Article

# Parallel Warnings - Number Three

Gargaɗai Masu Kama da Juna - Na Uku

The Empowerment of Prophetic Messages: The Sequential Testing Process of Revelation’s Angels

Ƙarfafa Saƙonnin Annabci: Tsarin Gwaji na Jere na Mala’ikun Wahayin Ru’ya Ta Yohanna

Author

Jeff Pippenger

Published

August 8, 2023

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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.

Mun rufe talifin da ya gabata da gano cewa dukan mala’iku uku na Ru’ya ta Yohanna sura ta goma sha huɗu suna ɗauke da saƙo a hannunsu. An bayyana mala’ika na biyu da na uku a matsayin masu “takardar rubutu,” tare da su yayin da suke saukowa da saƙonsu. Kowanne mala’ika yana wakiltar saƙo, kuma isowar kowane saƙo tana haifar da wani tasiri. Mala’ika na farko ya iso a shekara ta 1798. An buɗe wannan saƙon, kuma aka sami ƙaruwa cikin sani game da shari’a mai gabatowa. Wannan ƙaruwa ta sani ta haifar da rukunai biyu na masu sujada. Sa’ad da mala’ika na biyu ya iso, an buɗe saƙon faɗuwar Furotestoci, kuma aka sami ƙaruwa cikin sani, aka kuma haifar da rukunai biyu. Sa’ad da saƙon Kukan Tsakar Dare ya iso a ranar 22 ga Oktoba, 1844, an buɗe shi a taron sansani na Exeter, kuma aka sami ƙaruwa cikin sani, aka kuma haifar da rukunai biyu na budurwai. Sa’ad da mala’ika na uku ya iso a ranar 22 ga Oktoba, 1844, an buɗe saƙon mala’ika na uku tare da dukan abin da yake wakilta, kuma aka sami ƙaruwa cikin sani, aka kuma haifar da rukunai biyu.

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:

Wata siffa kuma da ake iya samu a cikin mala’iku tana da alaƙa da ƙarfafa saƙonnin mala’ikan. Saƙon mala’ika na biyu an ƙarfafa shi ta wurin saƙon Kukan Tsakar Dare, kamar yadda talifi na baya ya nuna, amma Kukan Tsakar Dare ba mala’ika guda ɗaya ne yake wakilta ba, mala’iku da yawa ne suke wakiltarsa. Tarihin da ya yi daidai da mala’ika na biyu da Kukan Tsakar Dare ya nuna cewa an ƙarfafa saƙon mala’ika na biyu ne sa’ad da Kukan Tsakar Dare ya haɗu da shi. A cikin wannan littafi ɗaya kuma an gaya mana:

> “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.

> “Na ga mala’iku suna hanzari suna kai da komo a cikin sama. Suna saukowa zuwa duniya, sa’an nan kuma suna komawa suna hawa zuwa sama, suna shirya domin cikar wani muhimmin al’amari. Sa’an nan na ga wani babban mala’ika kuma an umurce shi ya sauko zuwa duniya, ya haɗa muryarsa da ta mala’ika na uku, ya kuma ba saƙonsa iko da ƙarfi. An ba mala’ikan babban iko da ɗaukaka, kuma da ya sauko, duniya ta haskaka da ɗaukakarsa. Hasken da ya riga wannan mala’ika gaba, ya kuma biyo bayansa, ya kutsa ko’ina, yayinda yake yin kira da ƙarfi, da babbar murya, yana cewa, Babila babba ta faɗi, ta faɗi, ta zama mazaunin aljanu, da maɓoyar kowane mugun ruhu, da kejin kowane tsuntsu marar tsarki mai ƙyama. Saƙon faɗuwar Babila, kamar yadda mala’ika na biyu ya bayar, an sāke ba da shi kuma, tare da ƙarin bayani game da ɓarnace-ɓarnacen da suke ta shiga cikin ikkilisiyoyi tun daga 1844. Aikin wannan mala’ika yana shigowa a daidai lokaci, kuma yana haɗuwa da babban aikin ƙarshe na saƙon mala’ika na uku, yayinda yake ƙaruwa ya zama kira mai ƙarfi. Kuma mutanen Allah ana shirya su ko’ina domin su tsaya a sa’ar gwaji wadda ba da daɗewa ba za su gamu da ita. Na ga wani babban haske yana sauka a kansu, kuma suka haɗu cikin saƙon, suka kuma yi shelarsa ba tare da tsoro ba da babban iko, saƙon mala’ika na uku.”

> “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.

> “An aiki mala’iku domin su taimaki babban mala’ikan nan daga sama, kuma na ji muryoyi waɗanda suka yi kamar suna sauti a ko’ina, Ku fito daga cikinta, ya mutanena, domin kada ku kasance masu tarayya da zunubanta, kuma kada ku karɓi annobanta; gama zunubanta sun kai har sama, kuma Allah ya tuna da mugayen ayyukanta. Wannan saƙo ya yi kama da ƙari ne ga saƙo na uku, kuma ya haɗu da shi, kamar yadda kiran tsakar dare ya haɗu da saƙon mala’ika na biyu a shekara ta 1844. Ɗaukakar Allah ta sauka a kan tsarkaka masu haƙuri, masu jira, kuma cikin rashin tsoro suka ba da gargaɗi na ƙarshe mai muhimmanci ƙwarai, suna shelanta fāɗuwar Babila, suna kuma kira ga mutanen Allah su fito daga cikinta; domin su tsira daga mummunan hukuncinta.” Spiritual Gifts, juzu’i na 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.

Kiran Tsakar Dare ya haɗu da mala’ika na biyu, kuma mala’ikan Wahayi sura ta goma sha takwas ya haɗu da mala’ika na uku; kuma sa’ad da ya haɗu da mala’ika na uku, yana maimaita haɗuwar Kiran Tsakar Dare da mala’ika na biyu a farkon Adventism. Bisa ga shaidun biyu, wato mala’ika na biyu da na uku, kowane saƙon mala’ika yana da saƙo na biyu da ke ba shi iko. Waɗannan shaidu biyu suna koyar da cewa sa’ad da saƙon mala’ika na farko ya iso cikin tarihi, dole ne bayan haka a kai ga wani matsayi inda aka ƙarfafa wannan saƙo ta wurin saƙo na biyu. Tabbas wannan ma gaskiya ne game da mala’ika na farko. A sakin layi na farko na dogon bayanin da muka kawo yanzu, ’Yar’uwa White ta danganta irin waɗannan siffofi ga mala’ika na farko kamar yadda Yahaya ya danganta ga mala’ikan Wahayi sura ta goma sha takwas, sa’ad da ta ce, “An gaya mini cewa aikinsa shi ne ya haskaka duniya da ɗaukakarsa, ya kuma gargaɗi mutum game da fushin Allah mai zuwa.” A bayyane yake cewa a cikin wannan bayani tana magana ne game da mala’ika na farko.

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.

Saƙon mala’ika na fari ya iso a shekara ta 1798, kuma daga bisani aka ba shi iko a ranar 11 ga Agusta, 1840, sa’ad da rinjayar Daular Usmaniyya ta ƙare. A wannan lokaci ne mala’ika mai ƙarfi na Ru’ya ta Yohanna sura ta goma ya sauko daga sama, ya kafa ƙafa ɗaya a kan ƙasa, ɗaya kuma a kan teku. Yana wakiltar ba da iko ga mala’ika na fari, kuma wannan ne ke nuna aikin mala’ika na fari a matsayin irin wannan aiki ɗaya da na mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas. Dukansu an nufe su su haskaka duniya da ɗaukakarsu, amma mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas yana haɗuwa da mala’ika na uku, kamar yadda Kiran Tsakar Dare ya haɗu da mala’ika na biyu, haka kuma kamar yadda mala’ikan da ya sauko a Ru’ya ta Yohanna sura ta goma ya haɗu da mala’ika na fari.

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.

Saboda haka, sa’ad da mala’ika na fari ya iso, an buɗe wani saƙo wanda ya haifar da rukuni biyu na masu sujada. Sa’ad da saƙon mala’ika na fari ya sami ƙarfi ta wurin mala’ikan Ru’ya ta Yohanna goma, yana riƙe da ɗan littafi a hannunsa wanda ya umurci Yohanna ya ci, abin da ya nuna cewa ya kawo saƙo, ya buɗe shi, kuma ya haifar da rukuni biyu na masu sujada. Sa’ad da mala’ika na biyu, Kukan Tsakar Dare, da mala’ika na uku suka iso, an buɗe wani saƙo wanda ya gwada kuma ya haifar da rukuni biyu na masu sujada.

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.

Sashin da muke magana a kai yana jaddada, ta wurin kwatanta tarihin Almasihu da tarihin Millerites, cewa tsarin gwaji mai jere-jere da ya faru a cikin tarihin Millerites shi ma ya faru a zamanin Almasihu, wanda shi ne ƙarshen Isra’ila ta dā. Idan tsarin gwaji mai jere-jere ya faru a farkon Isra’ila ta ruhaniya da kuma a ƙarshen Isra’ila ta dā, to, za a sami tsarin gwaji mai jere-jere a ƙarshen Isra’ila ta ruhaniya, kamar yadda ya kasance a farkon Isra’ila ta dā.

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.

A tarihin Millerite, wannan zai wakilta buɗe hatimi biyar waɗanda suka gwada kuma suka fitar da rukuni biyu na masu sujada daga 1798 har zuwa 22 ga Oktoba, 1844. Nassin ya koyar a fili cewa idan ka fāɗi a wata gwaji, ba za ka ci ta gaba ba, domin ba za ka ma gwada ba. Haka kuma a bayyane yake cewa a zamanin Almasihu tsarin gwajin yana ƙarewa da mutanen alkawari da aka zaɓa a dā suna cikin duhu ƙwarai game da shirin ceto. Daniyel da Yohanna suna wakiltar waɗanda ke sauraron muryar da ke bayansu, waɗanda suka bi ta cikin tsarin gwaji mai ci gaba wanda ya buƙaci binciken kai-tsaye na kowane sabon gaskiya da aka buɗe hatiminsa.

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.

Littattafan Daniyel da Ru’ya ta Yohanna littafi ɗaya ne, kuma Daniyel da Yohanna su ne shaidu biyu na wannan littafi guda ɗaya. Shaida ɗaya ita ce farkon littafin, ɗaya shaidar kuwa ita ce ƙarshen littafin. Dukansu shaidun sun sha mutuwa da tashin matattu a matsayin alama; ɗaya masarautar Mediya da Farisa ce ta tsananta masa, (wadda ke wakiltar Amurka), ɗayan kuma Roma ce ta tsananta masa, (wadda ke wakiltar tsarin papacy). Ana tsananta wa Yohanna domin shi mai kiyaye Asabar ne, daidai da yadda aka tsananta wa Daniyel domin ya ƙi canja ayyukan bautarsa. Tare suna wakiltar waɗanda suke a ƙarshen duniya waɗanda ake tsananta wa domin sun ƙi amincewa da bautar Lahadi a maimakon Asabar ta rana ta bakwai.

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.

Mutanen da Daniyel da Yohanna suke wakilta su ne, ko kuwa za su zama, waɗanda aka hatimce; gama sa’ad da aka jefa Daniyel cikin kogon zakuna saboda bai yi biyayya ga “umarnin” sarki ba, sai sarki ya sa hatimi a kan dutsen, domin kada a canja manufar. An hatimce Daniyel domin madawwama, domin umarnin sarki da kuma ikon hatiminsa ba za a iya canjawa ba, bisa ga dokokin Mediyawa da Fārisawa. An sa hatimin sarki a kan dutse, aka kuma rufe ƙofar. Ana rufe ƙofar a lokacin dokar Lahadi, kuma ba mai iya buɗe wannan ƙofa, kamar yadda aka rufe ƙofar a ranar 22 ga Oktoba, 1844. Wannan wani sauƙaƙƙen misali ne na muhimmancin la’akari ba da abubuwan annabci kaɗai waɗanda aka bayyana a cikin annabci ba, har ma da muhimmancin amfani da yanayin da ya kewaye annabin sa’ad da aka nuna shi a cikin labarin.

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.

Duk da haka, wannan ma misali ne na ikon duba farkon (littafin Daniyel) tare da ƙarshe (littafin Ru’ya ta Yohanna) a matsayin shaidu biyu na annabci guda ɗaya, gama shaidu biyu ne ake bukata domin tabbatar da gaskiyar Littafi Mai Tsarki. Abubuwan da aka annabta da kuma misalin ayyukan annabawa dangane da annabcin, dukansu wahayi ne.

> 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.

> Dukan Nassi an ba da shi ne ta hurarrun Allah, kuma yana da amfani ga koyarwa, ga tsautawa, ga gyarawa, ga horo cikin adalci: domin mutumin Allah yă zama cikakke, shiryayye sarai domin kowane aiki nagari. 2 Timothy 3:16, 17.

If the predicted events of the Bible are illustrating the end of the world, then the illustration of the prophet and his surroundings when he receives and testifies of the prediction are an illustration of the end of the world. Therefore, when a prophet’s surroundings and activities are prophetically illustrated—the prophet is an illustration of God’s people at the end of the world. With that understanding in place, when we bring the line of Malachi’s Elijah prediction together with the lines of Revelation fourteen and eighteen, they all testify of the history of the final warning message—but their testimony is two-fold.

Idan abubuwan da aka annabta na Littafi Mai Tsarki suna kwatanta ƙarshen duniya, to, kwatancin annabin da muhallinsa a lokacin da yake karɓa kuma yana ba da shaida game da annabcin, shi ma kwatanci ne na ƙarshen duniya. Saboda haka, sa’ad da aka kwatanta muhallin annabi da ayyukansa ta hanyar annabci—annabin kwatanci ne na mutanen Allah a ƙarshen duniya. Da wannan fahimta a wurin, idan muka haɗa layin annabcin Iliya na Malachi da layukan Ru’ya ta Yohanna goma sha huɗu da goma sha takwas, dukansu suna ba da shaida game da tarihin saƙon gargaɗi na ƙarshe—amma shaidarsu sau biyu ce.

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.

Saƙon ya ƙunshi abubuwan da aka riga aka yi annabci game da su waɗanda suke a waje da mutanen Allah, kuma wata shaida ta biyu tana ƙunshe da ƙwarewar annabin yayin da yake karɓa da kuma shelar saƙon. Tunanin annabci na layukan annabci biyu masu wakiltar abin da yake a waje da abin da yake a ciki na tarihi guda ɗaya, majagaban Adventism sun gane shi kuma suka sanya shi a rubuce a bainar jama'a. Misali na gargajiya na wannan amfani da majagaba suka yi, a ganina, shi ne lokacin da suka bayyana cewa ikilisiyoyi bakwai na Ru’ya ta Yohanna da hatimai bakwai na Ru’ya ta Yohanna tarihohi ne masu tafiya daidai da juna waɗanda suke bayyana tarihin cikin gida da na waje na ikkilisiya. Hatiman suna wakiltar tarihin waje, ikilisiyoyin kuwa na ciki.

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.

Saƙon Iliya na Malaki, Ru’ya ta Yohanna surori goma sha huɗu da goma sha takwas, suna bayyana saƙon gargaɗi na ƙarshe iri ɗaya wanda kuma aka kira “Ru’ya ta Yesu Almasihu” a sura ta ɗaya ta Ru’ya ta Yohanna. A sura ta ɗaya Allah Uba ya ba da saƙon ga Almasihu, sa’an nan shi kuma ya ba da shi ga Jibra’ilu, shi kuma ya ba da shi ga Yohanna, wanda daga baya ya aika da shi ga ikkilisiyoyi. Saƙon Iliya, haka nan kuma saƙonnin da aka wakilta a Ru’ya ta Yohanna surori na ɗaya, goma sha huɗu da goma sha takwas, duk su ne ainihin saƙo ɗaya.

> 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.

> Kuma ruhohin annabawa suna ƙarƙashin ikon annabawa. Gama Allah ba mawallafin ruɗani ba ne, amma na salama, kamar yadda yake a dukan ikkilisiyoyin tsarkaka. 1 Korintiyawa 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.

Saƙon kullum guda ɗaya ne, domin “annabawa suna ƙarƙashin annabawa.” Kalmar da aka fassara da “ƙarƙashi” a cikin ayoyin tana nufin, “a ƙasƙantar da wani ƙarƙashin wani; a ma’anar juyayye kuma a yi biyayya: – a kasance cikin biyayya (mai biyayya), a sa ƙarƙashi, a rinjaya zuwa ga, a kasance (ko a sa a zama) ƙarƙashi (ga, zuwa ga), a kasance (ko a sa a zama) cikin ƙarƙantawa (ga, ƙarƙashin), a miƙa kai ga.” Dukan annabawa suna jituwa da juna kuma suna ƙarƙashin juna, in ba haka ba kuwa saƙon da suka bayar zai haifar da ruɗani.

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.

Dukan misalan annabci na saƙon gargaɗi na ƙarshe suna wakiltar saƙo guda ɗaya ne. Nufin Ubangiji ne cewa waɗanda ake ɗauka a matsayin “masu hikima” a cikin misalin budurwai goma, waɗanda kuma ake kira “masu hikima” da suke “fahimta” “ƙaruwar ilimi” sa’ad da aka buɗe littafin Daniyel; nufin Ubangiji ne cewa “masu hikima” su gane saƙo na musamman sa’ad da aka buɗe shi. Ana cim ma wannan gane ta wurin amfani da hanyar nazarin Littafi Mai Tsarki wadda Littafi Mai Tsarki da kansa ya fayyace a sarari. Ana aiwatar da wannan hanya bisa ga Ishaya ashirin da takwas ta wurin haɗa layukan annabci dabam-dabam da suke magana a kan wani batu na Littafi Mai Tsarki tare a layi ɗaya da juna, domin a kafa daidai abubuwan da suka faru na annabci.

I solicit your patience as we conclude this article here and will continue these thoughts in the next article.

Ina roƙon haƙurinku yayin da muke kawo wannan maƙala ga ƙarshe a nan, kuma za mu ci gaba da waɗannan tunane-tunane a maƙala ta gaba.

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