anghel iti Apocalipsis sangapulo ket walo. Agpadanto koma a mangsilnag iti daga babaen iti dayagda, ngem ti anghel iti Apocalipsis sangapulo ket walo ket makikadua iti maikatlo nga anghel, kas met laeng a ti Angaw ti Tengnga ti Rabii ket nakikadua iti maikadua nga anghel ken kas met laeng a ti anghel a bimmaba idi Apocalipsis sangapulo ket nakikadua iti umuna nga anghel.
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.
Oleh itu, apabila malaikat pertama datang, satu pekabaran telah dibuka meterainya yang menghasilkan dua golongan penyembah. Apabila pekabaran malaikat pertama diperkasakan oleh malaikat dalam Wahyu sepuluh, di tangannya ada sebuah kitab kecil yang diperintahkannya kepada Yohanes untuk dimakan, menandakan bahawa dia membawa satu pekabaran, membukakan meterainya, dan pekabaran itu menghasilkan dua golongan penyembah. Apabila malaikat kedua, Seruan Tengah Malam, dan malaikat ketiga datang, terdapat satu pekabaran yang dibuka meterainya yang menguji dan menghasilkan dua golongan penyembah.
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.
Phawej ya no gungdahn la, dahto lahn doeh ah Christ i hseni mahteh hseni hngete ka, Millerite ni hseni mahteh hseni hngete ka do me hpawng lahprawng nga ai, Millerite ni hseni ta hkrum wa ai hpang tsun ai hkyen hta hkyen jahten ai hku gaw, Christ i nhtoi hta mung hkrum wa sai, de gaw gahtet Israel hku kaba i htum hpang re ai. Chyeju Israel i hpang hta le gahtet Israel i htum hpang hta hkyen hta hkyen jahten ai hku hkrum wa ai rai yang gaw, gahtet Israel i hpang hta hkrum wa ai hku hte maren, chyeju Israel i htum hpang hta mung hkyen hta hkyen jahten ai hku hkrum wa na rai.
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.
Dalam sejarah Millerite, hal ini akan melambangkan lima pembukaan meterai yang menguji dan menghasilkan dua golongan penyembah dari tahun 1798 hingga 22 Oktober 1844. Petikan ini dengan jelas mengajarkan bahawa jika seseorang gagal dalam suatu ujian, dia tidak akan lulus ujian yang berikutnya, kerana dia bahkan tidak akan mencubanya. Jelas juga bahawa pada zaman Kristus proses pengujian itu berakhir dengan umat perjanjian pilihan yang terdahulu berada dalam kegelapan yang sepenuhnya berkenaan dengan rencana keselamatan. Daniel dan Yohanes melambangkan mereka yang mendengar suara di belakang mereka, iaitu mereka yang telah melalui suatu proses pengujian yang progresif yang menuntut penyelidikan peribadi terhadap setiap kebenaran baharu yang telah dibukakan meterainya.
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.
Buka Daniel enggau Pemandang nya siti aja buku, lalu Daniel enggau John nya meh dua iku saksi ngagai siti buku nya. Siti iku saksi nya permulaan buku nya, lalu siku saksi ke siti agi nya pengujung buku nya. Kedua-dua iku saksi nya udah ngasaika pemati enggau pengangkat ngagai pengidup semina secara simbolik; siku diseksa ulih perintah Medo-Persia, (nyempamaka United States) lalu siku agi diseksa ulih Rome, (nyempamaka kapausan). John diseksa laban iya pengintu hari Sabat, lalu nya setuju enggau Daniel ke diseksa laban enggai ngubah adat sembah iya. Begulai, seduai nyempamaka sida ba pengujung dunya ke diseksa laban enggai nerima sembah hari Minggu ngambi tempat Sabat hari ketujuh.
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.
Ka miho represented han Daniel ngan hi Juan amo adton mga tinatakan na o titatakan pa; kay han hi Daniel igintugyan ha lungib han mga leon tungod han iya diri pagtuman ha “sugo” han hadi, gintatakan han hadi an bato basi diri mabag-o an tuyo. Hi Daniel gintatakan para ha kadayonan, kay an sugo han hadi ngan an gahum han iya tatak diri na mababag-o, sumala ha mga balaod han mga Medo ngan mga Persia. An tatak han hadi iginbutang ha usa nga bato, ngan ginsirad-an an purtahan. An purtahan nasasara ha balaod han Domingo, ngan waray tawo nga makakaabri hito, sugad la nga an purtahan ginsirad-an han Oktubre 22, 1844. Ini usa la nga masayon nga hulagway han kaimportante han pagkonsiderar diri la han mga hitabo nga matagnaon nga iginpapakita ha usa nga tagna, kondi liwat han kaimportante han pag-aplikar han mga kahimtang nga nakapalibot ha propeta kon hiya iginhuhulagway dida ha istorya.
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.
Namun ini juga merupakan suatu gambaran tentang kuasa mempertimbangkan permulaan (kitab Daniel) bersama dengan kesudahan (kitab Wahyu) sebagai dua saksi bagi nubuatan yang sama, kerana dua saksi itulah yang diperlukan untuk menegakkan suatu fakta alkitabiah. Peristiwa-peristiwa yang dinubuatkan serta gambaran tentang kegiatan para nabi yang berhubungan dengan nubuatan itu, kedua-duanya diilhamkan.
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.
Molemošohle wa Mangwalo o neilwe ka khuetšo ya Modimo, e bile o hola thuto, le kgalemelo, le phošollo, le taeo ya tokologo ya go loka: gore motho wa Modimo a phethagale, a hlomeletšwe ka botlalo bakeng sa mediro yohle e mebotse. 2 Timotheo 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.
Aɓe too e Alkitabuuji ko feeñni golle jaangol aduna, ndee ɗoo feeñnol annabiijo e nokkuuje makko tawi mo heɓii e seeditii too aɗa ɗum ko feeñnol jaangol aduna. Ngam non, nde nokkuuje e golle annabiijo njaangol no feeñniraa e annabaaku—annabiijo on ko feeñnol yimɓe Alla e jaangol aduna. So ɗum faamii non, nde en waɗii gootal annabaaku Eliyaaji Malaki e gootalji Wahayu sappo e nayi e sappo e jeetati, ɗi fuu no seedii tariika ɓatakuru ɓesngu reenaango cakitiingo—amma seedagol maaji ɗum ko fii ɗiɗi.
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.
Mesej itu terdiri daripada peristiwa-peristiwa yang dinubuatkan yang bersifat luaran terhadap umat Tuhan, dan suatu kesaksian sekunder terdiri daripada pengalaman nabi itu ketika menerima dan memberitakan mesej tersebut. Konsep nubuatan tentang dua garis nubuatan yang mewakili luaran dan dalaman bagi sejarah yang sama telah diakui dan dicatatkan dalam rekod umum oleh para perintis Adventisme. Contoh klasik penerapan ini oleh para perintis, pada pandangan saya, ialah apabila mereka mengenal pasti bahawa tujuh jemaat dalam Wahyu dan tujuh meterai dalam Wahyu merupakan sejarah-sejarah selari yang mengenal pasti sejarah dalaman dan luaran gereja. Meterai-meterai mewakili sejarah luaran, jemaat-jemaat sejarah dalaman.
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.
Molaetsa wa Eliya wa Malaki, Kutollo dikgaolo tsa lesome le bone le lesome le robedi, o supa molaetsa o tshwanang wa ho qetela wa temoso, oo hape o bitswang “Kutollo ya Jesu Kreste” kgaolong ya pele ya Kutollo. Kgaolong ya pele Modimo Ntate o ile a nea Kreste molaetsa, mme yena a o nea Gabariele, mme yena a o nea Johanne, eo hamorao a ileng a o romela dikerekeng. Molaetsa wa Eliya, hammoho le melaetsa e emetsweng ho Kutollo dikgaolong tsa pele, tsa lesome le bone, le tsa lesome le robedi, ke wona molaetsa o le mong ka ho feletseng.
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.
Mme meoya ba baporofeta ba laolwa ke baporofeta. Gonne Modimo ga se motwadi wa tlhakatlhakano, mme wa kagiso, jaaka go ntse mo dikerekeng tsotlhe tsa baitshepi. 1 Bakorintha 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.
Esi kɛ afei nso, asɛm no yɛ pɛ, efisɛ “adiyifo no hyɛ adiyifo no ase.” Asɛm a wɔakyerɛ ase sɛ “hyɛ ase” wɔ nkyekyem no mu no kyerɛ sɛ, “de bɛhyɛ ase; na sɛ wofa no wɔn ankasa ho a, ɛkyerɛ sɛ obedi mmara so: – wɔbɛyɛ osetie mufo, de ahyɛ ase, abrɛ ase akɔsi, ayɛ (anaasɛ ama ayɛ) ɔhyehyɛe asefo (ama, akɔ), wɔde (anaasɛ wɔma) wɔn hyɛ ase (ma, ase), de wɔn ankasa ahyɛ ase.” Adiyifo no nyinaa ne wɔn ho wɔn ho yɛ adwene korɔ, na wɔhyɛ wɔn ho wɔn ho ase, anaasɛ asɛm a wɔde mae no bɛma basabasa aba.
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.
Bontšhwa bjohle bja boporofeta bja molaetša wa temošo ya mafelelo bo emela molaetša o tee. Ke morero wa Morena gore bao ba tšewago bjalo ka “ba bohlale” seswantšhong sa dikgarebe tše lesome, bao gape ba bitšwago “ba bohlale” bao ba “kwešišago” “koketšego ya tsebo” ge puku ya Daniele e utollwa; ke thato ya Morena gore “ba bohlale” ba lemoge molaetša wo o kgethegilego ge o utollwa. Kamohelo yeo e phethagatšwa ka go diriša mokgwa wa thuto ya Baebele wo o hlaotšwego ka go lebanya ka gare ga Baebele ka boyona. Mokgwa woo o phethagatšwa ka go dumelelana le Jesaya masomepedi-seswai ka tshepedišo ya go tliša mmogo methaladi e fapafapanego ya boporofeta yeo e lebanego le taba ya ka Baebele, e beilwe ka go bapetšwa e mongwe le e mongwe le e mongwe, gore go hlongwe ditiragalo tše nepagetšego tša boporofeta.
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 ni miehleketo leyi eka xihloko lexi landzelaka.