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# Parallel Warnings - Number Three

Usporedna upozorenja – broj tri

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

Osnaženje proročkih poruka: sekvencijalni proces kušanja anđela Otkrivenja

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.

Zaključili smo prethodni članak utvrđujući da sva tri anđela iz četrnaestog poglavlja Otkrivenja u svojim rukama imaju poruku. Za drugoga i trećega anđela navodi se da sa sobom, dok silaze sa svojom porukom, imaju „svitak”. Svaki anđeo predstavlja poruku, a dolazak svake poruke uzrokuje određeni učinak. Prvi je anđeo došao 1798. godine. Ta je poruka bila otpečaćena i došlo je do povećanja znanja o predstojećem sudu. To povećanje znanja proizvelo je dvije skupine štovatelja. Kada je došao drugi anđeo, poruka o padu protestanata bila je otpečaćena te je došlo do povećanja znanja i bile su proizvedene dvije skupine. Kada je poruka Ponoćnog poklika došla 22. listopada 1844., bila je otpečaćena na tabor-sastanku u Exeteru te je došlo do povećanja znanja i bile su proizvedene dvije skupine djevica. Kada je treći anđeo došao 22. listopada 1844., poruka trećega anđela i sve što ona predstavlja bila je otpečaćena te je došlo do povećanja znanja i bile su proizvedene dvije skupine.

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:

Još jedno obilježje koje se može naći u anđelima odnosi se na osnaženje anđelovih poruka. Poruka drugoga anđela bila je osnažena porukom Ponoćnoga poklika, kao što je pokazao prethodni članak, ali Ponoćni poklik nije prikazan jednim anđelom, nego mnogim anđelima. Povijest koja odgovara drugome anđelu i Ponoćnom pokliku pokazuje da je poruka drugoga anđela bila osnažena kada joj se pridružio Ponoćni poklik. U istoj knjizi rečeno nam je:

> “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.

> „Vidjela sam anđele kako užurbano hitaju amo-tamo po nebu. Silazili su na zemlju, a zatim se ponovno uzdizali na nebo, pripremajući se za ispunjenje nekoga važnog događaja. Tada sam vidjela drugoga moćnog anđela kojemu je bilo naloženo da siđe na zemlju, da sjedini svoj glas s trećim anđelom te da njegovoj poruci dade silu i snagu. Anđelu je bila podarena velika moć i slava, i dok je silazio, zemlja se prosvijetlila njegovom slavom. Svjetlost koja je išla pred ovim anđelom i slijedila za njim prodirala je posvuda, dok je silno vikao jakim glasom govoreći: Pade, pade Babilon veliki, i postade prebivalište đavola i tamnica svakoga nečistoga duha i krletka svake nečiste i mrske ptice. Poruka o padu Babilona, kako ju je dao drugi anđeo, ponovno se daje, uz dodatak pokvarenosti koje od 1844. godine ulaze u crkve. Djelo ovoga anđela nastupa u pravo vrijeme i pridružuje se posljednjem velikom djelu poruke trećega anđela, dok ona prerasta u glasan poklič. I Božji se narod posvuda priprema da opstane u času kušnje s kojim će se uskoro suočiti. Vidjela sam veliku svjetlost kako počiva na njima, i oni su se sjedinili u poruci te neustrašivo, s velikom silom, objavljivali poruku trećega anđela.“

> “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.

> „Anđeli su bili poslani da pomognu moćnom anđelu s neba, i čula sam glasove za koje se činilo da odjekuju posvuda: Iziđite iz nje, narode moj, da ne budete dionici njezinih grijeha i da ne primite od njezinih zala; jer su grijesi njezini doprli do neba i Bog se spomenuo njezinih bezakonja. Ova se poruka činila dodatkom trećoj poruci i pridružila joj se, kao što se ponoćni poklič pridružio poruci drugoga anđela 1844. godine. Slava Božja počivala je na strpljivim svetima koji su čekali, i oni su neustrašivo davali posljednje svečano upozorenje, objavljujući pad Babilona i pozivajući Božji narod da iziđe iz njega kako bi izbjegao njegovu strašnu osudu.” 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.

Ponoćni poklič pridružio se drugom anđelu, a anđeo iz osamnaestog poglavlja Otkrivenja pridružuje se trećem anđelu; i kada se pridružuje trećem anđelu, on ponavlja pridruživanje Ponoćnog pokliča i drugog anđela na početku adventizma. Na temelju dvaju svjedoka, drugog i trećeg anđela, svaka anđeoska poruka ima drugotnu poruku koja je osnažuje. Ta dva svjedoka uče da je, kada je poruka prvog anđela došla u povijest, nakon toga morala doći točka u kojoj je ta poruka bila osnažena drugotnom porukom. To je, dakako, također bilo istinito i za prvog anđela. U prvom odlomku dugog odlomka koji smo upravo iznijeli, sestra White pripisuje iste značajke prvom anđelu koje Ivan pripisuje anđelu iz osamnaestog poglavlja Otkrivenja kada izjavljuje: „Rečeno mi je da je njegovo poslanje obasjati zemlju svojom slavom i upozoriti čovjeka na nadolazeći gnjev Božji.” Jasno je da se u tom odlomku ona odnosi na prvog anđela.

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.

Poruka prvoga anđela pojavila se 1798. godine, a potom je osnažena 11. kolovoza 1840., kada je osmanska prevlast prestala. U tom je trenutku moćni anđeo iz Otkrivenja deset sišao s neba i stavio jednu nogu na zemlju, a jednu na more. On predstavlja osnaženje prvoga anđela, i to je ono što prepoznaje djelo prvoga anđela kao isto djelo kao i djelo anđela iz Otkrivenja osamnaest. Obojica su trebala obasjati zemlju svojom slavom, ali anđeo iz Otkrivenja osamnaest pridružuje se trećemu anđelu, kao što se Ponoćni poklič pridružio drugome anđelu i kao što se anđeo koji je sišao u Otkrivenju deset pridružio prvome anđelu.

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.

Stoga, kada je stigao prvi anđeo, otpečaćena je poruka koja je proizvela dvije skupine štovatelja. Kada je poruka prvoga anđela bila osnažena anđelom iz Otkrivenja 10, on je u svojoj ruci imao malu knjigu koju je zapovjedio Ivanu da pojede, čime je pokazano da je donio poruku, otpečatio je i ona je proizvela dvije skupine štovatelja. Kada su stigli drugi anđeo, Ponoćni poklik i treći anđeo, bila je otpečaćena poruka koja je iskušala i proizvela dvije skupine štovatelja.

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.

Odlomak kojim se bavimo naglašava, uspoređujući Kristovu povijest s poviješću milerita, da se uzastopni proces kušnje koji se odigrao u povijesti milerita također odigrao u Kristove dane, koji su bili kraj drevnoga Izraela. Ako se uzastopni proces kušnje odigrao na početku duhovnoga Izraela i na kraju drevnoga Izraela, tada će se uzastopni proces kušnje odigrati i na kraju duhovnoga Izraela, kao što je bio i na početku drevnoga Izraela.

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.

U mileritskoj povijesti to bi predstavljalo pet otpečaćenja koja su kušala i iznjedrila dvije klase štovatelja od 1798. do 22. listopada 1844. Ovaj odlomak jasno uči da, ako padnete na jednoj kušnji, ne ćete položiti sljedeću kušnju, jer ju ne ćete ni pokušati. Također je jasno da se u Kristovo vrijeme proces kušanja završava time da nekadašnji izabrani saveznički narod bude u potpunoj tami glede plana spasenja. Daniel i Ivan predstavljaju one koji slušaju glas iza sebe, one koji su prošli kroz progresivan proces kušanja koji je zahtijevao pojedinačno istraživanje svake nove istine koja je bila otpečaćena.

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.

Knjige Daniela i Otkrivenja jedna su knjiga, a Daniel i Ivan dva su svjedoka te jedne knjige. Jedan je svjedok početak knjige, a drugi je svjedok kraj knjige. Oba su svjedoka simbolično pretrpjela smrt i uskrsnuće; jednoga je progonilo medijsko-perzijsko kraljevstvo (koje predstavlja Sjedinjene Države), a drugoga Rim (koji predstavlja papinstvo). Ivan je progonjen zato što drži subotu, u skladu s Danielom koji je progonjen zato što je odbio promijeniti svoje bogoslužne običaje. Zajedno predstavljaju one na svršetku svijeta koji su progonjeni zato što odbijaju prihvatiti bogoslužje nedjelje umjesto subote sedmoga dana.

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.

Nar koji predstavljaju Daniel i Ivan bili su ili će biti oni koji su zapečaćeni, jer kada je Daniel bio bačen u lavlju jamu zato što nije poslušao kraljevu „naredbu“, kralj je zapečatio kamen kako se odluka ne bi promijenila. Daniel je bio zapečaćen za vječnost, jer se kraljeva naredba, kao ni ovlast njegova pečata, nije mogla promijeniti, prema zakonima Međana i Perzijanaca. Kraljev pečat bio je stavljen na kamen i vrata su bila zatvorena. Vrata se zatvaraju pri nedjeljnom zakonu, i nitko ne može otvoriti ta vrata, kao što su vrata bila zatvorena 22. listopada 1844. To je bila jednostavna ilustracija važnosti razmatranja ne samo proročkih događaja koji su izneseni u proročanstvu, nego i važnosti primjene okolnosti koje okružuju proroka kada je prikazan unutar izvještaja.

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.

Ipak, ovo je također ilustracija snage promatranja početka (knjige Daniela) zajedno sa svršetkom (knjige Otkrivenja) kao dvaju svjedoka istoga proročanstva, jer su za utvrđivanje biblijske činjenice potrebna dva svjedoka. I prorečeni događaji i prikaz djelovanja prorokâ u vezi s proročanstvom nadahnuti su.

> 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.

> Sve je Pismo od Boga nadahnuto i korisno za nauk, za ukor, za popravljanje, za odgajanje u pravednosti: da čovjek Božji bude savršen, potpuno opremljen za svako dobro djelo. 2. Timoteju 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.

Ako prorečeni događaji u Bibliji prikazuju svršetak svijeta, tada prikaz proroka i njegova okruženja u času kada prima proročanstvo i svjedoči o njemu također predstavlja prikaz svršetka svijeta. Stoga, kada su prorokovo okruženje i njegove djelatnosti proročki prikazani, prorok predstavlja Božji narod na svršetku svijeta. S tim razumijevanjem na mjestu, kada povežemo liniju Malahijina proročanstva o Iliji s linijama iz Otkrivenja četrnaest i osamnaest, sve one svjedoče o povijesti posljednje poruke upozorenja—ali njihovo je svjedočanstvo dvostruko.

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.

Poruka se sastoji od prorečenih događaja koji su izvanjski Božjemu narodu, a sporedno svjedočanstvo sastoji se od prorokova iskustva tijekom primanja i proglašavanja poruke. Proročki koncept dviju proročkih linija koje predstavljaju vanjsko i unutarnje iste povijesti prepoznali su i unijeli u javni zapis pioniri adventizma. Klasičan primjer te primjene od strane pionira, po mojem mišljenju, jest kada utvrđuju da su sedam crkava iz Otkrivenja i sedam pečata iz Otkrivenja usporedne povijesti koje predočuju unutarnju i vanjsku povijest crkve. Pečati predstavljaju vanjsku povijest, crkve unutarnju.

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.

Ilijina poruka iz Malahije te poruka iz četrnaestoga i osamnaestoga poglavlja Otkrivenja označavaju istu završnu poruku upozorenja, koja je u prvome poglavlju Otkrivenja također nazvana „Otkrivenje Isusa Krista“. U prvome poglavlju Bog Otac dao je poruku Kristu, koji ju je zatim dao Gabrielu, koji ju je potom dao Ivanu, a on ju je zatim poslao crkvama. Ilijina poruka, kao i poruke prikazane u prvome, četrnaestome i osamnaestome poglavlju Otkrivenja, jedna su te ista poruka.

> 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.

> I duhovi prorokā podložni su prorocima. Jer Bog nije začetnik nereda, nego mira, kao u svim crkvama svetih. 1. Korinćanima 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.

To je uvijek ista poruka, jer su „duhovi proroka prorocima podložni”. Riječ prevedena kao „podložni” u tim redcima znači: „podrediti; povratno, biti poslušan: – biti pod poslušnošću (poslušan), podvrgnuti, pokoriti, biti (učiniti) podložan (komu, čemu), biti (staviti) u podložnost (prema, pod), podložiti samoga sebe.” Svi se proroci međusobno slažu i jedni su drugima podložni, inače bi poruka koju su dali proizvela zbrku.

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.

Sve proročke ilustracije završne poruke upozorenja predstavljaju istu poruku. Gospodnja je namjera da oni koji se u prispodobi o deset djevica smatraju „mudrima”, koji se također nazivaju „mudrima” koji „razumiju” „umnoženje znanja” kada se knjiga proroka Daniela otpečati; Gospodnja je volja da „mudri” prepoznaju posebnu poruku kada bude otpečaćena. To se prepoznavanje ostvaruje primjenom metodologije biblijskog proučavanja koja je izričito određena unutar same Biblije. Ta se metodologija provodi u skladu s Izaijom dvadeset i osam, kroz postupak dovođenja raznih proročkih linija koje se odnose na neki biblijski predmet zajedno, u međusobnu usporedbu, kako bi se utvrdili ispravni proročki događaji.

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

Molim za vaše strpljenje dok ovdje privodimo kraju ovaj članak, a ove ćemo misli nastaviti u sljedećem članku.

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