The key to identifying Russia as the power that initiated the Ukrainian war in 2014 is the “fortress,” which is the head, or the capital of the kingdom. The human temple consists of the head and the body. The head is the higher nature, and the body is the lower nature. The “seven times” that ended in 1844, was then to be joined with Jerusalem, which was the head of Judah. In the temple in Jerusalem the throne of the king, who is the head of Jerusalem, which was the head of Judah was located. The combination of Divinity with humanity, representing the sealing of the one hundred and forty-four thousand, is represented as receiving the “mind of Christ.” The mind is the higher nature, and it is therefore the “head.”

Ključ za prepoznavanje Rusije kao sile koja je započela ukrajinski rat 2014. godine jest „utvrda“, koja je glava, odnosno prijestolnica kraljevstva. Ljudski se hram sastoji od glave i tijela. Glava je viša narav, a tijelo je niža narav. „Sedam vremena“ koja su završila 1844. godine, tada su se trebala povezati s Jeruzalemom, koji je bio glava Jude. U hramu u Jeruzalemu nalazilo se prijestolje kralja, koji je glava Jeruzalema, a Jeruzalem je bio glava Jude. Sjedinjenje božanstva s čovještvom, koje predstavlja pečaćenje sto četrdeset i četiri tisuće, prikazano je kao primanje „uma Kristova“. Um je viša narav, i stoga je „glava“.

When those represented by Daniel see the feminine causative vision that causes them to change into the image of Christ, they have received the mind of Christ, who is the second Adam, and is spiritual. At that point their literal carnal mind, which they inherited from the first Adam after he fell and reversed the order of his creation, is crucified. The carnal mind that wars against the law of God, which they received through no choice of their own at their birth, is replaced with the mind of Christ, which they receive by their own choice, that is perfectly obedient to the law of God. Their new mind, and Christ’s mind, are then one mind, and both reside together upon the throne in heavenly places. There is a place within the temple where God’s throne is located, and human beings, who were created in God’s image, have a specific place within the temple, that is designed for the presence of God.

Kada oni koje predstavlja Daniel vide ženskovizijsku uzročnu viziju koja ih uzrokuje promijeniti u obličje Kristovo, primili su um Kristov, koji je drugi Adam i koji je duhovan. U tom je trenutku njihov doslovni tjelesni um, koji su naslijedili od prvoga Adama nakon što je pao i preokrenuo redoslijed svojega stvaranja, razapet. Tjelesni um koji ratuje protiv zakona Božjega, koji su primili bez ikakva vlastitog izbora pri svojem rođenju, biva zamijenjen umom Kristovim, koji primaju vlastitim izborom i koji je savršeno poslušan zakonu Božjemu. Njihov novi um i Kristov um tada su jedan um, i oba zajedno prebivaju na prijestolju u nebeskim mjestima. Postoji mjesto unutar hrama gdje se nalazi prijestolje Božje, a ljudska bića, koja su stvorena na sliku Božju, imaju posebno mjesto unutar hrama koje je određeno za prisutnost Božju.

That place is not in their lower nature, represented by the northern kingdom. It is in the place represented by the southern kingdom, which is where God chose to place His name, which is His character. The place is in Jerusalem, but as the capital of Judah, Jerusalem is the head, but the head of the capital is the king. And Jerusalem was chosen to be the capital, but so too was it chosen as the place where God would place His temple. Then in His temple He placed His throne. The southern kingdom represents the higher nature of man, but it also has a special throne room for the king. Sister White calls that place the “citadel” of the soul. A citadel, by definition, is a fortress.

To mjesto nije u njihovoj nižoj naravi, koju predstavlja sjeverno kraljevstvo. Ono je na mjestu koje predstavlja južno kraljevstvo, gdje je Bog izabrao postaviti svoje ime, koje je Njegov karakter. To je mjesto u Jeruzalemu, ali kao prijestolnica Jude, Jeruzalem je glava, no glava prijestolnice jest kralj. I Jeruzalem je bio izabran da bude prijestolnica, ali isto tako bio je izabran i kao mjesto gdje će Bog postaviti svoj hram. Zatim je u svoj hram postavio svoje prijestolje. Južno kraljevstvo predstavlja višu narav čovjeka, ali ono također ima posebnu prijestolnu dvoranu za kralja. Sestra White to mjesto naziva „citadelom” duše. Citadela je, po definiciji, tvrđava.

“The whole heart is to be given to God, else the truth of God will fail to have a sanctifying effect on life and character. But it is a sad fact that many who profess the name of Christ have never given their hearts to him in simplicity. They have never experienced the contrition of an entire surrender to the claims of Christianity, and the consequence is that the transforming power of the truth is not in their lives; the deep, softening influence of the love of Christ is not made manifest in life and character. But what a work of feeding the flock of God might be done if the under-shepherds were crucified with Christ, and were living unto God to co-operate with the Chief Shepherd of the flock! Christ calls upon men to work as he worked. There is need of a deeper, stronger, more constraining testimony on the power of the truth as seen in the practical godliness of those who profess to believe it. The love of the Saviour in the soul will lead to a decided change in the manner in which workers labor for the souls of those who are perishing. When truth occupies the citadel of the soul, Christ is enthroned in the heart, and the human agent can then say, ‘I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’” Review and Herald, October 9, 1894.

„Cijelo srce treba biti predano Bogu, inače istina Božja neće uspjeti imati posvećujući učinak na život i karakter. Ali žalosna je činjenica da mnogi koji ispovijedaju Kristovo ime nikada nisu predali svoja srca njemu u jednostavnosti. Nikada nisu iskusili skrušenost potpunog predanja zahtjevima kršćanstva, a posljedica je toga da preobražavajuća sila istine nije u njihovim životima; dubok, omekšavajući utjecaj Kristove ljubavi ne očituje se u životu i karakteru. Ali kakvo bi se djelo hranjenja stada Božjega moglo izvršiti kad bi podpastiri bili razapeti s Kristom i živjeli Bogu da surađuju s Vrhovnim Pastirem stada! Krist poziva ljude da rade kao što je on radio. Potrebno je dublje, snažnije, silnije svjedočanstvo o sili istine, kako se ona vidi u praktičnoj pobožnosti onih koji ispovijedaju da u nju vjeruju. Spasiteljeva ljubav u duši dovest će do odlučne promjene u načinu na koji djelatnici rade za duše onih koji propadaju. Kad istina zauzme utvrdu duše, Krist je ustoličen u srcu, i ljudski oruđe tada može reći: ‘S Kristom sam razapet; ipak živim; ali ne više ja, nego Krist živi u meni; a život koji sada živim u tijelu, živim vjerom Sina Božjega, koji me je ljubio i predao samoga sebe za mene.’” Review and Herald, 9. listopada 1894.

The “citadel of the soul” is where “Christ is enthroned.” The enthronement of Christ is accomplished when the flesh is crucified, and the flesh by Paul’s definition is the lower nature, and it is the northern kingdom. This is why the northern kingdom’s prophecy only reached to 1798. The lower nature cannot be combined with Divinity, it must be changed in the twinkling of an eye at the second coming. The southern kingdom, which contained the “head” which was Jerusalem, and the “head” which was the sanctuary reached to 1844, for it represented the higher nature that could choose to crucify the flesh and by faith enter into the citadel of the Most Holy Place, and be seated upon the throne with Christ. The place where that joining, and that enthronement takes place is in the citadel of the human temple. Verse ten of chapter eleven defines the head as the fortress, but that truth is only established with the witness of Isaiah, which demands that the truth concerning the fortress (citadel), be understood in its external and internal applications.

„Tvrđava duše” mjesto je gdje je „Krist ustoličen”. Ustoličenje Krista ostvaruje se kada je tijelo razapeto, a tijelo je, prema Pavlovoj definiciji, niža narav, i ono je sjeverno kraljevstvo. Zato je proročanstvo o sjevernom kraljevstvu dosegnulo samo do 1798. Niža narav ne može se sjediniti s božanstvom; ona mora biti promijenjena u tren oka o drugom dolasku. Južno kraljevstvo, koje je sadržavalo „glavu”, a to je bio Jeruzalem, i „glavu”, a to je bilo Svetište, dosegnulo je do 1844., jer je predstavljalo višu narav koja je mogla izabrati razapeti tijelo i vjerom ući u tvrđavu Presvetoga mjesta te sjesti s Kristom na prijestolje. Mjesto gdje se to sjedinjenje i to ustoličenje zbiva jest u tvrđavi ljudskoga hrama. Deseti redak jedanaestoga poglavlja određuje glavu kao utvrdu, ali ta se istina uspostavlja samo svjedočanstvom Izaije, koje zahtijeva da se istina o utvrdi (tvrđavi) razumije u njezinoj vanjskoj i unutarnjoj primjeni.

“The word of God is to be our spiritual food. ‘I am the bread of life,’ Christ said; ‘he that cometh to me shall never hunger; and he that believeth on me shall never thirst.’ The world is perishing for want of pure, unadulterated truth. Christ is the truth. His words are truth, and they have a deeper significance than appears on the surface, and a value beyond their unpretending appearance. Minds that are quickened by the Holy Spirit will discern the value of these words. When our eyes are anointed with the holy eye-salve, we shall be able to detect the precious gems of truth, even though they may be buried beneath the surface.

„Riječ Božja treba biti naša duhovna hrana. ‘Ja sam kruh života’, rekao je Krist; ‘tko dolazi k meni, neće ogladnjeti; i tko vjeruje u mene, neće nikada ožednjeti.’ Svijet propada zbog oskudice u čistoj, nepatvorenoj istini. Krist je istina. Njegove su riječi istina, i imaju dublje značenje nego što se očituje na površini, te vrijednost koja nadilazi njihov nenametljiv izgled. Umovi koje je oživio Duh Sveti razaznat će vrijednost tih riječi. Kad naše oči budu pomazane svetom mašću za oči, moći ćemo prepoznati dragocjene dragulje istine, premda mogu biti zakopani ispod površine.“

“Truth is delicate, refined, elevated. When it molds the character, the soul grows under its divine influence. Every day the truth is to be received into the heart. Thus we eat Christ’s words, which he declares are spirit and life. The acceptance of truth will make every receiver a child of God, an heir of heaven. Truth that is cherished in the heart is not a cold, dead letter, but a living power.

“Istina je nježna, profinjena, uzvišena. Kada oblikuje karakter, duša raste pod njezinim božanskim utjecajem. Svakoga dana istinu treba primati u srce. Tako jedemo Kristove riječi, za koje on kaže da su duh i život. Prihvaćanje istine učinit će svakoga tko je primi djetetom Božjim, baštinikom neba. Istina koja se njeguje u srcu nije hladno, mrtvo slovo, nego živa sila.

“Truth is sacred, divine. It is stronger and more powerful than anything else in the formation of a character after the likeness of Christ. In it there is fulness of joy. When it is cherished in the heart, the love of Christ is preferred to the love of any human being. This is Christianity. This is the love of God in the soul. Thus pure, unadulterated truth occupies the citadel of the being. The words are fulfilled, ‘A new heart also will I give you, and a new spirit will I put within you.’ There is a nobleness in the life of the one who lives and works under the vivifying influence of the truth.” Review and Herald, February 14, 1899.

„Istina je sveta, božanska. Ona je snažnija i moćnija od ičega drugoga u oblikovanju karaktera po Kristovu obličju. U njoj je punina radosti. Kada se njeguje u srcu, ljubav prema Kristu pretpostavlja se ljubavi prema bilo kojem ljudskom biću. To je kršćanstvo. To je ljubav Božja u duši. Tako čista, nepatvorena istina zauzima tvrđavu bića. Ispunjavaju se riječi: ‘I dat ću vam novo srce, i nov duh metnut ću u vas.’ U životu onoga koji živi i radi pod oživljujućim utjecajem istine ima plemenitosti.” Review and Herald, 14. veljače 1899.

That vision of prophetic history in Daniel chapter eleven, begins when verse two, and the sixth and richest president, align with the head, which is Russia in verses eleven through fifteen. In that history the sixth president, will become the eighth that is of the seven, and he will reign when church and state in the United States come together, and consummate their unholy fornication in verse sixteen, at the soon coming Sunday law.

To viđenje proročke povijesti u jedanaestom poglavlju Daniela započinje kada se drugi redak, te šesti i najbogatiji predsjednik, usklade s glavom, koja je Rusija, u redcima jedanaest do petnaest. U toj će povijesti šesti predsjednik postati osmi koji je od sedmorice, i vladat će kada se crkva i država u Sjedinjenim Državama ujedine te u šesnaestom retku dovrše svoj nečisti blud, pri uskoro dolazećem zakonu o nedjelji.

The ensign that is then to be lifted up will be disappointed and die for a period of three and a half days, which in Daniel ten, is twenty-one days. At the conclusion of the twenty-one days of mourning for Daniel, which is the conclusion of the three and a half days of death in the street for the two witnesses, who are those in Ezekiel’s valley, who are dead dry bones—there is a prophetic message that brings the dead back to life. That process in Daniel chapter ten, is represented by three steps.

Stijeg koji tada treba biti podignut bit će razočaran i umrijet će za razdoblje od tri i pol dana, što je u Danielu deset, dvadeset i jedan dan. Na završetku dvadeset i jednog dana Danielova tugovanja, što je završetak tri i pol dana smrti na ulici za dva svjedoka, koji su oni u Ezekielovoj dolini, koji su mrtve suhe kosti — postoji proročanska poruka koja mrtve vraća u život. Taj je proces u desetom poglavlju Daniela predstavljen u tri koraka.

And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:4–14.

A dvadeset i četvrtoga dana prvoga mjeseca, dok bijah na obali velike rijeke, to jest Hiddekel, podigoh oči svoje i pogledah, i gle, čovjek neki odjeven u lan, čija bijahu bedra opasana čistim zlatom uphaskim; i tijelo mu bijaše kao beril, i lice mu kao pojava munje, i oči mu kao ognjene svjetiljke, i ruke njegove i noge njegove kao sjaj uglačane mjedi, a glas riječi njegovih kao glas mnoštva. I ja, Daniel, sam vidjeh viđenje; ljudi koji bijahu sa mnom ne vidješe viđenja, ali ih obuze silan drhtaj te pobjegoše i sakriše se. Tako ostadoh sam i vidjeh ovo veliko viđenje, i ne osta u meni snage; jer se krasota moja u meni pretvori u raspadanje, i ne zadržah snage. Ipak čuh glas riječi njegovih; i kad čuh glas riječi njegovih, padoh u dubok san licem svojim na zemlju. I gle, ruka me dotače i podiže me na koljena moja i na dlanove ruku mojih. I reče mi: Daniele, čovječe veoma ljubljeni, razumij riječi koje ti govorim i ustani na noge svoje, jer sada sam k tebi poslan. I kad mi izreče tu riječ, ustadoh dršćući. Tada mi reče: Ne boj se, Daniele, jer od prvoga dana kad si upravio srce svoje da razumiješ i da se poniziš pred Bogom svojim, riječi tvoje bijahu uslišane, i ja dođoh radi riječi tvojih. Ali knez kraljevstva perzijskoga protivljao mi se dvadeset i jedan dan; no gle, Mihael, jedan od prvih knezova, dođe da mi pomogne; i ja ostadoh ondje kod kraljeva perzijskih. A sada dođoh da ti dam razumjeti što će zadesiti tvoj narod u pošljednje dane; jer viđenje je još za mnoge dane. Daniel 10:4–14.

Daniel is at the end of the twenty-one days of mourning when he sees the vision of Christ and he hears the words of Christ. The vision of the visual and spoken Word of God, produces a separation of two classes, and Daniel was dead in the street, for he was “in a deep sleep.”

Daniel je na kraju dvadeset i jednog dana žalovanja kad ugleda viđenje Krista i čuje Kristove riječi. Viđenje vizualne i izgovorene Božje Riječi proizvodi razdvajanje dviju skupina, a Daniel je bio mrtav na ulici, jer bijaše „u duboku snu“.

These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:11–14.

To reče; a potom im reče: Naš prijatelj Lazar spava; ali idem da ga probudim iz sna. Tada mu rekoše njegovi učenici: Gospodine, ako spava, ozdravit će. No Isus je govorio o njegovoj smrti, a oni pomisliše da govori o počinku u snu. Tada im Isus otvoreno reče: Lazar je umro. Ivan 11,11–14.

Then Daniel was touched by Gabriel for the first time, who informs him of the political struggle that has been happening while Daniel was dead (asleep), and that he was now going to provide the interpretation of the vision that had just transformed Daniel into Christ’s image. He is then going to be touched a second time, by Christ Himself.

Tada je Daniela prvi put dotaknuo Gabriel, koji ga obavještava o političkoj borbi koja se odvijala dok je Daniel bio mrtav (usnuo) te da će mu sada pružiti tumačenje viđenja koje je upravo preobrazilo Daniela na Kristovu sliku. Zatim će biti dotaknut po drugi put, od samoga Krista.

And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.

I kad mi progovori takve riječi, oborih lice svoje k zemlji i zanijemjeh. I gle, jedan kao obličje sinova čovječjih dotače moje usne; tada otvorih svoja usta, progovorih i rekoh onomu koji stajaše preda mnom: Gospodaru moj, od viđenja me spopadoše boli moje i ne zadržah nimalo snage. Jer kako bi sluga ovoga mojega gospodara mogao govoriti s ovim mojim gospodarom? Jer što se mene tiče, odmah ne osta u meni nimalo snage, niti daha ostade u meni. Daniel 10:15–17.

This is parallel to the first prophecy of Ezekiel in chapter thirty-seven, for in the two prophecies that Ezekiel is told to present to the dead bones in the valley, the first forms the bodies, but they do not then have breath, nor do they have the strength of a mighty army. It is the second prophecy of Ezekiel that the bodies receive the breath from the four winds and stand up as a mighty army, and at Daniel’s second touch, “there remained no strength in me, neither is there breath left in me.” Then Daniel is again touched the third time overall, and the second time by Gabriel.

To je usporedno s prvim Ezekielovim proročanstvom u trideset i sedmom poglavlju, jer u dvama proročanstvima koja je Ezekielu rečeno da iznese mrtvim kostima u dolini, prvo oblikuje tijela, ali ona tada još nemaju daha niti imaju snagu silne vojske. Tek u drugom Ezekielovu proročanstvu tijela primaju dah od četiri vjetra i ustaju kao silna vojska, a pri Danielovu drugom dodiru, „u meni ne osta snage niti u meni osta daha.” Zatim je Daniel ponovno dotaknut, treći put ukupno, a drugi put po Gabrielu.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.

Tada ponovno dođe i dotače me onaj koji bijaše kao čovjek po izgledu, i ojača me. I reče: Ne boj se, čovječe premili; mir tebi! Budi jak, da, budi jak! A kad mi to progovori, osnažih se i rekoh: Neka govori gospodar moj, jer si me ojačao. Daniel 10,18.19.

The third touch of Daniel, is Ezekiel’s second prophecy, which brings the bodies to their feet as a mighty army. His prophecy is addressed to a people that recognize that they are dead, for they were in mourning, as was Daniel.

Treći Danielov dodir jest Ezekielovo drugo proroštvo, koje podiže tijela na njihove noge kao silnu vojsku. Njegovo je proroštvo upućeno narodu koji prepoznaje da je mrtav, jer je bio u žalosti, kao i Daniel.

Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:9–11.

Tada mi reče: Prorokuj vjetru, prorokuj, sine čovječji, i reci vjetru: Ovako veli Gospodin Bog: Dođi od četiri vjetra, o daše, i dahni na ove pobijene, da ožive. I prorokovah kako mi zapovjedi, i dah uđe u njih, i oživješe te stadoše na svoje noge, vojska veoma velika. Tada mi reče: Sine čovječji, ove su kosti sav dom Izraelov; evo, oni govore: Kosti su naše usahle i nada je naša propala; odsječeni smo sa svoje strane. Ezekiel 37:9–11.

The Lord commands Ezekiel to prophesy, and he tells them the testimony of the house of Israel is that they are dead, without hope and cut off. They are mourning, as was Daniel, because they are disappointed by the failed prediction of July 18, 2020, and in that condition, Ezekiel is told to prophesy.

Gospodin zapovijeda Ezekielu da prorokuje, i govori im da je svjedočanstvo doma Izraelova da su mrtvi, bez nade i odsječeni. Oni tuguju, kao što je tugovao Daniel, jer su razočarani zbog neuspjelog predviđanja od 18. srpnja 2020., i u tom je stanju Ezekielu rečeno da prorokuje.

Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.

Zato prorokuj i reci im: Ovako govori Gospodin Jahve: Evo, narode moj, otvorit ću vaše grobove i izvesti vas iz vaših grobova te vas dovesti u zemlju Izraelovu. I znat ćete da sam ja Jahve kad otvorim vaše grobove, narode moj, i izvedem vas iz vaših grobova. I stavit ću duh svoj u vas, i oživjet ćete, i smjestit ću vas u vašu vlastitu zemlju. Tada ćete znati da sam ja, Jahve, to rekao i izvršio, govori Jahve. Ezekiel 37:12–14.

The Lord, who is Michael the archangel opens their graves and the two witnesses of Revelation eleven, who are then resurrected and given the Holy Spirit and stand up, just as the Holy Spirit was given to those who stand up when they are brought out of their graves in Ezekiel’s second prophecy.

Gospodin, koji je Mihael arkanđeo, otvara njihove grobove, a dva svjedoka iz jedanaestog poglavlja Otkrivenja tada uskrsavaju, primaju Duha Svetoga i ustaju na noge, baš kao što je Duh Sveti dan onima koji ustaju kada su izvedeni iz svojih grobova u drugom Ezekielovu proročanstvu.

And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

I nakon tri dana i pol uđe u njih Duh života od Boga te oni stadoše na svoje noge; i velik strah obuze one koji ih gledahu. Otkrivenje 11,11.

Those two witnesses are represented as Moses and Elijah, and Moses was also resurrected by the voice of the archangel.

Ta su dva svjedoka prikazana kao Mojsije i Ilija, a i Mojsije je bio uskrišen glasom arkanđela.

Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.

Ali Mihael arkanđeo, kad se prepirao s đavlom i raspravljao o Mojsijevu tijelu, nije se usudio iznijeti protiv njega pogrdnu optužbu, nego je rekao: Gospodin neka te ukori. Juda 1,9.

Michael, the Prince and the Archangel, is the One who came and helped Gabriel in Daniel chapter ten, and it is His voice that calls men and women to life.

Mihael, Knez i Arkanđeo, jest Onaj koji je došao i pomogao Gabrijelu u desetom poglavlju Daniela, i njegov je glas onaj koji poziva muškarce i žene u život.

For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

Jer će sam Gospodin sa zapovjednim poklikom, s glasom arkanđela i s trubom Božjom sići s neba; i mrtvi u Kristu uskrsnut će najprije. 1 Solunjanima 4,16.

Daniel’s three touches represent the transition of the Laodicean movement of the third angel, unto the Philadelphian movement of the third angel, and in Daniel ten, the vision that accomplishes the transition from the image of Laodicea, unto the image of Philadelphia, is represented by the prophetic history represented in chapter eleven. That vision is represented by Ezekiel as the vision of Islam of the third woe. In 2014, Russia initiated the second proxy war. In 2015, the richest president began his efforts to become the sixth president.

Danijelova tri dodira predstavljaju prijelaz laodicejskog pokreta trećega anđela u filadelfijski pokret trećega anđela, a u desetom poglavlju Knjige proroka Danijela viđenje koje ostvaruje prijelaz od slike Laodiceje do slike Filadelfije predstavljeno je proročkom poviješću prikazanom u jedanaestom poglavlju. To viđenje Ezekiel prikazuje kao viđenje islama trećega jao. Godine 2014. Rusija je pokrenula drugi posrednički rat. Godine 2015. najbogatiji predsjednik započeo je svoje napore da postane šesti predsjednik.

In 2020, that president, representing the Republican horn was slain by the “woke” atheist beast from the bottomless pit, and in the same year the Laodicean Protestant horn was also slain. In 2023, both horns came back to life, both beginning their transition into the eighth that is of the seven. One transitioning into the political image of the beast as Church and State are brought together in the United States, and the other horn transitioning from the image of Laodicea to the image of Christ. Both will be lifted up at the soon coming Sunday law. One will become “Alexander the Great”, the premier king of the ten kings who give their seventh kingdom to the whore of Rome, and the other lifted up as an ensign.

Godine 2020. taj je predsjednik, predstavljajući republikanski rog, bio usmrćen od strane „woke” ateističke zvijeri iz bezdana, a iste je godine bio usmrćen i laodicejski protestantski rog. Godine 2023. oba su roga ponovno oživjela, oba započevši svoj prijelaz u osmoga koji je od sedmorice. Jedan prelazi u političku sliku zvijeri dok se u Sjedinjenim Državama Crkva i Država sjedinjuju, a drugi rog prelazi iz slike Laodiceje u sliku Krista. Obojica će biti uzdignuta pri skorom donošenju zakona o nedjelji. Jedan će postati „Aleksandar Veliki”, prvotni kralj desetorice kraljeva koji svoje sedmo kraljevstvo daju rimskoj bludnici, a drugi će biti uzdignut kao stijeg.

The vision that produces both of these transitions is the history that unfolds between September 11, 2001 and the Sunday law. Verse eleven, of Daniel chapter eleven, is specifically identified within the context that if you will not believe, you will not be established.

Vizija koja proizvodi oba ova prijelaza jest povijest koja se odvija između 11. rujna 2001. i nedjeljnog zakona. Jedanaesti redak jedanaestog poglavlja Daniela posebno je prepoznat unutar konteksta da, ako ne budete vjerovali, nećete se učvrstiti.

We will continue this study in the next article.

Nastavit ćemo ovo proučavanje u sljedećem članku.

“Bible rules are to be the guide of the daily life. The cross of Christ is to be the theme, revealing the lessons we must learn and practice. Christ must be brought into all the studies, that students may drink in the knowledge of God and may represent Him in character. His excellence is to be our study in time as well as in eternity. The word of God, spoken by Christ in the Old and New Testaments, is the bread from heaven; but much that is called science is as dishes of human invention, adulterated food; it is not the true manna.

„Biblijska pravila trebaju biti vodilja svakodnevnom životu. Kristov križ treba biti tema koja otkriva pouke što ih moramo naučiti i provoditi. Krist se mora unijeti u sve proučavanje, kako bi učenici mogli upijati spoznaju o Bogu i predstavljati Ga karakterom. Njegova izvrsnost treba biti predmet našega proučavanja i u vremenu i u vječnosti. Riječ Božja, koju je Krist izgovorio u Starom i Novom zavjetu, kruh je s neba; ali mnogo toga što se naziva znanošću nalik je jelima ljudske izmišljotine, patvorenoj hrani; to nije prava mana.“

“In God’s word is found wisdom unquestionable, inexhaustible—wisdom that originated, not in the finite, but in the infinite mind. But much of that which God has revealed in His word is dark to men, because the jewels of truth are buried beneath the rubbish of human wisdom and tradition. To many the treasures of the word remain hidden, because they have not been searched for with earnest perseverance until the golden precepts were understood. The word must be searched in order to purify and prepare those who receive it to become members of the royal family, children of the heavenly King.

„U Božjoj se riječi nalazi neupitna, neiscrpna mudrost — mudrost koja nije potekla iz konačnoga, nego iz beskonačnoga uma. Ali mnogo od onoga što je Bog otkrio u svojoj riječi ljudima je tamno, jer su dragulji istine zakopani pod ruševinama ljudske mudrosti i predaje. Mnogima blaga Riječi ostaju skrivena, jer nisu bila tražena s ustrajnom ozbiljnošću sve dok zlatna načela nisu bila shvaćena. Riječ se mora istraživati kako bi očistila i pripravila one koji je primaju da postanu članovi kraljevske obitelji, djeca nebeskoga Kralja.״

“The study of God’s word should take the place of the study of those books that have led minds into mysticism and away from the truth. Its living principles, woven into our lives, will be our safeguard in trials and temptations; its divine instruction is the only way to success. As the test comes to every soul, there will be apostasies. Some will prove to be traitors, heady, high-minded, and self-sufficient, and will turn away from the truth, making shipwreck of faith. Why? Because they did not live ‘by every word that proceedeth out of the mouth of God.’ They did not dig deep and make their foundation sure.

Proučavanje Božje riječi treba zauzeti mjesto proučavanja onih knjiga koje su umove odvele u misticizam i od istine. Njezina živa načela, utkana u naše živote, bit će nam zaštita u kušnjama i napastima; njezina božanska pouka jedini je put do uspjeha. Kad kušnja dođe na svaku dušu, bit će otpada. Neki će se pokazati kao izdajnici, nagli, oholi i samodostatni, te će se odvratiti od istine i doživjeti brodolom vjere. Zašto? Zato što nisu živjeli „o svakoj riječi koja izlazi iz usta Božjih“. Nisu duboko kopali i nisu svoj temelj učinili sigurnim.

“When the words of the Lord through His chosen messengers are brought to them, they murmur and think the way is made too strait. In the sixth chapter of John we read of some who were thought to be disciples of Christ, but who, when the plain truth was presented to them, were displeased and walked no more with Him. In like manner these superficial students also will turn away from Christ.” Testimonies, volume 6, 132.

„Kada im se donesu riječi Gospodnje po Njegovim izabranim glasnicima, mrmljaju i misle da je put učinjen odviše tijesnim. U šestom poglavlju Ivanova evanđelja čitamo o nekima za koje se smatralo da su Kristovi učenici, ali koji su, kad im je bila iznesena jasna istina, bili nezadovoljni te više nisu hodili s Njime. Na isti će se način i ovi površni proučavatelji odvratiti od Krista.“ Testimonies, sv. 6, 132.