In Daniel chapter ten, Gabriel is accomplishing the work of presenting the complete interpretation of the book of Daniel to God’s last day people. Daniel represents God’s last day people, who, in the book of Revelation, are the one hundred and forty-four thousand. As such, the one hundred and forty-four thousand awaken to recognize they have been scattered, as represented by Daniel in chapter nine. They also awaken to the understanding that the great test by which their eternal destiny is decided is the image of the beast test, which takes place before they are sealed, and before probation closes at the Sunday law in the United States. They are mourning the disappointment that confronted them on July 18, 2020, and in that condition, they are given a view of Christ in the Most Holy Place, as represented by Isaiah in chapter six.

U desetom poglavlju Daniela Gabriel izvršava djelo iznošenja potpunog tumačenja knjige Daniela Božjem narodu posljednjih dana. Daniel predstavlja Božji narod posljednjih dana, koji su u knjizi Otkrivenja sto četrdeset i četiri tisuće. Kao takvi, sto četrdeset i četiri tisuće bude se kako bi prepoznali da su bili raspršeni, kao što je Daniel prikazan u devetom poglavlju. Oni se također bude za razumijevanje da je velika kušnja po kojoj se odlučuje njihova vječna sudbina kušnja slike zvijeri, koja se odvija prije nego što budu zapečaćeni i prije nego što završi vrijeme milosti pri nedjeljnom zakonu u Sjedinjenim Državama. Oni oplakuju razočaranje s kojim su se suočili 18. srpnja 2020., i u tome stanju dan im je prizor Krista u Svetinji nad svetinjama, kao što je Izaija prikazan u šestom poglavlju.

That vision, as represented by both Daniel and Isaiah allows them to see their corrupted condition before the Lord of glory, and both are humbled into the dust. Isaiah then hears the question asking who God would send to His people, and Isaiah volunteers, but he is first purified.

Ta vizija, kako je prikazana i kod Daniela i kod Izaije, omogućuje im da pred Gospodinom slave sagledaju svoje iskvareno stanje, i obojica bivaju poniženi do praha. Izaija tada čuje pitanje tko će biti onaj kojega će Bog poslati svome narodu, te se Izaija dragovoljno javlja, ali najprije biva očišćen.

Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:5–8.

Tada rekoh: Jao meni! Propadoh; jer sam čovjek nečistih usana, i prebivam usred naroda nečistih usana; jer moje su oči vidjele Kralja, Gospoda nad vojskama. Tada doletje k meni jedan od serafina, držeći u ruci žeravicu koju bijaše uzeo kliještima s oltara. I dotače njome moja usta i reče: Evo, ovo se dotače tvojih usana; tvoja je bezakonost uklonjena i tvoj je grijeh očišćen. Tada začuh glas Gospodnji kako govori: Koga da pošaljem, i tko će poći za nas? I rekoh: Evo mene; pošalji mene. Izaija 6:5–8.

Isaiah was purified with a coal from off the altar, and Daniel was purified by beholding the looking glass causative vision, that causes the beholder to change into the image he beholds. Isaiah is told to take the message to a people who hearing do not hear, and seeing do not see.

Izaija je bio očišćen žeravicom s oltara, a Daniel je bio očišćen promatrajući zrcalnu uzročnu viziju, koja promatrača navodi da se preobrazi u sliku koju promatra. Izaiji je rečeno da odnese poruku narodu koji slušajući ne čuje i gledajući ne vidi.

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

I reče: Idi i reci tomu narodu: Slušajte doista, ali ne razumijte; gledajte doista, ali ne spoznajte. Učini srce ovoga naroda pretilim, i učini njihove uši otežalima, i zatvori njihove oči; da ne vide svojim očima, i ne čuju svojim ušima, i ne razumiju svojim srcem, i ne obrate se, i ne budu iscijeljeni. Izaija 6,9.10.

Isaiah wishes to know how long he must interact with the people who understand and perceive not, so he asks the question of, “how long?”

Izaija želi znati koliko dugo mora općiti s narodom koji ne razumije i ne razabire, pa postavlja pitanje: „Dokle?”

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:11, 12.

Tada rekoh: Gospodine, dokle? A on odgovori: Dok gradovi ne opuste, bez stanovnika, i kuće bez čovjeka, i zemlja sasvim ne opusti, i dok Gospod ne ukloni ljude daleko, te nastane veliko pustošenje usred zemlje. Izaija 6:11, 12.

The land that is the subject of Bible prophecy in the last days is the United States, who is “utterly desolated,” when national ruin is brought about by the national apostasy of the Sunday law. Verse forty-one of Daniel eleven, has been typified by verse sixteen of the same chapter. In verse forty-one the “great forsaking in the midst of the land” is identified as “many” being overthrown. Isaiah’s message, which was referred to by Jesus, when He addressed the quibbling Jews in His history among men, identifies that when a former covenant people are being passed by, they then have ears and eyes that do not understand or perceive. Isaiah’s message represents the final call to Laodicean Adventism, which ends at the Sunday law, where Laodicean Adventism is spewed out of the mouth of the Lord.

Zemlja koja je predmet biblijskog proročanstva u posljednjim danima jesu Sjedinjene Američke Države, koje su „potpuno opustošene“ kada se nacionalna propast izazove nacionalnim otpadom zakona o nedjelji. Četrdeset i prvi redak jedanaestog poglavlja Daniela predočen je tipološki šesnaestim retkom istoga poglavlja. U četrdeset i prvom retku „veliko napuštanje usred zemlje“ poistovjećuje se s time da „mnogi“ bivaju oboreni. Izaijina poruka, na koju se Isus pozvao kada se obraćao cjepidlačavim Židovima tijekom svoje povijesti među ljudima, utvrđuje da, kada se nekadašnji saveznički narod zaobilazi, tada imaju uši i oči koje ne razumiju niti opažaju. Izaijina poruka predstavlja posljednji poziv laodicejskom adventizmu, koji završava kod zakona o nedjelji, gdje je laodicejski adventizam izbljuvan iz usta Gospodnjih.

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

I ući će i u krasnu zemlju, i mnoge će zemlje biti oborene; ali ove će se izbaviti iz njegove ruke: Edom i Moab i glavnina sinova Amonovih. Daniel 11,41.

Isaiah and Daniel are given the responsibility to present the final call to Laodicea, and at Daniel’s third touch in chapter ten he is strengthened for the task.

Izaiji i Danielu povjerena je odgovornost da iznesu posljednji poziv Laodiceji, a pri Danielovu trećem dodiru u desetom poglavlju on biva osnažen za tu zadaću.

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 netko nalik čovjeku te me okrijepi, i reče: O čovječe, ljubljeni, ne boj se: mir tebi; budi jak, da, budi jak. I kad mi to reče, osnažih te rekoh: Neka govori moj gospodar, jer si me okrijepio. Daniel 10,18.19.

Daniel was strengthened to give the message that he came to understand when Michael descended in chapter ten. Isaiah was informed that he would need to give the message until the Sunday law. At the Sunday law a remnant would be established.

Daniel je bio osnažen da prenese poruku koju je došao razumjeti kada je Mihael sišao u desetom poglavlju. Izaija je bio obaviješten da će trebati prenositi poruku sve do nedjeljnoga zakona. Pri nedjeljnome zakonu uspostavit će se Ostatak.

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

Tada rekoh: Gospode, dokle? I on odgovori: Dok gradovi ne opuste bez stanovnika, i kuće bez čovjeka, i zemlja sasvim ne opusti; i dok Gospod ne udalji ljude daleko, te bude veliko napuštanje usred zemlje. Ali još će u njoj ostati desetina, i ona će se vratiti, i bit će proždrta; kao terebinta i kao hrast, kojima ostaje panj kad odbace lišće: tako će sveto sjeme biti njezin panj. Izaija 6:11–13.

When there would be “a great forsaking in the midst of the land” (at the Sunday law), there would be manifested a “tenth,” whose “substance” is “the holy seed.” The root of the Hebrew word translated as “tenth,” is “tithe.” The Lord will have a “tithe” that have “returned,” at the Sunday law.

Kada bude „veliko opustošenje usred zemlje“ (u vrijeme nedjeljnog zakona), očitovat će se „desetina“, čija je „bit“ „sveto sjeme“. Korijen hebrejske riječi prevedene kao „desetina“ jest „desetak“. Gospodin će u vrijeme nedjeljnog zakona imati „desetak“ onih koji su se „vratili“.

And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. Leviticus 27:30–32.

I svaka desetina od zemlje, bilo od sjemena zemaljskoga bilo od ploda drveta, Gospodnja je: sveta je Gospodu. Ako li tko ikako htjedne otkupiti što od svojih desetina, neka tome dometne peti dio. A glede desetine od krupne stoke ili od sitne stoke, od svega što prolazi pod štapom, deseto neka bude sveto Gospodu. Levitski zakonik 27:30–32.

The “tenth” that “returns” are holy unto the Lord, and they are the Lord’s portion.

„Desetina” koja se „vrati” sveta je Gospodu i ona je Gospodnji dio.

For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.

Jer je dio Gospodnji narod njegov; Jakov je baština njegova. Ponovljeni zakon 32,9.

Those who have returned before the Sunday law, are those represented by Jeremiah who have suffered the first disappointment, to whom the Lord had promised that if they would return, they would be the Lord’s mouth, or His spokesmen.

Oni koji su se vratili prije nedjeljnog zakona jesu oni koje predstavlja Jeremija, koji su pretrpjeli prvo razočaranje, kojima je Gospod obećao da će, ako se vrate, biti Gospodnja usta, odnosno Njegovi glasnogovornici.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

Nađene su riječi tvoje, i ja ih pojedoh; i riječ tvoja bijaše mi radost i veselje srca mojega: jer sam nazvan tvojim imenom, o Gospode, Bože nad vojskama. Ne sjedoh u zbor podsmjevača, niti se veselih; sjedoh sam zbog ruke tvoje, jer si me ispunio gnjevom. Zašto je bol moja neprestana, i rana moja neizlječiva, koja ne pristaje da bude iscijeljena? Hoćeš li mi ti doista biti kao prijevarna rijeka, kao vode koje presušuju? Zato ovako veli Gospod: Ako se obratiš, opet ću te primiti, i stajat ćeš preda mnom; i ako odvojiš dragocjeno od bezvrijednoga, bit ćeš kao moja usta; neka se oni obrate k tebi, ali ti se ne obraćaj k njima. I učinit ću te ovomu narodu kao utvrđen mjedeni zid; i borit će se protiv tebe, ali te neće nadvladati; jer ja sam s tobom da te spasem i da te izbavim, govori Gospod. I izbavit ću te iz ruke opakih, i otkupit ću te iz ruke strašnih. Jeremija 15:16–21.

The remnant or tenth that returns in Isaiah’s testimony were to be eaten, for they were given God’s message, and His Word was to be eaten. They were those who would be God’s mouth, and in so doing they would present God’s Word that was to be eaten by those seeking salvation. Jeremiah did not sit in the “assembly of mockers,” for, as with Daniel, when he saw the vision the “assembly of mockers” fled. Jeremiah had thought God lied to him, for God’s hand had allowed the first disappointment of April 19, 1844 in Millerite history, and July 18, 2020 in the last days. The promise for Jeremiah was that if he would “return,” and in Isaiah’s passage, the “tenth” “returns.”

Ostatak ili desetina koja se vraća u Izaijinu svjedočanstvu trebala je biti pojedena, jer im je bila dana Božja poruka, a Njegova je Riječ trebala biti pojedena. Oni su bili oni koji će biti Božja usta, i time će iznositi Božju Riječ koju trebaju jesti oni koji traže spasenje. Jeremija nije sjedio u „zboru podrugljivaca“, jer je, kao i Daniel, kada je vidio viđenje, „zbor podrugljivaca“ pobjegao. Jeremija je mislio da mu je Bog slagao, jer je Božja ruka dopustila prvo razočaranje 19. travnja 1844. u mileritskoj povijesti, i 18. srpnja 2020. u posljednjim danima. Obećanje za Jeremiju bilo je da će, ako se „vrati“, a u Izaijinu odlomku „desetina“ se „vraća“.

If Jeremiah “returns,” he is part of Isaiah’s “tenth,” which is holy, and is the Lord’s portion, whose “substance,” is in them. The Hebrew word “substance” means a pillar, and to be made into a “pillar,” is the promise given to the Philadelphians.

Ako se Jeremija „vrati“, on je dio Izaijine „desetine“, koja je sveta i Gospodinov je dio, u kojima je njihova „tvar“. Hebrejska riječ „tvar“ znači stup, a biti učinjen „stupom“ obećanje je dano Filadelfijcima.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Onoga koji pobijedi učinit ću stupom u hramu Boga svojega, i više neće izlaziti van; i napisat ću na njemu ime Boga svojega, i ime grada Boga svojega, novoga Jeruzalema, koji silazi s neba od Boga mojega; i napisat ću na njemu svoje novo ime. Tko ima uho, neka čuje što Duh govori crkvama. Otkrivenje 3:12, 13.

The “pillar,” that is their “substance,” represents the combination of Divinity and humanity, for Christ is the “pillar” that supports the temple.

„Stup“, to jest njihova „supstancija“, predstavlja sjedinjenje božanstva i čovještva, jer Krist je „stup“ koji podupire hram.

“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

„Dok sam bila u tom stanju potištenosti, imala sam san koji je na moj um ostavio dubok dojam. Sanjala sam da vidim hram, prema kojemu su hrlili mnogi ljudi. Samo oni koji bi našli utočište u tome hramu bili bi spašeni kada bi vrijeme došlo svome završetku. Svi koji bi ostali izvan njega bili bi zauvijek izgubljeni. Mnoštvo izvana, koje je išlo svojim različitim putovima, ismijavalo je i rugalo se onima koji su ulazili u hram te im govorilo da je taj plan spasenja lukava obmana, da zapravo ne postoji nikakva opasnost koju bi trebalo izbjeći. Neke su čak i zgrabili kako bi ih spriječili da požure unutar zidina.

“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

„Bojeći se da ću biti izvrgnut ruglu, smatrala sam najboljim pričekati dok se mnoštvo ne raziđe ili dok ne budem mogla ući a da me ne primijete. No broj se povećavao umjesto da se smanjuje, i bojeći se da ne zakasnim, žurno sam napustila svoj dom i probijala se kroz mnoštvo. U svojoj tjeskobi da stignem do hrama nisam primjećivala niti marila za gomilu koja me okruživala. Ulazeći u zgradu, vidjela sam da je golemi hram podupirao jedan neizmjeran stup, a uz njega je bilo privezano janje, sve iznakaženo i krvavo. Činilo se da smo mi koji smo bili nazočni znali da je to janje bilo rastrgano i izranjeno zbog nas. Svi koji su ulazili u hram morali su doći pred njega i priznati svoje grijehe.

“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

„Neposredno pred Jaganjcem nalazila su se uzdignuta sjedala, na kojima je sjedilo mnoštvo koje je izgledalo veoma sretno. Činilo se da svjetlost neba obasjava njihova lica, i oni su hvalili Boga te pjevali pjesme radosne zahvalnosti koje su zvučale poput glazbe anđela. To su bili oni koji su došli pred Jaganjca, ispovjedili svoje grijehe, primili oproštenje i sada su u radosnom iščekivanju očekivali neki radosni događaj.“

“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.” Testimonies, volume 1, 27.

„Čak i nakon što sam ušla u zgradu, obuzeo me strah i osjećaj srama što se moram poniziti pred tim ljudima. Ali činilo se da sam bila prisiljena ići naprijed te sam se polako probijala oko stupa kako bih se suočila s janjetom, kad je zatrubila truba, hram se zatresao, iz okupljenih svetih uzdigli su se pobjednički uzvici, strašna svjetlost obasjala je zgradu, a zatim je sve prekrila gusta tama. Sretni ljudi svi su nestali zajedno sa svjetlošću, a ja sam ostala sama u nijemom užasu noći. Probudila sam se u duševnoj tjeskobi i jedva sam samu sebe mogla uvjeriti da sam sanjala. Činilo mi se da je moja propast zapečaćena, da me Duh Gospodnji napustio i da se nikada više neće vratiti.” Testimonies, volume 1, 27.

The “substance,” that is within the tenth that returns is the “pillar” who supports the temple. Daniel saw the causative vision of the Lamb that was hung upon the pillar, and the Lamb was the “pillar”. When Daniel saw that great vision, he was changed into the image of the pillar, and Isaiah’s tenth, likewise have the “substance” (the pillar), within them, and that substance is to be “eaten”, by all who would enter the temple. Those who enter the temple, and eat the substance, are God’s other flock who respond to the message of the ensign that is lifted up at the Sunday law, when there is a great forsaking in the land. The “holy seed,” that is Isaiah’s substance, is the Lamb that was slain from the foundation of the world.

„Bit“, to jest unutar desetine koja se vraća, jest „stup“ koji podupire hram. Daniel je vidio uzročnu viziju Jaganjca koji je bio obješen na stupu, a Jaganjac je bio „stup“. Kada je Daniel vidio to veliko viđenje, bio je preobražen u obličje stupa, a Izaijina desetina isto tako u sebi ima „bit“ (stup), i tu bit trebaju „jesti“ svi koji bi ušli u hram. Oni koji ulaze u hram i jedu tu bit jesu drugo Božje stado koje se odaziva poruci stijega koji se podiže pri nedjeljnom zakonu, kada nastaje veliko opustošenje u zemlji. „Sveto sjeme“, koje je Izaijina bit, jest Jaganjac zaklan od postanka svijeta.

The tenth who return will be delivered out of the hand of the wicked, when at the Sunday law the separation of Philadelphia and Laodicea is fixed for eternity, and many are then overthrown. Those overthrown are identified as the wicked who do not understand. They will also be delivered out of the hand of the terrible, for they will not receive the mark of the beast.

Desetina onih koji se vrate bit će izbavljena iz ruke opakoga, kada se pri nedjeljnom zakonu razdvajanje Filadelfije i Laodiceje zapečati za vječnost, i tada mnogi budu oboreni. Oni koji su oboreni prepoznaju se kao opaki koji ne razumiju. Oni će također biti izbavljeni iz ruke strašnoga, jer neće primiti žig Zvijeri.

Thus saith the Lord God; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the Lord have spoken it. Isaiah 30:10–12.

Ovako govori Gospodin Bog: učinit ću da mnoštvo Egipta nestane po ruci Nabukodrezara, kralja babilonskoga. On i njegov narod s njime, strašni među narodima, bit će dovedeni da unište zemlju; i isukat će svoje mačeve protiv Egipta i napuniti zemlju pobijenima. I učinit ću da presuše rijeke i predat ću zemlju u ruku opakih; i opustošit ću zemlju i sve što je u njoj po ruci tuđinaca: ja, Gospodin, rekoh to. Izaija 30:10–12.

The “terrible of nations” is the proxy army of the king of the north. The ensign that is lifted up at the Sunday law are delivered out of the hand of the foolish, or wicked virgins, and are also delivered out of the hand of the terrible of nations. The issue that we are addressing here is that Isaiah, and Daniel, and Jeremiah, and Ezekiel, and John are all used to represent the resurrection and empowerment of the one hundred and forty-four thousand who return from the disappointment of July 18, 2020. In Daniel’s final vision, the vision given by the river Hiddekel, Daniel is made to understand both the internal and external visions of God’s prophetic Word, and he is strengthened to present that message.

„Strašni među narodima” jest posrednička vojska kralja sjevera. Zastava koja se podiže pri nedjeljnom zakonu biva izbavljena iz ruke ludih, odnosno bezbožnih djevica, a također biva izbavljena iz ruke strašnoga među narodima. Pitanje kojim se ovdje bavimo jest to da se Izaija, i Daniel, i Jeremija, i Ezekiel, i Ivan svi rabe kako bi predstavljali uskrsnuće i osnaženje sto četrdeset i četiri tisuće onih koji se vraćaju iz razočaranja od 18. srpnja 2020. U Danielovu posljednjem viđenju, viđenju danom kod rijeke Hiddekel, Danielu je dano razumjeti i unutarnja i vanjska viđenja Božje proročke Riječi te je osnažen da iznese tu poruku.

The message of the internal and external is brought together with the prophetic definition of the head, or “fortress,” in verse ten, which identifies the Ukraine war that is currently being carried out by Putin. That key of identifying the head, has an internal and external application, and the beginning of that war marks the period when both heads become a subject of prophecy. The fortress or head as Russia identifies the second proxy war, that leads to the third proxy war, which marks the beginning of World War III, as typified by the battle of Panium in verse fifteen.

Poruka o unutarnjem i vanjskom objedinjena je s proročkom definicijom glave, ili „utvrde“, u desetom retku, koja prepoznaje rat u Ukrajini što ga Putin trenutno vodi. Taj ključ za prepoznavanje glave ima unutarnju i vanjsku primjenu, a početak toga rata označava razdoblje kada obje glave postaju predmet proroštva. Utvrda ili glava kao Rusija prepoznaje drugi posrednički rat, koji vodi do trećega posredničkog rata, koji označava početak Trećega svjetskog rata, kako je predočeno bitkom kod Panija u petnaestom retku.

Verse sixteen is the Sunday law, and therefore from 2014, when the Ukrainian war commenced, as represented in verses eleven and twelve, until the Sunday law the final work involved with the sealing of God’s people is accomplished. Gabriel’s interpretation in Daniel chapter eleven, represents the message that sanctifies, or seals God’s people. To miss that fact is to miss everything. The prophecy that is unsealed, which in the book of Revelation is called the Revelation of Jesus Christ, and which the book of Revelation identifies as being unsealed just before the close of probation, is a specific passage from the book of Daniel.

Šesnaesti redak jest zakon o nedjelji, i stoga se od 2014. godine, kada je započeo ukrajinski rat, kako je prikazano u jedanaestom i dvanaestom retku, pa sve do zakona o nedjelji, dovršava završno djelo povezano sa zapečaćenjem Božjega naroda. Gabrijelovo tumačenje u jedanaestom poglavlju Danielove knjige predstavlja poruku koja posvećuje, ili zapečaćuje, Božji narod. Propustiti tu činjenicu znači propustiti sve. Proroštvo koje je otpečaćeno, a koje se u knjizi Otkrivenja naziva Otkrivenje Isusa Krista, i za koje knjiga Otkrivenja utvrđuje da je otpečaćeno neposredno prije završetka vremena kušnje, jest određeni odlomak iz Danielove knjige.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

I reče mi: Ne zapečati riječi proroštva ove knjige, jer je vrijeme blizu. Tko je nepravedan, neka i dalje bude nepravedan; i tko je nečist, neka i dalje bude nečist; i tko je pravedan, neka i dalje čini pravdu; i tko je svet, neka i dalje bude svet. Otkrivenje 22,10.11.

In the last days, there is a specific time when the final prophecy is unsealed, for the verse says “the time is at hand.” That very expression located in the final chapter of Revelation is found also in the first chapter.

U posljednjim danima postoji određeno vrijeme kada je konačno proročanstvo otpečaćeno, jer redak kaže: „vrijeme je blizu.” Taj se isti izraz, koji se nalazi u završnom poglavlju Otkrivenja, nalazi i u prvom poglavlju.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

Otkrivenje Isusa Krista, koje mu dade Bog da pokaže svojim slugama što se ima uskoro zbiti; i posla ga te ga po svome anđelu obznani svome sluzi Ivanu: koji posvjedoči za riječ Božju i za svjedočanstvo Isusa Krista, i za sve što vidje. Blažen onaj koji čita i oni koji slušaju riječi ovoga proroštva i drže ono što je u njemu napisano: jer je vrijeme blizu. Otkrivenje 1,1–3.

Two hundred and twenty, and therefore twenty-two, are symbols of the combination of Divinity with humanity, and the final work of the third angel, which is the sealing of the one hundred and forty-four thousand, is accomplished within the prophetic context of the parable of the ten virgins. The wise virgins of the last days suffered their first disappointment on July 18, 2020, and they were scattered as dead bones in the street of Revelation chapter eleven, until July of 2023, twenty-two years after the sealing process began in 2001. The “time was then at hand,” and the Lord then raised up a “voice in the wilderness” who had received the message from Gabriel, who had received it from Christ, who had received it from the Father.

Dvije stotine i dvadeset, a stoga i dvadeset i dvije, simboli su sjedinjenja božanstva s čovještvom, a završno djelo trećega anđela, koje je pečaćenje sto četrdeset i četiri tisuće, izvršava se unutar proročkoga konteksta prispodobe o deset djevica. Mudre djevice posljednjih dana pretrpjele su svoje prvo razočaranje 18. srpnja 2020., i bile su raspršene kao mrtve kosti na ulici iz jedanaestoga poglavlja Otkrivenja, sve do srpnja 2023., dvadeset i dvije godine nakon što je postupak pečaćenja započeo 2001. godine. „Vrijeme je tada bilo blizu“, i Gospodin je tada podignuo „glas u pustinji“ koji je primio poruku od Gabriela, koji ju je primio od Krista, koji ju je primio od Oca.

The voice then began to send the message to the churches, and it has been sent in the electronic fashion where it can be read and or heard, currently in over sixty languages. The portion of prophecy that was unsealed, that is that message is found in the book of Daniel.

Tada je glas počeo slati poruku crkvama, a ona je poslana elektroničkim putem, tako da se može čitati i/ili slušati, trenutno na više od šezdeset jezika. Dio proroštva koji je bio otpečaćen, to jest ta poruka, nalazi se u knjizi Daniela.

“The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

„Knjiga koja je bila zapečaćena nije Otkrivenje, nego onaj dio Danielova proročanstva koji se odnosi na posljednje dane. Anđeo je zapovjedio: ‘A ti, Daniele, zatvori ove riječi i zapečati knjigu do vremena svršetka.’ Daniel 12,4.“ Djela apostolska, 585.

The “portion of the prophecy of Daniel relating to the last days,” is verse forty. It is not simply verse forty, it is the portion of verse forty that is represented after the time of the end in 1989, and before the Sunday law of verse forty-one. The history of verse forty that has no mention within the verse itself is the portion of prophecy relating to the last days that was sealed up, and that since July, 2023 has been being unsealed for those who choose to see and hear.

„Dio Danielova proročanstva koji se odnosi na posljednje dane” jest četrdeseti redak. To nije jednostavno četrdeseti redak; to je onaj dio četrdesetoga retka koji je prikazan nakon vremena svršetka 1989. godine i prije nedjeljnoga zakona iz četrdeset i prvoga retka. Povijest četrdesetoga retka, koja se u samome retku uopće ne spominje, jest onaj dio proročanstva koji se odnosi na posljednje dane i koji je bio zapečaćen, a koji se od srpnja 2023. razotkriva onima koji odluče vidjeti i čuti.

Verse forty records nothing of the history that follows the collapse of the Soviet Union in 1989, until the Sunday law of verse forty-one, but it does provide the prophetic platform that other lines of prophecy are to be placed upon. Those who are unwilling to see and hear that the methodology of line upon line is the latter rain methodology do not have the ability to see the hidden history of verse forty, and that is the history that is the Revelation of Jesus Christ, which Gabriel came to interpret for John and Daniel.

Četrdeseti redak ne bilježi ništa od povijesti koja slijedi nakon sloma Sovjetskoga Saveza 1989. godine, sve do nedjeljnoga zakona iz četrdeset i prvoga retka, ali pruža proročku platformu na koju se trebaju postaviti druge linije proroštva. Oni koji nisu voljni vidjeti i čuti da je metodologija „redak na redak“ metodologija poznoga dažda nemaju sposobnost vidjeti skrivenu povijest četrdesetoga retka, a to je ona povijest koja je Otkrivenje Isusa Krista, koje je Gabrijel došao protumačiti Ivanu i Danielu.

We will continue this study in the next article.

Nastavit ćemo ovo proučavanje u sljedećem članku.

“At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, ‘These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.’

„U Bereji je Pavao ponovno započeo svoj rad ušavši u sinagogu Židova da propovijeda Kristovo evanđelje. O njima kaže: ‘Ovi su bili plemenitiji od onih u Solunu, jer primiše riječ sa svom spremnošću uma te svaki dan istraživahu Pisma da vide je li to tako. Stoga mnogi od njih povjerovaše; a također i ne mali broj uglednih žena koje su bile Grkinje, i muškaraca.’”

“In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: ‘My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.’

„Pri izlaganju istine oni koji iskreno žele biti u pravu bit će potaknuti na marljivo istraživanje Svetoga pisma. To će donijeti rezultate slične onima koji su pratili rad apostola u Bereji. Ali oni koji u ove dane propovijedaju istinu susreću mnoge koji su suprotnost Berejcima. Oni ne mogu pobiti nauk koji im se iznosi, pa ipak pokazuju krajnju nespremnost da ispitaju dokaze koji se nude njemu u prilog, te drže da je, čak i ako je to istina, od male važnosti prihvaćaju li je kao takvu ili ne. Misle da su im njihova stara vjera i običaji sasvim dovoljni. Ali Gospodin, koji je poslao svoje poslanike s porukom svijetu, smatrat će narod odgovornim za način na koji postupa s riječima svojih slugu. Bog će suditi svima prema svjetlu koje im je bilo izneseno, bilo da im je ono jasno ili ne. Njihova je dužnost istraživati kao što su to činili Berejci. Gospodin govori po proroku Hošei: ‘Moj narod gine zbog nedostatka znanja; jer si odbacio znanje, i ja ću odbaciti tebe.’”

“The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.” Sketches from the Life of Paul, 87, 88.

„Umovi Berejaca nisu bili suženi predrasudama te su bili voljni istraživati i prihvatiti istine koje su propovijedali apostoli. Kad bi ljudi našega vremena slijedili primjer plemenitih Berejaca, svakodnevno istražujući Pisma i uspoređujući poruke koje im se donose s onim što je ondje zapisano, danas bi bilo na tisuće onih koji su odani Božjem zakonu ondje gdje je sada jedan. Ali mnogi koji ispovijedaju da ljube Boga nemaju želju prijeći iz zablude u istinu te se drže ugodnih bajki posljednjih dana. Zabluda zasljepljuje um i odvodi od Boga, a istina daje svjetlo umu i život duši.” Sketches from the Life of Paul, 87, 88.