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# Parallel Warnings - Number Three

Digniino Isbarbar yaalla — Tirada Saddexaad

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

Awoodsiinta Fariimaha Nebinimada leh: Habka Isku Xigxiga ee Tijaabinta Malaa’igaha Muujintii

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.

Waxaannu maqaalkii hore ku soo gabagabaynay annagoo caddaynayna in saddexda malaa’igood ee Muujintii afar iyo tobnaad dhammaantood gacmahooda ku sidaan farriin. Malaa’igta labaad iyo tan saddexaad waxaa lagu tilmaamay inay wataan “warqad duudduuban” iyagoo la soo degaya farriintooda. Malaa’ig waliba waxay u taagan tahay farriin, imaatinka farriin kastana wuxuu keenaa saamayn. Malaa’igtii kowaad waxay timid sannadkii 1798. Farriintaas waa la furfuray, waxaana kordhay aqoontii ku saabsanayd xukunka soo socda. Kordhintaas aqooneed waxay dhalisay laba nooc oo caabudayaal ah. Markii malaa’igtii labaad timid, farriintii ku saabsanayd dhicitaankii Protestants-ka waa la furfuray, waxaana kordhay aqoon, waxaana la soo saaray laba nooc. Markii farriintii Qayladii Saqda Dhexe timid Oktoobar 22, 1844, waxaa lagu furfuray shirkii teendhada Exeter, waxaana kordhay aqoon, waxaana la soo saaray laba nooc oo bikrado ah. Markii malaa’igtii saddexaad timid Oktoobar 22, 1844, farriintii malaa’igta saddexaad iyo wax kasta oo ay u taagan tahay waa la furfuray, waxaana kordhay aqoon, waxaana la soo saaray laba nooc.

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:

Astaamo kale oo laga heli karo malaa’igaha waxay la xiriirtaa xoojinta farriimaha malaa’igta. Farriintii malaa’igta labaad waxaa xoojiyey farriintii Qayladii Habeenbadhka, sida maqaalkii hore muujiyey, laakiin Qayladii Habeenbadhka laguma matalo hal malaa’ig oo keliya, ee waxaa matala malaa’igo badan. Taariikhda u dhigantay malaa’igta labaad iyo Qayladii Habeenbadhka waxay muujinaysaa in farriintii malaa’igta labaad la xoojiyey markii Qayladii Habeenbadhka ay ku biirtay. Isla buuggaas gudaheeda waxaa naloo sheegay:

> “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.

> “Waxaan arkay malaa’ig samada dhexdeeda degdeg ugu kala gooshaysa. Waxay u soo degayeen dhulka, haddana mar kale ayay samada ugu korayeen, iyagoo isu diyaarinaya rumowga dhacdo muhiim ah. Markaas waxaan arkay malaa’ig kale oo xoog badan oo loo igmaday inay dhulka u soo degto, codkeedana ku darto kan malaa’igta saddexaad, oo farriinteedana siiso awood iyo xoog. Awood weyn iyo ammaan baa malaa’igta la siiyey, oo markay soo degtayna, dhulkii waxaa iftiimiyey ammaanteedii. Iftiinkii malaa’igtaan hortiisa maray oo gadaasheedana socday wuxuu meel kasta u dhexgalay, iyadoo si xoog leh u qaylinaysa, cod dheer ku leh, Baabuloon tii weynayd way dhacday, way dhacday, oo waxay noqotay hoyga jinniyada, iyo xabsiga ruux kasta oo wasakh ah, iyo qafiska haad kasta oo nijaas ah oo karaahiyo leh. Farriinta ku saabsan dhicidda Baabuloon, sida ay malaa’igtii labaad bixisay, ayaa mar kale la bixiyaa, iyadoo lagu daray fasaaqii kaniisadaha soo galay tan iyo 1844. Hawsha malaa’igtaanu waxay timaaddaa wakhtigii ku habboonaa, oo waxay ku biirtaa hawsha ugu dambaysa ee weyn ee farriinta malaa’igta saddexaad, markay isu beddelayso qaylo dheer. Oo dadka Ilaah meel kasta waa loo diyaariyaa inay istaagaan saacadda jirrabaadda oo ay dhowaan la kulmi doonaan. Waxaan arkay iftiin weyn oo korkooda ku dul deggan, oo waxay ku midoobeen farriinta, oo cabsi la’aan bay awood weyn kula naadiyeen farriinta malaa’igta saddexaad.”

> “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.

> “Malaa’ig ayaa loo soo diray inay caawiyaan malaa’igtii xoogga lahayd ee samada ka timid, oo waxaan maqlay codad u ekaa kuwo meel kasta ka dhawaaqaya, Ka soo baxa iyada, dadkaygow, inaydaan dembiyadeeda ka qayb yeelan, oo aydnaan belaayooyinkeeda ka qaadan; waayo, dembiyadeedu waxay gaadheen ilaa samada, oo Ilaahna xumaatooyinkeedii wuu soo xusuustay. Farriintani waxay u ekayd wax lagu daray farriintii saddexaad, oo waxay la midoowday, sidii qayladii saqda dhexe ay ula midoowday farriintii malaa’igta labaad sannadkii 1844. Ammaanta Ilaah waxay ku degtay quduusiintii dulqaadka badnayd ee sugaysay, oo iyagu cabsi la’aan bay bixiyeen digniintii u dambaysay ee qaddarinta lahayd, iyagoo ku dhawaaqaya dhicitaankii Baabuloon, oo ugu yeedhaya dadka Ilaah inay ka soo baxaan iyada; si ay uga baxsadaan halaaggeeda cabsida leh.” 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.

Qayladii Habeenbadhkii waxay ku biirtay malaa’igtii labaad, malaa’igta Muujintii siddeed iyo tobnaadna waxay ku biirtaa malaa’igtii saddexaad; oo markay ku biirto malaa’igtii saddexaad, waxay ku celinaysaa isku-biiriddii Qayladii Habeenbadhkii iyo malaa’igtii labaad ee bilowgii Adventism-ka. Iyada oo lagu salaynayo laba markhaati, malaa’igta labaad iyo tan saddexaad, farriin kasta oo malaa’ig leedahay waxay leedahay farriin labaad oo awood siisa. Labadan markhaati waxay baraan in markii farriintii malaa’igta koowaad ay taariikhda timid, ay khasab ahayd in dabadeed la gaadho meel ay farriintaas ku xoojiso farriin labaad. Tani dabcan sidoo kale waxay run u ahayd malaa’igtii koowaad. Baaragaraafka koowaad ee tuduca dheer ee aynu hadda soo bandhignay, Sister White waxay malaa’igta koowaad ku aqoonsanaysaa isla sifooyinkii Yooxanaa u nisbeeyo malaa’igta Muujintii siddeed iyo tobnaad markay tidhaahdo, “Waxaa la ii sheegay in hawshiisu ahayd inuu dhulka ku iftiimiyo ammaantiisa, oo uu dadka uga digo cadhada Ilaah ee imanaysa.” Way caddahay in tuduca ay uga jeeddo malaa’igta koowaad.

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.

Farriintii malaa’igta kowaad waxay timid sannadkii 1798, dabadeedna awood baa lagu xoojiyey 11-kii Agoosto, 1840, markii sarrayntii Cusmaaniyiintu dhammaatay. Halkaas ayaa malaa’igtii xoogga badnayd ee Muujintii tobnaad ka soo degtay samada, oo cag keliya dhulka saartay, tan kalena badda. Iyadu waxay metelaysaa awood-siinta malaa’igta kowaad, waana tan caddaynaysa in hawsha malaa’igta kowaad ay tahay isla hawshii malaa’igta Muujintii siddeed iyo tobnaad. Labadoodaba waxaa la rabay inay dhulka ku iftiimiyaan ammaantooda, laakiin malaa’igta Muujintii siddeed iyo tobnaad waxay ku biirtaa malaa’igta saddexaad, sida qayladii Saqbadhku ugu biirtay malaa’igta labaad, iyo sida malaa’igtii ku soo degtay Muujintii tobnaad ugu biirtay malaa’igta kowaad.

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.

Sidaas darteed, markii malaa’igtii kowaad timid, waxaa la furay farriin soo saartay laba qaybood oo caabudayaal ah. Markii farriinta malaa’igta kowaad la siiyey xoogga malaa’igta Muujintii toban, gacantiisa waxaa ku jiray buug yar oo uu ku amray Yooxanaa inuu cuno, taasoo muujinaysa inuu farriin keenay, furayna, oo ay soo saartay laba qaybood oo caabudayaal ah. Markii malaa’igtii labaad, Qayladii Saqda-dhexe, iyo malaa’igtii saddexaad yimaadeen, waxaa la furay farriin imtixaantay oo soo saartay laba qaybood oo caabudayaal ah.

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.

Qoraalka aynu ka hadlayno wuxuu ku adkaynayaa, isagoo isbarbar dhigaya taariikhda Masiixa iyo taariikhda Milleriyiinta, in habka imtixaanka isdaba-joogga ah ee ka dhacay taariikhda Milleriyiinta uu sidoo kale ka dhacay wakhtigii Masiixa, kaas oo ahaa dhammaadkii reer binu Israa’iilkii hore. Haddii hab imtixaan isdaba-joog ah uu ka dhacay bilowgii Israa’iilka ruuxiga ah iyo dhammaadkii Israa’iilka hore, markaas hab imtixaan isdaba-joog ah ayaa ka dhici doona dhammaadka Israa’iilka ruuxiga ah, sida uu uga dhacay bilowgii Israa’iilka hore.

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.

Taariikhda Millerite-ka gudaheeda, tani waxay matali lahayd shan furidood oo shaabad-ka-qaadis ah kuwaas oo imtixaamay oo soo saaray laba qaybood oo caabudayaal ah laga bilaabo 1798 ilaa Oktoobar 22, 1844. Qoraalku si cad buu u barayaa in haddii aad ku dhacdo imtixaan, aadan ka gudbi doonin imtixaanka xiga, waayo xataa ma isku dayi doontid. Waxa kale oo si cad u muuqata in wakhtigii Masiixa habka imtixaanku ku dhammaado iyadoo dadkii hore loo doortay ee axdiga ay ku jiraan gudcur buuxa marka la eego qorshaha badbaadada. Daanyeel iyo Yooxanaa waxay matalaan kuwa dhegaysta codka ka dambeeya, kuwa ka soo gudbay hab imtixaan oo horusocod ah oo u baahnaa baaritaan shakhsiyadeed oo ku saabsan run kasta oo cusub oo shaabaddeeda la furay.

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.

Buugagga Daanyeel iyo Muujintii waa hal buug, Daanyeel iyo Yooxanna na waa labada markhaati ee buuggaas keliya. Mid ka mid ah markhaatiyaasha waa bilowga buugga, kan kalena waa dhammaadka buugga. Labada markhaatiba waxay si astaan ahaan ah u soo mareen dhimasho iyo sarakicid; mid waxaa silciyey boqortooyadii Maadooyiin iyo Faaris, (taas oo tusaale u ah Maraykanka), kan kalena waxaa silciyey Rooma, (taas oo tusaale u ah baabtiisnimada). Yooxanna waa la silcinayaa maxaa yeelay waa ilaaliye Sabti ah, taas oo waafaqsan Daanyeel oo la silciyey sababta oo ah wuxuu diiday inuu beddelo hab-dhaqankiisii cibaadada. Si wadajir ah waxay u taagan yihiin kuwa jooga dhammaadka dunida oo la silciyo sababta oo ah waxay diidaan inay aqbalaan cibaadada Axadda oo lagu beddelayo Sabtida maalinta toddobaad.

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.

Dadka uu Daniyel iyo Yooxanaa matalaan waa ama waxay ahaan doonaan kuwa la shaabadeeyey; waayo, markii Daniyel lagu riday bohosha libaaxyada sababta oo ah inuusan adeecin “amarka” boqorka, boqorku wuxuu ku shaabadeeyey dhagixii, si aan qasdigu isu beddelin. Daniyel waxaa loo shaabadeeyey weligiis, maxaa yeelay amarkii boqorka iyo weliba awoodda shaabaddiisaba lama beddeli karin, sida ay dhigayaan sharciyadii reer Maaday iyo Faaris. Shaabaddii boqorka waxaa la saaray dhagax, albaabkiina waa la xidhay. Albaabku wuxuu xidhmaa marka sharciga Axadda yimaado, oo ninna ma furi karo albaabkaas, sida albaabku u xidhmay Oktoobar 22, 1844. Tani waxay ahayd tusaale sahlan oo muujinaya muhiimadda ay leedahay in la tixgeliyo oo keliya dhacdooyinka nebiyadeed ee lagu soo bandhigay wax sii sheegidda, laakiin sidoo kale muhiimadda lagu dabaqayo duruufaha ku xeeran nebiga marka isaga lagu tusaaleeyo sheekada dhexdeeda.

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.

Haddana tani sidoo kale waa tusaale muujinaya awoodda ku jirta in bilowga (buugga Daanyeel) iyo dhammaadka (buugga Muujintii) si wadajir ah loogu eego laba markhaati oo ka marag kacaya isla wax sii sheegidda; waayo laba markhaati ayaa loo baahan yahay si xaqiiqo Kitaabiga ah loo adkeeyo. Dhacdooyinka la sii sheegay iyo sawirka hawlaha nebiyada ee la xiriira wax sii sheegidda labaduba waa kuwo la waxyooday.

> 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.

> Qorniinka oo dhammu waxaa lagu bixiyey waxyiga Ilaah, waana waxtar xagga cilmiga, iyo canaanta, iyo hagaajinta, iyo edbinta xagga xaqnimada; in ninka Ilaah uu kaamil u ahaado, isagoo si dhammaystiran loogu diyaariyey shuqullo kasta oo wanaagsan. 2 Timoteyos 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.

Haddii dhacdooyinka Kitaabka Quduuska ah ee la sii sheegay ay sawirayaan dhammaadka dunida, markaas sawirka nebigga iyo deegaanka ku xeeran marka uu helo oo uu ka marag furo wax sii sheegiddaas waa sawir ka tarjumaya dhammaadka dunida. Sidaas darteed, marka deegaanka iyo hawlaha nebi si nebinnimo ah loo sawiro—nebiggu waa sawir ka turjumaya dadka Ilaah ee jooga dhammaadka dunida. Markii fahamkaas la sugo, marka aynu isu keeno xariiqda wax sii sheegidda Eliyaah ee Malaakii iyo xariiqyada Muujintii afar iyo toban iyo siddeed iyo toban, dhammaantood waxay ka marag furayaan taariikhda farriinta digniinta ugu dambaysa—laakiin maraggoodu waa laba-geesood.

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.

Farriintu waxay ka kooban tahay dhacdooyin la sii sheegay oo ka baxsan dadka Ilaah, markhaati labaadna wuxuu ka kooban yahay waaya-aragnimada nebiga intuu farriinta helayey oo ku dhawaaqayey. Fikradda nebinnimada ee ah laba xariiq oo nebinnimo oo matalaya dibadda iyo gudaha isla taariikhdaas waxaa aqoonsaday oo diiwaanka dadweynaha geliyey hormuudkii Adventism-ka. Tusaalaha caadiga ah ee hormuudku adeegsadeen ee arrintan ku saabsan, sida aan anigu u arko, waa markay aqoonsadeen in toddobada kiniisadood ee Muujintii iyo toddobada shaabadood ee Muujintii ay yihiin taariikho isbarbar socda oo muujinaya taariikhda gudaha iyo dibadda ee kiniisadda. Shaabaduhu waxay matalaan taariikhda dibadda, kiniisaduhuna taariikhda gudaha.

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.

Farriintii Eliyaah ee Malaakii, Muujintii cutubyadeeda afar iyo tobnaad iyo siddeed iyo tobnaad, waxay tilmaamayaan isla farriinta digniinta ugu dambaysa, taas oo sidoo kale cutubka koowaad ee Muujintii loogu yeedhay “Muujintii Ciise Masiix.” Cutubka koowaad Ilaaha Aabbaha ah ayaa farriinta siiyey Masiixa, isaguna wuxuu siiyey Jibriil, Jibriilna wuxuu siiyey Yooxanaa, Yooxanaana wuxuu u diray kiniisadaha. Farriintii Eliyaah, iyo sidoo kale farriimaha lagu matalay Muujintii cutubyada koowaad, afar iyo tobnaad, iyo siddeed iyo tobnaad, dhammaantood waa isla farriinta qudheeda.

> 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.

> Oo ruuxyada nebiyaduna nebiyada ayay ka amar qaataan. Waayo, Ilaah ma aha qoraaga qaska, laakiin waa kan nabadda, sida ay tahay kiniisadaha quduusiinta oo dhan. 1 Korintos 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.

Had iyo goorba waa isla farriintii oo keliya, waayo “nebiyadu nebiyada ayay u hoos yimaadaan.” Erayga aayadaha ku jira ee loo turjumay “u hoos yimaadaan” wuxuu ka dhigan yahay, “in la hoos geeyo; si is-daba-rog ahna in la addeeco: – in lagu jiro addeecid (addeecsan), hoos la geliyo, loo hoosaysiiyo, (la ahaado, laga dhigo) mid u hoos yimaada (ku, unto), lagu jiro hoos-imaad (ku, hoos), naftiisana loo hoos geeyo.” Dhammaan nebiyadu way isku waafaqsan yihiin, mid walbana kan kale ayuu u hoos yimaadaa; haddii kale farriinta ay bixiyeen waxay dhalin lahayd jahawareer.

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.

Dhammaan tusaalooyinka nebinnimo ee farriinta digniinta ugu dambaysa waxay metelaan isla farriintaas. Waa qorshaha Rabbiga in kuwa masaalka tobankii bikradaha ah loogu tiriyo “xigmadda leh,” kuwaas oo sidoo kale loogu yeedho “xigmadda leh” ee “fahma” “korodhka aqoonta” marka kitaabka Daanyeel la furo; waa doonista Rabbiga in “xigmadda leh” ay gartaan farriinta gaarka ah marka la furo. Garashadaas waxaa lagu dhammaystiraa iyadoo la adeegsanayo hab-raaca daraasadda Kitaabka Quduuska ah ee si gaar ah Kitaabka Quduuska ah gudihiisa loogu aqoonsaday. Hab-raacaasna waxaa lagu fuliyaa iyadoo la waafajinayo Ishacyaah siddeed iyo labaatan, iyada oo loo marayo habka la isugu keenayo xariiqyada nebinnimo ee kala duwan ee ka hadlaya mawduuc Kitaabi ah, lana barbar dhigayo midba midka kale, si loo adkeeyo dhacdooyinka nebinnimo ee saxda ah.

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

Waxaan idinka codsanayaa dulqaadkiinna innagoo maqaalkan halkan ku soo gunaanadayna, waxaana sii wadi doonnaa fikirradan maqaalka xiga.

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