Verse forty of Daniel eleven, begins at the time of the end, but the verse identifies two times of the end, and therefore allows the student of prophecy to align the first time of the end with the second time of the end. When this application is made, the line of Millerite history that began in 1798, runs parallel with the history of the United States in 1989. The two lines identify the line of the true Protestant horn and the line of the Republican horn of the earth beast of Revelation chapter thirteen. Both lines begin at the time of the end in 1798, and the time of the end in 1989 simply complements and provides a second witness of the waymarks of truth that are unsealed in the verse.
Četrdeseti redak jedanaestoga poglavlja Daniela započinje u vrijeme svršetka, no taj redak prepoznaje dva vremena svršetka te stoga dopušta proučavatelju proroštva da prvo vrijeme svršetka uskladi s drugim vremenom svršetka. Kada se ta primjena izvrši, linija mileritske povijesti koja je započela 1798. teče usporedno s poviješću Sjedinjenih Američkih Država 1989. godine. Te dvije linije prepoznaju liniju istinskoga protestantskog roga i liniju republikanskog roga zemaljske zvijeri iz Otkrivenja, trinaestoga poglavlja. Obje linije započinju u vrijeme svršetka 1798. godine, a vrijeme svršetka 1989. godine jednostavno nadopunjuje i pruža drugo svjedočanstvo o putokazima istine koji su u tome retku otpečaćeni.
The movement of the third angel arrived on October 22, 1844, but was deferred through the seven-year rebellion of 1856 to 1863. The arrival of the third angel was repeated on September 11, 2001. 1863 was typified by ancient Israel’s first encampment at Kadesh and the rebellion of the ten spies, and September 11, 2001 was typified by the last encampment of ancient Israel at Kadesh, and the rebellion of Moses. The rebellion of 1863, represented the first rebellion at Kadesh, which produced a judgment of death in the wilderness. The rebellion of September 11, 2001 represented the last rebellion at Kadesh, which produced the death of the leadership of Laodicean Adventism.
Pokret trećeg anđela stigao je 22. listopada 1844., ali je bio odgođen kroz sedmogodišnju pobunu od 1856. do 1863. Dolazak trećeg anđela ponovio se 11. rujna 2001. Godina 1863. bila je predočena prvim taborovanjem drevnog Izraela u Kadešu i pobunom desetorice uhoda, a 11. rujna 2001. bio je predočen posljednjim taborovanjem drevnog Izraela u Kadešu i Mojsijevom pobunom. Pobuna iz 1863. predstavljala je prvu pobunu u Kadešu, koja je proizvela presudu smrti u pustinji. Pobuna od 11. rujna 2001. predstavljala je posljednju pobunu u Kadešu, koja je proizvela smrt vodstva laodicejskog adventizma.
The descent of the angel on August 11, 1840, which ushered in the movement of 1840 to 1844, which Sister White called a glorious manifestation of the power of God, typified September 11, 2001 and identified a glorious manifestation of the power of God.
Silazak anđela 11. kolovoza 1840., koji je otvorio pokret od 1840. do 1844., a koji je sestra White nazvala slavnim očitovanjem Božje sile, predoznačio je 11. rujna 2001. i označio slavno očitovanje Božje sile.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
„Anđeo koji se sjedinjuje u naviještanju poruke trećega anđela treba obasjati svu zemlju svojom slavom. Ovdje je prorečeno djelo svjetskih razmjera i nesvakidašnje sile. Adventni pokret od 1840. do 1844. bio je slavno očitovanje Božje sile; poruka prvoga anđela bila je odnesena do svake misijske postaje u svijetu, a u nekim je zemljama vladalo najveće vjersko zanimanje kakvo je u ijednoj zemlji viđeno od Reformacije šesnaestoga stoljeća; ali sve to treba biti nadmašeno silnim pokretom pod posljednjim upozorenjem trećega anđela.” The Great Controversy, 611.
The first arrival of the third angel on October 22, 1844 (the first Kadesh), was to finish the work, but God’s people chose to select a new leader and return to Egypt. By 1863, they had “rebuilt Jericho”, instead of participating in God’s work in bringing down the walls of Jericho. They were therefore cursed, with the death in the wilderness.
Prvi dolazak trećega anđela 22. listopada 1844. (prvi Kadeš) bio je da dovrši djelo, ali je Božji narod izabrao postaviti novoga vođu i vratiti se u Egipat. Do 1863. godine „ponovno su sagradili Jerihon“, umjesto da sudjeluju u Božjem djelu rušenja zidina Jerihona. Stoga su bili prokleti smrću u pustinji.
And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.
I Jošua ih zakle u ono vrijeme govoreći: Proklet bio čovjek pred Gospodinom koji ustane i sagradi ovaj grad Jerihon; njegove će temelje položiti na svome prvencu, a na svome najmlađem sinu podignut će njegova vrata. Jošua 6:26.
As with ancient Israel at the first Kadesh, who had rejected the message of Joshua and Caleb, modern Israel’s rebellion at the first Kadesh (1863), brought upon them the curse of Joshua. When the third angel returned on September 11, 2001 (the last Kadesh), the final work in advance of God bringing down Jericho and its walls began.
Kao što je drevni Izrael pri prvom Kadešu odbacio poruku Jošue i Kaleba, tako je pobuna suvremenoga Izraela pri prvom Kadešu (1863.) navukla na njih Jošuino prokletstvo. Kada se treći anđeo vratio 11. rujna 2001. (posljednji Kadeš), započelo je završno djelo uoči Božjega obaranja Jerihona i njegovih zidina.
October 22, 1844 marks the arrival of the third angel, and in so doing it marks the arrival of the soon-coming Sunday in the last days. 1863 marks the end of the testing period of the third angel that commenced on October 22, 1844. 1863 is therefore a symbol of the soon-coming Sunday law, for Jesus always represents the ending with the beginning. In 1863, the nation was divided into two classes, and so too, at the Sunday law, two classes will be manifested.
22. listopada 1844. označava dolazak trećega anđela, a time i označava dolazak skore nedjelje u posljednjim danima. Godina 1863. označava kraj razdoblja kušnje trećega anđela koje je započelo 22. listopada 1844. Stoga je 1863. simbol skorašnjega nedjeljnoga zakona, jer Isus uvijek predstavlja svršetak početkom. Godine 1863. narod je bio podijeljen u dvije skupine, a tako će se i pri nedjeljnom zakonu očitovati dvije skupine.
The testing period of the third angel in Millerite history began in 1844 and ended in 1863, and the beginning and ending, both marked the Sunday law of the last days. In the history between the beginning (1844) and the ending (1863), is the rebellion of the Millerite movement (1856). Thus, the period bears the signature of “Truth.” The return to Kadesh for the second time on September 11, 2001 marks the beginning of the testing process of the third angel, which concludes at the soon-coming Sunday law, as typified by 1863.
Razdoblje kušnje trećega anđela u mileritskoj povijesti započelo je 1844. i završilo 1863., a i početak i završetak označili su nedjeljni zakon posljednjih dana. U povijesti između početka (1844.) i završetka (1863.) nalazi se pobuna mileritskoga pokreta (1856.). Stoga to razdoblje nosi pečat „Istine“. Povratak u Kadeš po drugi put 11. rujna 2001. označava početak procesa kušnje trećega anđela, koji se završava u uskoro dolazećem nedjeljnom zakonu, kako je predočeno 1863.
From that Sunday law until human probation closes, Jericho and its walls will be brought down, in agreement with the executive judgment upon the whore of Babylon that is represented in that history. Verse forty begins in 1798, and concludes at the soon-coming Sunday law in verse forty-one. The time of the end in 1798 represents the internal line of God’s church, beginning with the Millerites of the movement of the first angel through to the movement of the third angel and the one hundred and forty-four thousand. All in one verse.
Od toga nedjeljnog zakona pa sve do završetka vremena ljudske kušnje, Jerihon i njegove zidine bit će oboreni, u skladu s izvršnom presudom nad bludnicom Babilona koja je predstavljena u toj povijesti. Četrdeseti redak započinje 1798. godine, a završava sa skorašnjim dolaskom nedjeljnog zakona u četrdeset i prvom retku. Vrijeme svršetka 1798. godine predstavlja unutarnju liniju Božje crkve, počevši s mileritima pokreta prvoga anđela pa sve do pokreta trećega anđela i sto četrdeset i četiri tisuće. Sve u jednom retku.
The war between the king of the north that began with the ascendancy of the king of the south in 1798, was brought to a conclusion in 1989, when the king of the south was defeated by an alliance between the fifth and sixth kingdoms of Bible prophecy. The war of the king of the north and king of the south that began in 1798, was recognized by the Millerites as a warfare against Rome, which they saw as simply the two desolating powers of paganism and papalism. When the war ended in 1989, all three desolating powers were involved, and it marked the beginning of the prophetic illustration of those three powers leading the world to Armageddon, which is geographically represented in verse forty-five of Daniel eleven.
Rat između kralja sjevera, koji je započeo uzdizanjem kralja juga 1798. godine, priveden je kraju 1989., kada je kralj juga bio poražen savezom između petoga i šestoga kraljevstva biblijskoga proročanstva. Rat kralja sjevera i kralja juga koji je započeo 1798. godine, mileriti su prepoznali kao ratovanje protiv Rima, koje su oni promatrali jednostavno kao dvije pustošeće sile: poganstvo i papinstvo. Kada je rat završio 1989., sve tri pustošeće sile bile su uključene, i to je označilo početak proročkog prikaza tih triju sila koje vode svijet prema Armagedonu, koji je zemljopisno prikazan u četrdeset i petom retku jedanaestoga poglavlja Daniela.
Verses forty to forty-five identify the prophetic dynamics of the three powers bringing the pope to his end between the seas and the glorious holy mountain. Rightly understood, the prophetic history represented in verse forty-one, includes verses forty-one through forty-four.
Stihovi četrdeset do četrdeset i pet prepoznaju proročke dinamike triju sila koje dovode papu do njegova svršetka između mora i slavne svete gore. Ispravno shvaćena, proročka povijest prikazana u četrdeset i prvom stihu uključuje stihove četrdeset i jedan do četrdeset i četiri.
Therefore, starting from the time of the end in 1989, with the second witness of 1798, identifying the beginning and ending of the war between the king of the south and the king of the north, verse forty-one through forty-four identifies the threefold union of a papacy whose deadly wound is healed, and verse forty-five is where she comes to her end. The verses, when approached from this perspective present a history that is external to God’s church, as is also represented by the relation between the seven seals and the seven churches in the book of Revelation.
Stoga, polazeći od vremena svršetka 1989. godine, s drugim svjedočanstvom iz 1798., koje utvrđuje početak i završetak rata između kralja juga i kralja sjevera, četrdeset i prvi do četrdeset i četvrti redak prepoznaju trostruki savez papinstva čija je smrtna rana iscijeljena, a četrdeset i peti redak jest mjesto gdje ono dolazi svome kraju. Ti redci, promatrani iz ove perspektive, iznose povijest koja je izvanjska Božjoj crkvi, kao što je to također prikazano odnosom između sedam pečata i sedam crkava u knjizi Otkrivenja.
The line of prophetic history represented by 1798 represents primarily the investigative judgment, and the line that begins at the same point in 1989 represents primarily the executive judgment. 1798 is primarily emphasizing the work of the messenger who prepares the way for the Messenger of the Covenant, and 1989 is primarily emphasizing the work of the Elijah messenger.
Linija proročanske povijesti koju predstavlja 1798. prvenstveno predstavlja istražni sud, a linija koja započinje na istoj točki 1989. prvenstveno predstavlja izvršni sud. Godina 1798. prvenstveno naglašava djelo glasnika koji pripravlja put Glasniku Saveza, a 1989. prvenstveno naglašava djelo Ilijina glasnika.
Starting from 1798, when the book of Daniel was unsealed, we have the increase of knowledge of the prophetic history where Christ leads His people into a covenant relationship that accomplishes the permanent combination of divinity with humanity. That last day covenant is identified repeatedly in the Scriptures.
Počevši od 1798. godine, kada je knjiga proroka Daniela bila otpečaćena, imamo porast spoznaje o proročkoj povijesti u kojoj Krist vodi svoj narod u saveznički odnos koji ostvaruje trajno sjedinjenje božanstva s čovještvom. Taj savez posljednjih dana u Svetome pismu iznova je i iznova prepoznat.
Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. Jeremiah 31:31–34.
Evo, dolaze dani, govori Gospod, kad ću sklopiti novi savez s domom Izraelovim i s domom Judinim: ne poput saveza koji sam sklopio s njihovim očevima onoga dana kad ih uzeh za ruku da ih izvedem iz zemlje egipatske; savez moj koji su oni prekršili, premda sam im bio muž, govori Gospod. Nego ovo je savez koji ću sklopiti s domom Izraelovim nakon onih dana, govori Gospod: Zakon ću svoj staviti u njihovu nutrinu i upisati ga u njihova srca; i bit ću njihov Bog, a oni će biti moj narod. I neće više učiti svaki svojega bližnjega i svaki svojega brata govoreći: Upoznajte Gospoda; jer će me svi poznavati, od najmanjega među njima do najvećega među njima, govori Gospod; jer ću oprostiti njihovu bezakonju i njihova se grijeha neću više spominjati. Jeremija 31:31–34.
All the prophets are identifying the last days, and the expression “last days,” in prophecy represents the time period of the judgment. The first angel arrived in 1798, at the time of the end, to announce the opening of the judgment in 1844, which is also the arrival of the last days. The last days, are Jeremiah’s “days” that will come, when God would “forgive” the “iniquity” and “no more remember” the sins of His people. That work is accomplished by Christ, as the High Priest in the antitypical day of atonement, during “the last days.”
Svi proroci prepoznaju posljednje dane, a izraz „posljednji dani” u proročanstvu predstavlja vremensko razdoblje suda. Prvi je anđeo došao 1798., u vrijeme svršetka, da objavi otvaranje suda 1844., što je ujedno i dolazak posljednjih dana. Posljednji dani jesu Jeremijini „dani” koji će doći, kada će Bog „oprostiti” „bezakonje” i „grijeha se njihovih više neće spominjati” svoga naroda. To djelo izvršava Krist kao Veliki svećenik u protupraslici Dana pomirenja tijekom „posljednjih dana”.
Had Millerite Adventism continued by faith to walk in the advancing light of the third angel which arrived on October 22, 1844, they would have already been in their eternal home with Jesus. This is what Jeremiah means when he says, “after those days.” “Those days” are the prophetic periods that led to, and concluded in, 1844. They are the “days” which Daniel chapter twelve references.
Da je mileritski adventizam po vjeri nastavio hoditi u napredujućoj svjetlosti trećega anđela koji je došao 22. listopada 1844., već bi bili u svom vječnom domu s Isusom. To je ono što Jeremija misli kada kaže: „nakon onih dana“. „Oni dani“ jesu proročanska razdoblja koja su vodila do 1844. i završila u njoj. To su „dani“ na koje upućuje dvanaesto poglavlje Daniela.
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.
A ti idi svojim putem do svršetka; jer ćeš počinuti i stajati u svojem dijelu na svršetku dana. Daniel 12,13.
At the “end of the days,” or as Jeremiah says, “after those days,” Christ designed to put His law in the inward parts of His people and write His law upon the hearts. The inward parts being the lower nature, or as Paul calls it the flesh, and the heart being the higher nature. The covenant promises to give His people a new mind at conversion, and a new body at the Second Coming. Man fell with Adam, who was created in God’s image, and who was created with a higher nature and a lower nature. Christ’s covenant is to redeem mankind with their twofold nature from the curse of sin.
Na „svršetku dana“, ili kako Jeremija kaže, „nakon onih dana“, Krist je naumio staviti svoj zakon u nutrinu svojega naroda i upisati svoj zakon u srca. Nutrina je niža narav, ili kako je Pavao naziva tijelo, a srce je viša narav. Savez obećava dati svojemu narodu nov um pri obraćenju i novo tijelo prigodom Drugoga dolaska. Čovjek je pao s Adamom, koji je bio stvoren na Božju sliku i koji je bio stvoren s višom naravi i nižom naravi. Kristov je savez otkupiti čovječanstvo s njegovom dvostrukom naravi od prokletstva grijeha.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
„U posljednjim danima povijesti ove zemlje treba biti obnovljen Božji savez s njegovim narodom koji drži njegove zapovijedi. ‘U onaj dan sklopit ću za njih savez sa zvijerima poljskim, i s pticama nebeskim, i s gmazovima zemaljskim; i slomit ću luk i mač i boj u zemlji, i učinit ću da počivaju sigurni. I zaručit ću te sebi dovijeka; da, zaručit ću te sebi u pravednosti i u sudu i u dobroti i u milosrđu. Zaručit ću te sebi i u vjernosti; i spoznat ćeš Gospodina.’”
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14-23.
„I dogodit će se u onaj dan: uslišit ću, govori Gospod, uslišit ću nebesa, a ona će uslišiti zemlju; i zemlja će uslišiti žito, i vino, i ulje; a oni će uslišiti Jizreela. I posijat ću je sebi po zemlji; i smilovat ću se onoj koja nije zadobila milosrđe; i reći ću onima koji nisu moj narod: Ti si moj narod; a oni će reći: Ti si moj Bog.“ Hošea 2:14-23.
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
„U onaj dan,... ostatak Izraelov i oni koji umaknu domu Jakovljevu,... oslanjat će se na Jahvu, Sveca Izraelova, u istini.“ Izaija 10,20. Iz „svakoga naroda i plemena i jezika i puka“ bit će onih koji će radosno odgovoriti na poruku: „Bojte se Boga i podajte mu slavu, jer dođe čas suda njegova.“ Odvratit će se od svakoga idola koji ih veže za ovu zemlju i „poklonit će se Onomu koji je stvorio nebo i zemlju i more i izvore vodâ“. Oslobodit će se od svakoga zapletaja i stajat će pred svijetom kao spomenici Božjega milosrđa. Poslušni svakom božanskom zahtjevu, anđeli i ljudi prepoznat će ih kao one koji „drže zapovijedi Božje i vjeru Isusovu“. Otkrivenje 14,6–7.12.
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
“‘Evo, dolaze dani, govori Gospod, kad će orač stizati žeteoca, a gazitelj grožđa onoga koji sije sjeme; i gore će kapati slatkim vinom, i svi će se brežuljci topiti. I vratit ću sužanjstvo svojega naroda Izraela, i oni će sagraditi opustošene gradove i nastaniti ih; i zasadit će vinograde i piti vino njihovo; načinit će i vrtove i jesti njihov plod. I posadit ću ih na njihovu zemlju, i više se neće iščupati iz svoje zemlje koju sam im dao, govori Gospod, Bog tvoj. Amos 9:13–15.’” Review and Herald, 26. veljače 1914.
When Jeremiah says “after those days,” the “days” that preceded the work represented by Christ suddenly coming to His temple to cleanse it, were the prophetic periods that ended in 1798 and 1844. The end of those prophetic days (periods), marked the forty-six years in which Christ erected the Millerite temple, and when He suddenly came on October 22, 1844 He was fulfilling Malachi chapter three, which He also fulfilled when He cleansed the temple at the beginning and ending of His ministry.
Kada Jeremija kaže „nakon onih dana“, „dani“ koji su prethodili djelu predstavljenom time što Krist iznenada dolazi u svoj hram da ga očisti, bili su proročki periodi koji su završili 1798. i 1844. godine. Svršetak tih proročkih dana (perioda) označio je četrdeset i šest godina tijekom kojih je Krist podigao mileritski hram, a kada je iznenada došao 22. listopada 1844., ispunjavao je treće poglavlje Malahije, koje je također ispunio kada je očistio hram na početku i na završetku svoje službe.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
„Čisteći hram od svjetskih kupaca i prodavača, Isus je objavio svoje poslanje da očisti srce od okaljanosti grijehom — od zemaljskih želja, sebičnih požuda i zlih navika koje kvare dušu. Malahija 3,1–3 citirano.” Isusov život, 161.
And “after those days,” Christ intended to cleanse the temple He had erected, which represented His work in cleansing the hearts of His people from the defilement of sin, or as Jeremiah states writing His law upon the hearts and inward parts.
I „nakon tih dana“ Krist je namjeravao očistiti hram koji je bio podigao, a koji je predstavljao Njegovo djelo u čišćenju srca Njegova naroda od nečistoće grijeha, ili, kako Jeremija kaže, upisujući svoj zakon u njihova srca i u njihovu nutrinu.
For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people. Hebrews 8:8–10.
Jer, nalazeći manu njima, kaže: Evo, dolaze dani, govori Gospodin, kad ću sklopiti novi savez s domom Izraelovim i s domom Judinim; ne po savezu koji sklopih s njihovim ocima u dan kad ih uzeh za ruku da ih izvedem iz zemlje egipatske; jer oni ne ostadoše u mojem savezu, i ja za njih ne marah, govori Gospodin. Jer ovo je savez koji ću sklopiti s domom Izraelovim nakon onih dana, govori Gospodin: Zakone ću svoje staviti u njihov um i upisati ih u njihova srca; i bit ću im Bog, a oni će mi biti narod. Hebrejima 8:8–10.
The words “those days” were Daniel’s “end of the days,” that ended in 1798 and 1844. The line of the Protestant horn that begins in 1798, in verse forty of Daniel eleven, is emphasizing the covenant relationship which is established with the one hundred and forty-four thousand. The Hebrew word “lot” is a small stone that was used to determine one’s destiny. Daniel was told to go and rest (in death), until “the end of the days,” when, in 1844, the judgment would begin and his destiny would be determined.
Riječi „oni dani” bili su Danielov „svršetak danâ”, koji je završio 1798. i 1844. godine. Linija protestantskog roga koja započinje 1798. godine, u četrdesetom retku jedanaestog poglavlja Daniela, naglašava saveznički odnos koji se uspostavlja sa sto četrdeset i četiri tisuće. Hebrejska riječ „ždrijeb” jest mali kamen koji se rabio za određivanje nečije sudbine. Danielu je bilo rečeno da ide i počine (u smrti) do „svršetka danâ”, kada će, 1844. godine, sud započeti i njegova će sudbina biti određena.
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.
A ti idi svojim putem do svršetka; jer ćeš počinuti i stajati u svojem dijelu na svršetku dana. Daniel 12:13.
The “days” of the “end of the days,” represents the time prophecies which ended in 1844, for after then prophetic time would be no longer. The twenty-three hundred years, which was the marah vision, meaning the sudden appearance of Christ in His sanctuary then ended, and the twenty-five hundred and twenty years of the last indignation also ended, just as the days of the first indignation had ended at the time of the end in 1798. “After those days,” as referred to by Jeremiah, was thereafter addressed by Paul. Paul refers to Jeremiah’s “after those days,” twice, for Paul doesn’t simply address the covenant that was to be instituted “after those days,” but more importantly he is identifying the work of Christ as High Priest.
„Dani” „svršetka dana” predstavljaju vremenska proročanstva koja su završila 1844., jer nakon toga proročkoga vremena više ne će biti. Dvije tisuće i tri stotine godina, što je bilo viđenje marah, koje znači iznenadnu pojavu Krista u Njegovu Svetištu, tada su također završile, a završilo je i dvije tisuće i pet stotina i dvadeset godina posljednjega gnjeva, upravo kao što su dani prvoga gnjeva završili u vrijeme svršetka 1798. godine. „Nakon onih dana”, kako se na to pozvao Jeremija, nakon toga je bilo predmet Pavlova obraćanja. Pavao se dvaput poziva na Jeremijino „nakon onih dana”, jer Pavao ne govori jednostavno o Savezu koji je trebao biti uspostavljen „nakon onih dana”, nego još važnije, on prepoznaje Kristovo djelo kao djelo Velikoga svećenika.
For by one offering he hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God. Hebrews 10:14–21.
Jer jednim je prinosom zauvijek usavršio one koji se posvećuju. A i Duh Sveti svjedoči nam o tome; jer pošto je prije rekao: Ovo je Savez koji ću sklopiti s njima nakon onih dana, govori Gospodin: Zakone ću svoje staviti u njihova srca, i u njihove ću ih misli upisati; a njihovih grijeha i bezakonja neću se više spominjati. A gdje je oproštenje za to, ondje više nema prinosa za grijeh. Imajući dakle, braćo, smionost za ulazak u Svetinju nad svetinjama po krvi Isusovoj, putem novim i živim, koji nam je on posvetio kroz zastor, to jest, svoje tijelo; i imajući Velikoga svećenika nad domom Božjim. Hebrejima 10:14–21.
The two hundred and twenty years that link the prophecy of the marah vision of Christ’s appearance, with the twenty-five-hundred and twenty year prophecy of the chazon vision of prophetic history, ties together, or links the beginning of those two prophetic periods, with a symbolic link that represents the combination of humanity with divinity, which is the work Christ accomplishes in the cleansing that occurs during the movement of the third angel, and results in the covenant He makes with the one hundred and forty-four thousand.
Dvije stotine i dvadeset godina koje povezuju proročanstvo marah viđenja Kristova pojavljivanja s proročanstvom od dvije tisuće petsto i dvadeset godina chazon viđenja proročke povijesti povezuju, ili spajaju, početak tih dvaju proročkih razdoblja simboličkom vezom koja predstavlja sjedinjenje čovještva s božanstvom, što je djelo koje Krist ostvaruje u čišćenju koje se zbiva tijekom pokreta trećega anđela i koje kao ishod ima savez što ga On sklapa sa sto četrdeset i četiri tisuće.
The vision of the chazon, that illustrates the trampling down of the temple, is the vision of humanity that has been trampled down by sin, since the rebellion of Adam in the Garden of Eden; and the vision of the marah, that illustrates Christ work of restoring and cleansing the temple were both fulfilled on October 22, 1844. There are two twenty-five-hundred and twenty year prophecies of God’s indignation, that represent the trampling down of the host and the sanctuary.
Viđenje chazona, koje predočava gaženje hrama, viđenje je čovječanstva koje je bilo pogaženo grijehom od pobune Adama u Edenskom vrtu; a viđenje marah, koje predočava Kristovo djelo obnove i čišćenja hrama, oboje se ispunilo 22. listopada 1844. Postoje dva proročanstva od dvije tisuće petsto dvadeset godina o Božjem gnjevu, koja predstavljaju gaženje vojske i Svetišta.
Both of those prophecies represent the trampling down of humanity, that is to be restored by the vision of the marah. Those two indignations of God against His people represent the indignation upon fallen mankind, that would only be rescued and restored by the work of Christ in rebuilding and cleansing the fallen temple.
Oba ta proročanstva predstavljaju gaženje čovječanstva, koje treba biti obnovljeno viđenjem marah. Te dvije Božje srdžbe protiv Njegova naroda predstavljaju srdžbu nad palim čovječanstvom, koje će biti izbavljeno i obnovljeno jedino Kristovim djelom u ponovnoj izgradnji i čišćenju paloga hrama.
The two indignations represent the higher nature and lower nature of mankind. At the fall of Adam, the lower nature took the supremacy over the higher nature, and Christ’s design for men was that the higher nature ruled over the lower nature. At the fall of Adam, the higher nature fell to the lusts of the lower nature, and God’s design was reversed. This is what is meant by biblical “conversion.” To be converted means to have the higher nature restored to its ruling position over the lower nature. To convert is to reverse, or turn upside down.
Dvije ogorčenosti predstavljaju višu narav i nižu narav čovječanstva. Prilikom Adamova pada, niža je narav zadobila prevlast nad višom naravi, a Kristova je namjera za ljude bila da viša narav vlada nad nižom naravi. Prilikom Adamova pada, viša je narav pala pod požude niže naravi, i Božji je naum bio izokrenut. To je ono što se misli pod biblijskim „obraćenjem“. Biti obraćen znači da je višoj naravi vraćen njezin vladajući položaj nad nižom naravi. Obratiti znači preokrenuti ili okrenuti naglavce.
The first indignation against the northern kingdom, was the indignation against the lower nature who subjugated the higher nature at the fall. That indignation came first, for Christ took up the work of redemption right where it first began, and it began with the lust of the lower nature, which was the lust of appetite. Christ began His work with forty days of fasting.
Prva ogorčenost protiv sjevernoga kraljevstva bila je ogorčenost protiv niže naravi koja je pri padu podjarmila višu narav. Ta je ogorčenost došla najprije, jer je Krist preuzeo djelo otkupljenja upravo ondje gdje je ono prvi put započelo, a započelo je s požudom niže naravi, koja je bila požuda apetita. Krist je započeo svoje djelo četrdesetodnevnim postom.
“Christ knew that in order to successfully carry forward the plan of salvation He must commence the work of redeeming man just where the ruin began. Adam fell by the indulgence of appetite. In order to impress upon man his obligations to obey the law of God, Christ began His work of redemption by reforming the physical habits of man. The declension in virtue and the degeneracy of the race are chiefly attributable to the indulgence of perverted appetite.” Testimonies, volume 3, 486.
„Krist je znao da, kako bi uspješno proveo plan spasenja, mora započeti djelo otkupljenja čovjeka upravo ondje gdje je propast započela. Adam je pao popuštanjem apetitu. Da bi čovjeku utisnuo njegove obveze da bude poslušan Božjem zakonu, Krist je započeo svoje djelo otkupljenja reformiranjem čovjekovih tjelesnih navika. Opadanje kreposti i degeneracija ljudskoga roda ponajprije se mogu pripisati popuštanju izopačenom apetitu.” Testimonies, svezak 3, 486.
The second indignation was against the higher nature, represented by the southern kingdom, where Jerusalem is located, which is the city which God chose to place His name. On October 22, 1844 the work Christ intended to do, and the work which He is now accomplishing, is represented by Ezekiel’s two sticks.
Druga ogorčenost bila je protiv više naravi, predstavljene južnim kraljevstvom, gdje se nalazi Jeruzalem, grad koji je Bog izabrao da ondje postavi svoje ime. Djelo koje je Krist namjeravao izvršiti 22. listopada 1844., i djelo koje sada izvršava, predstavljeno je Ezekielovim dvama štapovima.
When Ezekiel’s two sticks are joined together into one stick forever, it is identifying the covenant where Christ removes sin from His people forever, and the higher and lower natures are returned to the proper hierarchical structure, and men are once again whole. In the unconverted state, the lower nature of man, represented by the first indignation, ruled over the higher nature of man represented by the last indignation. Thus, the first indignation was against the northern kingdom, which was geographically “above” the southern kingdom.
Kada se Ezekielova dva štapa zauvijek spoje u jedan štap, time se označuje Savez u kojem Krist zauvijek uklanja grijeh sa svojega naroda, a viša i niža narav bivaju vraćene u ispravan hijerarhijski poredak, te ljudi ponovno postaju cjeloviti. U neobraćenom stanju niža narav čovjeka, predstavljena prvim gnjevom, vladala je nad višom naravi čovjeka, predstavljenom posljednjim gnjevom. Stoga je prvi gnjev bio protiv sjevernoga kraljevstva, koje se zemljopisno nalazilo „iznad” južnoga kraljevstva.
The two hundred and twenty years that links the two visions of the marah and chazon with divinity and humanity, in their mutual beginnings, both come together into one stick when Christ finalizes the work of the third angel with the one hundred and forty-four thousand. It is the prophecy of the last indignation against the southern kingdom that is joined with the prophecy of the appearance in 1844, for the covenant provides a new mind at conversion, but the new body (the northern kingdom) is only restored at the second coming in a twinkling of an eye.
Dvije stotine i dvadeset godina koje povezuju dvije vizije, marah i chazon, s božanstvom i čovještvom, u njihovim uzajamnim počecima, obje se sjedinjuju u jedan štap kada Krist dovrši djelo trećega anđela sa sto četrdeset i četiri tisuće. To je proročanstvo o posljednjoj srdžbi protiv južnoga kraljevstva koje je združeno s proročanstvom o pojavljivanju 1844., jer Savez pri obraćenju daje nov um, ali novo tijelo (sjeverno kraljevstvo) biva obnovljeno tek o drugom dolasku, u tren oka.
Verse forty of Daniel eleven, identifies both time’s of the ends, and in so doing emphasizes an internal and external line of prophetic history during the history of the earth beast of Revelation chapter thirteen. The truths that are unsealed in the verse represent both the internal and external lines of truth which Christ came to identify and accomplish within His people. The truth that humanity combined with divinity, does not sin, is represented in the light connected with the effect of the unsealing of knowledge, and represents the internal truth of God’s people in the last days. The light represented by the warfare between the powers that lead the world to Armageddon is the external truth of God’s people in the last days.
Četrdeseti redak jedanaestog poglavlja Daniela prepoznaje oba vremena kraja te time naglašava unutarnju i vanjsku crtu proročanske povijesti tijekom povijesti zemaljske zvijeri iz trinaestog poglavlja Otkrivenja. Istine koje su u tome retku otpečaćene predstavljaju i unutarnje i vanjske linije istine koje je Krist došao prepoznati i ostvariti unutar svojega naroda. Istina da čovještvo sjedinjeno s božanstvom ne griješi predstavljena je u svjetlu povezanom s učinkom otpečaćivanja znanja te predstavlja unutarnju istinu Božjega naroda u posljednjim danima. Svjetlo predstavljeno ratovanjem između sila koje vode svijet u Armagedon jest vanjska istina Božjega naroda u posljednjim danima.
We will continue this study in the next article.
Nastavit ćemo ovo proučavanje u sljedećem članku.
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.
I opet mi dođe riječ Gospodnja govoreći: A ti, sine čovječji, uzmi sebi jedan štap i napiši na njemu: Za Judu i za sinove Izraelove, njegove drugove; zatim uzmi drugi štap i napiši na njemu: Za Josipa, štap Efrajimov, i za sav dom Izraelov, njegove drugove. I sastavi ih jedan s drugim u jedan štap, i postat će jedno u tvojoj ruci. A kad ti sinovi tvoga naroda progovore govoreći: Nećeš li nam pokazati što time misliš? reci im: Ovako govori Gospodin Bog: Evo, uzet ću Josipov štap, koji je u ruci Efrajimovoj, i plemena Izraelova, njegove drugove, te ću ih pridružiti njemu, naime Judinu štapu, i učinit ću ih jednim štapom, i bit će jedno u mojoj ruci. A štapovi na koje napišeš bit će u tvojoj ruci pred njihovim očima. I reci im: Ovako govori Gospodin Bog: Evo, uzet ću sinove Izraelove između pogana, kamo su otišli, i sabrat ću ih odasvud, i dovest ću ih u njihovu zemlju. I učinit ću ih jednim narodom u zemlji, na gorama Izraelovim; i jedan će kralj svima njima biti kralj; i neće više biti dva naroda, niti će više ikada biti razdijeljeni u dva kraljevstva. Niti će se više onečišćivati svojim idolima, ni svojim grozotama, ni ikakvim svojim prijestupima; nego ću ih izbaviti iz svih njihovih prebivališta u kojima su sagriješili, i očistit ću ih; tako će oni biti moj narod, a ja ću biti njihov Bog. I sluga moj David bit će kralj nad njima; i svi će oni imati jednoga pastira; također će hoditi po mojim sudovima, i držat će moje uredbe, i vršit će ih. I nastavat će u zemlji koju sam dao svome sluzi Jakovu, u kojoj su prebivali vaši oci; i nastavat će u njoj, oni i njihovi sinovi, i sinovi njihovih sinova dovijeka; i sluga moj David bit će njihov knez dovijeka. Povrh toga sklopit ću s njima savez mira; bit će to vječni savez s njima; i nastanit ću ih, i umnožit ću ih, i postavit ću svoje Svetište usred njih dovijeka. I moj će Šator biti s njima; da, ja ću biti njihov Bog, a oni će biti moj narod. I pogani će spoznati da ja, Gospod, posvećujem Izraela, kad moje Svetište bude usred njih dovijeka. Ezekiel 37:15–28.