Article

# Parallel Warnings - Number Three

Lok me gengo macal - Namba Adek

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

Keto Twero i Lok pa Lanen: Yore me Temo ma tye i rek pa Malaika pa Buk me Nyutu

Author

Jeff Pippenger

Published

August 8, 2023

Formats

PDF
Word

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.

Wagiko coc ma angeo ka wanyutu ni lawi adek me Kwena apar angwen weng tye ki lok i lwete gi. Lawi me aryo ki lawi me adek kityeko nyutu ni gitwero tye ki “parchment” kwede, ka gicen piny ki lok pa gi. Lawi acel acel ciko lok acel, kacel ki bino pa lok acel acel kelo adwogi. Lawi mukwongo obino i mwaka 1798. Lok en kiyabo woko, kede bedo ki medo me ngec makwako yubu me poko wic ma tye kawot bino. Medo me ngec eno omiyo dul aryo pa jo me gamo obedo. Ka lawi me aryo obino, lok me bolo pa jo “Protestants” kiyabo woko, kede medo me ngec obedo, ki dul aryo obedo. Ka kwena me “Midnight Cry” obino i dwe me Okitoba 22, 1844, kiyabo woko i “camp meeting” i Exeter, kede medo me ngec obedo, ki dul aryo pa “virgins” obedo. Ka lawi me adek obino i dwe me Okitoba 22, 1844, lok me lawi me adek, ki gin weng ma en ciko, kiyabo woko, kede medo me ngec obedo, ki dul aryo obedo.

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:

Kit mukene ma twero nonge i malayika tye ikum medo twero pa lok pa malayika. Lok pa malayika ma aryo omedo twero ki lok pa “Midnight Cry”, macalo coc ma i anyim otyeko nyuto, ento “Midnight Cry” pe ki nyutu calo malayika acel kende; ki nyutu calo malayika mapol. Kit ma con ma rwate ki malayika ma aryo ki “Midnight Cry” nyuto ni lok pa malayika ma aryo omedo twero ka “Midnight Cry” orwate kwede. I coc acel-eno, gi wagi wa ni:

> “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.

> Aneno malaika ka gi woto dwogo-dwogo i polo. Gi obuto i piny, dok gi cet i polo, ka gi yubo me tyeko tim madwong acel ma obino time. Eka aneno malaika mukene madwong ma kiketo ne tic me obuto i piny, ki oyubo dwon ne kwede malaika ma adek, me omii kwena ne twero ki teko. Kimiye malaika en twero madwong ki kido madwong; ka obuto, piny obedo ler ki kido ne. Mer ma onongo wot anyim pa malaika man ki ma ocelo i tung pa malaika man, odonyo i kabedo weng, ka owaco ki dwon ma tek, waco ni, “Babilon madwong owire, owire; ki obedo kabedo pa lajok, ki ot pa cogo tipu marac weng, ki kal pa lego weng ma pe maleng ki ma gikweyo.” Kwena me obwiro pa Babilon, macalo ma kigiwaco ki malaika ma aryo, dok kigiwaco, ki medo pa yub marac ma otyeko donyo i kanisa piny ki cawa me 1844. Tic pa malaika man bino i kare ma atir, ki oyubo kwede i tic pa agiki ma madwong pa kwena pa malaika ma adek, ka oyaro dok bedo luru madwong. Ki jo pa Lubanga kicwoyo gi i kabedo weng me bedo mot i cawa pa tem ma gubino rwate con. Aneno mer madwong obedo i wi gi, ki gimedo acel i kwena, ki pe ki bwil gi waco ki twero madwong kwena pa malaika ma adek.

> “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.

> Kicwalo malaika pi konyo malaika madongo ma oa ki polo, kede an awinyo dwon ma calo odwang i kabedo weng, “Wuo woko ki iye, jo na, pi we pe ubed lutic kwede i richo ne, kede pi we pe unywako bal ne; pien richo ne opongo wot i polo, kede Lubanga oparo tim marac ne.” Lok man nen calo mede i lok me adek, kede orwate kwede, calo piing me otum orwate kwede lok me malaika aryo i 1844. Cwec pa Lubanga oketo i wi jonyero ma cwinygi obedo kube, ma tye ka kuro, kede gi, pe ki bwor, gicwalo ciko ma agiki ma maleng, gipongo ni Babulon obale woko, kede gikwongo jo pa Lubanga ni wuo woko ki iye; pi gubed gikwanyo woko ki ogiko marac ma kelo bwor madongo. 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.

Midnight Cry orwate ki malaika mar aryo, ci malaika me Revelation apar aboro bineri rwate ki malaika mar adek; kace bineri rwate ki malaika mar adek, ento bedo ka dwoko rwate me Midnight Cry ki malaika mar aryo i cako me Adventism. Kityo ki lajero aryo, en aye malaika mar aryo ki malaika mar adek, kwena pa malaika weng obedo ki kwena marwate ma omedo twero ne. Lajero aryo man konyo wa ni, ka kwena pa malaika mokwongo obino i gin ma otime i kare, myero dong obedo cente ma i anyim ma i iye kwena meno omedone twero ki kwena marwate. Man atir bene pi malaika mokwongo keken. I paragraf mokwongo me lok madwong ma wa oketo anyim, Sister White onongo nyutu kit acel acel me malaika mokwongo, calo kit ma Yohana omiyo malaika me Revelation apar aboro, ka onongo owaco ni, “Giwaco an ni tic pa ne obedo me weko lobo obed ler ki lamal pa ne, kacel ki ciko dano pi kwole pa Lubanga ma obino.” Obedo maleng i lok madwong meno ni en tye waco ikom malaika mokwongo.

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.

Ngec pa malaika ma acel obino i 1798; ci i August 11, 1840, omako twero mapol, kun twero pa Ottoman ogiko. I kare no, malaika ma twero madwong me Revelation apar o aa ki i polo, oketo tiŋ acel i piny, ci tiŋ acel i pi madit. En obedo ranyisi me kelo twero pa malaika ma acel, ci man aye ma nyutu ni tic pa malaika ma acel obedo cal acel kwede tic pa malaika me Revelation apar aboro. Dogi aryo kitye me miyo piny obed ler ki duŋgi; ento malaika me Revelation apar aboro orwate ki malaika maromo adek, calo ka Midnight Cry orwate ki malaika maromo aryo, kacel calo malaika ma i Revelation apar ma o aa ki i polo orwate ki malaika maromo acel.

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.

Erwate, ka lakica ma acel obino, kiyabo kwena ma ocweyo kit aryo pa joworo. Ka kwena pa lakica ma acel okwako teko ki lakica ma gin apar i Buk me Yabo, en tye ki buk matidi i lwete ma ociko Yowani me camo, me nyutu ni okelo kwena, oyabo kwena, kacel ocweyo kit aryo pa joworo. Ka lakica ma aryo, Midnight Cry, kede lakica ma adek obino, kiyabo kwena ma otemo kacel ocweyo kit aryo pa joworo.

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.

Lok me buk ma wan tye ka yaro ciko maber, kun kinyutu rwate i kom tuk pa Kristo ki tuk pa jo Millerite, ni kit me tem ma orwate ma otime i tuk pa jo Millerite bene otime i kare pa Kristo, ma obedo agiki pa Isirayel macon. Ka kit me tem ma orwate otime i cakke pa Isirayel me Cwiny kacel ki i agiki pa Isirayel macon, ci bene obi bedo kit me tem ma orwate i agiki pa Isirayel me Cwiny, macalo ma onongo obedo i cakke pa Isirayel macon.

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.

I mukato pa Millerite, man rwate calo yweyo riyo abicel ma oporo ki kelo dul aryo pa jo me woro, ki 1798 nyaka October 22, 1844. Lok man nyutu maber ni ka pe igamo i poro acel, pe ibino gamo poro me anyim, pien pe ibino bende temo. Bene tye nyutu maber ni, i cawa pa Kristo, yore me poro otum ki jo me lagam ma kicero con bedo i bwoc weng i kom purugram me dwoko kwo. Daniel ki John gibedo rwate calo gin ma winyo dwon i tunggi, gin ma otyeko owuoko i yore me poro ma dong dong ceto anyim, ma mito ni ngat ma keken okwayo matek pi lok adier acel acel manyen ma kiyweyo riyo.

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.

Buk me Daniel ki Buk me Nyutu pa Yohana obedo buk acel, ki Daniel ki Yohana gin jo aryo ma cwalo lacar pa buk acel meno. Jo acel ma cwalo lacar obedo acaki me buk, en mukene obedo agiki me buk. Jo aryo ni, i cal me alama, gutho ki dok gu cako kwo; jo acel gulenyo ki lobo pa rwot me Medo-Persia (ma nyutu United States i cal me alama), en mukene gulenyo ki Loma (ma nyutu papasi i cal me alama). Yohana tye gulenyo pien obedo ngat ma gwoko Sabiti, keken calo Daniel bene gulenyo pien pe ogamo loko kit me woro ne. Ka gi obedo kacel, gi nyutu jo ma i agiki me piny ma gitye gulenyo pien gipe ogamo woro me ceng me Sunday i kabedo pa Sabiti me ceng abicel.

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.

Jo ma Daniel ki John ginyutu, gin ma tye, onyo bibed, jo ma kicimogi. Pien ka Daniel oketo i buru pa lebi pi ni pe oywako ‘cik’ pa rwot, rwot oketo cing pa rwot i kidi, pi bedo ni tam pa rwot pe kiyubbe. Daniel ocime pi kare weng, pien cik pa rwot, ka bende twero pa cing pa rwot, pe kitwero yubbe, macalo kit cik pa Mede ki Peresia. Cing pa rwot oketo i kidi, ki wang ot kigudo. Wang ot kigudo i kare me Cik me Sande, ki dano pe twero yabo wang ot nen, macalo keken wang ot onwongo ogudo i October 22, 1844. Man obedo nyutu ma yot me ber pa paro, pe keken gin matime me poropheti ma kitero i poropheti, ento bende ber pa keto i tic kit ma lanabi obedo kwede, ka ginyutu ne iye lok me gin.

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.

Ento bene man obedo aporo pa twero me paro cako (Buk pa Daniel) kede ogik (Buk pa Apokalips) kacel calo jo me cwalo adwogi aryo pa porofia ma romo acel, pien jo me cwalo adwogi aryo aye mito me keto pire tek gin ada pa Bibul. Jami matime ma kiwaco coni, kede aporo pa tic pa lanenyo ma rwate ki porofia, gin weng obedo ma Lamo Maleng omiyo.

> 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.

> Gin acoya weng tye ma Lubanga omiyo, ki tye ki lonyo pi pwonye, pi kweke, pi yedo, pi pwonye i kare; me bedo ni dano pa Lubanga obedo ma opong, opong ki gin weng ma mite pi tic maber weng. 2 Timoteo 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.

Ka gin matime ma Baibul onyiso anyim giyaro cal me agiki me piny, to cal ma kiloro pi janabi kede kabedo ma tye iye i cawa ma oywako lok ma onyiso anyim kede ma omiyo caba pi lok en, en cal me agiki me piny. Ci, ka kabedo pa janabi kede tic ma otimo gitye kiloro i cal pa porofesi, dong janabi obedo cal me jo Lubanga i agiki me piny. Ka ngec man kiceto maber, ka wakel kacel rek pa porofesi pa Malaki pi Elija ki rek pa Revelation 14 ki 18, gitye weng miyo caba pi rik pa lok me ciko ma agiki; ento caba gi tye me tung aryo.

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.

Wac en obedo ki gin matime ma kinyutu anyim, ma tye i woko bot jo pa Lubanga; ci tesitimoni me aryo obedo ki gin ma otime bot laloc i cawa ma tye ka nongo wac en kede ka yabo ne. Tami me poro pa rek aryo me lapor, ma nyutu woko ki iye pa rek acel, gityeko ngiyo ne kede jo ma cako Adventism gityeko keto ne i rekod pa piny. Ngec ma atir me kit man ma jo acaki otimo, i cing na, obedo cawa ma gimii ngec ni kanisa 7 me Buk me Revelation kede seals 7 me Buk me Revelation obedo rek ma rwate ma nyutu rek me iye ki me woko pa kanisa. Seals ginyutu rek me woko; kanisa ginyutu rek me iye.

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.

Lok pa Elija ma i Malaki, kacel ki bab apar angwen ki apar aboro me Revelation, ginyutu ni en aye lok me ciko pa agiki acel keken, ma i bab acel me Revelation kimiyo nying “Revelation pa Yesu Kristo.” I bab acel, Lubanga ma Won omiyo lok ne bot Kristo, ci en omiyo bot Gabriel, ci Gabriel omiyo bot Yohana, ci Yohana ocwalo ne bot kanisa mapol. Lok pa Elija, kede lok ma tye i bab acel, apar angwen ki apar aboro me Revelation, en aye lok acel keken.

> 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.

> Roho pa lanabi tye piny i cing pa lanabi. Pien Lubanga pe en Lubanga me wic bal, ento en Lubanga me kuc, macalo i kanisa weng pa jomaleng. 1 Korint 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.

Lok en tye kare weng acel keken, pien “porofeta tye iye cing pa porofeta.” Nyig lok ma kityeko loko calo “subject” i gin lok magi nyuto ni: “keto i iye cing; ka iciyo wiye: winyo; bedo iye winyo (ma winyo), keto iye, loyo i bot, (bedo, miyi) iye cing (bot, iye), bedo (kimiyi) iye cing (bot, iye), ciyo wiye i bot.” Porofeta weng rume kwede pire kene ki gitye iye cing pa pire kene, ka pe obedo kamano, lok ma gimiyo dong bino cako konyo wic.

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.

Yiko weng me lanabi ikom ngec me ciko ma agiki tye nyutu ngec acel keken. Obedo dwaro pa Rwot ni jo ma kityeko moko gi calo “jo ma ngec” i lem pa nyako apar ma peke owedo, ma kiginongo bende calo “jo ma ngec” ma “ongeyo” “medo ngec” ka buk pa Daniel kigolo gir woko; obedo dwaro pa Rwot ni “jo ma ngec” ginongo ngec ma pire tek ka kigolo gir woko. Nongo man kitimo kawot yore me puro Biblia ma kityeko yaro ne maber i Biblia kene. Yore meno kitimo ki rwate kwede Ishaia 28, kun kigamo rek me lanabi ma gicoyo kom gin me Biblia, ki keto gi kacel i rwom maracel, pi keto atir gin matime me poro.

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

A kwayo pac mamegi ka wa tyeko coc man kany, ci wa bino medo paro magi i coc ma anyim.

Back to Articles