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# Parallel Warnings - Number Three

Maonyo Sambamba - Namba Tatu

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

Uwezeshaji wa ujumbe wa kinabii: mchakato wa majaribio ya malaika wa Ufunuo kwa mfululizo

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.

Tulimalizia makala iliyopita tukibainisha kwamba malaika wote watatu wa Ufunuo kumi na nne wana ujumbe mikononi mwao. Malaika wa pili na wa tatu wanaelezwa kuwa na “gombo la ngozi” pamoja nao wanaposhuka na ujumbe wao. Kila malaika anawakilisha ujumbe, na kuwasili kwa kila ujumbe husababisha athari. Malaika wa kwanza aliwasili mwaka 1798. Ujumbe huo ulifunuliwa na kukawa na ongezeko la maarifa kuhusu hukumu inayokaribia. Ongezeko hilo la maarifa lilizalisha makundi mawili ya waabudu. Malaika wa pili alipowasili, ujumbe wa kuanguka kwa Waprotestanti ulifunuliwa, kukawa na ongezeko la maarifa, na makundi mawili yakazalishwa. Ujumbe wa Kilio cha Usiku wa Manane ulipowasili tarehe 22 Oktoba, 1844, ulifunuliwa kwenye mkutano wa kambi wa Exeter na kukawa na ongezeko la maarifa, na makundi mawili ya wanawali yakazalishwa. Malaika wa tatu alipowasili tarehe 22 Oktoba, 1844, ujumbe wa malaika wa tatu na maana zake zote ulifunuliwa, na kukawa na ongezeko la maarifa, na makundi mawili yakazalishwa.

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:

Sifa nyingine inayopatikana miongoni mwa malaika inahusu kutiwa nguvu kwa ujumbe wa malaika. Ujumbe wa malaika wa pili ulitiwa nguvu na ujumbe wa Kilio cha Usiku wa Manane, kama makala iliyotangulia ilivyoonyesha, lakini Kilio cha Usiku wa Manane hakuwakilishwa na malaika mmoja tu, kinawakilishwa na malaika wengi. Historia iliyolingana na malaika wa pili na Kilio cha Usiku wa Manane inaonyesha kwamba ujumbe wa malaika wa pili ulitiwa nguvu wakati Kilio cha Usiku wa Manane kilipoungana nacho. Katika kitabu hicho hicho tunaambiwa:

> “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.

> Niliwaona malaika wakishughulika kwa haraka huku na kule mbinguni. Walikuwa wakishuka duniani, na tena wakipanda mbinguni, wakijiandaa kwa utimilifu wa tukio fulani muhimu. Kisha nikamwona malaika mwingine mwenye nguvu aliyeagizwa kushuka duniani, na kuunganisha sauti yake na ya malaika wa tatu, na kuupa nguvu na uzito ujumbe wake. Nguvu kuu na utukufu vilitolewa kwa malaika huyo, na aliposhuka, dunia iliangazwa na utukufu wake. Nuru iliyomtangulia na iliyomfuata malaika huyu, ilipenya kila mahali, alipolia kwa nguvu, kwa sauti kuu, akisema, Babeli ile kuu imeanguka, imeanguka, na imekuwa makao ya mashetani, na ngome ya kila roho chafu, na kizimba cha kila ndege mchafu na mwenye kuchukiwa. Ujumbe wa kuanguka kwa Babeli, kama ulivyotolewa na malaika wa pili, unatolewa tena, ukiwa umeongezewa upotovu ambao umekuwa ukiingia makanisani tangu 1844. Kazi ya malaika huyu huja kwa wakati ufaao, na inaungana na kazi kuu ya mwisho ya ujumbe wa malaika wa tatu, inapojaa na kuwa kilio kikuu. Na watu wa Mungu wanaandaliwa kila mahali kusimama katika saa ya majaribu ambayo karibuni watakutana nayo. Nikaona nuru kuu ikikaa juu yao, nao wakaungana katika ujumbe huo, na bila woga wakautangaza kwa nguvu kuu 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.

> "Malaika walitumwa kumsaidia yule malaika mwenye nguvu kutoka mbinguni, nami nikasikia sauti zilizokuwa kama zinasikika kila mahali, Tokeni kwake, enyi watu wangu, msishiriki dhambi zake, wala msipokee mapigo yake; kwa kuwa dhambi zake zimefika hata mbinguni, na Mungu amekumbuka maovu yake. Ujumbe huu ulionekana kuwa nyongeza ya ujumbe wa tatu, na ukaungana nao, kama vile mwito wa usiku wa manane ulivyoungana na ujumbe wa malaika wa pili mwaka 1844. Utukufu wa Mungu ukakaa juu ya watakatifu wavumilivu waliokuwa wakingoja, nao bila woga wakatoa onyo la mwisho lenye uzito, wakitangaza kuanguka kwa Babeli, na kuwaita watu wa Mungu watoke kwake; ili waepuke maangamizi yake ya kutisha." Karama za Kiroho, juzuu ya 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.

Kilio cha Usiku wa Manane kiliungana na malaika wa pili, na malaika wa Ufunuo kumi na nane anaungana na malaika wa tatu, na anapojiunga na malaika wa tatu, anarudia kuungana kwa Kilio cha Usiku wa Manane na malaika wa pili mwanzoni mwa Uadventista. Kulingana na mashahidi wawili—malaika wa pili na wa tatu—kila ujumbe wa malaika una ujumbe wa pili unaoutia nguvu. Mashahidi hawa wawili wanafundisha kwamba wakati ujumbe wa malaika wa kwanza ulipowasili katika historia, ilibidi ufike wakati baadaye ambapo ujumbe huo ulipewa nguvu na ujumbe wa pili. Hili bila shaka lilikuwa kweli pia kwa malaika wa kwanza. Katika aya ya kwanza ya kifungu kirefu tulichowasilisha hivi punde, Dada White anabainisha sifa zilezile kwa malaika wa kwanza kama zile ambazo Yohana anampa malaika wa Ufunuo kumi na nane anaposema, “Niliambiwa kwamba jukumu lake lilikuwa kuutia dunia nuru kwa utukufu wake, na kumwonya mwanadamu kuhusu hasira ya Mungu inayokuja.” Ni wazi katika kifungu hicho kwamba anarejelea malaika wa kwanza.

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 uliwasili mwaka 1798, na baadaye ukatiwa nguvu tarehe 11 Agosti, 1840, wakati ukuu wa Milki ya Uthmani ulipokoma. Wakati huo malaika mwenye nguvu wa Ufunuo kumi alishuka kutoka mbinguni na kuweka mguu mmoja juu ya nchi na mwingine juu ya bahari. Anawakilisha kutiwa nguvu kwa ujumbe wa malaika wa kwanza, na hii ndiyo inayotambulisha kazi ya malaika wa kwanza kuwa ni kazi ile ile 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 kilivyojiunga na malaika wa pili na kama vile malaika aliyeshuka katika Ufunuo kumi alijiunga 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.

Kwa hiyo, malaika wa kwanza alipowasili, ujumbe ulifunuliwa uliosababisha makundi mawili ya waabudu. Ujumbe wa malaika wa kwanza ulipopewa nguvu na malaika wa Ufunuo kumi, alikuwa na mkononi mwake kitabu kidogo alichomwamuru Yohana akile, jambo lililoonyesha kwamba alileta ujumbe, aliufunua, nao ukazalisha makundi mawili ya waabudu. Malaika wa pili, Mwito wa Usiku wa Manane, na malaika wa tatu walipowasili, kulikuwa na ujumbe uliofunuliwa uliowajaribu na kuzalisha makundi mawili ya waabudu.

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.

Andiko tunalolishughulikia linasisitiza, kwa kulinganisha historia ya Kristo na historia ya Wamileraiti, kwamba mchakato wa majaribio kwa mfululizo uliotokea katika historia ya Wamileraiti ulitokea pia katika siku za Kristo, ambazo zilikuwa mwisho wa Israeli wa kale. Ikiwa mchakato wa majaribio kwa mfululizo ulitokea mwanzoni mwa Israeli wa kiroho na mwishoni mwa Israeli wa kale, basi kutakuwa na mchakato wa majaribio kwa mfululizo mwishoni mwa Israeli wa kiroho, kama vile ulivyokuwapo mwanzoni mwa Israeli wa kale.

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.

Katika historia ya Wamilleraiti hili lingewakilisha kufunuliwa mara tano kulikojaribu na kuzalisha madaraja mawili ya waabudu kuanzia 1798 hadi tarehe 22 Oktoba 1844. Aya hii inafundisha wazi kwamba ukishindwa jaribio, hutapita jaribio linalofuata, kwani hutajaribu hata. Pia ni wazi kwamba katika wakati wa Kristo mchakato wa majaribio unakamilika kwa watu wa agano waliokuwa wamechaguliwa hapo awali wakiwa katika giza totoro kuhusu mpango wa wokovu. Danieli na Yohana wanawakilisha wale wanaousikiliza sauti iliyo nyuma yao, wale waliopitia mchakato wa majaribio wa hatua kwa hatua ulihitaji uchunguzi wa kibinafsi wa kila kweli mpya iliyofunuliwa.

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.

Vitabu vya Danieli na Ufunuo ni kitabu kimoja, na Danieli na Yohana ni mashahidi wawili wa kitabu hicho kimoja. Shahidi mmoja ni mwanzo wa kitabu, na shahidi mwingine ni mwisho wa kitabu. Mashahidi wote wawili walipitia kifo na ufufuo kwa njia ya ishara; mmoja aliteswa na ufalme wa Umedi na Uajemi (ukiwa mfano wa Marekani) na mwingine aliteswa na Roma (ikiashiria upapa). Yohana anateswa kwa sababu yeye ni mshika Sabato, kwa kupatana na Danieli ambaye aliteswa kwa kukataa kubadili desturi zake za ibada. Pamoja wanawakilisha wale mwishoni mwa dunia wanaoteswa kwa kukataa kukubali ibada ya Jumapili badala ya Sabato ya siku ya saba.

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.

Watu wanaowakilishwa na Danieli na Yohana wamekuwa au watakuwa wale waliotiwa muhuri, kwa maana Danieli alipoekwa katika tundu la simba kwa kutokutii “amri” ya mfalme, mfalme alitia muhuri jiwe, ili kusudi lisibadilishwe. Danieli alikuwa ametiwa muhuri kwa milele, kwa sababu amri ya mfalme na pia mamlaka ya muhuri wake hayangeweza kubadilishwa, kulingana na sheria za Wamedi na Waajemi. Muhuri wa mfalme uliwekwa juu ya jiwe na mlango ukafungwa. Mlango hufungwa wakati wa sheria ya Jumapili, na hakuna mtu anayeweza kufungua mlango huo, kama vile mlango ulivyofungwa Oktoba 22, 1844. Huu ulikuwa mfano rahisi wa umuhimu wa kuzingatia siyo tu matukio ya kinabii yanayoainishwa katika unabii, bali pia umuhimu wa kuhusisha mazingira yanayomzunguka nabii anapoonyeshwa ndani ya simulizi.

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.

Hata hivyo, hili pia ni kielelezo cha nguvu ya kuzingatia mwanzo (kitabu cha Danieli) pamoja na mwisho (kitabu cha Ufunuo) kwa pamoja kama mashahidi wawili wa unabii uleule, kwa maana mashahidi wawili ndiyo wanaohitajika ili kuthibitisha ukweli wa kibiblia. Matukio yaliyotabiriwa na taswira ya shughuli za manabii zinazohusiana na unabii huo yote yamevuviwa.

> 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.

> Maandiko yote yamevuviwa na Mungu, na yanafaa kwa mafundisho, kwa karipio, kwa kusahihisha, na kwa mafunzo katika haki; ili mtu wa Mungu awe mkamilifu, ametayarishwa kabisa kwa kila tendo jema. 2 Timotheo 3:16, 17.

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

Ikiwa matukio yaliyotabiriwa katika Biblia yanaonyesha mwisho wa dunia, basi taswira ya nabii na mazingira yake anapopokea na kutoa ushuhuda wa ule utabiri ni taswira ya mwisho wa dunia. Kwa hiyo, mazingira na shughuli za nabii yanapochorwa kinabii—nabii huyo ni kielelezo cha watu wa Mungu mwishoni mwa dunia. Kwa uelewa huo, tunapounganisha mstari wa utabiri wa Eliya wa Malaki na mistari ya Ufunuo kumi na nne na kumi na nane, vyote vinashuhudia historia ya ujumbe wa onyo la mwisho—lakini ushuhuda wao ni maradufu.

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.

Ujumbe unajumuisha matukio yaliyotabiriwa ambayo yako nje ya watu wa Mungu, na ushuhuda wa pili unajumuisha uzoefu wa nabii alipokuwa akipokea na kutangaza ujumbe huo. Dhana ya kinabii ya mistari miwili inayowakilisha vipengele vya nje na vya ndani vya historia ileile ilitambuliwa na kurekodiwa katika kumbukumbu za umma na waanzilishi wa Uadventista. Mfano bainifu wa matumizi haya na hao waanzilishi, kwa maoni yangu, ni pale walipotambua kwamba makanisa saba ya Ufunuo na mihuri saba ya Ufunuo ni historia sambamba zinazobainisha historia ya ndani na ya nje ya kanisa. Mihuri inawakilisha historia ya nje, na makanisa historia ya ndani.

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.

Ujumbe wa Eliya uliotajwa katika Malaki, pamoja na sura ya kumi na nne na ya kumi na nane za Ufunuo, hutambulisha uleule ujumbe wa onyo la mwisho ambao pia unaitwa “Ufunuo wa Yesu Kristo” katika sura ya kwanza ya Ufunuo. Katika sura ya kwanza Mungu Baba alimpa Kristo ujumbe huo, kisha Kristo akamkabidhi Gabrieli, naye akamkabidhi Yohana, ambaye kisha aliutuma kwa makanisa. Ujumbe wa Eliya, pamoja na ule unaowakilishwa katika sura ya kwanza, ya kumi na nne, na ya kumi na nane za Ufunuo, ni ujumbe uleule.

> 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.

> Na roho za manabii huwatii manabii. Kwa maana Mungu si Mungu 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.

Daima ni ujumbe uleule, kwa kuwa "manabii wako chini ya manabii." Neno linalotafsiriwa kama "subject" katika aya hizo humaanisha, "kutiisha; kwa kujirejea, kutii: - kuwa chini ya utii (mtiifu), kuwekwa chini, kutiisha kwa, (kuwa, kufanya) chini ya mamlaka (kwa), kuwa (kuwekwa) katika utiisho (kwa, chini ya), kujitiisha kwa." Manabii wote wanakubaliana wao kwa wao na wamo katika utiisho wao kwa wao, la sivyo, ujumbe waliotoa ungeleta mkanganyiko.

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 onyo la mwisho inawakilisha ujumbe uleule. Ni mpango wa 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 kinapofunguliwa muhuri; ni mapenzi ya Bwana kwamba "wenye hekima" watambue ujumbe maalum huo unapofunguliwa muhuri. Utambuzi huo unapatikana kwa kutumia mbinu ya utafiti wa kibiblia ambayo imetambuliwa mahsusi ndani ya Biblia yenyewe. Mbinu hiyo inatekelezwa kwa kuafikiana na Isaya ishirini na nane kupitia mchakato wa kuleta pamoja mistari mbalimbali ya kinabii inayoshughulikia mada ya kibiblia na kuziweka sambamba 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.

Ninaomba subira yenu tunapohitimisha makala haya hapa na tutaendelea na mawazo haya katika makala inayofuata.

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