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.
Takapedzisa chinyorwa chapfuura tichiratidza kuti ngirozi dzose nhatu dzaZvakazarurwa gumi nezvina dzine shoko mumaoko adzo. Ngirozi yechipiri neyechitatu dzinoratidzwa sedzine “gwaro rakakungurutswa,” nadzo apo dzinoburuka neshoko radzo. Ngirozi imwe neimwe inomirira shoko, uye kusvika kweshoko rimwe nerimwe kunounza mugumisiro. Ngirozi yokutanga yakasvika muna 1798. Shoko iro rakazarurwa, uye kwakava nokuwedzera kwezivo pamusoro pekutonga kwakanga kwava kusvika. Kuwedzera ikoko kwezivo kwakabudisa mapoka maviri avanamati. Pakasvika ngirozi yechipiri shoko rokudonha kwavaPurotesitendi rakazarurwa, uye kwakava nokuwedzera kwezivo, uye mapoka maviri akabudiswa. Pakasvika shoko reMidnight Cry musi wa22 Gumiguru, 1844, rakazarurwa pamusangano wemisasa weExeter, uye kwakava nokuwedzera kwezivo, uye mapoka maviri emhandara akabudiswa. Pakasvika ngirozi yechitatu musi wa22 Gumiguru, 1844, shoko rengirozi yechitatu nezvose zvarinomirira rakazarurwa, uye kwakava nokuwedzera kwezivo, uye mapoka maviri akabudiswa.
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:
චේතස්කයන් තුළ දක්නට ලැබිය හැකි තවත් එක් ලක්ෂණයක් නම් දේවදූතයාගේ පණිවිඩයන් බලගන්වනු ලබන ආකාරය සමඟ සම්බන්ධ වූවකි. පෙර ලිපිය පෙන්වා දුන් පරිදි, දෙවන දේවදූතයාගේ පණිවිඩය මධ්යරാത്രි හඬේ පණිවිඩය මගින් බලගන්වනු ලැබීය; එහෙත් මධ්යරాత్రි හඬ නියෝජනය කරනු ලබන්නේ එක් දේවදූතයෙකු විසින් නොව, බොහෝ දේවදූතයන් විසිනි. දෙවන දේවදූතයා හා මධ්යරാത്രි හඬට අනුරූප වූ ඉතිහාසය පෙන්වන්නේ, මධ්යරात्रි හඬ එයට එක්වූ කල දෙවන දේවදූතයාගේ පණිවිඩය බලගන්වනු ලැබූ බවය. එම පොතේම අපට මෙසේ කියා ඇත:
“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.
“Nikaona malaika wakiharakisha huku na huku mbinguni. Walikuwa wakishuka kuja duniani, na tena wakipanda kwenda mbinguni, wakijiandaa kwa kutimizwa kwa tukio fulani muhimu. Kisha nikamwona malaika mwingine mwenye nguvu, aliyepewa agizo kushuka kuja duniani, na kuunganisha sauti yake na ya malaika wa tatu, na kuipa ujumbe wake uwezo na nguvu. Uwezo mkuu na utukufu vilitolewa kwa huyo malaika, na alipokuwa akishuka, dunia ikaangazwa kwa utukufu wake. Nuru iliyotangulia mbele ya malaika huyu na iliyofuata nyuma yake, ilipenyesha kila mahali, alipolia kwa nguvu nyingi, kwa sauti kuu, akisema, Babeli mkuu ameanguka, ameanguka, naye amekuwa makao ya mashetani, na ngome ya kila roho mchafu, na tundu la kila ndege mchafu na achukiwaye. Ujumbe wa kuanguka kwa Babeli, kama ulivyotolewa na malaika wa pili, unatolewa tena, pamoja na nyongeza ya maovu yaliyokuwa yakiingia katika makanisa tangu mwaka wa 1844. Kazi ya malaika huyu huja kwa wakati wake unaofaa, na kuungana katika kazi ya mwisho iliyo kuu ya ujumbe wa malaika wa tatu, unapokuwa ukikua na kuwa kilio kikuu. Nao watu wa Mungu wanaandaliwa kila mahali ili kusimama imara katika saa ya majaribu watakayokutana nayo hivi karibuni. Nikaona nuru kuu ikitua juu yao, nao wakaungana katika ujumbe huo, na kwa kutokuwa na hofu wakatangaza kwa uwezo mkuu ujumbe wa malaika wa tatu.
“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.
“Vatumwa vakatumwa kuti vabatsire mutumwa ane simba akabva kudenga, uye ndakanzwa manzwi aiita sokunge ainzwika kwose kwose achiti, Budai mariri, imi vanhu vangu, kuti murege kuva vagovani vezvivi zvaro, uye kuti murege kugamuchira zvirango zvaro; nokuti zvivi zvaro zvasvika kudenga, uye Mwari akarangarira zvakaipa zvaro. Shoko iri raiita sokunge riri kuwedzerwa kushoko rechitatu, uye rakabatana naro, sezvakabatana kuchema kwepakati pousiku neshoko remutumwa wechipiri muna 1844. Kubwinya kwaMwari kwakagara pamusoro pavatsvene vaiva nomwoyo murefu, vakamirira, uye vakapa vasingatyi yambiro yokupedzisira yakakomba, vachizivisa kuwa kweBhabhironi, uye vachidana vanhu vaMwari kuti vabude mariri; kuti vapunyuke kutongwa kwaro kunotyisa.” 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.
Kuchema kwePakati peUsiku kwakabatana nengirozi yechipiri, uye ngirozi yaZvakazarurwa gumi nemasere inobatana nengirozi yechitatu; uye painobatana nengirozi yechitatu, iri kudzokorora kubatana kweKuchema kwePakati peUsiku nengirozi yechipiri pakutanga kweAdventism. Zvichibva pazvapupu zviviri, ngirozi yechipiri neyechitatu, shoko rengirozi rimwe nerimwe rine shoko rechipiri rinoripa simba. Zvapupu zviviri izvi zvinodzidzisa kuti, apo shoko rengirozi yokutanga rakasvika munhoroondo, pakanga pavaifanira kuuya nguva yakatevera apo shoko iroro raizopiwa simba neshoko rechipiri. Izvi, chokwadika, zvakanga zviri zvechokwadiwo nengirozi yokutanga. Mundima yokutanga yendima refu yatangoburitsa, Hanzvadzi White inopa ngirozi yokutanga unhu humwe chete nahwo hwaJohane anopa ngirozi yaZvakazarurwa gumi nemasere apo vanoti, “Ndakaudzwa kuti basa rayo rakanga riri rokupenyisa nyika nokubwinya kwayo, uye kunyevera munhu pamusoro pehasha dzaMwari dziri kuuya.” Zviri pachena kuti mundima iyoyo vari kureva ngirozi yokutanga.
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.
Ujumbe wa malaika wa kwanza ulifika mwaka wa 1798, na baadaye ukawezeshwa tarehe 11 Agosti 1840, wakati ukuu wa Milki ya Ottoman ulipokoma. Wakati huo malaika mwenye nguvu wa Ufunuo kumi alishuka kutoka mbinguni, akaweka mguu mmoja juu ya nchi na mwingine juu ya bahari. Yeye anawakilisha kutiwa nguvu kwa malaika wa kwanza, na ndilo linalotambulisha kazi ya malaika wa kwanza kuwa ni kazi ileile ya malaika wa Ufunuo kumi na nane. Wote wawili walipaswa kuutia nuru ulimwengu kwa utukufu wao, lakini malaika wa Ufunuo kumi na nane anaungana na malaika wa tatu, kama vile Kilio cha Usiku wa Manane kilivyoungana na malaika wa pili, na kama vile malaika aliyeshuka katika Ufunuo kumi alivyoungana 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.
Ngenxa yoko ke, kuthe kwakufika ingelosi yekucala, kwabakho umyalezo owatyhilwayo owavelisa iindidi ezimbini zabakhonzi. Xa umyalezo wengelosi yekucala wanikwayo amandla yingelosi yesiTyhilelo seshumi, yayiphethe esandleni sayo incwadi encinane eyayalela uYohane ukuba ayidle, nto leyo eyabonisa ukuba yayizise umyalezo, yawutyhila, yaye lo myalezo wavelisa iindidi ezimbini zabakhonzi. Xa ingelosi yesibini, iMidnight Cry, nengelosi yesithathu zafikayo, kwabakho umyalezo owatyhilwayo owavavanya waza wavelisa iindidi ezimbini zabakhonzi.
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.
Ndima yatiri kubata nayo inosimbisa, kubudikidza nokuenzanisa nhoroondo yaKristu nenhoroondo yavaMillerite, kuti nzira yokuedzwa kwakatevedzana yakaitika munhoroondo yavaMillerite yakaitikawo mumazuva aKristu, ayo aiva magumo aIsraeri wekare. Kana nzira yokuedzwa kwakatevedzana yakaitika pakutanga paIsraeri womweya uye pakuguma paIsraeri wekare, ipapo pachavawo nenzira yokuedzwa kwakatevedzana pakuguma paIsraeri womweya, sezvayakanga yakaita pakutanga paIsraeri wekare.
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.
M’mbiri ya aMillerite ichi chingaimire kutsegulidwa kasanu komwe kunayesa ndi kubala magulu awiri a opembedza kuyambira 1798 kufikira pa 22 Okutobala, 1844. Ndimeyi imaphunzitsa momveka bwino kuti ngati mulephera mayeso amodzi, simudzapambana mayeso otsatirawo, pakuti simudzayesanso ngakhale kuyesa. Zimawonekeranso momveka bwino kuti m’nthawi ya Khristu ndondomeko yoyesayi imathera poti anthu osankhidwa kale a pangano amakhala mu mdima wathunthu ponena za dongosolo la chipulumutso. Danieli ndi Yohane amaimira iwo amene amamvera mawu ochokera kumbuyo kwawo, iwo amene anadutsa m’njira yoyesa yopitirira patsogolo yomwe inafuna kufufuza kwa munthu payekha pa choonadi chatsopano chilichonse chimene chinatsegulidwa.
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.
Mabhuku a Danieri na Zvakazarurwa ibhuku rimwe chete, uye Danieri naJohani ndivo zvapupu zviviri zvebhuku iro rimwe. Chimwe chapupu ndiko kutanga kwebhuku, uye chimwe chapupu ndiko kuguma kwebhuku. Zvapupu zvose zviri zviviri zvakatambudzika rufu nokumuka nenzira yokufananidzira; chimwe chakatambudzwa noumambo hweMedhia nePersia, (huchifananidzira United States) uye chimwe chakatambudzwa neRoma, (ichifananidzira upapa). Johani ari kutambudzwa nokuti anochengeta Sabata, zvichiwirirana naDanieri akatambudzwa nokuramba kushandura maitiro ake okunamata. Pamwe chete vanomiririra avo vari pakuguma kwenyika vanotambudzwa nokuramba kugamuchira kunamatwa kweSvondo pachinzvimbo cheSabata rezuva rechinomwe.
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.
Vanhu vanomiririrwa naDhanyeri naJohani vakanga vari kana vachazova avo vakaiswa chisimbiso; nokuti Dhanyeri paakaiswa mugomba reshumba nokuda kwokusateerera “murayiro” wamambo, mambo akaisa chisimbiso padombo, kuti chinangwa chisashandurwe. Dhanyeri akaiswa chisimbiso nokusingaperi, nokuti murayiro wamambo pamwe chete nesimba rechisimbiso chake zvaisagona kushandurwa, maererano nemitemo yavaMedhia navaPezhiya. Chisimbiso chamambo chakaiswa pamusoro pedombo uye suo rikavharwa. Suo rinovharwa pamurairo weSvondo, uye hakuna munhu angazarura suo iroro, sezvakangoitawo suo rakavharwa pana Gumiguru 22, 1844. Uyu wakanga uri mufananidzo wakapfava wokukosha kwokufunga kwete bedzi zviitiko zvouporofita zvinoratidzwa muchiporofita, asiwo kukosha kwokushandisa mamiriro akapoteredza muporofita paanenge achimiririrwa mukati menyaya.
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.
Asi ichi chiriwo mufananidzo wesimba rinobva mukufunga kutanga (bhuku raDanieri) pamwe chete nemagumo (bhuku raZvakazarurwa) sezvapupu zviviri zvechiporofita chimwe chete, nokuti zvapupu zviviri ndizvo zvinodikanwa kuti chokwadi cheBhaibheri chisimbiswe. Zviitiko zvakaporofitwa pamwe chete nomufananidzo wemabasa evaporofita maererano nechipoorofita zvose zviri zviviri zvakafemerwa.
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.
Magwaro ose akafemerwa naMwari, uye anobatsira pakudzidzisa, pakutsiura, pakururamisa, napakurayiridza mukururama; kuti munhu waMwari ave akakwana, agadzirirwa zvizere mabasa ose akanaka. 2 Timoti 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.
Kana zviitiko zvakaporofitwa muBhaibheri zvichimirira kuguma kwenyika, ipapo mufananidzo womuporofita nezvakapoteredza paanogamuchira nokupupurira porofita yacho ndiwowo mufananidzo wokuguma kwenyika. Naizvozvo, kana zvakapoteredza nomabasa omuporofita zvichiratidzwa nenzira youporofita—muporofita anova mufananidzo wavanhu vaMwari pakuguma kwenyika. Nokunzwisisa ikoko kwatosimbiswa, patinobatanidza mutsetse wokuporofita kwaEria waMaraki nemitsetse yeZvakazarurwa gumi nechina negumi nesere, yose inopupurira nhoroondo yeshoko renyevero rokupedzisira—asi kupupura kwazvo kune mativi maviri.
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.
Mharidzo inoumbwa nezviitiko zvakafanotaurwa zviri kunze kwevanhu vaMwari, uye uchapupu hwechipiri hunoumbwa nezvakaitika kumuporofita paakanga achigamuchira nokuzivisa mharidzo yacho. Pfungwa yechiporofita yemitsara miviri yechiporofita inomirira zvekunze nezvemukati zvenhoroondo imwe chete yakazivikanwa uye yakaiswa pachena muzvinyorwa navavambi veAdventism. Muenzaniso wakajairika zvikuru wekushandiswa uku navavambi, mumaonero angu, ndewokuti pavanoratidza kuti makereke manomwe eZvakazarurwa nezvisimbiso zvinomwe zveZvakazarurwa inhoroondo dzinofambirana dzinoratidza nhoroondo yemukati neyokunze yekereke. Zvisimbiso zvinomirira nhoroondo yokunze, makereke nhoroondo yemukati.
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.
Mharidzo yaEriya iri muna Maraki, Zvakazarurwa chitsauko chegumi nechina nechegumi nesere, inoratidza mharidzo imwe cheteyo yokupedzisira yeyambiro, iyo inotaurwawo se“Zvakazarurwa zvaJesu Kristu” muchitsauko chokutanga chaZvakazarurwa. Muchitsauko chokutanga, Mwari Baba vakapa mharidzo iyi kuna Kristu, iye ndokuiendesa kuna Gabrieri, uyo akazoipa kuna Johani, uye Johani akazoiendesa kumachechi. Mharidzo yaEriya, pamwe chete nemharidzo dzinomiririrwa muna Zvakazarurwa chitsauko chokutanga, chegumi nechina, nechegumi nesere, imharidzo imwe cheteyo chaiyo.
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.
Ne mimoya ya manabii hutawaliwa na 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.
Ni ujumbe uleule daima, kwa kuwa “manabii huwatii manabii.” Neno lililotafsiriwa kuwa “huwatii” katika mistari hiyo lina maana ya “kuweka chini; na kwa namna ya kujirejelea, kutii: – kuwa chini ya utii (mtiifu), kutiwa chini, kutiishwa kwa, kuwa (kufanywa) chini ya mamlaka (ya, kwa), kutiwa katika hali ya kutiishwa (kwa, chini ya), kujinyenyekeza kwa.” Manabii wote hukubaliana wao kwa wao na wako chini ya utii 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.
Mifano yote ya kinabii ya ujumbe wa mwisho wa onyo huwakilisha ujumbe uleule. Ni kusudi la Bwana kwamba wale wanaohesabiwa kuwa “wenye hekima” katika mfano wa wanawali kumi, ambao pia huitwa “wenye hekima” wanao“fahamu” “kuongezeka kwa maarifa” wakati kitabu cha Danieli kinapofunuliwa; ni mapenzi ya Bwana kwamba “wenye hekima” wautambue ujumbe huo maalumu unapofunuliwa. Utambuzi huo hutimizwa kwa kutumia mbinu ya kujifunza Biblia ambayo imetambulishwa mahsusi ndani ya Biblia yenyewe. Mbinu hiyo hutekelezwa kwa upatano na Isaya ishirini na nane kupitia mchakato wa kuleta pamoja mistari mbalimbali ya unabii inayoshughulikia somo la kibiblia na kuiweka sambamba mmoja kwa mwingine ili kuthibitisha matukio sahihi ya kinabii.
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, kutani hi ta ya emahlweni ni miehleketo leyi eka xihloko lexi landzelaka.