In the final generation of a people that are being passed by, certain prophetic characteristics are identified. They are then a generation of vipers, for they have formed the character of Satan. They are a generation of adulterers, for they have formed unsanctified connections with the enemies of God. They have reached a point where they see, but cannot understand, they hear, but cannot perceive, for they are unconverted, which is represented as their hearts growing fat. Moses first addressed this very phenomenon.

U posljednjem naraštaju naroda koji biva mimoilažen prepoznaju se određena proročka obilježja. Oni su tada naraštaj zmijinji, jer su oblikovali Sotonin karakter. Oni su naraštaj preljubnika, jer su uspostavili neposvećene veze s neprijateljima Božjim. Dosegnuli su stanje u kojem vide, ali ne mogu razumjeti; čuju, ali ne mogu shvatiti, jer su neobraćeni, što je prikazano kao da im je srce otupjelo. Mojsije se prvi osvrnuo upravo na tu pojavu.

And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; The great temptations which thine eyes have seen, the signs, and those great miracles: Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. Deuteronomy 29:2–4.

I Mojsije sazva sav Izrael i reče im: Vidjeli ste sve što je Gospod učinio pred vašim očima u zemlji egipatskoj faraonu i svim njegovim slugama i svoj njegovoj zemlji; velika iskušenja koja su vidjele tvoje oči, znamenja i ona velika čudesa. Ali vam Gospod do ovoga dana nije dao srce da razumijete, ni oči da vidite, ni uši da čujete. Ponovljeni zakon 29,2–4.

In the first mention of the Laodicean phenomenon of seeing and hearing, that which God’s people are unable to see is the signs and wonders of their foundational history. Jeremiah identifies the phenomenon as an attribute of the “foolish virgins,” in the last days, and as a representation of the foolish virgins’ refusal to accept the three angels’ messages, that begins with the first angel’s announcement to fear the Creator God. Because of this rebellion they do not receive the latter rain.

U prvom spominjanju laodicejskog fenomena gledanja i slušanja, ono što Božji narod nije u stanju vidjeti jesu znakovi i čudesa njihove temeljne povijesti. Jeremija prepoznaje taj fenomen kao obilježje „ludih djevica” u posljednjim danima i kao prikaz odbijanja ludih djevica da prihvate poruke trojice anđela, koje započinju objavom prvoga anđela da se treba bojati Boga Stvoritelja. Zbog te pobune ne primaju kasnu kišu.

Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. Jeremiah 5:20–25.

Objavite ovo domu Jakovljevu i razglasite u Judi govoreći: Čujte sada ovo, narode bezumni i bez razuma, koji imate oči, a ne vidite; koji imate uši, a ne čujete: Zar se mene ne bojite? govori Gospodin. Zar nećete zadrhtati pred mojim licem, koji sam pijesak postavio za među moru, vječnom odredbom koju ono ne može prijeći? I premda se valovi njegovi uzburkavaju, ipak ne mogu nadvladati; premda huče, ipak ne mogu prijeći preko nje. Ali ovaj narod ima srce odmetničko i buntovno; odmetnuli su se i otišli. Niti govore u svome srcu: Bojmo se sada Gospodina, Boga svojega, koji daje kišu, i ranu i kasnu, u svoje vrijeme; koji nam čuva određene tjedne žetve. Bezakonja vaša odvratila su to od vas, i grijesi vaši uskratili su vam dobra. Jeremija 5,20–25.

Ezekiel identifies those who manifest the characteristics represented by seeing and not understanding as a rebellious house. They are a rebellious house who will not see the history of their foundations, who are foolish virgins, that are unconverted because they refuse the first angel’s message, which is to refuse them all, for if you do not accept the first angel’s message, you cannot accept the second nor the third. In this condition the latter rain is withheld from these virgins during the time of the latter rain. After Jesus addressed this characteristic in His narrative, He then proceeded to present the parable of the sower.

Ezekiel prepoznaje one koji očituju obilježja predstavljena gledanjem, a ne razumijevanjem, kao dom buntovnički. Oni su dom buntovnički koji neće vidjeti povijest svojih temelja, koji su lude djevice, neobraćene jer odbijaju poruku prvoga anđela, što znači odbiti ih sve, jer ako ne prihvatite poruku prvoga anđela, ne možete prihvatiti ni drugoga ni trećega. U takvu stanju kasna kiša biva uskraćena tim djevicama u vrijeme kasne kiše. Nakon što se Isus u svojem izlaganju osvrnuo na tu osobinu, potom je nastavio iznijeti prispodobu o sijaču.

But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. Matthew 13:16–30.

Ali blago vašim očima, jer vide, i vašim ušima, jer čuju. Jer zaista vam kažem: mnogi su proroci i pravednici željeli vidjeti ono što vi vidite, i nisu vidjeli; i čuti ono što vi čujete, i nisu čuli. Poslušajte dakle prispodobu o sijaču. Kad tko sluša riječ o kraljevstvu, a ne razumije je, dolazi Zli i otima ono što je posijano u njegovu srcu. To je onaj koji je primio sjeme uz put. A onaj koji je primio sjeme na kamenita mjesta, to je onaj koji sluša riječ i odmah je s radošću prima; ali nema korijena u sebi, nego je nepostojan za neko vrijeme: jer kad zbog riječi nastane nevolja ili progonstvo, odmah se sablažnjava. A onaj koji je primio sjeme među trnje jest onaj koji sluša riječ; ali briga ovoga svijeta i zavodljivost bogatstva guše riječ, te on ostaje bez ploda. A onaj koji je primio sjeme u dobru zemlju jest onaj koji sluša riječ i razumije je; on također donosi plod i rađa: jedan stostruko, drugi šezdesetostruko, treći tridesetostruko. Drugu im prispodobu iznese govoreći: Kraljevstvo je nebesko slično čovjeku koji je posijao dobro sjeme na svojoj njivi. Ali dok su ljudi spavali, dođe njegov neprijatelj, posije kukolj među pšenicu i ode. A kad je usjev iznikao i donio plod, tada se pokazao i kukolj. Nato pristupe sluge domaćinove i reknu mu: Gospodaru, nisi li ti posijao dobro sjeme na svojoj njivi? Odakle onda kukolj? A on im reče: Neprijatelj je to učinio. Sluge mu rekoše: Hoćeš li dakle da odemo i pokupimo ga? A on reče: Ne; da ne biste, skupljajući kukolj, s njim počupali i pšenicu. Ostavite neka oboje raste zajedno do žetve; a u vrijeme žetve reći ću žeteocima: Skupite najprije kukolj i svežite ga u snopove da se spali; a pšenicu skupite u moju žitnicu. Matej 13:16–30.

The foolish are the tares, and the wise are the wheat. In the parable of the ten virgins the possession of oil is what manifests the distinction between the two classes, and with the wheat and tares its based upon whether the seed, which is the word, is understood. The first mention of a class that will not see and therefore understand by Moses, places the message that is to be understood as the signs and wonders of the foundational history. The last prophetic reference to the elements of the blindness of the rebellious house by Ellen White identifies that the eyes that were blessed to see what all the righteous men wished to see was the history of the Millerite movement.

Ludi su kukolj, a mudri su pšenica. U prispodobi o deset djevica posjedovanje ulja ono je što očituje razliku između tih dviju skupina, a kod pšenice i kukolja to se temelji na tome razumije li se sjeme, koje je riječ. Prvo spominjanje skupine koja neće vidjeti pa stoga ni razumjeti, od strane Mojsija, smješta poruku koju treba razumjeti u znakove i čudesa temeljne povijesti. Posljednje proročko upućivanje na sastavnice sljepoće buntovnoga doma od Ellen White utvrđuje da su oči koje su bile blagoslovljene da vide ono što su svi pravednici željeli vidjeti bile povijest milleritskoga pokreta.

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

„Sve poruke dane od 1840. do 1844. sada treba iznijeti sa silom, jer ima mnogo ljudi koji su izgubili svoje uporište. Poruke trebaju ići svim crkvama.״

“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.” Manuscript Releases, volume 21, 436, 437.

„Krist je rekao: ‘Blagoslovljene su vaše oči, jer vide; i vaše uši, jer čuju. Jer zaista vam kažem da su mnogi proroci i pravednici željeli vidjeti ono što vi vidite, i nisu vidjeli; i čuti ono što vi čujete, i nisu čuli’ [Matej 13:16, 17]. Blagoslovljene su oči koje su vidjele ono što se vidjelo 1843. i 1844. godine.” Manuscript Releases, svezak 21, 436, 437.

Jesus always illustrates the end with the beginning, and the first reference to those who have eyes, but do not see or understand, and the last reference identify that the foundational history of the rebellious house is what is not seen, and is therefore rejected, and thus prevents the foolish from recognizing the latter rain. The history of 1840–1844 was typified by the deliverance of ancient Israel from Egyptian bondage. Ancient Israel’s failure to pass the initial testing process brought them to Kadesh, where they accepted the false report of the ten spies and selected a new captain to lead them back to Egypt. Forty years later they were brought back to Kadesh, and Moses failed by striking the Rock a second time.

Isus uvijek kraj prikazuje početkom, a prvo upućivanje na one koji imaju oči, ali ne vide niti razumiju, i posljednje upućivanje prepoznaju da je temeljna povijest buntovnoga doma ono što se ne vidi te se stoga odbacuje, i tako sprečava lude da prepoznaju potonju kišu. Povijest 1840.–1844. bila je predočena izbavljenjem staroga Izraela iz egipatskoga ropstva. Neuspjeh staroga Izraela da prođe početni proces kušnje doveo ih je do Kadeša, gdje su prihvatili lažno izvješće desetorice uhoda i izabrali novoga vođu da ih odvede natrag u Egipat. Četrdeset godina kasnije ponovno su dovedeni u Kadeš, a Mojsije je podbacio udarivši po Stijeni drugi put.

Though Moses failed, Joshua still proceeded to lead them into the Promised Land. The last test at Kadesh had a serious rebellion associated with it, for Jesus always illustrates the end with the beginning, and the rebellion of the ten spies at Kadesh in the beginning of the forty years, and at the ending of the forty years also illustrates a great rebellion at Kadesh. Yet in spite of the rebellion of Moses at Kadesh, the vision of entering into the Promised Land was no longer delayed.

Premda je Mojsije podbacio, Jošua je ipak nastavio voditi ih u Obećanu Zemlju. Posljednja kušnja kod Kadeša bila je povezana s ozbiljnom pobunom, jer Isus uvijek prikazuje svršetak početkom, a pobuna desetorice uhoda kod Kadeša na početku četrdeset godina, kao i na svršetku četrdeset godina, također predočava veliku pobunu kod Kadeša. Ipak, unatoč Mojsijevoj pobuni kod Kadeša, viđenje ulaska u Obećanu Zemlju više nije bilo odgođeno.

In the rebellion of 1863, that led to the increased rebellion of 1888, that led to the increased rebellion of 1919, which culminated in the rebellion of 1957, Jesus brought Laodicean Adventism back to Kadesh. He brought them back to the history where the third angel arrived and began a testing process that ultimately manifested the rebellion of 1863, and the banishment of wandering in the wilderness of Laodicea. The third angel entered into the ending history of Laodicean Adventism on September 11, 2001 when the mighty angel of Revelation eighteen, which is the third angel, came down. He then announced that Babylon was fallen, as typified by the casting down of Nimrod’s tower, when the towers of New York City were brought down.

U pobuni 1863., koja je dovela do pojačane pobune 1888., koja je dovela do pojačane pobune 1919., a koja je kulminirala pobunom 1957., Isus je laodicejski adventizam vratio natrag u Kadeš. Vratio ih je natrag u povijest u kojoj je stigao treći anđeo i započeo proces ispitivanja koji je na koncu očitovao pobunu 1863. i izgon na lutanje pustinjom Laodiceje. Treći anđeo stupio je u završnu povijest laodicejskog adventizma 11. rujna 2001., kada je sišao silni anđeo iz osamnaestog poglavlja Otkrivenja, koji je treći anđeo. Tada je objavio da je Babilon pao, kako je predočeno obaranjem Nimrodove kule, kada su srušeni tornjevi New Yorka.

“The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory.” Review and Herald, May 27, 1890.

„Poruka trećega anđela neće biti shvaćena; svjetlo koje će obasjati zemlju svojom slavom bit će nazvano lažnim svjetlom od onih koji odbijaju hoditi u njegovoj rastućoj slavi.” Review and Herald, 27. svibnja 1890.

As with ancient Israel, so too with modern Israel. The generation that witnesses September 11, 2001 is the last generation. Jesus said in Luke chapter twenty-one that “this generation,” and He identified that generation as those living when the heavens and earth shall pass away, which occurs at the Second Coming. That generation who live to witness Christ’s return will have recognized a sign that proves to them that they are the final generation. They will know and understand that they are those living when the “effect of every vision” is no longer “prolonged.”

Kao što je bilo s drevnim Izraelom, tako je i s modernim Izraelom. Naraštaj koji svjedoči 11. rujna 2001. posljednji je naraštaj. Isus je u dvadeset i prvom poglavlju Evanđelja po Luki rekao: „ovaj naraštaj“, a taj je naraštaj odredio kao one koji žive kada nebo i zemlja prolaze, što se zbiva o Drugom dolasku. Taj naraštaj koji doživi da svjedoči Kristovu povratku prepoznat će znak koji im dokazuje da su oni posljednji naraštaj. Oni će znati i razumjeti da su oni ti koji žive kada se „ispunjenje svakoga viđenja“ više ne „odgađa“.

As Jesus was leaving the temple with the disciples they asked Him to explain what He had meant by His description of the destruction of the temple. That conversation was representing the conversation which His disciples have during the final generation. The disciples wished to understand what He meant when He has repeatedly taught that the Laodicean Adventist church is to be swept away at the soon-coming Sunday law, as the worshippers therein are spewed out of His mouth, and are no longer those who speak for Him.

Dok je Isus s učenicima izlazio iz Hrama, zamolili su Ga da im objasni što je mislio svojim opisom razorenja Hrama. Taj je razgovor predstavljao razgovor koji Njegovi učenici vode tijekom posljednjega naraštaja. Učenici su željeli razumjeti što je mislio kada je opetovano učio da će laodicejska adventistička crkva biti pometena pri uskoro dolazećem nedjeljnom zakonu, budući da će štovatelji u njoj biti izbačeni iz Njegovih usta te više neće biti oni koji govore u Njegovo ime.

In answering the disciples Jesus described the destruction of Jerusalem and the history that followed, all the way through to the end of the world. After laying out the historical overview up to verse nineteen, He then addresses the destruction of Jerusalem, a destruction which could have occurred at the cross, but that in God’s mercy and longsuffering was postponed for about forty years. At the end of the forty years there would be a remnant that would escape the destruction, but only if they recognized the sign that He then gave.

Odgovarajući učenicima, Isus je opisao razorenje Jeruzalema i povijest koja je uslijedila, sve do svršetka svijeta. Nakon što je do devetnaestoga retka izložio povijesni pregled, zatim se obraća razorenju Jeruzalema, razorenju koje se moglo dogoditi na križu, ali je u Božjem milosrđu i dugotrpljivosti bilo odgođeno za oko četrdeset godina. Na kraju tih četrdeset godina postojao bi ostatak koji bi izbjegao razorenje, ali samo ako bi prepoznao znak koji je tada dao.

In the beginning of ancient Israel there was a forty-year period, which started with a judgment upon the rebellion of the ten spies that was deferred for forty years, due to the intercession of Moses. At the end of ancient Israel there was a judgment upon the rebellion of the cross that was deferred for forty years, due to the intercession of Christ’s longsuffering and mercy. In both histories there was a remnant that escaped. Jesus always illustrates the end of a thing with the beginning of a thing.

Na početku drevnoga Izraela bilo je razdoblje od četrdeset godina, koje je započelo sudom nad pobunom desetorice uhoda, a koji je, zbog Mojsijeva posredovanja, bio odgođen za četrdeset godina. Na kraju drevnoga Izraela bio je sud nad pobunom križa, koji je, zbog Kristove dugotrpnosti i milosrđa, bio odgođen za četrdeset godina. U obama povijesnim razdobljima bio je ostatak koji je umakao. Isus uvijek kraj neke stvari prikazuje početkom neke stvari.

Jesus addressed the sign associated with the destruction of Jerusalem and identified it as “the days of vengeance.”

Isus se osvrnuo na znak povezan s razorenjem Jeruzalema i označio ga kao „dane osvete“.

And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.

A kad ugledate Jeruzalem opkoljen vojskama, tada znajte da se približilo njegovo opustošenje. Tada neka oni koji su u Judeji bježe u gore; i oni koji su usred njega neka iziđu; i oni koji su po krajima neka ne ulaze u nj. Jer ovo su dani odmazde, da se ispuni sve što je napisano. Luka 21,20–22.

The “day of vengeance” is the seven last plagues, and for this reason Sister White aligns the destruction of Jerusalem with God’s executive judgment in the last days.

„Dan osvete“ jest sedam posljednjih zala, i zbog toga sestra White usklađuje razorenje Jeruzalema s Božjim izvršnim sudom u posljednjim danima.

Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. The sword of the Lord is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion. Isaiah 34:1–8.

Pristupite, narodi, da čujete; i poslušajte, pukovi: neka čuje zemlja i sve što je na njoj; svijet i sve što iz njega izlazi. Jer se gnjev Gospodnji podigao na sve narode, i jarost njegova na svu vojsku njihovu: sasvim ih je zatr'o, predao ih je pokolju. I pobijeni njihovi bit će izbačeni, i smrad će se njihov dizati iz njihovih mrtvih tjelesa, i gore će se rastapati od njihove krvi. I sva će se vojska nebeska rastvoriti, i nebesa će se sviti kao svitak; i sva će vojska njihova popadati, kao što lišće otpada s vinove loze, i kao što otpada smokva sa smokvina stabla. Jer će se moj mač okupati na nebu: evo, sići će na Edom, i na narod mojega prokletstva, na sud. Mač je Gospodnji pun krvi, udebljan je pretilinom, i krvlju jaganjaca i jaraca, pretilinom bubrežaca ovnova: jer Gospodin ima žrtvu u Bosri, i velik pokolj u zemlji edomskoj. I jednorogi će sići s njima, i junad s bikovima; i zemlja će njihova biti natopljena krvlju, i prah njihov udebljan pretilinom. Jer to je dan osvete Gospodnje, godina naknada za parbu Siona. Izaija 34:1–8.

Jesus gave His first public presentation at Nazareth, announcing Himself as the Messiah. That presentation was prophetically governed by the rule of first mention. The reading He selected identified that His work included announcing the “day of the Lord’s vengeance.” Which according to Isaiah is also “the year of recompenses for the controversy of Zion.”

Isus je svoje prvo javno predstavljanje održao u Nazaretu, objavivši sebe kao Mesiju. To je predstavljanje bilo proročki uređeno pravilom prvoga spominjanja. Čitanje koje je odabrao pokazalo je da njegovo djelo uključuje naviještanje „dana osvete Gospodnje“, koji je prema Izaiji ujedno i „godina naknada za parbu Siona“.

It was at Nazareth that Christ began His public ministry and announced Himself as the Messiah. It was then that those who heard His words, but did not perceive, attempted to kill Him by casting him off a mountain. The beginning of His ministry was marked by the people of His home town attempting to kill Him, and the ending of His ministry His people did kill Him. His ministry was to identify Himself as the Messiah, which He became when He was anointed at His baptism. At His baptism a divine symbol descended to endorse the fulfillment of the prediction of the coming Messiah. On August 11, 1840 a divine symbol descended to endorse the prediction of the testing message of that history. And on September 11, 2001 a divine symbol came down to endorse the predicted message of that history, which is the message of the latter rain.

U Nazaretu je Krist započeo svoju javnu službu i objavio se kao Mesija. Tada su oni koji su slušali Njegove riječi, ali nisu razabrali, pokušali ubiti Ga bacivši Ga s gore. Početak Njegove službe bio je obilježen time što su Ga ljudi iz Njegova zavičaja pokušali ubiti, a završetak Njegove službe time što Ga je Njegov narod doista ubio. Svrha Njegove službe bila je da se poistovjeti kao Mesija, što je postao kada je bio pomazan pri svom krštenju. Pri Njegovu krštenju božanski je simbol sišao kako bi potvrdio ispunjenje proročanstva o dolasku Mesije. Dana 11. kolovoza 1840. božanski je simbol sišao kako bi potvrdio proročanstvo o poruci kušnje te povijesti. A 11. rujna 2001. božanski je simbol sišao kako bi potvrdio prorečenu poruku te povijesti, a to je poruka poznoga dažda.

“After laboring two days with the Samaritans, Jesus left them to continue his journey to Galilee. He made no tarry at Nazareth, where he had spent his youth and early manhood. His reception in the synagogue there, when he announced himself as the Anointed One, was so unfavorable that he decided to seek more fruitful fields, to preach to ears that would listen, and to hearts that would receive his message. He declared to his disciples that a prophet hath no honor in his own country. This saying sets forth that natural reluctance which many people have to acknowledge any wonderfully admirable development in one who has unostentatiously lived in their midst, and whom they have intimately known from childhood. At the same time, these same persons might become wildly excited over the pretensions of a stranger and an adventurer.” The Spirit of Prophecy, volume 2, 151.

„Nakon što je dva dana radio među Samarijancima, Isus ih je napustio kako bi nastavio svoj put u Galileju. Nije se zadržavao u Nazaretu, gdje je proveo svoje djetinjstvo i ranu muževnu dob. Doček koji je ondje imao u sinagogi, kada se objavio kao Pomazanik, bio je toliko nepovoljan da je odlučio potražiti plodnija polja, propovijedati ušima koje će slušati i srcima koja će primiti njegovu poruku. Izjavio je svojim učenicima da prorok nema časti u svojoj vlastitoj postojbini. Ova izreka iznosi onu naravnu nevoljkost koju mnogi ljudi imaju priznati ikakav zadivljujuće uzvišen razvitak u onome koji je nenametljivo živio u njihovoj sredini i kojega su prisno poznavali od djetinjstva. U isto vrijeme, te iste osobe mogle bi postati silno uzbuđene zbog pretenzija nekoga stranca i pustolova.” The Spirit of Prophecy, volume 2, 151.

In Luke chapter twenty-one, Christ identifies the one hundred and forty-four thousand, the final generation that does not die. He does so by presenting the history that began with His last visit to what had formerly been His father’s house, but then had become the Jew’s house. In the narrative of the history which Jesus began to present He reached the point where Jerusalem, and the temple the disciples wanted to know about, was to be destroyed (70 AD). He identified the destruction as the days of vengeance, which was part of His opening announcement of His ministry. The “days of vengeance” represented not only the destruction of Jerusalem in the year 70, but also the time of God’s wrath as represented in the seven last plagues.

U dvadeset i prvom poglavlju Evanđelja po Luki Krist prepoznaje sto četrdeset i četiri tisuće, posljednji naraštaj koji ne umire. To čini tako što iznosi povijest koja je započela Njegovim posljednjim posjetom onomu što je nekoć bila kuća Njegova Oca, ali je potom postala kuća Židovâ. U prikazu povijesti koji je Isus počeo iznositi došao je do točke u kojoj je Jeruzalem, i hram o kojemu su učenici htjeli znati, trebao biti razoren (70. po. Kr.). To je razorenje označio kao dane osvete, što je bilo dijelom Njegove uvodne objave o Njegovoj službi. „Dani osvete” predstavljali su ne samo razorenje Jeruzalema godine 70., nego i vrijeme Božjega gnjeva, kako je prikazano u sedam posljednjih zala.

For this is the day of the Lord God of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord God of hosts hath a sacrifice in the north country by the river Euphrates. Jeremiah 46:10.

Jer ovo je dan Gospoda Boga nad vojskama, dan osvete, da se osveti svojim protivnicima; i mač će proždirati, i nasitit će se i opit će se njihovom krvlju; jer Gospod Bog nad vojskama ima žrtvu u zemlji sjevernoj kraj rijeke Eufrata. Jeremija 46:10.

The “day of vengeance” upon Babylon, represented by the “sacrifice in the north country by the river Euphrates,” begins at the soon-coming Sunday law.

„Dan osvete” nad Babilonom, predočen „žrtvom u sjevernoj zemlji kraj rijeke Eufrata”, započinje uskoro nadolazećim nedjeljnim zakonom.

Because of the wrath of the Lord it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, and hiss at all her plagues. Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the Lord. Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the Lord: take vengeance upon her; as she hath done, do unto her. Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn everyone to his people, and they shall flee everyone to his own land. Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead. In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve. Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the Lord, and do according to all that I have commanded thee. A sound of battle is in the land, and of great destruction. How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations! I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the Lord. The Lord hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord God of hosts in the land of the Chaldeans. Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left. Slay all her bullocks; let them go down to the slaughter: woe unto them! for their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:13–29.

Zbog gnjeva Gospodnjega neće biti nastanjena, nego će sva opustjeti; svaki koji prođe pokraj Babilona zapanjit će se i zviždati nad svim njegovim ranama. Postrojite se protiv Babilona unaokolo; svi vi koji napežete luk, pucajte na nj, ne štedite strijela, jer sagriješio je protiv Gospoda. Vičite na nj unaokolo; pružio je ruku; temelji su mu pali, zidovi su mu srušeni; jer ovo je osveta Gospodnja: osvetite mu se; kako je on činio, tako činite njemu. Istrijebite iz Babilona sijača i onoga koji drži srp u vrijeme žetve; od straha pred tlačiteljskim mačem neka se svaki vrati k svome narodu i neka svaki pobjegne u svoju zemlju. Izrael je raspršena ovca; lavovi su ga otjerali; najprije ga je proždro kralj asirski, a naposljetku mu je ovaj Nabukodonozor, kralj babilonski, kosti polomio. Zato ovako veli Gospod nad vojskama, Bog Izraelov: Evo, kaznit ću kralja babilonskoga i njegovu zemlju, kao što sam kaznio kralja asirskoga. I vratit ću Izraela opet na njegov pašnjak, i past će na Karmelu i Bašanu, i duša će mu se nasititi na gori Efrajimovoj i u Gileadu. U one dane i u to vrijeme, govori Gospod, tražit će se bezakonje Izraelovo, i neće ga biti; i grijesi Judini, i neće se naći; jer oprostit ću onima koje sačuvam. Pođi na zemlju Meratajim, na nju, i na stanovnike Pekoda; pustoši i posve ih zatrv za njima, govori Gospod, i učini prema svemu što sam ti zapovjedio. Glas boja je u zemlji i velika propast. Kako je razbijen i slomljen čekić sve zemlje! Kako je Babilon postao pustoš među narodima! Postavio sam ti zamku, i uhvaćen si, Babilone, a da nisi ni znao; nađen si i također uhvaćen, jer si se borio protiv Gospoda. Gospod je otvorio svoju oružarnicu i iznio oružje svoje srdžbe; jer ovo je djelo Gospoda Boga nad vojskama u zemlji Kaldejaca. Dođite na nju s krajnje međe, otvorite njezina spremišta; zgrnite je kao hrpe i posve je uništite; neka od nje ništa ne ostane. Pobijte sve njezine bikove; neka siđu na klanje; jao njima! jer došao je njihov dan, vrijeme njihova pohođenja. Glas onih koji bježe i izmiču iz zemlje babilonske da na Sionu objave osvetu Gospoda, Boga našega, osvetu njegova hrama. Sazovite strijelce protiv Babilona; svi vi koji napežete luk, utaborite se oko njega unaokolo; neka nitko od njega ne umakne; uzvratite mu po njegovu djelu; prema svemu što je učinio, učinite njemu; jer se uzoholio protiv Gospoda, protiv Sveca Izraelova. Jeremija 50:13–29.

The destruction of Jerusalem in the year 70 AD represents the executive judgment of the whore of Babylon, that begins at the soon-coming Sunday law in the United States. Jesus knew that He was identifying the year 70 AD as the soon-coming Sunday law, for He is the author of His Word, and He is the Word. It is important to recognize the setting of the prophecy that Jesus sets forth in Luke chapter twenty-one, in order to understand what the sign is that identifies that the last generation has arrived.

Razorenje Jeruzalema godine 70. po Kr. predstavlja izvršnu osudu bludnice Babilona, koja započinje uskoro nadolazećim nedjeljnim zakonom u Sjedinjenim Državama. Isus je znao da godinu 70. po Kr. označava kao uskoro nadolazeći nedjeljni zakon, jer On je autor svoje Riječi i On je Riječ. Važno je prepoznati okvir proročanstva koji Isus iznosi u dvadeset i prvom poglavlju Evanđelja po Luki kako bi se razumjelo koji je znak onaj koji potvrđuje da je stigao posljednji naraštaj.

We will continue this study in the next article.

Ovu ćemo studiju nastaviti u sljedećem članku.

“The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.

„Kristov će dolazak nastupiti u najmračnijem razdoblju povijesti ove zemlje. Noini i Lotovi dani oslikavaju stanje svijeta neposredno prije dolaska Sina Čovječjega. Sveto pismo, upućujući unaprijed na to vrijeme, objavljuje da će Sotona djelovati sa svom silom i „sa svakom prijevarom nepravde“. 2 Solunjanima 2,9.10. Njegovo se djelovanje jasno otkriva u brzo rastućoj tami, mnogostrukim zabludama, krivovjerjima i obmanama ovih posljednjih dana. Sotona ne samo da drži svijet u zarobljeništvu, nego njegove prijevare poput kvasca prožimaju crkve koje ispovijedaju našega Gospodina Isusa Krista. Veliki otpad razvit će se u tamu duboku kao ponoć. Božjemu će narodu to biti noć kušnje, noć plača, noć progonstva radi istine. Ali iz te noći tame zasjat će Božje svjetlo.“

“He causes ‘the light to shine out of darkness.’ 2 Corinthians 4:6. When ‘the earth was without form, and void; and darkness was upon the face of the deep,’ ‘the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.’ Genesis 1:2, 3. So in the night of spiritual darkness, God’s word goes forth, ‘Let there be light.’ To His people He says, ‘Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.’ Isaiah 60:1.

On čini da „svjetlost zasja iz tame“. 2. Korinćanima 4:6. Kad „zemlja bijaše pusta i prazna i tama bijaše nad bezdanom“, „Duh Božji lebdio je nad vodama. I reče Bog: Neka bude svjetlost! I bi svjetlost.“ Postanak 1:2, 3. Tako i u noći duhovne tame Božja riječ izlazi: „Neka bude svjetlost.“ Svome narodu On govori: „Ustani, zasvijetli, jer dođe svjetlost tvoja i slava Gospodnja obasja te.“ Izaija 60:1.

“‘Behold,’ says the Scripture, ‘the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee.’ Verse 2. Christ, the outshining of the Father’s glory, came to the world as its light. He came to represent God to men, and of Him it is written that He was anointed ‘with the Holy Ghost and with power,’ and ‘went about doing good.’ Acts 10:38. In the synagogue at Nazareth He said, ‘The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ Luke 4:18, 19. This was the work He commissioned His disciples to do. ‘Ye are the light of the world,’ He said. ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:14, 16.” Prophets and Kings, 217, 218.

„‘Evo,’ kaže Pismo, ‘tama će pokriti zemlju i gust mrak narode; ali nad tobom će svanuti Gospod i slava će se Njegova vidjeti nad tobom.’ Redak 2. Krist, odsjaj slave Očeve, došao je na svijet kao njegova svjetlost. Došao je da predstavi Boga ljudima, i o Njemu je zapisano da je bio pomazan ‘Duhom Svetim i silom’ te da je ‘prolazio čineći dobro’. Djela 10,38. U sinagogi u Nazaretu rekao je: ‘Duh je Gospodnji na Meni, jer Me pomazao da propovijedam evanđelje siromasima; poslao Me da iscijelim one koji su skršena srca, da propovijedam oslobođenje sužnjima i vraćanje vida slijepima, da na slobodu pustim potlačene, da propovijedam ugodnu godinu Gospodnju.’ Luka 4,18. 19. To je bilo djelo koje je povjerio svojim učenicima da ga vrše. ‘Vi ste svjetlost svijeta’, rekao je. ‘Tako neka svijetli vaša svjetlost pred ljudima, da vide vaša dobra djela i slave vašega Oca koji je na nebesima.’ Matej 5,14. 16.” Proroci i kraljevi, 217, 218.