Truth is established upon the testimony of two or three, and the application of the four abominations of Ezekiel chapter eight, as the four generations of Laodicean Adventism, has several witnesses. In earlier articles it was identified that the seven churches of Revelation chapters two and three not only represented the history of modern Israel from the time of the apostles unto the end of the world, but also that those seven churches represented the history of ancient Israel from the time of Moses unto the time of Christ.
Istina se utvrđuje na svjedočanstvu dvojice ili trojice, a primjena četiriju gadosti iz osmog poglavlja Ezekiela kao četiriju naraštaja laodicejskog adventizma ima više svjedoka. U ranijim je člancima bilo utvrđeno da sedam crkava iz drugog i trećeg poglavlja Otkrivenja ne predstavljaju samo povijest suvremenog Izraela od vremena apostola do svršetka svijeta, nego i to da tih sedam crkava predstavljaju povijest drevnog Izraela od vremena Mojsija do vremena Krista.
The church of Ephesus represented both the early Christian church, and also ancient Israel from Moses unto the time of the Judges. The church of Smyrna represented the period of persecution from the time of the disciples, unto the Roman emperor Constantine, and also the period of the Judges, when every man did what was right in his own eyes. The church of Pergamos represented the period of compromise from Constantine unto the papacy in 538, but also the period when ancient Israel rejected God and chose a king, and continually compromised with the pagan kingdoms they were surrounded by. The fourth church of Thyatira represented by Jezebel, is the period of papal rule from the year 538 unto 1798, and also the seventy-year captivity of ancient Israel in Babylon.
Crkva u Efezu predstavljala je i ranu kršćansku crkvu, a također i drevni Izrael od Mojsija do vremena Sudaca. Crkva u Smirni predstavljala je razdoblje progonstva od vremena učenika do rimskoga cara Konstantina, a također i razdoblje Sudaca, kada je svatko činio ono što je bilo pravo u njegovim vlastitim očima. Crkva u Pergamu predstavljala je razdoblje kompromisa od Konstantina do papinstva 538. godine, ali i razdoblje kada je drevni Izrael odbacio Boga i izabrao kralja te neprestano sklapao kompromise s poganskim kraljevstvima kojima je bio okružen. Četvrta crkva, Tijatira, predstavljena Jezabelom, jest razdoblje papinske vladavine od 538. do 1798. godine, a također i sedamdesetogodišnje sužanjstvo drevnoga Izraela u Babilonu.
Those four churches also represent the four generations of Adventism, and provide a witness to applying Ezekiel’s four abominations to the four generations. The rebellion of 1863, was represented by the first generation of ancient Israel as illustrated by the rebellion of Aaron’s golden calf. The first generation includes the counsel given to the church of Ephesus, which identifies that God’s people had left their first love, and needed to repent and return to their first love. In 1863, the first love, as represented by William Miller’s jewels (the foundational truths, especially the “seven times”), were set aside, and God’s people were counselled to return.
Te četiri crkve također predstavljaju četiri naraštaja adventizma i svjedoče o primjeni Ezekielovih četiriju gadosti na ta četiri naraštaja. Pobuna iz 1863. bila je predstavljena prvim naraštajem drevnoga Izraela, kako je prikazano pobunom oko Aronova zlatnoga teleta. Prvi naraštaj uključuje savjet dan crkvi u Efezu, koji pokazuje da je Božji narod ostavio svoju prvu ljubav te da se trebao pokajati i vratiti svojoj prvoj ljubavi. Godine 1863. prva ljubav, kako je predstavljena draguljima Williama Millera (temeljne istine, osobito „sedam vremena”), bila je stavljena po strani, a Božji narod bio je opomenut da se vrati.
Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. Revelation 2:4, 5.
Ali imam nešto protiv tebe: ostavio si svoju prvu ljubav. Spomeni se, dakle, odakle si pao, i pokaj se, i čini prva djela; inače ću doći k tebi uskoro i uklonit ću tvoj svijećnjak s njegova mjesta, ako se ne pokaješ. Otkrivenje 2,4.5.
The Millerites had struggled with apostate Protestantism, who Jeremiah called the “assembly of mockers,” and waited patiently for the vision to arrive, for when it did arrive it would not lie. The “assembly of mockers” were represented by the old prophet that lied to the prophet of Judah, who had presented the rebuke upon Jeroboam’s counterfeit worship.
Mileriti su se borili s otpalīm protestantizmom, koji je Jeremija nazvao „zborom podrugljivaca”, te su strpljivo čekali da viđenje dođe, jer kada bi došlo, ne bi slagalo. „Zbor podrugljivaca” bio je predočen starim prorokom koji je slagao proroku iz Jude, a koji je iznio ukor protiv Jeroboamova krivotvorenog bogoštovlja.
I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted. Revelation 2:2, 3.
Znam tvoja djela, i tvoj trud, i tvoju postojanost, i kako ne možeš podnositi one koji su zli; i iskušao si one koji govore da su apostoli, a nisu, i našao si ih lažljivcima. I podnio si, i imaš postojanost, i radi imena mojega trudio si se, i nisi klonuo. Otkrivenje 2:2, 3.
The second church of Smyrna represented the period of persecution in the early Christian church, that consisted of genuine martyrs and some who brought persecution upon themselves for less than holy motivations. It also represented the time of the Judges when every man in ancient Israel did whatever seemed right in his own eyes. The generation of rebellion that began in 1888, identified a period of persecution against the Spirit of Prophecy, the chosen messengers of the hour, and the Holy Spirit. It introduced a period when the ancient men of Laodicean Adventism chose to do whatever seemed right in their own eyes, as witnessed by men such as Kellogg, Prescott and Daniells.
Druga crkva, Smirna, predstavljala je razdoblje progonstva u ranoj kršćanskoj crkvi, koje se sastojalo od istinskih mučenika i nekih koji su na se navukli progonstvo iz pobuda manje nego svetih. Ona je također predstavljala vrijeme Sudaca, kada je svaki čovjek u drevnom Izraelu činio što mu se činilo ispravnim u njegovim vlastitim očima. Naraštaj pobune koji je započeo 1888. godine označio je razdoblje progonstva protiv Duha proroštva, izabranih vjesnika toga časa i Duha Svetoga. On je uveo razdoblje kada su stari ljudi laodicejskog adventizma izabrali činiti što god im se činilo ispravnim u njihovim vlastitim očima, kao što se vidi kod ljudi kao što su Kellogg, Prescott i Daniells.
The faithful few in that time were to be in mortal spiritual combat with a class that claimed to be Jews, but were not. Despite the positions of leadership, they were of the synagogue of Satan, as testified to by Sister White identifying that some were being directed “by angels that had been expelled from heaven.” They claimed to be wise, but were foolish. There was no condemnation placed upon the wise in that period of time, but an encouragement to be faithful unto death. In 1915, the last words Sister White ever spoke was, “I know in whom I have believed,” for she had been faithful unto death.
Vjerni malobrojni u to su vrijeme trebali biti u smrtnome duhovnom boju s razredom koji je tvrdio da je židovski, ali to nije bio. Unatoč vodećim položajima, bili su od Sotonine sinagoge, kako svjedoči sestra White time što je utvrdila da su neki bili vođeni „od anđela koji su bili izbačeni s neba“. Tvrdili su da su mudri, ali bili su ludi. Na mudre u tom vremenskom razdoblju nije bila izrečena nikakva osuda, nego poticaj da budu vjerni do smrti. Godine 1915. posljednje riječi koje je sestra White ikada izgovorila bile su: „Znam komu sam vjerovao“, jer je bila vjerna do smrti.
I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:9, 10.
Znam tvoja djela, i nevolju, i siromaštvo, (ali ti si bogat), i znam hulu onih koji govore da su Židovi, a nisu, nego su sinagoga Sotonina. Ne boj se ništa od onoga što ćeš pretrpjeti: evo, đavao će neke od vas baciti u tamnicu, da budete iskušani; i imat ćete nevolju deset dana: budi vjeran do smrti, i dat ću ti vijenac života. Otkrivenje 2:9, 10.
The church of Pergamos represented the compromise between truth and error, between paganism and Christianity, in the time of the emperor Constantine, and also the compromise of ancient Israel that occurred during the history of the kings. It represented the mixture of truth and error, which can only produce error. It was represented by the 1919 Bible conference where the publication of the book, “The Doctrine of Christ”, was brought about in order to create an Adventist message that more closely represented the false gospel of apostate Protestantism. It was in the third generation of Adventism where the great compromises of truth occurred.
Crkva u Pergamu predstavljala je kompromis između istine i zablude, između poganstva i kršćanstva, u vrijeme cara Konstantina, a također i kompromis drevnoga Izraela koji se dogodio tijekom povijesti kraljeva. Predstavljala je mješavinu istine i zablude, koja može proizvesti samo zabludu. Bila je predstavljena biblijskom konferencijom 1919. godine, na kojoj je došlo do objavljivanja knjige „The Doctrine of Christ”, kako bi se oblikovala adventistička poruka koja bi bliže odražavala lažno evanđelje otpaloga protestantizma. Upravo su se u trećem naraštaju adventizma dogodili veliki kompromisi istine.
It was in that generation, beginning in 1919, that the church began the compromise that produced the Church Manual. It was in that generation, beginning in 1919, that the church began the compromise that required accreditation in both the schools of health and religion. It was in that generation that the move to the modern Catholic-based Bibles was initiated. It was in that history that the willingness of the leadership to establish relationships with regimes that were openly anti-Christian occurred.
U tom je naraštaju, počevši od 1919., crkva započela kompromis koji je doveo do nastanka Crkvenog priručnika. U tom je naraštaju, počevši od 1919., crkva započela kompromis koji je zahtijevao akreditaciju i u zdravstvenim i u vjerskim školama. U tom je naraštaju započet prijelaz na moderne Biblije utemeljene na katoličkim izvorima. U toj se povijesti očitovala spremnost vodstva da uspostavlja odnose s režimima koji su bili otvoreno protukršćanski.
The practice had been born into infancy in the Civil War, when the Laodicean leadership formed a legal relationship with the government of the United States, in order to have a better outcome for the young men in the church that were to be drafted into the deadliest war in American history, was repeated at the outset of the First World War when the General Conference president, A. G. Daniells, interacted with the German government, giving his approval for Germany to draft and force young men to serve in the military, and to bear arms, and to disregard the Sabbath. That action by Daniells brought about a separation that produced the various splinters of the Seventh-day Adventist Reform movement that exist to this very day.
Praksa koja je bila rođena u svome začetku tijekom Građanskoga rata, kada je laodicejsko vodstvo uspostavilo pravni odnos s vladom Sjedinjenih Američkih Država kako bi osiguralo povoljniji ishod za mladiće u crkvi koji su trebali biti unovačeni u najsmrtonosniji rat u američkoj povijesti, ponovila se na početku Prvoga svjetskog rata kada je predsjednik Generalne konferencije, A. G. Daniells, stupio u kontakt s njemačkom vladom, dajući svoje odobrenje da Njemačka novači i prisiljava mladiće na vojnu službu, da nose oružje i da zanemaruju subotu. Taj Daniellsov postupak doveo je do razdvajanja koje je proizvelo različite ogranke reformnog pokreta Adventista sedmoga dana koji postoje sve do današnjega dana.
That compromise continued with Hitler’s Nazi Germany, and thereafter with the nations that made up the Soviet Union, and it is still upheld today in regimes such as China. The compromise of the third generation in its relation to statecraft had been typified by the compromise of the ancient kings of Israel and Constantine as symbolized in the church of Pergamos. That period also represented the compromise of its churchcraft with the false gospel of peace and safety represented by Prescott’s “The Doctrine of Christ”.
Taj kompromis nastavio se s Hitlerovom nacističkom Njemačkom, a potom i s narodima koji su činili Sovjetski Savez, te se još i danas održava u režimima kao što je Kina. Kompromis trećega naraštaja u njegovu odnosu prema državničkom upravljanju bio je unaprijed prikazan kompromisom drevnih izraelskih kraljeva i Konstantina, kako je simbolizirano u pergamskoj crkvi. To je razdoblje također predstavljalo kompromis njegova crkvenoga upravljanja s lažnim evanđeljem mira i sigurnosti, prikazanim Prescottovim djelom „Nauk Kristov”.
I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. Revelation 2:13, 14.
Znam tvoja djela i gdje prebivaš, ondje gdje je prijestolje Sotonino; i čvrsto držiš moje ime te nisi zanijekao moju vjeru ni u one dane kad je Antipa, moj vjerni mučenik, bio ubijen među vama, ondje gdje Sotona prebiva. Ali imam nešto malo protiv tebe, jer ondje imaš one koji se drže nauka Balaamova, koji je učio Balaka da postavi kamen spoticanja pred sinove Izraelove, da jedu ono što je žrtvovano idolima i da čine blud. Otkrivenje 2:13, 14.
The fornication identifies the work of the General Conference in aligning themselves with nations such as Nazi Germany, and the Soviet Union under the pretext of maintaining necessary working relationships with the corrupt governments, while disregarding the faithful in those nations that suffered persecution from the various regimes they had joined with. The food sacrificed to idols represented the false methodology of apostate Protestantism and Catholicism that was then firmly established in universities of Laodicean Adventism, that had agreed to be governed by the guidelines of apostate methodologies, both in religion and health.
Blud označuje djelovanje Generalne konferencije u usklađivanju s narodima kao što su nacistička Njemačka i Sovjetski Savez, pod izlikom održavanja nužnih radnih odnosa s iskvarenim vladama, dok su pritom zanemarivali vjerne u tim narodima koji su trpjeli progonstvo od raznih režima s kojima su se udružili. Hrana žrtvovana idolima predstavljala je lažnu metodologiju otpaloga protestantizma i katolicizma, koja je tada bila čvrsto uspostavljena na sveučilištima laodicejskoga adventizma, a koja su pristala biti upravljana smjernicama otpalih metodologija, kako u religiji tako i u zdravstvu.
Jesus illustrated the end of the third generation as he did with the beginning, for He marked the arrival of the fourth generation with the publication of the book, Questions on Doctrine published in 1957, which fully rejected the primary salvation distinction that exists between truth and the erroneous ideas of apostate Protestantism and Catholicism. The book of course has several erroneous teachings, but essentially it teaches that it is impossible to live victorious in Christ, until after a person is miraculously changed at the Second Coming. The book marked the beginning of the generation where the twenty-five ancient men were to bow down to the sun. The political and religious elements necessary to allow the Laodicean Adventist church to accept the worship of Sunday at the soon coming Sunday law had arrived.
Isus je kraj trećega naraštaja prikazao kao što je prikazao i njegov početak, jer je dolazak četvrtoga naraštaja označio objavljivanjem knjige *Questions on Doctrine*, objavljene 1957., koja je u potpunosti odbacila temeljnu razlikovnu crtu spasenja koja postoji između istine i pogrješnih zamisli otpadačkoga protestantizma i katolicizma. Ta knjiga, naravno, sadrži nekoliko pogrješnih učenja, ali u biti naučava da je nemoguće živjeti pobjedonosno u Kristu sve dok osoba ne bude čudesno promijenjena prilikom Drugoga dolaska. Ta je knjiga označila početak naraštaja u kojemu se dvadeset i pet starješina trebalo pokloniti suncu. Politički i vjerski elementi potrebni da laodicejska adventistička crkva prihvati štovanje nedjelje pri uskoro dolazećem nedjeljnom zakonu bili su pristigli.
The fourth abomination of Ezekiel occurs when the faithful few in chapter nine are receiving a seal upon their foreheads, just before the destroying angels begin their work. The vision begins in verse one, of chapter eight on the fifth day, of the sixth month, of the sixth year. The vision begins the day before the execution of the judgment upon those who bow down to the sun, which is the mark of papal authority, and the number of his name is “666.”
Četvrta gadost kod Ezekiela pojavljuje se kada malobrojni vjerni u devetom poglavlju primaju pečat na svoja čela, neposredno prije nego što anđeli uništenja započnu svoje djelo. Viđenje započinje u prvom retku osmog poglavlja, petoga dana šestoga mjeseca šeste godine. Viđenje započinje dan prije izvršenja suda nad onima koji se klanjaju suncu, što je žig papinske vlasti, a broj njegova imena jest „666.”
The work of the sealing of the one hundred and forty-four thousand began on September 11, 2001 with the attack upon the earth beast carried out by the third woe of Islam. That attack made the nations angry, and marked the arrival of the latter rain. But the latter rain would only be recognized by those who would be led back to the foundations of Adventism to see that the three Woes of Islam are a foundational truth. At that point in time, those who were led back to the old paths that Jeremiah identifies as “the rest” (which is the latter rain), would either become watchmen that blew the trumpet of the third Woe, or they would be those who refused to hearken to the sound of the trumpet, and thus refusing to walk in the old paths.
Djelo pečaćenja sto četrdeset i četiri tisuće započelo je 11. rujna 2001. napadom na zvijer iz zemlje, koji je izvelo treće jao islama. Taj je napad razgnjevio narode i označio dolazak poznoga dažda. Ali poznati dažda bio bi prepoznat samo od onih koji bi bili vraćeni temeljima adventizma kako bi uvidjeli da su tri jaoa islama temeljna istina. U tom trenutku oni koji su bili vraćeni na stare staze koje Jeremija označuje kao „pokoj” (što je poznati dažda), ili bi postali stražari koji su zatrubili u trubu trećega jaoa, ili bi bili oni koji su odbili poslušati glas trube, te tako odbili hoditi starim stazama.
They were then tested by the sin of their father’s rebellion of 1863. At the very same point in time, a message arrived of the righteousness of Christ, which is “justification by faith in verity”. It was the Laodicean message of Jones and Waggoner, and it was the message of Ezekiel to the dead dry bones that came from the “four winds”, which are a symbol of Islam of the third woe (the “angry horse” seeking to break loose). Those faithful few were then tested by the sin of their father’s rebellion of 1888, as the mighty angel of Revelation eighteen descended when the great buildings of New York City were thrown down, and Revelation chapter eighteen, verses one through three was fulfilled.
Zatim su bili iskušani grijehom pobune svojih otaca iz 1863. U upravo toj istoj vremenskoj točki stigla je poruka o Kristovoj pravednosti, koja je „opravdanje vjerom u istini”. To je bila laodicejska poruka Jonesa i Waggonera, i to je bila Ezekielova poruka mrtvim suhim kostima koja je došla od „četiri vjetra”, koji su simbol islama trećeg jaoja („gnjevni konj” koji nastoji provaliti van). Tih nekoliko vjernih potom je bilo iskušano grijehom pobune svojih otaca iz 1888., dok je silni anđeo iz Otkrivenja osamnaest silazio kada su velike zgrade grada New Yorka bile oborene, i ispunilo se Otkrivenje, osamnaesto poglavlje, od prvoga do trećega retka.
They were then tested by the identification of the message of the latter rain. Was the latter rain a manifestation of the power of God as in past ages, or were the manifestations of God’s power only in the past? The faithful few were then tested by the rebellion of their father’s rebellion in 1919. How the faithful few navigate through those three tests determines whether they will receive the seal of God in their foreheads, or find themselves bowing down to the sun with the twenty-five elders of Laodicean Adventism.
Tada su bili iskušani prepoznavanjem poruke kasne kiše. Je li kasna kiša bila očitovanje Božje sile kao u prijašnjim vjekovima, ili su očitovanja Božje sile bila samo u prošlosti? Vjerni malobrojni tada su bili iskušani pobunom pobune svojih otaca 1919. godine. Način na koji vjerni malobrojni prolaze kroz ta tri ispita određuje hoće li primiti pečat Božji na svoja čela, ili će se naći kako se klanjaju suncu s dvadeset i pet starješina laodicejskog adventizma.
All the rebellions of the four generations of Laodicean Adventism find their counterpart in September 11, 2001. That date, which Isaiah identified as the “day of the east wind,” marks the beginning of the sealing time of the one hundred and forty-four thousand, and the sealing time is a period of time. The ending of the period has been illustrated by the beginning, for Jesus always illustrates the end of a thing with the beginning of a thing. In the final movements of the sealing process the tests that were represented at the beginning of the period are once again repeated.
Sve pobune četiriju naraštaja laodicejskog adventizma nalaze svoj pandan u 11. rujna 2001. Taj datum, koji je Izaija označio kao „dan istočnoga vjetra“, označava početak vremena pečaćenja sto četrdeset i četiri tisuće, a vrijeme pečaćenja jest vremensko razdoblje. Svršetak toga razdoblja predočen je njegovim početkom, jer Isus uvijek predočava svršetak neke stvari njezinim početkom. U završnim pokretima procesa pečaćenja kušnje koje su bile predočene na početku toga razdoblja ponovno se ponavljaju.
On September 11, 2001, the tests which were failed by the rebels of Laodicean Adventism as represented by the four abominations of Ezekiel, and by the first four churches of Revelation chapters two and three, arrived, marking the beginning of a testing process that leads either to the mark of the beast, or the seal of God, for those who profess to be Seventh-day Adventists.
Dana 11. rujna 2001. stigle su kušnje na kojima su pali pobunjenici laodicejskog adventizma, kako su prikazani četirima gadostima iz Ezekiela te prvim četirima crkvama iz druge i treće glave Otkrivenja, označivši početak procesa kušnje koji za one koji se izjašnjavaju kao adventisti sedmoga dana vodi ili k žigu Zvijeri ili pečatu Božjem.
The leadership of Laodicean Adventism has been trapped by the cords of their own deceits, and it is virtually impossible for them to “recognize” a repetition of the manifestation of the power of God as represented by previous reformatory movements, including the reform movement that brought Adventism into existence. The ancient men scattered and covered up the doctrines that are represented by Miller’s jewels with counterfeit coins and jewels. The casket of the King James Bible has been relegated to the times of archaic language and replaced with modern language Bibles that are expressed in the terminology of the man of sin.
Vodstvo laodicejskog adventizma zaplelo se užadima vlastitih prijevara, te im je praktički nemoguće „prepoznati” ponavljanje očitovanja Božje sile, kakvo je predstavljeno prijašnjim reformnim pokretima, uključujući i reformni pokret koji je doveo adventizam u postojanje. Starješine su rasule i prikrile doktrine koje su prikazane Millerovim draguljima krivotvorenim novčićima i draguljima. Kovčežić Biblije kralja Jamesa potisnut je u vremena arhaičnog jezika i zamijenjen Biblijama na suvremenom jeziku, izraženima u terminologiji čovjeka grijeha.
Were any of the ancient men willing to consider the possibility that the latter rain message is not a peace and safety message, it would be virtually impossible for them to recognize that the manifestations of the power of God in past sacred histories are what specifically identify the sealing of the one hundred and forty-four thousand. More difficult yet for them to recognize is that the sacred histories that most directly identify the sealing of the one hundred and forty-four thousand are the sacred histories that fulfill Malachi chapter three, for Malachi chapter three establishes that there is always a messenger who prepares the way for the sudden arrival of the Messenger of the Covenant. That messenger was represented by the prophet Elijah who boldly proclaimed that there would be no rain in his history, except if it comes through his ministry.
Kad bi bilo koji od drevnih ljudi bio voljan razmotriti mogućnost da poruka o poznome daždu nije poruka mira i sigurnosti, bilo bi im gotovo nemoguće prepoznati da su očitovanja Božje sile u prošlim svetim povijestima ono što posebno označava pečaćenje sto četrdeset i četiri tisuće. Još im je teže prepoznati da su svete povijesti koje najizravnije označavaju pečaćenje sto četrdeset i četiri tisuće upravo one svete povijesti koje ispunjavaju treće poglavlje Malahije, jer treće poglavlje Malahije utvrđuje da uvijek postoji glasnik koji pripravlja put za iznenadni dolazak Glasnika Saveza. Taj je glasnik bio predočen prorokom Ilijom koji je smjelo objavio da u njegovoj povijesti neće biti kiše, osim ako dođe kroz njegovu službu.
Ezekiel’s seventy elders would find it ridiculous to accept that their claim to be the temple of the Lord, was unfounded, and actually represented the claim of a people who were being passed by, just as the vineyard was given to those who bear the fruits worthy of the vineyard. The message of the third Woe, the messenger that prepares the way, the song of the vineyard, all testify against the traditions and customs which they had placed their confidence in, and represents an almost insurmountable obstacle to recognizing the latter rain.
Ezekielovim sedamdesetorici bilo bi smiješno prihvatiti da je njihova tvrdnja da su hram Gospodnji bila neutemeljena te da je zapravo predstavljala tvrdnju naroda koji je bio zaobiđen, kao što je vinograd bio dan onima koji donose plodove dostojne vinograda. Poruka trećega Jao, glasnik koji pripravlja put, pjesma o vinogradu — sve to svjedoči protiv predaja i običaja u koje su polagali svoje pouzdanje te predstavlja gotovo nepremostivu prepreku za prepoznavanje kasne kiše.
The conclusion of the sealing of the one hundred and forty-four thousand manifests the same tests for those who have claimed to “recognize” the role of Islam of the third Woe. The “increase of knowledge” which launched the movement of the Millerites began at the end of “seven times” in 1798. The “increase of knowledge” which launched the movement of the one hundred and forty-four thousand began at the end of a symbolic “seven times” (one hundred and twenty-six years) in 1989. During those one hundred and twenty-six years of escalating apostasy, Laodicean Adventism has reached its fourth and final generation.
Završetak pečaćenja sto četrdeset i četiri tisuće očituje iste kušnje za one koji su tvrdili da „prepoznaju“ ulogu islama trećeg Jaoa. „Umnoženje znanja“ koje je pokrenulo pokret milerita započelo je na kraju „sedam vremena“ godine 1798. „Umnoženje znanja“ koje je pokrenulo pokret sto četrdeset i četiri tisuće započelo je na kraju simboličnih „sedam vremena“ (sto dvadeset i šest godina) godine 1989. Tijekom tih sto dvadeset i šest godina sve veće apostazije, laodicejski adventizam dosegnuo je svoj četvrti i konačni naraštaj.
It is the third and fourth generation that a nation or people fill their cup of probationary time, and that time has now arrived. The “increase of knowledge” from the book of Daniel that is represented by the Hiddekel River is also the knowledge that is increased, when the Revelation of Jesus Christ is unsealed just before probation closes.
Treći i četvrti naraštaj jesu oni u kojima jedan narod ili puk ispuni svoju čašu vremena kušnje, i to je vrijeme sada došlo. „Umnoženje znanja” iz knjige proroka Daniela, koje je predočeno rijekom Hiddekel, ujedno je i ono znanje koje se umnaža kada se Otkrivenje Isusa Krista otpečati neposredno prije završetka vremena kušnje.
We will take up the last three chapters of the book of Daniel in the next article.
Posljednja tri poglavlja Danielove knjige razmotrit ćemo u sljedećem članku.
“The days are fast approaching when there will be great perplexity and confusion. Satan, clothed in angel robes, will deceive, if possible, the very elect. There will be gods many and lords many. Every wind of doctrine will be blowing. Those who have rendered supreme homage to ‘science falsely so called’ will not be the leaders then. Those who have trusted to intellect, genius, or talent will not then stand at the head of rank and file. They did not keep pace with the light. Those who have proved themselves unfaithful will not then be entrusted with the flock. In the last solemn work few great men will be engaged. They are self-sufficient, independent of God, and He cannot use them. The Lord has faithful servants, who in the shaking, testing time will be disclosed to view. There are precious ones now hidden who have not bowed the knee to Baal. They have not had the light which has been shining in a concentrated blaze upon you. But it may be under a rough and uninviting exterior the pure brightness of a genuine Christian character will be revealed. In the day time we look toward heaven but do not see the stars. They are there, fixed in the firmament, but the eye cannot distinguish them. In the night we behold their genuine luster.” Testimonies, volume 5, 80, 81.
„Brzo se približavaju dani kada će zavladati velika zbunjenost i pomutnja. Sotona, odjeven u anđeoske haljine, prevarit će, ako bude moguće, i same izabrane. Bit će bogova mnogo i gospodara mnogo. Puhat će svaki vjetar nauka. Oni koji su iskazivali vrhovno štovanje ‘znanosti lažno tako zvane’ tada neće biti vođe. Oni koji su se uzdali u razum, genij ili talenat tada neće stajati na čelu redova. Nisu držali korak sa svjetlom. Oni koji su se pokazali nevjernima tada neće biti povjereni sa stadom. U posljednjem svečanom djelu malo će velikih ljudi biti angažirano. Oni su samodostatni, neovisni o Bogu, i On ih ne može upotrijebiti. Gospodin ima vjerne sluge koji će u vremenu potresa i kušnje biti otkriveni pogledu. Ima dragocjenih koji su sada skriveni, koji nisu prignuli koljena pred Baalom. Nisu imali svjetlost koja je sjala u usredotočenom bljesku na vas. No možda će se pod grubom i neprivlačnom vanjštinom otkriti čisti sjaj istinskog kršćanskog karaktera. Danju gledamo prema nebu, ali ne vidimo zvijezde. One su ondje, učvršćene na svodu, ali ih oko ne može razabrati. Noću promatramo njihov istinski sjaj.“ Testimonies, sv. 5, 80, 81.