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.
Urang nutup tulisan anu pamungkas ku ngaidentifikasi yén katilu malaikat dina Wahyu opat welas masing-masing nyekel hiji pekabaran dina leungeunna. Malaikat kadua jeung katilu dipidangkeun mawa hiji “gulungan,” bareng jeung aranjeunna nalika maranéhna turun mawa pekabaranna. Unggal malaikat ngawakilan hiji pekabaran, jeung datangna unggal pekabaran nimbulkeun hiji pangaruh. Malaikat kahiji sumping dina taun 1798. Pekabaran éta dibuka segelna sarta aya paningkatan pangaweruh ngeunaan pangadilan anu bakal datang. Paningkatan pangaweruh éta ngahasilkeun dua golongan panyembah. Nalika malaikat kadua sumping, pekabaran ngeunaan ragragna kaum Protestan dibuka segelna sarta aya paningkatan pangaweruh, sarta dua golongan dihasilkeun. Nalika pekabaran Seruan Tengah Peuting sumping dina 22 Oktober 1844, éta dibuka segelna dina pasamoan kemah Exeter, sarta aya paningkatan pangaweruh, jeung dua golongan parawan dihasilkeun. Nalika malaikat katilu sumping dina 22 Oktober 1844, pekabaran malaikat katilu jeung sakabéh anu diwakilkeun ku éta dibuka segelna, sarta aya paningkatan pangaweruh, jeung dua golongan dihasilkeun.
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:
Ciri séjén anu kapanggih dina para malaikat aya patalina jeung pangrojong kakawasaan kana pesen-pesen malaikat. Pesen malaikat kadua dikuatkeun ku pesen Pekik Tengah Peuting, sakumaha geus dipintonkeun ku artikel saméméhna, tapi Pekik Tengah Peuting henteu digambarkeun ku hiji malaikat tunggal, tapi ku loba malaikat. Sajarah anu pakait jeung malaikat kadua jeung Pekik Tengah Peuting némbongkeun yén pesen malaikat kadua dikuatkeun nalika Pekik Tengah Peuting ngahiji jeung éta. Dina buku anu sarua urang dibéjaan:
“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.
“Kuring ningali malaikat-malaikat lunta-lanto di sawarga. Maranéhna turun ka bumi, tuluy naék deui ka sawarga, nyiapkeun pikeun kajadian hiji perkara anu penting. Saterusna kuring ningali malaikat séjén anu perkasa, diutus pikeun turun ka bumi, sarta ngahijikeun sorana jeung malaikat katilu, jeung méré kakawasaan jeung kakuatan kana pesenna. Kakawasaan jeung kamulyaan anu gedé dipasrahkeun ka éta malaikat, sarta nalika anjeunna turun, bumi jadi caang ku kamulyaanana. Cahaya anu miheulaan jeung anu nuturkeun éta malaikat nembus ka mana-mana, nalika anjeunna sasauran kalayan rosa, ku sora anu tarik, saurna, Babul nu agung geus rubuh, geus rubuh, sarta geus jadi tempat cicingna setan-setan, jeung pangkengna unggal roh jahat, sarta kurungan unggal manuk anu najis jeung pikageuleuheun. Pesen ngeunaan rubuhna Babul, sakumaha anu dipasihkeun ku malaikat kadua, dipasihkeun deui, kalayan tambihan ngeunaan karuksakan-karuksakan anu geus asup ka garéja-garéja ti saprak 1844. Pagawéan malaikat ieu datang dina waktuna anu merenah, sarta milu dina pagawéan panungtungan anu agung tina pesen malaikat katilu, nalika éta pesen ngagedéan jadi panginget anu tarik. Jeung umat Allah dipersiapkeun di mana-mana pikeun nangtung dina mangsa panggoda anu moal lila deui baris maranéhna sapatemon. Kuring ningali cahaya anu gedé ngancik kana maranéhna, sarta maranéhna ngahiji dina éta pesen, jeung kalayan henteu sieun ngumumkeun kalayan kakawasaan anu gedé pesen malaikat katilu.”
“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 diutus pikeun nulungan malaikat anu kawasa ti sawarga, sarta kuring ngadéngé sora-sora anu siga kadéngé di unggal tempat, Kaluar maranéh ti dinya, umat-Ku, supaya maranéh ulah milu kana dosa-dosana, jeung supaya maranéh ulah narima tina bala-balana; sabab dosa-dosana geus ngahontal ka sawarga, jeung Allah geus émut kana kajahatan-jajahatanana. Ieu pesen téh siga hiji tambihan kana pesen katilu, sarta ngahiji jeung éta, sakumaha panyambat tengah wengi ngahiji jeung pesen malaikat kadua dina taun 1844. Kamulyaan Allah ngancik kana para wali anu sabar jeung ngadagoan, sarta maranéhna kalayan teu sieun maparin pangéling-ngéling panungtungan anu khidmat, ngawawarkeun ragragna Babul, sarta nyaur umat Allah supaya kaluar ti dinya; supaya maranéhna bisa luput tina hukumanana anu pikasieuneun.” 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.
Panginget tengah wengi ngahiji jeung malaikat kadua, sarta malaikat dina Wahyu dalapan welas ngahiji jeung malaikat katilu; jeung nalika anjeunna ngahiji jeung malaikat katilu, anjeunna keur ngulang ngahijina Panginget Tengah Wengi jeung malaikat kadua dina awal Adventisme. Dumasar kana dua saksi, nyaéta malaikat kadua jeung katilu, unggal amanat malaikat miboga amanat sekundér anu maparin kakuatan ka éta amanat. Dua saksi ieu ngajar yén nalika amanat malaikat kahiji sumping dina sajarah, sanggeus éta tangtu kudu aya hiji mangsa nalika éta amanat dikuatkeun ku hiji amanat sekundér. Tangtu baé ieu ogé leres pikeun malaikat kahiji. Dina paragraf kahiji tina petikan panjang anu kakara ku urang ditepikeun, Sister White ngaidentipikasikeun ciri-ciri anu sarua ka malaikat kahiji sakumaha anu ku Yohanes dipasihkeun ka malaikat dina Wahyu dalapan welas nalika anjeunna nyatakeun, “Kuring dibéjaan yén tugasna nyaéta nyaangan bumi ku kamulyaan-Na, sarta ngingetan manusa ngeunaan murka Allah anu bakal datang.” Jelas yén dina petikan éta anjeunna nuju nyarioskeun malaikat kahiji.
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.
Pesen malaikat nu kahiji sumping dina taun 1798, sarta satuluyna dipaparin kakawasaan dina 11 Agustus 1840, nalika kakawasaan unggul Ottoman lirén. Dina mangsa éta malaikat anu kuat dina Wahyu sapuluh turun ti sawarga sarta nempatkeun hiji sukuna dina darat jeung hiji deui dina laut. Anjeunna ngagambarkeun pangkakawasaan pesen malaikat kahiji, sarta ieu anu nandaan yén padamelan malaikat kahiji téh padamelan anu sarua jeung malaikat dina Wahyu dalapan welas. Duanana kedah nyaangan bumi ku kamulyaan maranéhna, nanging malaikat dina Wahyu dalapan welas ngahiji jeung malaikat katilu, sakumaha Ceurik Tengah Peuting ngahiji jeung malaikat kadua sarta sakumaha malaikat anu turun dina Wahyu sapuluh ngahiji jeung malaikat kahiji.
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.
Ku kituna, nalika malaikat kahiji sumping, aya hiji pesen anu dibuka segelna anu ngahasilkeun dua golongan panyembah. Nalika pesen malaikat kahiji dikuatkeun ku malaikat tina Wahyu sapuluh, anjeunna nyepeng dina leungeunna hiji kitab leutik anu diparéntahkeun ku anjeunna ka Yohanes supaya didahar, anu nandakeun yén anjeunna mawa hiji pesen, muka segelna, sarta éta ngahasilkeun dua golongan panyembah. Nalika malaikat kadua, Pekik Tengah Peuting, jeung malaikat katilu sumping, aya hiji pesen anu dibuka segelna anu nguji sarta ngahasilkeun dua golongan panyembah.
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.
Petikan anu keur urang bahas nekenkeun, ku ngabandingkeun sajarah Kristus jeung sajarah kaum Millerit, yén prosés pangujian anu lumangsung sacara runtuyan dina sajarah Millerit téh ogé lumangsung dina jaman Kristus, nyaéta ahir Israil baheula. Lamun hiji prosés pangujian anu lumangsung sacara runtuyan kajadian dina awal Israil rohani jeung dina ahir Israil baheula, mangka bakal aya prosés pangujian anu lumangsung sacara runtuyan dina ahir Israil rohani, sakumaha aya dina awal Israil baheula.
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.
Dina sajarah Millerite, ieu ngawakilan lima kali dibukana segel anu nguji sarta ngahasilkeun dua golongan panyembah ti taun 1798 nepi ka 22 Oktober 1844. Ieu petikan écés ngajarkeun yén lamun anjeun gagal dina hiji tés, anjeun moal lulus dina tés salajengna, sabab anjeun moal pisan nyobaan. Éta ogé écés yén dina mangsa Kristus, prosés pangudagan téh ditungtungan ku kaayaan umat perjangjian anu dipilih baheula aya dina poék anu sampurna dina hal rencana kasalametan. Daniel jeung Yohanes ngawakilan jalma-jalma anu ngadangukeun sora di tukangeun maranéhna, nyaéta jalma-jalma anu parantos ngalangkungan hiji prosés pangudagan anu maju satapak-satapak, anu nungtut panalungtikan pribadi kana unggal bebeneran anyar anu dibuka segelna.
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.
Kitab Daniel jeung Wahyu téh hiji kitab, sarta Daniel jeung Yohanes téh dua saksi tina éta hiji kitab. Hiji saksi nyaéta awal kitab éta, sarta saksi nu séjén nyaéta tungtung kitab éta. Duanana saksi ngalaman pati jeung hudang deui sacara simbolis; nu saurang dianiaya ku karajaan Médo-Pérsia, (anu ngalambangkeun Amérika Sarikat) sarta nu saurang deui dianiaya ku Roma, (anu ngalambangkeun kapapaan). Yohanes keur dianiaya lantaran anjeunna ngajaga Sabat, saluyu jeung Daniel nu dianiaya ku sabab nampik ngarobah prak-prakan ibadahna. Bareng maranéhna ngawakilan jalma-jalma dina ahir dunya anu dianiaya ku sabab nampik narima ibadah Minggu pikeun ngagantikeun Sabat poe katujuh.
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.
Jalma anu digambarkeun ku Daniel jeung Yohanes geus atawa bakal jadi jalma-jalma anu diségél, sabab nalika Daniel diasupkeun ka guha singa ku lantaran henteu nurut kana “katetepan” raja, raja nyégél batu éta, supaya maksudna ulah dirobah. Daniel diségél pikeun kalanggengan, sabab katetepan raja kitu deui kakawasaan segélna teu bisa dirobah, nurutkeun hukum urang Média jeung Pérsia. Segél raja ditempatkeun kana hiji batu sarta panto éta ditutup. Panto éta ditutup dina hukum Minggu, sarta teu aya saurang ogé anu bisa muka panto éta, sakumaha panto ogé ditutup dina 22 Oktober 1844. Ieu téh hiji gambaran basajan ngeunaan pentingna mertimbangkeun lain ngan kajadian-kajadian nubuat anu ditepikeun dina hiji nubuat, tapi ogé pentingna nerapkeun kaayaan-kaayaan anu ngurilingan nabi nalika anjeunna digambarkeun dina éta carita.
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.
Tapi ieu ogé mangrupa gambaran ngeunaan kakawasaan tina mertimbangkeun awalna (kitab Daniel) babarengan jeung ahirna (kitab Wahyu) minangka dua saksi tina nubuat anu sarua, sabab dua saksi téh anu diperlukeun pikeun netepkeun hiji kanyataan Alkitabiah. Kajadian-kajadian anu geus diramalkeun jeung gambaran ngeunaan kagiatan para nabi anu patalina jeung nubuat éta, duanana sarua diilhamkeun.
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.
Sakabéh Kitab Suci dipaparinkeun ku ilham Allah, sarta aya gunana pikeun pangajaran, pikeun nyaram kasalahan, pikeun ngabenerkeun, pikeun ngadidik dina kabeneran: supaya manusa Allah jadi sampurna, kacukupan sapinuhna pikeun sagala pagawean anu hade. 2 Timoteus 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.
Lamun kajadian-kajadian nu diprediksikeun dina Alkitab téh ngagambarkeun ahir dunya, mangka gambaran ngeunaan nabi éta jeung kaayaan sabudeureunana nalika anjeunna narima sarta nyaksian éta ramalan ogé mangrupa gambaran ngeunaan ahir dunya. Ku sabab éta, nalika kaayaan sabudeureun jeung kagiatan saurang nabi digambarkeun sacara profétis—nabi éta mangrupa gambaran umat Allah dina ahir dunya. Ku ayana pamahaman éta, nalika urang ngahijikeun garis ramalan Élia dina kitab Malakhi jeung garis-garis Wahyu opat welas jeung dalapan welas, éta kabéh nyaksian sajarah amanat pangéling-panungtungan—nanging kasaksianana téh dua rupa.
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.
Pesen éta ngawengku kajadian-kajadian anu geus diprediksikeun nu sipatna éksternal ka umat Allah, sarta aya kasaksian sékundér anu ngawengku pangalaman nabi nalika narima jeung ngawarwarkeun éta pesen. Konsép profétis ngeunaan dua garis profétis anu ngagambarkeun sisi éksternal jeung internal tina sajarah anu sarua geus dipikawanoh sarta dicatet dina rékaman umum ku para panaratas Adventisme. Conto klasik tina panerapan ieu ku para panaratas, dina pamadegan abdi, nyaéta nalika maranéhna ngaidentipikasi yén tujuh jemaat dina Wahyu jeung tujuh segel dina Wahyu téh mangrupa sajarah-sajarah paralel anu ngaidentipikasi sajarah internal jeung éksternal gareja. Segel-segel ngagambarkeun sajarah éksternal, ari jemaat-jemaat ngagambarkeun sajarah internal.
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.
Pesen Élia dina kitab Malaki, Wahyu pasal opat welas jeung dalapan welas, nangtukeun pesen pangwawadian panungtungan anu sarua, anu dina Wahyu pasal hiji ogé disebut “Wahyu Yesus Kristus.” Dina pasal hiji, Allah Rama masrahkeun éta pesen ka Kristus, tuluy ku Anjeunna dipasrahkeun ka Jabrail, tuluy ku Jabrail dipasrahkeun ka Yohanes, anu saterusna ngirimkeunana ka jamaah-jamaah. Pesen Élia, kitu deui pesen-pesen anu digambarkeun dina Wahyu pasal hiji, opat welas, jeung dalapan welas, téh saéstuna pesen anu sarua pisan.
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.
Jeung ruh para nabi tunduk ka para nabi. Sabab Allah teh lain nu ngabalukarkeun kacow, tapi karapihan, sakumaha di sakabeh jamaah para suci. 1 Korinta 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.
Salawasna ieu téh pesen anu sarua, sabab “roh para nabi tunduk ka para nabi.” Kecap anu ditarjamahkeun jadi “tunduk” dina éta ayat hartina, “nundukkeun; sacara refleksif taat: – aya dina kataatan (taat), nempatkeun di handapeun, nalukkeun ka, jadi (ngajadikeun) tunduk (ka), aya (ditempatkeun) dina katundukan (ka, di handapeun), nyerahkeun diri ka.” Sakabéh nabi satuju silih sarta aya dina katundukan ka nu séjén atawa lamun henteu, pesen anu maranéhna pasihkeun bakal nimbulkeun kabingungan.
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.
Sakabéh gambaran nubuat ngeunaan amanat pangéling panungtungan ngagambarkeun amanat anu sarua. Ieu téh rarancang Gusti yén jalma-jalma anu dianggap “wijaksana” dina misil sapuluh parawan, anu ogé disebut “wijaksana” anu “ngarti” kana “nambahanana pangaweruh” nalika kitab Daniel dibuka segelna; kersa Gusti nyaéta sangkan anu “wijaksana” mikawanoh amanat husus éta nalika segelna dibuka. Pangakuan éta kahontal ku nerapkeun métodologi ulikan Alkitab anu sacara husus diidéntifikasi dina Alkitab sorangan. Métodologi éta dilaksanakeun saluyu jeung Yesaya dua puluh dalapan ngaliwatan prosés ngahijikeun rupa-rupa garis nubuat anu ngabahas hiji subjék biblikal, tuluy dipapadankeun silih sajajar, supaya netepkeun kajadian-kajadian nubuat anu bener.
I solicit your patience as we conclude this article here and will continue these thoughts in the next article.
Abdi nyuhunkeun kasabaran anjeun sakumaha urang mungkas ieu tulisan di dieu, sareng bakal neraskeun ieu pikiran dina tulisan salajengna.