After Ezekiel describes the process of the two nations becoming one, he then identifies that the nation would be ruled by King David, and that he will enter into covenant with them and that His tabernacle will be with them.
Nakon što Ezekiel opisuje proces po kojemu dva naroda postaju jedno, zatim utvrđuje da će tim narodom vladati kralj David, te da će On sklopiti savez s njima i da će Njegov Šator biti s njima.
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 dwelling places, 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 37:23–28.
I neće se više onečišćivati svojim idolima, ni svojim gadostima, ni ikojim svojim prijestupima; nego ću ih izbaviti iz svih njihovih prebivališta u kojima su sagriješili, i očistit ću ih; i oni će 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: hodat će i po mojim sudovima, i čuvat će moje uredbe, i vršit će ih. I nastavat će u zemlji koju sam dao sluzi svojemu Jakovu, u kojoj su prebivali vaši oci; i nastavat će u njoj oni, i njihova djeca, i djeca njihove djece dovijeka: i sluga moj David bit će njihov knez zauvijek. Štoviše, sklopit ću s njima savez mira; bit će to vječan savez s njima: i utvrdit 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 narodi će spoznati da ja, Gospod, posvećujem Izraela, kad moje Svetište bude usred njih dovijeka. Ezekiel 37:23–28.
Ezekiel chapter thirty-seven is providing a very detailed presentation of the sealing of the one hundred and forty-four thousand. The two sticks that are to become one nation when divinity is combined with humanity, and they will have a king over them. The one nation is God’s church of the last days, who are the one hundred and forty-four thousand. The two sticks are the two periods of scattering for the northern and southern kingdoms of Israel. Those two sticks are those who Paul identifies as the “body,” when he also identifies Christ as the “head” of that body. Ezekiel identifies Paul’s “head,” as “king David,” and the “body,” as “one nation.”
Trideset i sedmo poglavlje Ezekiela pruža vrlo detaljan prikaz pečaćenja sto četrdeset i četiri tisuće. Dva štapa trebaju postati jedan narod kada se božanstvo sjedini s čovještvom, i imat će jednoga kralja nad sobom. Taj jedan narod jest Božja crkva posljednjih dana, koja su sto četrdeset i četiri tisuće. Dva štapa predstavljaju dva razdoblja raspršenja sjevernoga i južnoga kraljevstva Izraela. Ta dva štapa jesu oni koje Pavao označava kao „tijelo”, kada također Krista označava kao „glavu” toga tijela. Ezekiel Pavlovu „glavu” označava kao „kralja Davida”, a „tijelo” kao „jedan narod.”
In the message which was provided to Adventism in 1856, as represented by the unfinished series on the “seven times” by Hiram Edson in 1856, Edson refers to Isaiah, chapter seven’s prophecy of sixty-five years as the biblical point of reference for the starting points of both periods of seven times. The sixty-five year time prophecy is placed in an enigmatic context, similar to the passages in the book of Revelation that state, “he who hath ears, let him hear.” If you have eyes that can perceive, and ears that can understand, there is something very wonderful in that passage.
U poruci koja je dana adventizmu 1856. godine, kako je predstavljena u nedovršenom nizu o „sedam vremena” Hirama Edsona iz 1856., Edson upućuje na Izaijino proročanstvo iz sedmoga poglavlja o šezdeset i pet godina kao na biblijsku referentnu točku za početke obaju razdoblja od sedam vremena. Proročanstvo o vremenu od šezdeset i pet godina smješteno je u zagonetan kontekst, sličan odlomcima u knjizi Otkrivenja koji kažu: „Tko ima uši, neka čuje.” Ako imate oči koje mogu razabrati i uši koje mogu razumjeti, u tom se odlomku nalazi nešto vrlo divno.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Jer glava je Siriji Damask, a glava Damasku Resin; i za šezdeset i pet godina Efrajim će biti satrt, tako da više neće biti narod. A glava je Efrajimu Samarija, a glava Samariji sin Remalijin. Ako ne budete vjerovali, zacijelo se nećete održati. Izaija 7:8, 9.
The sixty-five year prophecy began in 742 BC, and within those sixty-five years, nineteen years later in 723 BC, the northern kingdom of Israel was taken into slavery by Assyria, and when those years ended in 677 BC, Manasseh was taken captive by Babylon. Those sixty five years were also represented in the fulfillments of the end of the scatterings of the two nations, that were to become one stick in Ezekiel’s narrative. They marked 1798, 1844 and 1863, respectively. In the verses which identify the message that was rejected in 1863 there is a special prophetic revelation in which the prophecy is couched.
Proročanstvo od šezdeset i pet godina započelo je 742. pr. Kr., i unutar tih šezdeset i pet godina, devetnaest godina poslije, 723. pr. Kr., sjeverno kraljevstvo Izrael odvedeno je u ropstvo od strane Asirije, a kada su te godine završile 677. pr. Kr., Manaše je bio odveden u sužanjstvo u Babilon. Tih šezdeset i pet godina također je bilo predstavljeno u ispunjenjima svršetka raspršenja dvaju naroda, koji su trebali postati jedan štap u Ezekielovu prikazu. Oni su, redom, označili 1798., 1844. i 1863. godinu. U redcima koji prepoznaju poruku koja je bila odbačena 1863. nalazi se posebno proročko otkrivenje u koje je proročanstvo zaodjenuto.
It is the revelation that the “head” of a nation is its capital city, and that the “head” of the capital city is the king. It provides two witnesses to this revelation, and then brings the entire prophecy and revelation to a conclusion with the enigma that, “If ye will not believe, surely ye shall not be established.” If you do not believe that the king is the head, and that the head is the capital city, then you will not be established.
To je objava da je „glava” naroda njegov glavni grad, a da je „glava” glavnoga grada kralj. Ona donosi dva svjedoka toj objavi, a zatim cijelo proročanstvo i objavu privodi završetku zagonetkom: „Ako ne budete vjerovali, doista se nećete održati.” Ako ne vjerujete da je kralj glava i da je glava glavni grad, tada se nećete održati.
Ezekiel’s nation that is produced by joining the two sticks of the northern and southern kingdoms, was to have a king, which is a head, which is the capital city of the nation. The entire passage of Ezekiel is speaking to the prophetic characteristics of the sealing of the one hundred and forty-four thousand, which represents the joining together of Divinity with humanity during the period of the sounding of the seventh trumpet of Islam of the third woe.
Ezekielov narod, koji nastaje spajanjem dvaju štapova sjevernoga i južnoga kraljevstva, trebao je imati kralja, koji je glava, što je glavni grad naroda. Cijeli odlomak u Ezekielu govori o proročkim obilježjima zapečaćenja sto četrdeset i četiri tisuće, što predstavlja sjedinjenje božanstva s čovještvom tijekom razdoblja oglašavanja sedme trube islama trećega jao.
The days of the sounding of the Seventh Trumpet, in Revelation chapter ten, began when there was to be “time no longer,” which was October 22, 1844, when the third angel arrived. At that point John experienced the bitterness of that date, and he was there and then told to measure the temple, but leave off the history of the twelve hundred and sixty years of the trampling down of the sanctuary and host, for that period was given to the Gentiles.
Dani trubljenja Sedme trube, u desetom poglavlju Otkrivenja, započeli su kada više nije trebalo biti „vremena”, što je bilo 22. listopada 1844., kada je stigao treći anđeo. U tom je trenutku Ivan iskusio gorčinu toga datuma te mu je ondje i tada bilo rečeno da izmjeri hram, ali da izostavi povijest tisuću dvjesto šezdeset godina gaženja Svetišta i vojske, jer je to razdoblje bilo dano poganima.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth.
I anđeo kojega vidjeh gdje stoji na moru i na zemlji podiže ruku svoju k nebu, i zakle se Onim koji živi u vijeke vjekova, koji je stvorio nebo i što je u njemu, i zemlju i što je na njoj, i more i što je u njemu, da vremena više neće biti; nego će se u dane glasa sedmoga anđela, kad on stane trubiti, dovršiti tajna Božja, kao što je navijestio svojim slugama, prorocima. I glas koji čuh s neba opet mi progovori i reče: Idi, uzmi knjižicu otvorenu iz ruke anđela koji stoji na moru i na zemlji.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 10:5–11:2.
I pristupih anđelu i rekoh mu: Daj mi knjižicu. I reče mi: Uzmi je i pojedi je; i zagorčit će ti utrobu, ali će ti u ustima biti slatka kao med. I uzeh knjižicu iz anđelove ruke i pojedoh je; i bijaše u mojim ustima slatka kao med; a čim je pojedoh, utroba mi zagorča. I reče mi: Valja ti opet prorokovati pred mnogim pucima i narodima i jezicima i kraljevima. I bijaše mi dana trska nalik na štap; a anđeo stade govoreći: Ustani i izmjeri hram Božji i žrtvenik i one koji se u njemu klanjaju. Ali vanjsko dvorište što je izvan hrama izostavi i ne mjeri ga, jer je dano poganima; i oni će gaziti sveti grad četrdeset i dva mjeseca. Otkrivenje 10:5–11:2.
The temple which John was to measure on October 22, 1844, was the temple which had worshippers “therein.” The courtyard was to be left off. The temple which has an altar, that also has worshippers therein is the holy place of the heavenly sanctuary. There was an altar in the courtyard, but that was to be left off, so the only other altar in God’s sanctuary is the altar of incense that is located in the Holy Place. At the arrival of the third angel in 1844, which typified the third angel’s arrival at the beginning of the sealing time on September 11, 2001, the temple consisted of only two apartments.
Hram koji je Ivan trebao izmjeriti 22. listopada 1844. bio je hram koji je imao štovatelje „u njemu“. Predvorje je trebalo biti izostavljeno. Hram koji ima žrtvenik, a također ima i štovatelje u sebi, jest Svetinja nebeskog svetišta. U predvorju se nalazio žrtvenik, ali to je trebalo biti izostavljeno, pa je jedini drugi žrtvenik u Božjem svetištu kadioni žrtvenik koji se nalazi u Svetinji. Pri dolasku trećega anđela 1844. godine, koji je predoznačavao dolazak trećega anđela na početku vremena pečaćenja 11. rujna 2001., hram se sastojao od samo dva odjeljka.
The Holy Place was a symbol of the Church, which Paul identifies as the body, and the Most Holy Place was a symbol of the head of the body. The holy place is a symbol of humanity, and the Most Holy Place is the symbol of divinity. The altar, and the smoke that ascended from the altar, which rose up and entered into the Most Holy Place, represents the point where humanity connected with divinity. Mankind can only enter the Most Holy Place by faith, but the experience of faithful people is located in the Holy Place.
Svetište je bilo simbol Crkve, koju Pavao poistovjećuje s tijelom, a Svetinja nad svetinjama bila je simbol glave tijela. Svetište je simbol čovještva, a Svetinja nad svetinjama simbol je božanstva. Žrtvenik i dim koji se uzdizao sa žrtvenika, koji se uzdizao i ulazio u Svetinju nad svetinjama, predstavlja točku na kojoj se čovještvo povezivalo s božanstvom. Čovječanstvo može ući u Svetinju nad svetinjama jedino po vjeri, ali iskustvo vjernih ljudi smješteno je u Svetištu.
There they are to eat the Word of God, as represented by the loaves upon the table of showbread. There they are to let their light shine before men, and glorify their heavenly father, as represented by the seven-branched candlestick, which we are informed represents the Church. There they are to connect with divinity as their prayers ascend with the merits of Christ into the very presence of the Divine.
Ondje trebaju jesti Riječ Božju, kako je predočeno kruhovima na stolu za prinesene kruhove. Ondje trebaju pustiti da njihova svjetlost svijetli pred ljudima i proslavljati svojega nebeskog Oca, kako je predočeno sedmerokrakim svijećnjakom, za koji nam je rečeno da predstavlja Crkvu. Ondje se trebaju povezati s božanstvom dok se njihove molitve, s Kristovim zaslugama, uzdižu u samu prisutnost Božanskoga.
From 1798 to 1844, the Architect of the Temple raised up a temple of humanity which He intended to combine with His temple of divinity, but humanity rebelled. As of 2001, He once again is raising up the temple of humanity, represented as the one hundred and forty-four thousand. According to Ezekiel, “king David” is to reign over the nation, which is transformed from a valley of dead dry Laodicean bones, into the mighty army which is lifted up as an ensign at the soon-coming Sunday law.
Od 1798. do 1844. Arhitekt Hrama podigao je hram čovještva koji je namjeravao sjediniti sa svojim hramom božanstva, ali se čovještvo pobunilo. Od 2001. godine On ponovno podiže hram čovještva, prikazan kao sto četrdeset i četiri tisuće. Prema Ezekielu, „kralj David” treba vladati nad narodom koji se preobražava iz doline mrtvih, suhih laodicejskih kostiju u silnu vojsku koja se podiže kao stijeg pri uskoro nadolazećem nedjeljnom zakonu.
The southern kingdom of Judah, is where the capital city of Jerusalem was located, and the nation, king and capital represent the “head.” Surely if you believe, you shall be established. In the relationship of the northern and southern kingdoms, Judah was the “head,” it was where the capitol was, and it is the city which the Lord chose to place His name. The northern kingdom was the “body”. Because of Solomon’s apostasy the Lord raised up adversaries against Solomon. One of those adversaries was Jeroboam, who became the first king of the divided northern kingdom of Israel.
Južno kraljevstvo Jude bilo je mjesto gdje se nalazio glavni grad Jeruzalem, a narod, kralj i prijestolnica predstavljaju „glavu“. Ako vjerujete, doista ćete se održati. U odnosu između sjevernoga i južnoga kraljevstva, Juda je bila „glava“; ondje se nalazila prijestolnica, i to je grad koji je Gospodin izabrao da ondje postavi svoje ime. Sjeverno kraljevstvo bilo je „tijelo“. Zbog Salomonova otpada Gospodin je podigao protivnike protiv Salomona. Jedan od tih protivnika bio je Jeroboam, koji je postao prvi kralj podijeljenoga sjevernoga kraljevstva Izraela.
And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon’s servant, whose mother’s name was Zeruah, a widow woman, even he lifted up his hand against the king. And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father. And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph. And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: And Ahijah caught the new garment that was on him, and rent it in twelve pieces: And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: (But he shall have one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:)
I Jeroboam, sin Nebatov, Efraćanin iz Serede, sluga Salomonov, kojemu je majka imenom bila Serua, žena udovica, i on podiže ruku na kralja. A ovo bijaše razlog što podiže ruku na kralja: Salomon je sagradio Milo i popravio pukotine grada Davida, oca svojega. A čovjek Jeroboam bijaše silan junak; i kad Salomon vidje mladića da je marljiv, postavi ga nad sav posao doma Josipova. I dogodi se u ono vrijeme, kad Jeroboam iziđe iz Jeruzalema, da ga na putu nađe prorok Ahija Šiloćanin; a on bijaše odjenuo novu haljinu; i njih dvojica bijahu sami u polju. Tada Ahija zgrabi novu haljinu koja bijaše na njemu i razdera je na dvanaest komada. I reče Jeroboamu: Uzmi sebi deset komada, jer ovako govori Gospodin, Bog Izraelov: Evo, istrgnut ću kraljevstvo iz ruke Salomonove i dat ću tebi deset plemena. (Ali njemu će ostati jedno pleme poradi sluge mojega Davida i poradi Jeruzalema, grada koji sam izabrao između svih plemena Izraelovih.)
Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake, whom I chose, because he kept my commandments and my statutes: But I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes. And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:26–36.
Jer su me ostavili i klanjali se Aštoreti, božici Sidonaca, Kemošu, bogu Moabaca, i Milkômu, bogu sinova Amonovih, te nisu hodili mojim putovima da čine što je pravo u mojim očima i da drže moje uredbe i moje sudove, kao David, otac njegov. Ali mu neću uzeti sve kraljevstvo iz njegove ruke, nego ću ga učiniti knezom za sve dane njegova života, radi Davida, sluge svojega, kojega sam izabrao, jer je držao moje zapovijedi i moje uredbe. Nego ću uzeti kraljevstvo iz ruke njegova sina i dat ću ga tebi, deset plemena. A njegovu ću sinu dati jedno pleme, da David, sluga moj, ima svagda svjetiljku preda mnom u Jeruzalemu, gradu koji sam izabrao sebi da ondje postavim ime svoje. 1. Kraljevima 11:26–36.
The nation that was created when Ezekiel joined the two sticks was to have “David” as king, and David ruled from Jerusalem, which is the capital city where God chose to place His name. The ten northern tribes were a symbol of the body, and Jerusalem was the symbol of the head. Because of the sins of Manasseh, Judah was carried to Babylon in captivity in 677 BC, thus beginning the scattering of the “seven times” against the southern kingdom. At that time the Lord rejected Jerusalem.
Narod koji je bio stvoren kada je Ezekiel spojio dva štapa trebao je imati „Davida” za kralja, a David je vladao iz Jeruzalema, koji je glavni grad gdje je Bog izabrao staviti svoje ime. Deset sjevernih plemena bila su simbol tijela, a Jeruzalem je bio simbol glave. Zbog grijeha Manašea, Juda je bio odveden u babilonsko sužanjstvo 677. pr. Kr., čime je započelo raspršenje „sedam vremena” protiv južnoga kraljevstva. U to je vrijeme Gospod odbacio Jeruzalem.
Notwithstanding the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal. And the Lord said, I will remove Judah also out of my sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, My name shall be there. 2 Kings 23:26, 27.
Ipak se Gospodin nije odvratio od žestine svojega velikoga gnjeva, kojim se raspalila njegova srdžba protiv Jude, zbog svih izazova kojima ga je Manaše izazivao. I Gospodin reče: I Judu ću ukloniti ispred svojega lica, kao što sam uklonio Izraela, i odbacit ću ovaj grad Jeruzalem koji sam izabrao, i Dom za koji sam rekao: Ondje će biti moje ime. 2 Kings 23:26, 27.
It was in the “house” in Jerusalem where He chose to place His name, and the city and the house were cast off, but a promise was made by Zechariah that the Lord would once again choose Jerusalem.
Bilo je to u „domu” u Jeruzalemu gdje je On izabrao postaviti svoje ime, a grad i dom bili su odbačeni, ali je po Zahariji dano obećanje da će Gospodin još jednom izabrati Jeruzalem.
Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years? And the Lord answered the angel that talked with me with good words and comfortable words. So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem.
Tada anđeo Gospodnji odgovori i reče: Gospode nad vojskama, dokle se još nećeš smilovati Jeruzalemu i gradovima Judinim, na koje se gnjeviš ovih sedamdeset godina? I Gospod odgovori anđelu koji je govorio sa mnom dobrim riječima, riječima utjehe. Tada mi anđeo koji je razgovarao sa mnom reče: Objavi, govoreći: Ovako veli Gospod nad vojskama: revnujem za Jeruzalem i za Sion revnošću velikom. I veoma sam razgnjevljen na bezbožne narode koji spokojno žive; jer ja se bijah samo malo razgnjevio, a oni su pojačali nevolju. Zato ovako veli Gospod: Vratio sam se Jeruzalemu sa smilovanjem; dom moj bit će sagrađen u njemu, govori Gospod nad vojskama, i uže će se razapeti nad Jeruzalemom.
Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Then lifted I up mine eyes, and saw, and behold four horns. And I said unto the angel that talked with me, What be these? And he answered me, These are the horns which have scattered Judah, Israel, and Jerusalem. And the Lord shewed me four carpenters. Then said I, What come these to do? And he spake, saying, These are the horns which have scattered Judah, so that no man did lift up his head: but these are come to fray them, to cast out the horns of the Gentiles, which lifted up their horn over the land of Judah to scatter it.
Viči još govoreći: Ovako veli Jahve nad vojskama: Moji će se gradovi opet obiljem razastrijeti, i Jahve će opet utješiti Sion, i opet će izabrati Jeruzalem. Tada podigoh oči svoje i vidjeh, i gle: četiri roga. I rekoh anđelu koji je govorio sa mnom: Što su ovo? A on mi odgovori: To su rogovi koji su raspršili Judu, Izraela i Jeruzalem. I Jahve mi pokaza četiri kovača. Tada rekoh: Što su ovi došli učiniti? A on progovori govoreći: To su rogovi koji su raspršili Judu, tako da nitko nije podigao svoje glave; a ovi su došli da ih preplaše, da obore rogove naroda koji su podigli svoj rog nad zemljom Judinom da je rasprše.
I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand. Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof. And, behold, the angel that talked with me went forth, and another angel went out to meet him, And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein: For I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her. Ho, ho, come forth, and flee from the land of the north, saith the Lord: for I have spread you abroad as the four winds of the heaven, saith the Lord. Deliver thyself, O Zion, that dwellest with the daughter of Babylon. For thus saith the Lord of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.
Opet podigoh oči svoje i pogledah, i gle, čovjek s mjeračkom uzicom u ruci svojoj. Tada rekoh: Kamo ideš? A on mi reče: Da izmjerim Jeruzalem, da vidim kolika mu je širina i kolika mu je dužina. I gle, anđeo koji govoraše sa mnom izađe, a drugi anđeo iziđe mu u susret, i reče mu: Trči, govori tomu mladiću, govoreći: Jeruzalem će biti nastanjen kao mjesta bez zidova zbog mnoštva ljudi i stoke u njemu. Jer ja ću mu, govori Gospodin, biti ognjeni zid unaokolo i bit ću slava usred njega. Hej, hej, iziđite i bježite iz zemlje sjeverne, govori Gospodin, jer razasuo sam vas kao četiri vjetra nebeska, govori Gospodin. Izbavi se, o Sione, ti koji prebivaš s kćeri babilonskom. Jer ovako govori Gospodin nad vojskama: Nakon slave posla me k narodima koji vas oplijeniše, jer tko se vas dotiče, dotiče zjenicu oka njegova.
For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the Lord of hosts hath sent me. Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall be joined to the Lord in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me unto thee. And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation. Zechariah 1:12–2:13.
Jer, evo, zamahnut ću rukom na njih i postat će plijen svojim slugama; i znat ćete da me poslao Jahve nad Vojskama. Pjevaj i raduj se, Kćeri sionska, jer, evo, dolazim i prebivat ću usred tebe, govori Jahve. I mnogi će se narodi u onaj dan pridružiti Jahvi i bit će moj narod; i prebivat ću usred tebe, i znat ćeš da me Jahve nad Vojskama poslao k tebi. I Jahve će baštiniti Judu kao svoj dio u svetoj zemlji i opet će izabrati Jeruzalem. Neka šuti svako tijelo pred Jahvom, jer se podigao iz svojega svetoga prebivališta. Zaharija 1,12–2,13.
The promises of the Lord once again choosing Jerusalem were fulfilled when ancient Israel rebuilt Jerusalem after their captivity in Babylon, but the prophets speak more about the last days than the days in which they lived. The Lord was “raised up out of his holy temple,” on October 22, 1844, when He arose and moved from the Holy Place to the Most Holy Place, at which time “all flesh” was to “be silent” before the Lord,” for the antitypical Day of Atonement had arrived, in agreement with Habakkuk TWO-TWENTY.
Obećanja da će Gospod ponovno izabrati Jeruzalem ispunila su se kada je drevni Izrael, nakon svojega sužanjstva u Babilonu, ponovno sagradio Jeruzalem, no proroci govore više o posljednjim danima nego o danima u kojima su živjeli. Gospodin je bio „podignut iz svojega svetoga hrama“ 22. listopada 1844., kada je ustao i premjestio se iz Svetinje u Svetinju nad svetinjama, u koje je vrijeme „svako tijelo“ trebalo „šutjeti“ pred Gospodinom, jer je nastupio antitipski Dan pomirenja, u skladu s Habakukom 2,20.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Ali Gospodin je u svom svetom hramu: neka sva zemlja umukne pred njim. Habakuk 2,20.
At that time, John in chapter eleven of Revelation was told to measure the temple, which Zechariah witnessed when he “lifted up” his “eyes again, and looked, and behold a man with a measuring line in his hand”. Then Zechariah said, “Whither goest thou?” And John said unto Zechariah, “To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof.” The history of the rebuilding of Jerusalem after the seventy year captivity, and the history that began in 1798 but ended in rebellion when the third angel arrived in 1844, both identify the work that began on September 11, 2001.
U to je vrijeme Ivanu u jedanaestom poglavlju Otkrivenja bilo rečeno da izmjeri hram, koji je Zaharija vidio kada je „opet podigao“ svoje „oči i pogledao, i gle, čovjek s mjeračkom užadi u svojoj ruci“. Tada Zaharija reče: „Kamo ideš?“ A Ivan reče Zahariji: „Izmjeriti Jeruzalem, da vidim kolika mu je širina i kolika mu je duljina.“ Povijest obnove Jeruzalema nakon sedamdesetogodišnjega sužanjstva, i povijest koja je započela 1798., ali završila pobunom kada je treći anđeo stigao 1844., obje prepoznaju djelo koje je započelo 11. rujna 2001.
The southern kingdom, the city of Jerusalem, and king David are all the “head” where the character of God is to be manifested. The northern kingdom represents the “body”, and when the Lord determined to once again “have mercy on Jerusalem” and to “comfort her” and to once again “choose her”, He is identifying the sealing of the one hundred and forty-four thousand, which includes the joining together of the dead dry bones of Laodicea, and thereafter the revival of those bones into a mighty army.
Južno kraljevstvo, grad Jeruzalem i kralj David svi su „glava” na kojoj se treba očitovati Božji karakter. Sjeverno kraljevstvo predstavlja „tijelo”, a kada je Gospod odredio da će se ponovno „smilovati Jeruzalemu” i da će ga „utješiti” te da će ga ponovno „izabrati”, On time označuje pečaćenje sto četrdeset i četiri tisuće, što uključuje združivanje suhih mrtvih kostiju Laodiceje, a potom i oživljavanje tih kostiju u silnu vojsku.
That work is represented in Ezekiel chapter thirty-seven, and it is represented by the northern and southern kingdoms, which provide a simile of the work of fulfilling the covenant promise to write His law upon the hearts and minds of the one hundred and forty-four thousand. Of the two sticks, one and one only is identified as the head, and if you believe, if your eyes can perceive and your ears can understand, this identifies the other stick as the body.
To je djelo prikazano u trideset i sedmom poglavlju Ezekiela, a prikazano je sjevernim i južnim kraljevstvom, koji pružaju usporedbu za djelo ispunjenja saveznoga obećanja da će Njegov Zakon biti upisan u srca i umove sto četrdeset i četiri tisuće. Od dva štapa, jedan i samo jedan prepoznat je kao glava, a ako vjerujete, ako vaše oči mogu vidjeti i vaše uši mogu razumjeti, to označuje drugi štap kao tijelo.
We will continue this study in the next article.
Nastavit ćemo ovo proučavanje u sljedećem članku.
“Upon the foundation that Christ Himself had laid, the apostles built the church of God. In the Scriptures the figure of the erection of a temple is frequently used to illustrate the building of the church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He speaks of the Gentiles as helping in the work: ‘They that are far off shall come and build in the temple of the Lord;’ and Isaiah declares, ‘The sons of strangers shall build up thy walls.’ Zechariah 6:12, 15; Isaiah 60:10.
„Na temelju koji je sam Krist postavio, apostoli su sagradili Crkvu Božju. U Svetome pismu slika podizanja hrama često se rabi da bi se prikazala izgradnja Crkve. Zaharija upućuje na Krista kao na Izdanak koji treba sagraditi hram Gospodnji. On govori o neznabošcima kao o onima koji pomažu u tome djelu: ‘I oni koji su daleko doći će i graditi u hramu Gospodnjemu;’ a Izaija izjavljuje: ‘Sinovi tuđinaca sazidat će tvoje zidove.’ Zaharija 6,12.15; Izaija 60,10.“
“Writing of the building of this temple, Peter says, ‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.’ 1 Peter 2:4, 5.
„Pišući o izgradnji ovoga hrama, Petar kaže: ‘Pristupajući k njemu, živomu Kamenu, koji ljudi doista odbaciše, ali koji je kod Boga izabran i dragocjen, i sami se, kao živo kamenje, ugrađujete u duhovni dom, sveto svećenstvo, da prinosite duhovne žrtve ugodne Bogu po Isusu Kristu.’ 1. Petrova 2,4.5.
“In the quarry of the Jewish and the Gentile world the apostles labored, bringing out stones to lay upon the foundation. In his letter to the believers at Ephesus, Paul said, ‘Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the Chief Cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.’ Ephesians 2:19–22.
„U kamenolomu židovskoga i poganskoga svijeta apostoli su radili, vadeći kamenje da ga polože na temelj. U svojoj poslanici vjernicima u Efezu Pavao je rekao: ‘Prema tome, više niste tuđinci ni stranci, nego sugrađani sa svetima i ukućani Božji; nazidani na temelju apostola i proroka, a sam Isus Krist jest zaglavni kamen; u njemu sva građevina, skladno povezana, raste u sveti hram u Gospodinu; u njemu se i vi zajedno ugrađujete za prebivalište Božje po Duhu.’ Efežanima 2:19–22.”
“And to the Corinthians he wrote: ‘According to the grace of God which is given unto me, as a wise master builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.” 1 Corinthians 3:10–13.
„A Korinćanima je napisao: ‘Po milosti Božjoj koja mi je dana, kao mudar graditelj postavio sam temelj, a drugi na njemu gradi. Ali neka svaki pazi kako na njemu gradi. Jer drugoga temelja nitko ne može postaviti osim onoga koji je postavljen, a taj je Isus Krist. A ako tko na ovom temelju gradi zlato, srebro, drago kamenje, drvo, sijeno, slamu, djelo će svakoga postati očito; jer će ga Dan pokazati, budući da se otkriva u ognju; i oganj će ispitati kakvo je čije djelo.’ 1. Korinćanima 3,10–13.
“The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 595–597.
„Apostoli su gradili na sigurnom temelju, na samoj Stijeni vjekova. Na taj su temelj donosili kamenje koje su klesali iz svijeta. Graditelji nisu radili bez zapreka. Njihovo je djelo bilo silno otežano protivljenjem Kristovih neprijatelja. Morali su se boriti protiv zadrtosti, predrasuda i mržnje onih koji su gradili na lažnom temelju. Mnogi koji su djelovali kao graditelji crkve mogli bi se usporediti s graditeljima zida u Nehemijino vrijeme, o kojima je zapisano: ‘Koji zidaše zid i koji nošahu terete, s onima koji tovarahu, svaki je jednom rukom radio na poslu, a drugom rukom držao oružje.’ Nehemija 4,17.” Djela apostolska, 595–597.