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# Parallel Warnings - Number One

Lok me Ciko ma Rwate - Namba Acel

The Revelation of Jesus Christ: Understanding the Final Warning for Mankind

Nyuto pa Yesu Kristo: Mako ngec ikom kica ma agiki pi dano weng

Author

Jeff Pippenger

Published

August 8, 2023

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The “Revelation of Jesus Christ” is opened up to God’s people when “the time is at hand.” The final warning message for mankind is given just before the close of human probation and that final message is represented in several prophetic lines in the Bible. In Revelation fourteen that final warning message is represented by three angels.

Nyutu pa Yesu Kristo kinyutu bot jo Lubanga ka cawa tye macokcoki. Lok me ciko ma agiki pi dano weng kimiyo mapwod pe kigiko kare me temo pa dano, ki lok me ciko ma agiki eno kityeko yaro iye i yore me poropesia mapol i Bibul. I Nyutu apar angwen, lok me ciko ma agiki eno kityeko yaro iye ki malaika adek.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.

> Aneno malaika mukene mo, ma onongo ot ye ka woto i tung polo, onongo obedo ki Injili ma pe dong otum, me cwalo lok bot jomabedo i piny, ki bot lobo weng, ki bot kaka weng, ki bot leb weng, ki bot jo weng. Owaco ki dwon madit: Wuro Lubanga, ki mii dwong bot en; pien cawa pa hukumu ne obino; ki timo pako bot en ma ocweyo polo, ki piny, ki nyanja, kede kume me pi.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

> Ci oluwo malaika mukene, owaco ni, “Babilon ogoro piny, ogoro piny, kabedo madit eno; pien omiyo piny weng onyuto waini pa cwiny mer pa asherati ne.”

> And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Malaika ma adek opoto gi, kowaco ki dwon madit ni, Ka ngat mo pak le ki cal pa le, ki omako rica pa le i wang wii onyo i lwete, en keken obinyo waini pa kwac pa Lubanga, ma kikoco pe ki yubu i kop pa kwac ne; ki en obi nino peko matek ki mac ki sulufa i wang malaika maleng, ki i wang Diel. Bol pa peko gi bolo malo pi kare ma pe giko; ki pe gi nongo kuc i nino onyo i otum, gin ma pak le ki cal pa le, kede ngat mo keken ma omako rica pa nying ne. Kany obedo cwalo pire tek pa jo maleng: kany gin jo ma gigwoko cik pa Lubanga, ki yie pa Yesu. Revelation 14:6-12.

In chapter eighteen of Revelation the very same message announces the fall of Babylon.

I chapta apar aboro me Revelation, ngec acel keken nyutu poto pa Babilon.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And 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. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, 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. Revelation 18:1–5.

> Ka gin magi otyeko, aneno malaika mukene o aa ki polo, tye ki twero madit; lobo obedo ler ki dwong pa en. En oyal dwol ma tek tutwal, waco ni, “Babulon madit opoto, opoto, kede obedo kabedo pa juogi marac, kede ot me gwoko pepo ma ochol weng, kede ot me yora pa nyoni weng ma ochol kede ma gicemo. Pien kabilo weng osemadho waini me mirima pa asherati pa iye, kede rwodi pa lobo gigoyo asherati ki iye, kede jo me kicako pa lobo gityeko bedo gi mwandu pi mapol pa gin me ber-ber pa iye.” Kede anwinyo dwol mukene ki polo waco ni, “Wuot woko ki iye, jo an, pi pe ugamo kacel i richo pa iye, kede pi pe ucwako i atuk pa iye. Pien richo pa iye orume i polo, kede Lubanga oparo gik marac pa iye.” Revelation 18:1-5.

The prophetic line of history, or we might say, the sequence of events represented by the angel that lightens the earth with his glory in chapter eighteen represents the events that lead to the close of judgment, the close of probation and the seven last plagues. The prophetic history represented in chapter eighteen runs “parallel” to the line of prophetic history represented by the three angels of chapter fourteen.

Rek me lok me laloc pa lok me con, onyo waci ni rek me gin matime ma ki nyutu ki latic pa Lubanga ma opongo piny ki rwom pa iye i chapta 18, nyutu gin ma kelo bot tieko pa golo kica, tieko pa kare me temo, kede bal abiro me agiki. Lok me con me laloc ma ki nyutu i chapta 18 otuk kore ki kore ki rek me lok me laloc ma ki nyutu ki latic adek pa Lubanga i chapta 14.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> Lubanga omiyo lok me Apokarifu 14 kabedo gi i rek me porofeci, ki ticgi pe myero ocung nyaka i giko me tyen pa piny man. Lok pa malaika ma acel ki pa malaika ma aryo pud gin atir pi kare man, ki myero gitye ka woto rwate kwede en ma bino mede. Malaika ma adek owaco lok me ciko ki dwon madit. “Ka gin man otyeko,” Yohana owaco ni, “an oneno malaika mukene ma oboto ki polo, ma tye ki teko madit, ki piny ocwec ki lacer pa ne.” I lacer man, lacer pa lok adek weng kiconye dok obedo acel. The 1888 Materials, 803, 804.

The three angels of chapter fourteen flying in the midst of heaven, symbolizes a worldwide message that concludes with the mark of the beast and the close of probation. In chapter eighteen the entire earth is lightened by the glory of the angel whose message also concludes with the close of probation.

Malaika adek me chapta apar angwen ma tye yalo i tung polo, tyer calo kwena ma orumo lobo weng ma ogiko ki cal pa ‘Beast’ ki giko pa Probation. I chapta apar abongwen lobo weng ocangore ki cwec pa malaika ma kwena ne bene ogiko ki giko pa Probation.

The message that is symbolically represented by three angels in chapter fourteen and that is also represented by the angel that descends in chapter eighteen are two illustrations of the same warning message. There is nothing redundant in the Bible, nothing wasted. The fact that the very same message is identified more than once by John is an emphasis on the importance of the message and it illustrates the divine method of teaching that is a biblical rule called “repeat and enlarge.” Bringing two lines of prophetic history together reveals truths that would not be recognized in either line when considered apart from the other line. Today if you brought two witnesses of the same event into court to testify, they might very well give opposite reports based upon their political or social ideology. This is not the case with Bible witnesses, they always agree, and if it appears to you that they don’t agree, then you are looking at something incorrectly.

Lok me ciko ma ki nyutu i kit alama ki malaika adek i sura 14, kede ma ki nyutu doki ki malaika ma oboro piny i sura 18, gin cal aryo me lok me ciko acel keken. I Bibul, pe tye gin mo ma orumu; pe tye gin mo ma ki rus woko. Gin ni John ocweyo nyutu lok acel keken mapol-ki-mapol, man nyutu bedo ma rwate pa lok en, kede nyutu yo pa Lubanga me pwony ma obedo cik me Bibul ma ki lwongo "dwoko ki medo." Ka ki gamo rek aryo me kare matime con me poro kacel, en yaro adwogi ma pe kinongo i rek acel ka ki temo neno pire keken mapat ki rek mukene. Kare eni, ka i cwayo lami-adwogi aryo me gin acel i koti me miyo adwogi, romo bedo gimiyo ngec ma gubo ikom gi, malubo ki paro-gi me politik onyo kit-lobo. Ento pe kamano ki lami-adwogi me Bibul; gi rwate kare keken, kede ka in i neno calo pe gi rwate, dong in i neno pe i kit maber.

The two illustrations we are considering are the very same warning message that the book of Malachi represents as the return of Elijah the prophet. All three of the messages arrive in advance of the close of probation—for the warning message contained in all three lines of prophecy are not simply given in advance of the close of probation, but the close of probation is the very point of reference, the subject if you will, of each of those warning messages. In fact, if any warning message is proclaimed or illustrated by any prophet, it’s the same warning as Revelation fourteen, eighteen and Malachi’s Elijah prophecy.

Nyutu aryo ma watye ka paro gin acel keken ki ngec me lubo ma Buk Malaki nyutu calo dwogo pa Laporofet Elija. Ngec adek weng obino mapud pe giko pa kare me temo—pien ngec me lubo ma tye i rek adek me porofeci pe gi miyo peke keken calo lok ma obino mapud pe giko pa kare me temo; ento giko pa kare me temo en keken obedo kit ma ki cimo iye, gin me lok, ka i mito waco, pa ngec me lubo keken. Atir atir, ka kimiyo onyo kinnyutu ngec me lubo mo keken ki laporofet mo keken, en acel keken ki ngec me lubo ma i Revelation 14 ki 18, ki porofeci pa Malaki ikom Elija.

These three lines of prophecy can easily be shown to run parallel to each other. That being said there are two primary sources of information in biblical prophecy. One is the identification of the sequence of events that unfold at the end of the world. The other source of information is the illustration of the prophets’ activities connected with the message outlining the future events.

Rek adek me lok pa lajul magi twero yot yot nyutu ni gitime ka rwate ki rwate. Ka watito kamano, tye kome me ngec mapire tek aryo i lok pa lajul me Bibul. Acel en ngiyo rek pa gin matime ma bitye ka time i agiki pa lobo. Kome me ngec ma mukene obedo yubu cal pa tic pa lajulo ma ocube ki kwac ma keto rek pa gin ma bitime anyim.

There are two rules worth considering in connection with these ideas. The first is that all the prophets speak about the end of the world, which is where probation closes.

Tye cik aryo ma tye ki rwate me paro i kube ki tami magi. Mede acel en ni jonabi weng gi waco ikom giko piny, ma en aye ka ma kare me pimo ogiko.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Qhapaq profetakuna sapankanku pachaqpaq rimarqankuchu aswanqa ñuqanchikpaqmi rimarqanku, chayrayku paykunaq profeciankuna ñuqanchikpaqmi kallpanpi kachkan. ‘Kunanqa kay llapa imakunapas paykunaman rikch’achiypaqmi pasaq, hinaspataq ñuqanchik yuyaychayniykupaqmi qelqasqa kanku, mayqenkunaman pachaq tukukuynin chayamunña chaykunapaq.’ 1 Corintios 10:11. ‘Mana kikinkupaqchu, aswanqa ñuqanchikpaqmi sirvirqanku chay imakunata, kunanqa hanaq pachatamanta kachamusqa Espíritu Santo-wan evangeliota qankunaman willaqkuna qankunaman willasqankuta; chay imakunamanmi angelkunapas qhawariyta munanku.’ 1 Pedro 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> Bibilo ocenyo ki oribo kacel gin ma rwatte pa iye pi kare man ma agiki. Tim madit weng kede tic ma lamal maleng pa lok mukato me Cik Mabur otime con, kede kombedi tye ka pong dwogo pire kene i Kanisa i nino magi me agiki. Selected Messages, buk 3, 338, 339.

All the prophetic messages of the Bible are “in force for us” “upon whom the ends of the world are come.” That rule, in conjunction with another rule that identifies “matters” which the Holy Spirit has “shaped,” “both in the giving of the prophecy and” also “in the events portrayed” add strength to the claim that prophetic events at the beginning of a prophecy typify and run parallel to the prophetic events at the end of any given prophecy.

Lok weng me porofeti ma i Baibul obedo gin matye ki rwom pi wa, jo ma agiki pa piny obino botwa. Cik man, ka rwate ki cik mukene ma nyutu gin ma Lamo Maleng ocweyo, mapat ki i waco porofeti ki i tim ma kinyuto, miyo rwom mapol bot lok ma waco ni tim me porofeti ma i acaki me porofeti tye cal pa tim me porofeti ma i agiki me porofeti mo keken, ki wotgi rwate.

> “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

> Tye mito madwong me kwano piny i Lok pa Lubanga; pire kene, Buk Daniel kede Buk me Apokarip myero wa mi gi adwogi, macalo pe dong obedo con i gin mukato me tic wa. Wa romo bedo kwede waco manok i kit mogo ikom teko pa Loma kede Papasi; ento wa myero wacwalo adwogi ikom gin ma Lanabi kede Apwostol gipuko i cing pa Roho Maleng pa Lubanga. Roho Maleng ociko gin ducu kit man, i waco porofesi kede i gin matime ma kiyaro, me cwinyone ni dano myero ogol i wang, ocobo i Kristo, ka Lubanga Rwot me polo kede cikne myero gikete malo. Kwan Buk pa Daniel. Dwogo, lok ki lok, gin mukato me piny pa rwot ma kiyaro kun.

The “Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed.” In “giving of the prophecy and in the events portrayed” “matters” have been “so shaped” by “the Holy Spirit” that both “the giving of the prophecy” and “the events portrayed,” are to be recognized as inspired and applied to the prophetic illustration of the end of the world.

Tipu Maleng otyeko yube kit pa gin, i miyo lok me poropheti kacel ki i gin ma kinyutu. I miyo lok me poropheti kacel ki i gin ma kinyutu, kit pa gin otyeko oyube ki Tipu Maleng kamano ni, mii miyo lok me poropheti kacel ki gin ma kinyutu myero ki nen gi calo ma Tipu Maleng ocweyo, kede myero ki keto gi i cal me poropheti ma nyutu agiki pa piny.

John was given the prophecy from Gabriel and told to write it in a book and send it to the churches. He was then being persecuted by Rome; he was exiled in a fashion that would parallel what in the world today would call a black-site. In that history John was as isolated from mankind as is any prisoner at Guantanamo Bay.

Gabrieli omiyo Yohana lok pa lanen, ka okwaco ne ni ocoyo ne i buk ki ocwalo ne bot kanisa weng. Kombedi, Rome onongo tye ka turo en; gicwalo ne woko i kit ma calo gin ma jo i lobo kombedi gilwongo ni ‘black-site’. I kare man, Yohana onongo ocung kaceke ki jo piny weng calo jo mo keken ma gicungo i gereza pa Guantanamo Bay.

John identifies that the vision took place when he was worshipping on the seventh-day Sabbath, which is the Lord’s Day.

Yohana nyutu ni gin ma oneno otime i kare ma onongo opako i Sabat me nino me abicel, ma obedo Nino pa Rwot.

> For the Son of man is Lord even of the sabbath day. Matthew 12:8.

> Pien Wod me Dano en Rwot bene pa nino me Sabat. Matayo 12:8.

While worshipping in the Spirit, he heard a great voice behind him.

Kun en obedo ka woro i Roho Maleng, onongo owinyo dwon madit i tung en.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9–11.

> An Yohana, ma bene an owadwun, ki rwate i tek, ki i pinyruoth ki i tyen cwiny pa Yesu Kiristo, atye i chula ma ki lwongo ni Patmos, pi waci pa Lubanga, ki pi yubu pa Yesu Kiristo. I ceng pa Rwot, atye i Roho, ci awinjo dwon madit i tung an, calo dwon me opuk, ma owaco ni, ‘An Alfa ki Omega, ma mokwongo ki ma agiki: gin ma in ineno, i coyo ne i buk, ci icwalgi bot kanisa abiro ma tye i Asia; bot Efezo, bot Simurna, bot Peregamo, bot Tayatira, bot Sardis, bot Filadelpia, ki bot Laodikea.’ Revelation 1:9-11.

John, his surroundings and the circumstances identified describe him as one that is being persecuted for being a seventh-day Sabbath worshipper, but one who is also being persecuted because they believe in both the Bible and the writings of Ellen White, which is the “testimony of Jesus.” He hears a great voice behind him, which he turns to see, and in so doing he represents a Seventh-day Adventist at the end of the world who hear a voice behind them saying, “this is the way, walk ye in it.”

Yohana, kakare ma tye kwede kede kit ma otime iye ma kityeko nyutu, ginyutu ne calo dano ma gitye ka yaro ne pi ni otuko Sabato me ceng abicel; ento bene gitye ka yaro ne pien ogeno i Baibul ka kede i coc pa Ellen White, ma obedo “cok pa Yesu.” Owinyo dwon madit i tyen ne, ma odwogo me neno; kede kamano omiyo calo dano me Seventh-day Adventist i agiki me piny, ma gitye ka winyo dwon i tyen gi waco ni, “Man aye yo, wot i iye.”

All the lines of prophecy parallel each other at the end of the world.

Rek weng pa lok pa lanabi gi rwate ki kene i agiki pa piny.

> “In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.

> "I Buk me Nyutu, buke weng me Baibul gipore kacel ki gityeko iye." Tic pa Latic, 585.

Any prophet that hears a voice behind them, aligns with John in the illustration of God’s people at the end of the world. John heard a voice behind him that gave him instructions. Isaiah also heard a voice of instruction.

Janabi mo keken ma owinyo dwon i wie pa en, rwate kwede Yohana i poko me Dano pa Lubanga i agiki pa piny. Yohana owinyo dwon i wie pa en ma omiyo cik bot en. Isaya bene owinyo dwon me cik.

> And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.

> Omiyo Rwot bi kuro, pi omiyo ngwono botu; kede omiyo en bi yubu malo, pi omer botu; pien Rwot en Lubanga me kec; ogwedhi gin weng ma tye ka kuro iye.

> For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. Isaiah 30:18–21.

> Pien jo bi bedo i Siyoon i Yerusalemu: dok pe ibiro kwanyo cwec; obibedo ki kica madwong bot in i dwon me kwac pa in; ka obi winyo, obidwoki in. Kadi Rwot omii in mere me poto, ki pii me poto, ento lapwony pa in dok pe gibicenwa i tung mo, ento wang pa in bi neno lapwony pa in; ki winye pa in bi winyo wac i cen pa in, me waco ni, Man en yoo, wut i iye, ka udiro i tung acel, ki ka udiro i tung aryo. Yesaya 30:18-21.

God’s remnant people hear a voice behind them identifying which way they should walk. They then need to decide if they will listen or not listen. The people represented by John and Isaiah are people at the end of the world who wait for the Lord while He tarries, and Isaiah informs us he tarries because He is a God of judgment. From the beginning of Millerite history in 1798 until the close of probation for Adventism at the Sunday law, God is accomplishing the judgment in the heavenly sanctuary. The promise is that those who wait for the Lord during the judgment period will be blessed.

Jo odonyo pa Lubanga winyo dwon ma i wiegi, ma nyutu yo mene myero gubiwuo iye. Eka myero giyero ka gubiwiny onyo pe. Jo ma ki yero gi John ki Isaia gin jo ma tye i agiki me piny, ma gubedo ka kuro Rwot kun omoko kare; kede Isaia owaco wa ni omoko kare pien en Lubanga me bura. Ki cako i acaki pa riko pa Millerite i 1798 nyo i giko pa probation pa Adventism i Sunday law, Lubanga tye ka temo bura i ot maler me polo. Kica tye ni jo ma gubedo ka kuro Rwot i kare me bura, gibibed ogwedi.

God’s people who are blessed for waiting, are represented by the virgins who wait for the Bridegroom in the parable of the ten virgins. All ten fell asleep, and then at midnight a crisis arrives that separates the sleeping virgins into two classes. One class had heard a voice behind them and turned to see the voice which instructed them as to which way to proceed, and the other class refused to turn around and hear the voice—in spite of the fact that the message that runs throughout the book of Revelation is, “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Jo Lubanga ma ogwedhi pi kuro, kiyaro gi ki nyiri ma peya ma tye ka kuro ngat ma okawo dako i parruok me nyiri apar. Nyiri apar weng onino, ci i midnight kec obino ma oyiko nyiri ma ninedo i dul aryo. Dul acel ne owinyo dwon i tunggi, ci gidwogo me neno dwon mane olare gi yoo me mede; ento dul mukene negikweyo dwogo kendo winyo dwon—kata obedo ni lok me buku me Revelation weng waco ni, “Ngat ma tye ki lit, obed winyo gima Roho Maleng waco bot kanisa weng.”

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> Lok me tam me nyako apar, ma i Matayo 25, bene nyutu gin ma otime ki jo Adventist. The Great Controversy, 393.

John represents the Adventist people who turn to the past in order to understand the future. When they “hear a word behind” them as John did, the word also includes the instruction given in Isaiah’s testimony of this identical event. Isaiah’s instruction was, “this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.” The wise virgins in Daniel twelve understand the increase of knowledge at the end of the world, because they had “run to and fro” in the word to understand the life-giving knowledge that was unsealed.

Yohana nyutu jo Adventist ma gi dwogo i con me angeo anyim. Ka gi “winyo lok i doggi” calo Yohana, lok en bende pongo cik ma ki miyo i waci pa Isaia pi tim matime calo eni keken. Cik pa Isaia ne ni, “En aye yo; wot i iye, ka igol i tung acam, ka igol i tung kwi.” Virgins ma ngeyo i Daniel abicel gineyo medo me ngec i agiki me piny, pien gi “oringo dok odok” i Lok pi angeo ngec ma omiyo ngima ma ne kiyweyo woko.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.

> Kono in, Daniel, geng lok, ci keto lanyut i buk nyo i kare me agiki; jo mapol bi wot i anyim ki i anyima, ki ngec bi medo. Daniel 12:4.

The prophets we are considering represent Seventh-day Adventists in the history where judgment comes to a conclusion and probation closes. Those represented as the wise virgins hear a voice behind them saying this is the way to walk and He promises to guide them on the path when they turn to the left or the right. “Running to and fro” as the wise virgins do when the book is unsealed is a symbol for Bible study. Nature informs us that in order to run, you first must learn to walk and Isaiah’s testimony says that if you listen to the voice behind you, he will guide you in the study of His Word whether you turn to the Old Testament (left) or the New Testament (right). Open the Bible and He will guide you by His voice. But for Seventh-day Adventists at the end of the world it also means He will guide you when you open the Bible (left) and when you open the Spirit of Prophecy (right).

Lanen ma wa tye ka pobo gi nyutu gi calo jo Adventist me Nino Abicel i kit lok me gin mukato ma buto obedo otum woko ki kare me tem obedo ogul. Gin ma kityeko nyutu gi calo dako-nyako ma loyo winyo dwon ma i cen mamegi ma waco ni, “En aye yo me wot,” ki En obi poko gi i yo ka gidok i tung macek onyo i tung matidi. “Wiro ki anyim ki i cen” calo ma dako-nyako ma loyo tye timo ka buk kityeko yabo, obedo alama pi puco i Baibul. Kit me piny nyutu wa ni, ka imito wiro, myero i nongo ngec me wot con, ki lok pa Isaya waco ni ka iwinyo dwon ma i cen, En obi poko in i puco i Lok pa En, ka idok i “Old Testament” (tung macek) onyo i “New Testament” (tung matidi). Yabi Baibul, En obi poko in ki dwone. Ento pi jo Adventist me Nino Abicel i agiki me piny, bende nyutu ni En obi poko in ka iyabo Baibul (tung macek) kede ka iyabo “Spirit of Prophecy” (tung matidi).

The way to walk is even more specific when Jeremiah’s testimony is added.

Yoo me wot dong rwate loyo ka kimedo lamal pa Yeremia.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.

> Man aye gima Rwot Lubanga waco: Bed i yore, nen, ci peny pi yore macon, ka yo maber tye; wot iye, ci unongo kuc pi cwinyeu. Ento gin owaco ni, “Pe wan wot iye.” Kadi, aketo jogi me gwoko iwiu, kawaco ni, “Winuru dwon me tarumbeta.” Ento gin owaco ni, “Pe wanawinyo.”

> Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Kumeno, winyo, yin oganda; Dul, ngeyo ngo ma tye iye-gi. Lobo, winyo: nen, abi kelo tim marac i kom jo man, keken meo pa paro gi, pien pe gi winyo lok na, ki pe gi winyo bot cik na; ento gi yweyo ne. Yeremia 6:16-19.

There are two classes of worshippers in the passage. One group considers all the “ways” and chooses the “old paths” to walk in. They were capable of selecting the “good way” from all the other possible “ways,” because they are those who listened to the voice behind them, and that voice informed them, “this is the way, walk ye in it.” John represents those that hear the voice from behind, a voice from the “old paths.”

I lok man itye kit aryo pa joma pako. Dul acel paro "yore" weng, ci giyero "yoo macon" me wot i iye. Gitye ki twero me yero "yoo maber" i iye "yore" mapatpat weng ma romo bedo, pien gi obedo joma onongo winyo dwon ma i butgi, ci dwon eno owaco botgi ni, "Man aye yoo; wot i iye." John tito joma winyo dwon ma aa ki butgi, dwon ma aa ki "yoo macon."

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> 'Man aye gima Rwot owaco ni, Cungu i yore, ki nenu, ki kwanyu pi yore me con, ma yo maber tye iyegi, ci wotu iye.' Yeremia 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> Pe ngat mo temo kwanyo woko twol me geno wa—twol ma kiketo i acaki me tic wa ki yaro lok pa Lubanga i lamo kede ki nyutu. I twol magi, wa obedo tye ka yubu iye pi mwaka abicel ma otyeko otime. Jo mogo romo paro ni gi otyeko nongo yo manyen, kede ni gi romo keto twol ma tye ki teko madwong maloyo en ma kiketo dong. Ento man en goba madwong. Twol mukene pe ngat mo romo keto maloyo en ma kiketo dong.

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> I con, jo mapol ocako yubu yie manyen, ki ocako keto cik manyen. Ento kare mede ango ni gin ma giyubo ocung? Pi kare matin, oboto piny; pien pe ki cweyo kurne i Kidi.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> Pe obedo ni lacam me acaki myero gi winyo loke pa dano? Pe obedo ni myero gi winyo pwonye ma pe atir, ki ci, ka gityeko gin weng, gibedo tek, waco ni: “Pe tye musingi mukene me keto pa ngat mo, labongo musingi ma dong keti”? 1 Corinthians 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Dong wa myero wa gwoko cako me geno wa ka rwate paka i agiki. Lok me twero kimino bot jo eni ki Lubanga kacel ki Kirisito, kikwanyo gi ki i piny woko, keken keken, kelo gi i chieny ma ler pa gin ma adier ma tye kombedi. Ki leb ma kikano ki mac maleng, lutic pa Lubanga gu yaro ngec. Dwon pa Lubanga ma maleng ocik ratiro i adiera pa gin ma gu yaro.” Testimonies, volume 8, 296, 297.

But there is another group in Jeremiah’s line and that “congregation” as he identifies them, have built a house representing a new faith, and that house falls because it was not built upon the rock. That house is the Seventh-day Adventist church, or as John identifies the very same church—the synagogue of Satan.

Ento tye dul mukene i yore pa Jeremiah, dul ma oyingi gi ‘congregation’, ma gicweyo ot ma nyutu yie manyen; ki ot eno ocwer pien pe gicweyo i kom got. Ot en kanisa me Seventh-day Adventist, onyo macalo John oyingi kanisa acel keken—sinagogi pa Satan.

To refuse to hear is to reject, his “words” and his “law.” Due to their rebellion against returning and walking in the old paths and also their refusal to hear the trumpet message of the watchman, God is going to bring evil upon the people Jeremiah identifies as a “evil congregation.” How God deals with the Seventh-day Adventist church of Laodicea is a subject of Bible prophecy. The prophet Hosea contributes to the characteristics of the “evil congregation” when he speaks about why they are rejected.

Kweko winyo obedo kwero "lokne" ki "cikne". Pien gi gubo dwogo ki wot i yoo me con, kede bene pien gi kweko winyo dwon me tung' pa loro, Lubanga bino kelo peko bot jo ma Jeremiah lwongo calo "lwak marac". Kit ma Lubanga timo kwede kanisa Seventh-day Adventist pa Laodicea en lok me poropes i Bibilia. Lafwani Hosea medo yaro kit pa "lwak marac" ka owaco pingo ma Lubanga okwero gi.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Jo na gi poto pi ngec peke: pien i weyo ngec, an bene abi weyo in, pe ibedo lawi pa an: pien i wil cik pa Lubanga pa in, an bene abi wil lutino pa in. Hosea 4:6.

They are rejected for lacking knowledge, which represents a message that is unsealed at the time of the end. God is ending here His covenant relationship with His people in the passage, for He directly calls them, “My people!” Because they rejected Christ, and have forgotten His law they will be no priest for God. When God’s people enter into covenant with God, He makes them priests and kings. When God entered into covenant with ancient Israel he stated through Moses:

Kigengo gi pien pe tye ki ngec, ma nyutu kwena ma kiyabo i cawa me agiki. I coc man, Lubanga tye ka kato kica pa En kwede jo pa En, pien En waco ni gi, "Jo pa An!" Pien gi ogengo Kirisito, ki gi ogamo cik pa En, pe gibedo lapriis pi Lubanga. Ka jo pa Lubanga ceto i kica kwede Lubanga, En yiko gi obed lapriis ki rwodi. Ka Lubanga oceto i kica kwede Isirael ma con, En owaco ki cing pa Mose:

> Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.

> Kombedi ento, ka un winyo dwon na keken, ki gwoko laloc na, entono ubedo bot an calo duk ma ber loyo, ma maloyo jo weng; pien piny weng en na. Kede ubedo bot an piny pa jadolo, ki kabila ma maleng. Meno gin lok ma in myero iwaco bot lutino pa Israel. Exodus 19:5, 6.

When God entered into covenant with the Christian church he stated through Peter:

Ka Lubanga ocako kwer kwede kanisa pa jo Kricitiáni, owaco kun Pita ni:

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Ento un aye dul ma kityero, dut me jadolo pa rwot, piny maleng, jo ma kicweyo pi en keken; pi wek unyuto pako pa en ma oluongo wunu woko ki i mudho, oketo wunu i ler pa en ma lamal. Un ma con onongo pe un jo, ento kombedi un jo pa Lubanga; ma con onongo pe un oywako ngwono, ento kombedi un oywako ngwono. 1 Pita 2:9, 10.

Peter in these verses addresses the transition from ancient Israel as God’s chosen covenant people unto the Christian church, when he states that “in times past were not a people, but now are the people of God.” When the Jews divorced themselves from God, the Lord entered into covenant with the Christian church. Both were considered as nations of priests while they were married to the Lord.

Petro i lok man owaco pi loko woko ki Isirayeli ma con, jo me kwer ma Lubanga oyero, bot Kanisa pa Kricitiani, ka owaco ni, “i kare mukato pe gi bedo jo, ento kombedi gi bedo jo pa Lubanga.” Ka Yahudi gigolo rwomgi ki Lubanga, Rwot ocako kwer ki Kanisa pa Kricitiani. I kare ma gi rwome ki Rwot, gin aryo ki ngeyo calo piny me kabona.

To be rejected as a priest indicates that you once were a covenant people. Seventh-day Adventists entered into covenant with the Lord at the beginning of Adventist history. The church in the wilderness came out of the Reformation but rejected the Millerite message, and thus divorced themselves from God during the history of the first and second angels’ messages. The final separation was the arrival of the second angel and the pronouncement was that they were no longer a daughter of Christ, but had become a daughter of Babylon. Immediately after, during the Midnight Cry, God called His new bride to the covenant marriage.

Kweyo woko ki i kit pa jadolo nyutu ni onongo obedo jo me Endagaano. Seventh-day Adventists gitimo Endagaano ki Rwot i cako me gin me Adventist. Kanisa i agola owuoko ki Reformation, ento okweyo woko lok pa Millerite, ci kamano ogolo rwome gi ki Lubanga i kare me lok pa malayika me acel ki me aryo. Gweko me agiki ne obedo bino pa malayika me aryo, ci kwano ne ni pe dong en nyara pa Kiristo, ento obedo nyara pa Babilon. Kakare woko, i kare me Midnight Cry, Lubanga okwayo nyako me rwome manyen pa iye i rwome me Endagaano.

The two tables that were the symbol of the covenant for ancient Israel were the two tables of the Ten Commandments, and the two tables for spiritual modern Israel are the two tables of Habakkuk as represented by the 1843 and 1850 charts. The covenant people that inspiration has identified repeatedly as Laodicea rejected the old paths, refused to listen to the voice behind them, and they therefore repeat the ending history of ancient Israel as they are spewed out of the mouth of the Lord. Why does this happen to those He calls, “My people?”

Lakal me kidi aryo ma ne obedo lamal me kica pi Isirayel me con en aye lakal me kidi aryo me Cik Apar, ki lakal aryo pi Isirayel ma me tipu ma kombedi obedo lakal aryo me Habakuku, ma giyaro gi i cal 1843 ki 1850. Jo me kica, ma Lamo oketo nyinggi kare-kare ni “Laodicea”, gikwero yore me con, gi kwero winyo dwon ma i tunggi, ka acel ki mano gidwogo coyo agiki me lok pa kare me Isirayel me con ka Rwot nyo gigi woko ki i cwine. Pingo man otime bot jo ma en lami ni, “Jona”?

The parable of the ten virgins, which illustrates the experience of Adventism is twice fulfilled, once at the beginning and then at the ending of Adventism. Sister White teaches that the parable has been and will be fulfilled to the very letter, and also that the parable is always to be understood as present truth, just as is the third angel.

Lok me poto pa nyako apar ma pe otyeko bedo ki dichwo, ma yaro kit me bedo pa Adventism, kityeko timo ne aryo: acel i acaki ci dok bene i agiki pa Adventism. Sister White kopo ni lok me poto eni kityeko timo ne woko, ci dok bene binen kitimo ne ki lok acel acel weng; ci bene ni lok me poto myero dong kare weng gimoko ne calo adwogi matye kombedi, macalo “Malaika ma Adek”.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> Dok dok gicwalo an i lok me yubu pa nyiri apar, ma abic gitye ki wii maber, kede abic gitye ki wii marac. Lok me yubu man dong otyeko ki i rek, kede obino tyeko ki i rek, pien tye ki yore me tic ma pire tek pi kare man; boti, macalo ngec pa malak ma adek, dong otyeko, kede bi mede bedo ada pa kare man nyaka giko kare. Review and Herald, August 19, 1890.

Millerite Adventism fulfilled the waiting of the parable between their failed prediction of 1843 and the correct prediction of October 22, 1844. The prophetic details of this history are many and important, but I simply wish to identify that the parable of the ten virgins is directly connected to the third angel as Sister White just stated.

Millerite Adventism ogamo kare me kuro me parabul i kin predikshen megi me 1843 ma pe otime, ki predikshen ma atir me 22 October, 1844. Lok me unabii ikom histori man obedo mapol ki ma pire tek; ento an, amito nyutu keken ni parabul me nyiri mabikira apar obedo ki kube matar ki malaika ma adek, macalo ma Sista White okwaco kombedi.

From 1798 until October 22, 1844, the message of the first angel announced the opening of the judgment. Just before the judgment began the Midnight Cry of the parable of the ten virgins was fulfilled. Therefore, when the third angel announces the close of judgment, the announcement of the Midnight Cry will once again be repeated.

Ki mwaka 1798 dok i Okitoba 22, 1844, kwena pa malaika me acel oyaro ni yabo me kwac ocake. Kare mapwod pe kwac ocake, oyo ma i tung otum ma i apoya pa anyira apar otimne piny. Omiyo, ka malaika me adek oyaro giko me kwac, kwena pa oyo ma i tung otum bi dwogo yaro odoco.

The recognition that the Protestant churches had rejected God’s message, thus becoming the daughters of Babylon, was the arrival of the second angel’s message and the beginning of the tarrying time in the parable that was being “fulfilled to the very letter.” The Lord did not return in 1843, He tarried to test and bless the virgins. The announcement of the second angel identifying the Protestant churches as daughters of Babylon was a call for those still in those fallen churches to come out and stand with the Millerites and their understanding of the prophecies. At the Exeter camp meeting Samuel Snow provided the evidence necessary to confirm the Lord’s coming on October 22, 1844, and the message of the Midnight Cry swept across the land like a tidal wave. Then the third angel arrived at the Great Disappointment of October 22, 1844.

Ngec ni kanisa pa Protestanti gityeko okwanyo lok pa Lubanga, ci gubedo nyako pa Babulon, en obedo kelo lok pa Malaika ma aryo kede cako me kare me coto i parabol ma otimore tutwal ka golo ne kakare kaka ginegore i coc. Rwot pe odwogo i 1843; ocoto me roto kacel ki gwedo nyako maler. Lok pa malaika ma aryo ma onyutu ni kanisa pa Protestanti obedo nyako pa Babulon, obedo lwongo pi gin ma pud tye i kanisa ma olwar woko me dwogo woko ki bedo kacel ki Millerites kede ngec ma gitye kwede i poropheti. I Exeter camp meeting Samuel Snow omiyo nyutu ma mite me moko atir dwogo pa Rwot i Okitoba 22, 1844, ki lok pa Midnight Cry ocoyo piny weng calo rwom me pii ma lamal. Eka, malaika ma adek obino i kare me Great Disappointment pa Okitoba 22, 1844.

This was a brief summation of a beginning history that I have left out many points, in order to isolate a few points that seem more relevant to what we are addressing.

Man obedo yubu matidi pa lok me acaki; atyeko weko piny lok mapol, pi ayero lok manok ma nen calo rwate maloyo bot gin ma watye waco.

We will continue these thoughts in the next article.

Wabimedo wic magi i nyig coc ma bino.

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