In previous articles we spent time identifying the prophetic characteristics of the second test of the three tests represented by the three angels. Each angel represents a specific test, and the second test is represented as a visual test. We identified all three angels, and their respective tests are identified also in Daniel chapter one, where the second of the three tests was based upon the appearance of Daniel and the three worthies after they ate the vegetarian diet, instead of the Babylonian diet. Another characteristic of the second test is that it often is represented by a representation of the combination of Church and State.
U prethodnim smo člancima posvetili vrijeme utvrđivanju proročkih obilježja druge kušnje od triju kušnji koje su predstavljene trima anđelima. Svaki anđeo predstavlja određenu kušnju, a druga je kušnja prikazana kao vizualna kušnja. Utvrdili smo sva tri anđela, a njihove su odgovarajuće kušnje također prepoznate u prvom poglavlju Danielove knjige, gdje se druga od triju kušnji temeljila na izgledu Daniela i trojice dostojanstvenika nakon što su jeli vegetarijansku prehranu, umjesto babilonske prehrane. Drugo obilježje druge kušnje jest da se ona često prikazuje prikazom spoja Crkve i Države.
All three angels and their respective tests are identified in the fall of Nimrod’s Babel in Genesis chapter eleven. The three tests are there represented by the three times the expression of “go to” is used in verses three, four and seven. The second expression of “go to,” in verse four marks the test of the second angel.
Sva tri anđela i njihove odgovarajuće kušnje prepoznaju se u padu Nimrodova Babila u jedanaestom poglavlju Postanka. Tri su kušnje ondje prikazane trima uporabama izraza „hajde” u recima tri, četiri i sedam. Drugi izraz „hajde”, u četvrtom retku, označava kušnju drugoga anđela.
And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.
I rekoše: Hajde, da sazidamo sebi grad i kulu kojoj će vrh sezati do neba; i steknimo sebi ime, da se ne raspršimo po svoj zemlji. Postanak 11,4.
A city represents a state, and a tower represents a church. They also desired a specific character, as represented in their desire to make themselves a name. In the second test character is often manifested, and it is done so in contrast with an opposite character, as represented by Cain and Abel, the wise and foolish virgins, or in Daniel’s second test in the visual appearance between those who ate the diet of Babylon, as opposed to those who ate pulse.
Grad predstavlja državu, a kula predstavlja crkvu. Oni su također željeli određen karakter, kako je to prikazano njihovom željom da sebi steknu ime. U drugom se ispitu karakter često očituje, i to u suprotnosti s oprečnim karakterom, kako je prikazano na primjeru Kajina i Abela, mudrih i ludih djevica, ili u Danielovu drugom ispitu u vidljivoj pojavi između onih koji su jeli babilonsku hranu i onih koji su jeli povrće.
Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 2:12–15.
Molim te, iskušaj svoje sluge deset dana; neka nam daju povrće za jelo i vodu za piće. Potom neka se pred tobom pogleda naše lice i lice mladića koji jedu od kraljeva jela; pa kako budeš vidio, tako postupi sa svojim slugama. I on im pristade u toj stvari te ih iskušavaše deset dana. A na kraju deset dana njihova se lica pokazaše ljepšima i tijelom punijima od svih mladića koji su jeli od kraljeva jela. Daniel 2:12–15.
In the Millerite history, the test of the second angel manifested two classes of worshippers. The class that failed the test became the daughters of Rome, the other class were the faithful who continue to follow the advancing light. The daughters of Rome reflect the prophetic makeup of the mother, and the mother who they became daughters of is identified as the mother of harlots. Prophetically a harlot is a church which enters into a relationship with the state, as is the image of the papacy.
U mleritskoj povijesti ispit drugoga anđela očitovao je dvije skupine štovatelja. Skupina koja nije položila ispit postala je kćerima Rima, a druga su skupina bili vjerni koji nastavljaju slijediti sve veću svjetlost. Kćeri Rima odražavaju proročki sastav majke, a majka čijim su kćerima postale prepoznata je kao majka bludnica. U proročkom smislu bludnica je crkva koja stupa u odnos s državom, kao što je to slika papinstva.
The first of the three angels in Revelation chapter fourteen, possesses all three tests of each of the three angels, as does Daniel chapter one. In Daniel twelve the three-step testing process is also identified, so the three-step testing process is in both the beginning and ending of the book of Daniel.
Prvi od trojice anđela u četrnaestom poglavlju Otkrivenja sadrži sva tri ispita svakoga od trojice anđela, kao što je to slučaj i u prvom poglavlju Daniela. U Danielu dvanaest također je prepoznat trostupanjski postupak ispitivanja, tako da se trostupanjski postupak ispitivanja nalazi i na početku i na kraju knjige proroka Daniela.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Mnogi će se očistiti, i ubijeliti, i okušati; ali bezbožnici će činiti bezbožno, i nijedan od bezbožnika neće razumjeti; ali mudri će razumjeti. Daniel 12,10.
The first test in verse ten is the purification which occurs in the courtyard of the sanctuary where the lamb is slain and justification is imputed to the sinner. The second test in verse ten is to be made white, which is represented by the holy place in the sanctuary, which represents when sanctification is imparted to the believer. The third step is to be tried, which represents the judgment of the Most Holy Place where God’s people are sealed, and glorification is accomplished. The two classes of worshippers are represented by the wicked who do not understand, and the wise who do understand.
Prva kušnja u desetom retku jest očišćenje koje se zbiva u predvorju Svetišta, gdje se kolje janje i grešniku se uračunava opravdanje. Druga kušnja u desetom retku jest postati bijel, što je predočeno Svetinjom u Svetištu, koja predstavlja trenutak kada se vjerniku podjeljuje posvećenje. Treći korak jest biti prokušan, što predstavlja sud u Svetinji nad svetinjama, gdje je Božji narod zapečaćen i proslavljenje je dovršeno. Dvije skupine štovatelja predočene su zlima koji ne razumiju i mudrima koji razumiju.
The second test, which is represented many times in the sacred Word, represents a visual test, where two classes of worshippers are manifested, and the combination of Church and State is symbolized. Just as important is that a characteristic of the second test is that it precedes the third test, and the third test represents judgment. There is an important caveat to the judgment of the third test though, for each of the three tests involve a judgment, but the first two tests are placed in a history where character development is still possible. The third test is different, in that it is a prophetic litmus test, which simply identifies which class of worshipper you had become in the previous two steps of the testing process.
Druga kušnja, koja je mnogo puta prikazana u svetoj Riječi, predstavlja vizualnu kušnju, u kojoj se očituju dvije skupine štovatelja i simbolizira se sjedinjenje Crkve i Države. Jednako je važno i to da je obilježje druge kušnje to što prethodi trećoj kušnji, a treća kušnja predstavlja sud. Ipak, u vezi sa sudom treće kušnje postoji važna napomena, jer svaka od triju kušnji uključuje sud, ali prve dvije kušnje smještene su u povijest u kojoj je razvoj karaktera još uvijek moguć. Treća je kušnja drukčija, utoliko što je ona proročki lakmus-test, koji jednostavno utvrđuje kojoj ste skupini štovatelja postali pripadati u prethodna dva koraka procesa kušanja.
In the sealing time of the one hundred and forty-four thousand which began on September 11, 2001, and ends at the Sunday law in the United States, there are three tests. The first test was when the angel descended on September 11, 2001, and in agreement with the angel that descended in Millerite history on August 11, 1840, the test is then a test upon diet. In Daniel chapter one, the first test was when Daniel purposed in his heart not to eat the king’s diet. When the Holy Spirit descended at Christ’s baptism and He then fasted for forty days, His first test was diet.
U vremenu pečaćenja sto četrdeset i četiri tisuće, koje je započelo 11. rujna 2001. i završava nedjeljnim zakonom u Sjedinjenim Državama, postoje tri ispita. Prvi ispit bio je kada je anđeo sišao 11. rujna 2001., i u skladu s anđelom koji je sišao u mileritskoj povijesti 11. kolovoza 1840., taj je ispit, dakle, ispit u pogledu prehrane. U prvom poglavlju Daniela, prvi ispit bio je kada je Daniel u svome srcu odlučio da neće jesti kraljevu hranu. Kada je Sveti Duh sišao pri Kristovu krštenju te je On zatim postio četrdeset dana, Njegov prvi ispit bio je prehrana.
The third and final test in the sealing time of the one hundred and forty-four thousand is the Sunday law. At that time all those who have an understanding of the claims of the seventh-day Sabbath, and who choose to worship on the day of the sun will receive the mark of the beast, and they are lost for eternity. After three years, in Daniel chapter one, Daniel and the three worthies were taken before Nebuchadnezzar (a symbol of the Sunday law), to be judged on their training over the previous three years. When the Father and Son went down in Nimrod’s story of rebellion at the third “go to,” it was to confuse their language and scatter them abroad, The third test is the litmus test that separates the two classes for eternity.
Treća i završna kušnja u vremenu pečaćenja sto četrdeset i četiri tisuće jest zakon o nedjelji. U to će vrijeme svi oni koji razumiju zahtjeve subote sedmoga dana, a ipak izaberu klanjati se na dan sunca, primiti žig zvijeri te su izgubljeni za vječnost. Nakon tri godine, u prvom poglavlju Danielove knjige, Daniel i trojica dostojnika bijahu izvedeni pred Nabukodonozora (simbol zakona o nedjelji) da budu ispitani glede svoje izobrazbe tijekom prethodne tri godine. Kada su Otac i Sin sišli u priči o Nimrodovoj pobuni pri trećem „hajde da”, učinili su to da pomute njihov jezik i rasprše ih po svoj zemlji. Treća je kušnja lakmus-proba koja za vječnost razdvaja te dvije skupine.
“Both the parable of the tares and that of the net plainly teach that there is no time when all the wicked will turn to God. The wheat and the tares grow together until the harvest. The good and the bad fish are together drawn ashore for a final separation.
„Ispodoba o kukolju, kao i ona o mreži, jasno uče da nema vremena kada će se svi zli obratiti Bogu. Pšenica i kukolj rastu zajedno do žetve. Dobre i loše ribe zajedno se izvlače na obalu radi konačnoga razdvajanja.“
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
„Nadalje, ove usporedbe uče da nakon suda nema vremena kušnje. Kada djelo evanđelja bude dovršeno, odmah potom slijedi odvajanje između dobrih i zlih, a sudbina svake skupine zauvijek je određena.“ Christ’s Object Lessons, 123.
The sealing time of the one hundred and forty-four thousand ends at the soon-coming Sunday law, and between that third test, and the first test that arrived on September 11, 2001, the second test is brought upon Laodicean Adventism. There is “no probation after judgment,” for the work of the gospel is then completed for the one hundred and forty-four thousand.
Vrijeme zapečaćenja sto četrdeset i četiri tisuće završava pri uskoro nadolazećem nedjeljnom zakonu, a između te treće kušnje i prve kušnje koja je došla 11. rujna 2001., druga kušnja biva dovedena na laodicejski adventizam. Nema „vremena kušnje nakon suda“, jer je tada djelo evanđelja dovršeno za sto četrdeset i četiri tisuće.
Sister White teaches in several places that if we do not pass the first test, then we cannot pass the second test, and without successfully passing the second test we will manifest our failure at the third, litmus test.
Sestra White na nekoliko mjesta uči da, ako ne prođemo prvu kušnju, tada ne možemo proći drugu kušnju, a bez uspješnog prolaska druge kušnje očitovat ćemo svoj neuspjeh na trećoj, odlučujućoj kušnji.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
„Bila mi je ponovno skrenuta pozornost na navještaj prvoga Kristova dolaska. Ivan je bio poslan u duhu i sili Ilijinoj da pripravi put Isusu. Oni koji su odbacili Ivanovo svjedočanstvo nisu imali koristi od Isusovih učenja. Njihovo protivljenje poruci koja je pretkazivala Njegov dolazak dovelo ih je u položaj u kojemu nisu mogli spremno primiti ni najsnažnije dokaze da je On Mesija. Sotona je one koji su odbacili Ivanovu poruku vodio dalje, da odbace i razapnu Krista. Čineći to, doveli su se u stanje u kojemu nisu mogli primiti blagoslov na dan Pedesetnice, koji bi ih poučio o putu u nebesko Svetište. Razdiranje hramskoga zastora pokazalo je da se židovske žrtve i obredi više neće primati. Velika Žrtva bila je prinesena i prihvaćena, a Duh Sveti koji je sišao na dan Pedesetnice prenio je misli učenika sa zemaljskoga svetišta na nebesko, u koje je Isus ušao svojom vlastitom krvlju, da na svoje učenike izlije dobrobiti svoga pomirenja. Ali Židovi su ostali u potpunoj tami. Izgubili su svu svjetlost koju su mogli imati o planu spasenja te su se još uvijek pouzdavali u svoje beskorisne žrtve i prinose. Nebesko Svetište zauzelo je mjesto zemaljskoga, no oni nisu imali nikakva znanja o toj promjeni. Stoga nisu mogli imati koristi od Kristove posredničke službe u Svetinji.“
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
„Mnogi sa strahom gledaju na postupak Židova u odbacivanju i razapinjanju Krista; i dok čitaju povijest Njegova sramotnog zlostavljanja, misle da Ga ljube te da Ga ne bi zanijekali kao što je učinio Petar niti bi Ga razapeli kao što su to učinili Židovi. No Bog, koji čita srca svih, stavio je na kušnju tu ljubav prema Isusu za koju su tvrdili da je osjećaju. Cijelo je nebo s najdubljim zanimanjem promatralo prihvaćanje poruke prvoga anđela. Ali mnogi koji su tvrdili da ljube Isusa i koji su prolijevali suze dok su čitali izvještaj o križu, izrugivali su se radosnoj vijesti o Njegovu dolasku. Umjesto da poruku prime s radošću, proglasili su je zabludom. Mrzili su one koji su ljubili Njegovo pojavljivanje i isključili ih iz crkava. Oni koji su odbacili prvu poruku nisu mogli imati koristi od druge; niti im je koristio ponoćni poklič, koji ih je trebao pripremiti da vjerom uđu s Isusom u Svetinju nad svetinjama nebeskog Svetišta. A odbacivanjem prethodnih dviju poruka tako su pomračili svoj razum da ne mogu vidjeti nikakvu svjetlost u poruci trećega anđela, koja pokazuje put u Svetinju nad svetinjama. Vidjela sam da su, kao što su Židovi razapeli Isusa, tako i nazivne crkve razapele ove poruke, te stoga nemaju nikakva znanja o putu u Svetinju nad svetinjama i ne mogu imati koristi od Isusova posredovanja ondje. Poput Židova, koji su prinosili svoje beskorisne žrtve, oni uzdižu svoje beskorisne molitve prema odjeljku koji je Isus napustio; a Sotona, zadovoljan tom prijevarom, poprima religiozan karakter i usmjerava umove tih tobožnjih kršćana k sebi, djelujući svojom silom, svojim znakovima i lažnim čudesima, da ih učvrsti u svojoj zamci.” Early Writings, 259–261.
If we will not accept the warning message represented by September 11, 2001, then we will certainly accept the Sunday law when it arrives, presuming we are still alive. That being said, the test where we determine our eternal destiny, and the test we must pass before we are sealed at the Sunday law, which is the test we must pass before probation closes, is the second test, and it is the test of the image of the beast.
Ako ne budemo prihvatili poruku upozorenja predstavljenu 11. rujna 2001., tada ćemo zasigurno prihvatiti nedjeljni zakon kada dođe, pod pretpostavkom da smo još živi. S tim u vezi, kušnja u kojoj određujemo svoju vječnu sudbinu, i kušnja koju moramo proći prije nego što budemo zapečaćeni pri nedjeljnom zakonu, a to je kušnja koju moramo proći prije nego što se zaključi vrijeme milosti, jest druga kušnja, i to je kušnja slike Zvijeri.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
„Gospodin mi je jasno pokazao da će se lik Zvijeri oblikovati prije nego što se zaključi vrijeme milosti; jer će on biti veliki ispit za Božji narod, kojim će biti odlučena njihova vječna sudbina. Vaše je stajalište takva zbrka nedosljednosti da će tek rijetki biti zavedeni.״
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
„U Otkrivenju 13 ova je tema jasno iznesena; [Otkrivenje 13,11–17, citirano].“
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
„To je kušnja koju Božji narod mora proći prije nego što bude zapečaćen. Svi koji su dokazali svoju vjernost Bogu držeći Njegov zakon i odbijajući prihvatiti lažnu subotu, svrstati će se pod stijeg Gospoda Boga Jehove i primit će pečat živoga Boga. Oni koji odbace istinu nebeskoga podrijetla i prihvate nedjeljnu subotu, primit će žig zvijeri.” Manuscript Releases, volume 15, 15.
The second test in the sealing time of the one-hundred and forty-four thousand is a prophetic visual test. It requires the recognition of the formation of the image of the beast in the United States, and that test can only be revealed through God’s prophetic Word. More than that, God’s prophetic Word will only be understood by those who choose to eat the message of the latter rain, which is represented as the methodology of line upon line. If we refuse to eat the message that is in the hand of the mighty angel of Revelation eighteen when he descends, we will not possess the ability to recognize the formation of the image of the beast.
Druga kušnja u vremenu pečaćenja sto četrdeset i četiri tisuće jest proročanska vizualna kušnja. Ona zahtijeva prepoznavanje oblikovanja slike Zvijeri u Sjedinjenim Državama, a ta se kušnja može otkriti jedino kroz Božju proročku Riječ. Štoviše, Božja će se proročka Riječ razumjeti samo od onih koji izaberu jesti poruku kasne kiše, koja je predstavljena kao metodologija reda na red. Ako odbijemo jesti poruku koja je u ruci silnoga anđela iz Otkrivenja osamnaest kada siđe, nećemo posjedovati sposobnost prepoznati oblikovanje slike Zvijeri.
In order to eat the message in the angel’s hand it requires that the student of prophecy can see that the angel has a message in his hand. When the mighty angel of Revelation eighteen descends, the verse does not identify anything in his hand, but the methodology of line upon line establishes upon several witnesses that there is always a message in the hand of the angels who descend. Those who reject the methodology of line upon line, are blind to the message that provides the evidence that the image of the beast is forming in the United States. That must be recognized, for our eternal destiny is based upon recognizing this truth. Line upon line, Sister White identifies the prophetic characteristics of the first angel with the same characteristics of the mighty angel of Revelation chapter eighteen.
Da bi se mogla pojesti poruka u anđelovoj ruci, potrebno je da proučavatelj proročanstva može vidjeti da anđeo u svojoj ruci ima poruku. Kada silni anđeo iz Otkrivenja osamnaest silazi, redak ne navodi da u njegovoj ruci ima išta, ali metodologija reda na red uspostavlja na temelju nekoliko svjedoka da se u ruci anđela koji silaze uvijek nalazi poruka. Oni koji odbacuju metodologiju reda na red slijepi su za poruku koja pruža dokaz da se u Sjedinjenim Državama oblikuje slika zvijeri. To mora biti prepoznato, jer se na prepoznavanju ove istine temelji naša vječna sudbina. Red na red, sestra White poistovjećuje proročke značajke prvoga anđela s istim značajkama silnoga anđela iz osamnaestog poglavlja Otkrivenja.
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.
„Pokazano mi je zanimanje koje je cijelo nebo pokazivalo za djelo koje se odvijalo na zemlji. Isus je ovlastio moćnoga anđela da siđe i upozori stanovnike zemlje da se priprave za Njegov drugi dolazak. Dok je anđeo napuštao Isusovu prisutnost na nebu, pred njim je išla izuzetno sjajna i slavna svjetlost. Rečeno mi je da je njegova zadaća bila obasjati zemlju svojom slavom i upozoriti čovjeka na nadolazeći Božji gnjev. Mnoštva su primila svjetlost. Neki od njih doimali su se vrlo ozbiljnima, dok su drugi bili radosni i zaneseni. Svi koji su primili svjetlost okrenuli su svoja lica prema nebu i slavili Boga. Premda je bila izlivena na sve, neki su samo došli pod njezin utjecaj, ali je nisu od srca primili. Mnogi su se ispunili velikim gnjevom. Propovjednici i narod ujedinili su se s pokvarenima i odlučno se odupirali svjetlosti što ju je širio moćni anđeo. Ali svi koji su je primili povukli su se od svijeta i bili tijesno sjedinjeni jedni s drugima.“
“Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.” Early Writings, 245, 246.
„Sotona i njegovi anđeli bili su marljivo zaokupljeni nastojeći odvući umove što je moguće većega broja ljudi od svjetla. Skupina koja ga je odbacila ostavljena je u tami. Vidjela sam anđela Božjega kako s najdubljim zanimanjem promatra svoj narod koji se nazivao njegovim, da zabilježi karakter koji su razvili dok im je bila iznesena poruka nebeskoga podrijetla. A kako su se vrlo mnogi koji su ispovijedali ljubav prema Isusu odvratili od nebeske poruke s prijezirom, porugom i mržnjom, anđeo s pergamentom u ruci načinio je taj sramotni zapis. Cijelo je nebo bilo ispunjeno ogorčenjem što je Isus bio tako prezren od onih koji su se nazivali njegovim sljedbenicima.“ Early Writings, 245, 246.
In the passage, the first angel of Revelation chapter fourteen was “commissioned” “to descend and warn the inhabitants of the earth to prepare for His second appearing”, which is the identical work of the angel of Revelation chapter eighteen. The mission of the first angel was “to lighten the earth with his glory and warn man of the coming wrath of God,” which is once again the mission of the angel of chapter eighteen. Those who received the message “glorified God,” and those who rejected the message “were left in total darkness.”
U navedenom odlomku, prvi anđeo iz četrnaestoga poglavlja Otkrivenja bio je „opunomoćen” „sići i upozoriti stanovnike zemlje da se pripreme za Njegovo drugo pojavljivanje”, što je istovjetno djelu anđela iz osamnaestoga poglavlja Otkrivenja. Poslanje prvoga anđela bilo je „obasjati zemlju svojom slavom i upozoriti čovjeka na nadolazeći gnjev Božji”, što je opet poslanje anđela iz osamnaestoga poglavlja. Oni koji su primili poruku „proslavili su Boga”, a oni koji su poruku odbacili „ostali su u potpunoj tami.”
Daniel and the three worthies chose to eat the heavenly diet, and the other group ate the diet of Babylon. At the end of the “visual test” of ten days, Daniel and his fellows glorified God, as their countenances were visually fatter and fairer than those who ate the diet of Babylon. The first angel’s message of Revelation chapter fourteen, represents all three tests within its identification of the everlasting gospel. The first test is to fear God, the second is to give Him glory, and the third test is when the hour of judgment arrives. Those who took the little book out of the first angel’s hand and ate it, as represented by John in chapter ten, glorified God at the second test, and they were then prepared to enter into Nebuchadnezzar’s judgment. Line upon line, the first test on September 11, 2001, was to eat the little book that was in the mighty angel’s hand. That test introduced the next test where two classes of worshippers were to be manifested in advance of the third and final litmus test, which simply demonstrated either a glorified character, or a character filled with darkness.
Daniel i trojica dostojnika izabrali su hraniti se nebeskom hranom, a druga je skupina jela babilonsku hranu. Na kraju deset dana „vizualnoga ispita“, Daniel i njegovi drugovi proslavili su Boga, jer su njihova lica bila vidljivo punija i ljepša od lica onih koji su jeli babilonsku hranu. Poruka prvoga anđela iz četrnaestoga poglavlja Otkrivenja predstavlja sva tri ispita unutar svojega poistovjećenja s vječnim evanđeljem. Prvi je ispit bojati se Boga, drugi je dati Mu slavu, a treći je ispit kada dođe čas suda. Oni koji su uzeli malu knjigu iz ruke prvoga anđela i pojeli je, kako je Ivan prikazao u desetome poglavlju, proslavili su Boga na drugome ispitu, te su tada bili pripravljeni ući u Nabukodonozorov sud. Redak po redak, prvi je ispit 11. rujna 2001. bio pojesti malu knjigu koja je bila u ruci silnoga anđela. Taj je ispit uveo sljedeći ispit u kojemu su se trebale očitovati dvije skupine štovatelja prije trećega i završnoga lakmus-ispita, koji je jednostavno pokazao ili proslavljen karakter, ili karakter ispunjen tamom.
The sealing time of the one hundred and forty-four thousand is the history of September 11, 2001 unto the soon coming Sunday law in the United States. In that history the parable of the ten virgins will be repeated and fulfilled to the very letter. That fact then identifies that the prophetic history of Habakkuk two, will also be repeated and fulfilled to the very letter. It also means that the period of the sealing of the one-hundred and forty-four thousand is the period when the effect of every prophetic vision is repeated and fulfilled to the very letter.
Vrijeme pečaćenja sto četrdeset i četiri tisuće jest povijest od 11. rujna 2001. pa do uskoro nadolazećeg nedjeljnog zakona u Sjedinjenim Državama. U toj će se povijesti prispodoba o deset djevica ponoviti i ispuniti do u najsitnije slovo. Ta činjenica zatim pokazuje da će se i proročka povijest iz Habakuka 2 također ponoviti i ispuniti do u najsitnije slovo. To također znači da je razdoblje pečaćenja sto četrdeset i četiri tisuće razdoblje u kojemu se učinak svake proročke vizije ponavlja i ispunjava do u najsitnije slovo.
Daniel chapter eleven, verse forty was unsealed at the time of the end in 1989. The verse begins with the time of the end in 1798, and ends by marking the time of the end in 1989. Line upon line, the time of the end in 1798 aligns with the time of the end in 1989. The history of verse forty, beginning in 1798, and continuing to the Sunday law in verse forty-one represents the history of the earth beast (the United States) as the sixth kingdom of Bible prophecy. The earth beast’s two horns of Republicanism and Protestantism are represented with the two times of the ends.
Jedanaesto poglavlje Daniela, četrdeseti redak, bilo je otpečaćeno u vrijeme svršetka 1989. godine. Redak započinje vremenom svršetka 1798. godine, a završava označavajući vrijeme svršetka 1989. godine. Redak na redak, vrijeme svršetka 1798. godine podudara se s vremenom svršetka 1989. godine. Povijest četrdesetog retka, koja započinje 1798. godine i nastavlja se do nedjeljnog zakona u četrdeset i prvom retku, predstavlja povijest zvijeri iz zemlje (Sjedinjenih Država) kao šestoga kraljevstva biblijskog proročanstva. Dva roga zvijeri iz zemlje, republikanizam i protestantizam, prikazana su s dva vremena svršetka.
In the sealing time of the one hundred and forty-four thousand the Protestant horn will produce two classes of worshippers during the second test of the three tests within that period of time. One class will have developed the image of Christ, and the other class will have developed the image of the beast. In that testing period, the Republican horn will join with the apostate Protestant horn and form an image of the beast as Protestant churches then take control of the civil government. That period of time is represented by every vision in God’s Word, for this is where each of the “books of the Bible, meet and end.”
U vremenu pečaćenja sto četrdeset i četiri tisuće protestantski rog proizvest će dvije skupine štovatelja tijekom drugog ispita od triju ispita unutar toga vremenskog razdoblja. Jedna će skupina razviti Kristov lik, a druga će skupina razviti lik zvijeri. U tom razdoblju kušnje republikanski rog pridružit će se otpalom protestantskom rogu i oblikovati lik zvijeri, dok protestantske crkve tada preuzimaju nadzor nad građanskom vlašću. To vremensko razdoblje prikazano je u svakom viđenju u Božjoj Riječi, jer se ovdje svaka od „knjiga Biblije susreće i završava.”
The second test in that history is the image of the beast test, both internally for the virgins, and externally for the politicians of the two rival political parties. That test is the test that we must pass “before probation closes” at the soon-coming Sunday law. That test is the test we pass “before we are sealed.” That test is the test where “our eternal destiny will be decided.”
Drugi ispit u toj povijesti jest ispit slike zvijeri, kako iznutra za djevice, tako i izvana za političare dviju suparničkih političkih stranaka. Taj je ispit ispit koji moramo položiti „prije nego što se milosno vrijeme zatvori” pri uskoro dolazećem nedjeljnom zakonu. Taj je ispit ispit koji polažemo „prije nego što budemo zapečaćeni”. Taj je ispit ispit na kojem će „naša vječna sudbina biti odlučena”.
We will continue this study in the next article.
Nastavit ćemo ovo proučavanje u sljedećem članku.
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith. . ..
„Drugomu moćnom anđelu bilo je naloženo da siđe na zemlju. Isus mu je u ruku stavio spis, i kad je došao na zemlju, povikao je: ‘Pade Babilon, pade.’ Tada sam ponovno vidjela razočarane kako podižu svoje oči k nebu, gledajući s vjerom i nadom na pojavu svojega Gospodina. No mnogi su, činilo se, ostali u nekom bezumnom stanju, kao da spavaju; ipak sam na njihovim licima mogla vidjeti trag duboke žalosti. Razočarani su iz Svetoga pisma vidjeli da se nalaze u vremenu odgode i da moraju strpljivo čekati ispunjenje viđenja. Isti dokaz koji ih je naveo da očekuju svojega Gospodina 1843. godine, naveo ih je da Ga očekuju i 1844. Ipak sam vidjela da većina nije posjedovala onu snagu koja je obilježavala njihovu vjeru 1843. Njihovo je razočaranje prigušilo njihovu vjeru....”
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245, 255.
„Kad je Isusova služba u Svetinji bila zaključena te je On prešao u Svetinju nad svetinjama i stao pred kovčeg koji sadržava Božji zakon, poslao je svijetu drugoga silnog anđela s trećom porukom. U ruku anđela bio je stavljen svitak, i kad je sišao na zemlju u sili i veličanstvu, objavio je strašno upozorenje, s najtežom prijetnjom ikada upućenom čovjeku. Ta je poruka bila određena da djecu Božju stavi na oprez, pokazujući im čas kušnje i tjeskobe koji je bio pred njima. Anđeo reče: ‘Bit će dovedeni u izravan boj sa zvijeri i njezinim likom. Njihova je jedina nada za vječni život da ostanu postojani. Premda su im životi u pitanju, moraju čvrsto držati istinu.’ Treći anđeo ovako zaključuje svoju poruku: ‘Ovdje je postojanost svetih: ovdje su oni koji drže Božje zapovijedi i vjeru Isusovu.’ Dok je ponavljao te riječi, pokazao je na nebesko Svetište. Misli svih koji prihvate ovu poruku usmjerene su na Svetinju nad svetinjama, gdje Isus stoji pred kovčegom, prinoseći svoj posljednji zagovor za sve one prema kojima se milost još zadržava i za one koji su u neznanju prekršili Božji zakon. Ovo se pomirenje vrši kako za pravedne mrtve tako i za pravedne žive. Ono obuhvaća sve koji su umrli uzdajući se u Krista, ali koji, ne primivši svjetlo o Božjim zapovijedima, bijahu sagriješili u neznanju prestupajući njegove propise.“ Early Writings, 245, 255.