One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.
Sto dvadeset i šest godina nakon pobune iz 1863., godine 1989. bilo je otpečaćeno posljednjih šest redaka jedanaestoga poglavlja Daniela. Spoznaja koja je te godine najprije bila otpečaćena bilo je prepoznavanje reformnih linija svete povijesti i otkrivenje da su sve one međusobno usporedne. Zatim se 1992. svjetlo o posljednjih šest redaka počelo razotkrivati. Prva javna izlaganja tih istina bila su 1994., a predmet su bile reformne linije. Godine 1996. bio je objavljen časopis pod naslovom The Time of the End, koji je označio posljednjih šest redaka jedanaestoga poglavlja Daniela.
1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.
1996. bila je godina u kojoj je poruka bila formalizirana, što je oznaka koja je paralelna s formalizacijom poruke Williama Millera 1831. godine. Millerova poruka bila je objava otvaranja suda, a posljednjih šest redaka jedanaestoga poglavlja Daniela bili su objava završetka suda. Predmet Millerove poruke bilo je proročko vrijeme kako je otkriveno u Bibliji. Predmet posljednjih šest redaka jedanaestoga poglavlja Daniela bio je suvremeni Rim (krivotvoreni kralj sjevera). Metodologija otkrivena Milleru bila je njegovih 14 Pravila proročkoga tumačenja. Metodologija otkrivena 1989. bila je „red na red” reformnih pokreta.
Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.
Millerovo djelo uključivalo je uspostavljanje Božje Riječi kao mjerodavne, nasuprot papinskim predajama i običajima koji su bili na snazi u svijetu tisuću dvjesto šezdeset godina. Zbog toga je Millerova poruka prvi put objavljena 1831. godine (čime je Millerova poruka formalizirana), točno dvjesto dvadeset godina nakon nastanka Biblije kralja Jakova. Djelo Future for America bilo je prepoznavanje uloge Sjedinjenih Država u iscjeljenju smrtonosne rane papinstva pri uskoro dolazećem nedjeljnom zakonu. Zbog toga je časopis The Time of the End objavljen 1996. godine (čime je poruka formalizirana), točno dvjesto dvadeset godina nakon početka Sjedinjenih Država 1776. godine.
The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.
Prepoznavanje dvjesto dvadeset godina koje su povezivale temu svakoga reformnog pokreta s povijesnom referentnom točkom nije bilo prepoznato sve do znatno nakon 11. rujna 2001., jer tek kada je na taj datum stiglo treće jao, Gospod je svoj narod poveo natrag na stare staze iz Jeremije, šesto poglavlje, šesnaesti i sedamnaesti redak. Ondje je ponovno otkrivena svjetlost o „sedam vremena“, a kako se ta svjetlost razvijala, postalo je očito da je dvjesto dvadeset broj koji povezuje Daniela osam, retke trinaesti i četrnaesti. U trinaestom retku prepoznaje se viđenje „chazon“ o proročkoj povijesti, a u četrnaestom retku prepoznaje se viđenje „mareh“ o „pojavi“. Povezanost između ta dva retka ono je čemu je Gabriel došao poučiti Daniela, a Daniel predstavlja Božji narod u posljednjim danima koji dolazi do razumijevanja povezanosti između ta dva viđenja.
Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.
Viđenje iz trinaestoga retka predstavlja „sedam vremena” (dvije tisuće petsto dvadeset godina), a viđenje iz četrnaestoga retka predstavlja dvije tisuće tristo dana (godina). „Sedam vremena” protiv južnoga kraljevstva Judina, koje predstavlja Judu, Jeruzalem i Svetište, započelo je 677. pr. Kr., a dvije tisuće tristo godina koje označuju obnovu Jeruzalema i Svetišta započele su 457. pr. Kr.
Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.
Dvije stotine i dvadeset godina povezuju ova dva viđenja, a broj dvjesto i dvadeset prepoznat je kao simbol povezanosti između gaženja vojske i Svetišta od strane pustošnih sila poganstva i papinstva, što je prikazano kao raspršenje i Božji gnjev. Dvjesto i dvadeset godina povezalo je viđenje sotonskoga djela gaženja Svetišta s viđenjem pobožnoga djela obnove istoga Hrama. Dvjesto i dvadeset godina stoga je simbol koji predstavlja svetu povezanost.
Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.
Kao što je mileritski pokret završio pobunom 1863. godine, a zatim je, sto dvadeset i šest godina poslije, nastupio pokret trećega anđela, naglašavajući tako da su ta dva pokreta bila povezana simbolikom „sedam vremena” (sto dvadeset i šest), tako je i dvjesto dvadeset godina povezalo Millerovo uspostavljanje biblijske poruke 1831. godine s izdavanjem Biblije kralja Jamesa 1611. godine; isto je tako to isto vremensko razdoblje povezalo Future for America s početkom Amerike, dok je istodobno označavalo kraj Amerike.
On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.
Dana 22. listopada 1844. Glasnik Saveza iznenada je došao u hram koji je podigao tijekom četrdeset i šest godina, od 1798., svršetka prvoga gnjeva, do 1844., svršetka posljednjega gnjeva. Njegovu ulasku u hram prethodilo je izlijevanje Duha Svetoga u pokretu Ponoćnoga poklika, koji je bio predoznačen Kristovim svečanim ulaskom u Jeruzalem. Ta dva svjedoka utvrđuju da će, kada se pokret Ponoćnoga poklika ponovi u posljednjim danima, Krist podići hram od sto četrdeset i četiri tisuće. Ta su dva pokreta, u kojima se ispunjava Ponoćni poklik iz prispodobe o deset djevica, usporedna jedan drugomu.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
„Često mi se skreće pozornost na prispodobu o deset djevica, od kojih je pet bilo mudrih, a pet ludih. Ova se prispodoba ispunila i ispunit će se do u najmanju pojedinost, jer ima posebnu primjenu na ovo vrijeme i, poput poruke trećega anđela, ispunila se te će i dalje biti sadašnja istina sve do svršetka vremena.” Review and Herald, 19. kolovoza 1890.
The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.
Povijest milerita (pokreta prvoga anđela) predstavlja sve snažniju objavu Božje sile koja je započela kada je knjiga proroka Daniela bila otpečaćena 1798. godine. Sila se povećala kada je anđeo iz desetoga poglavlja Otkrivenja sišao 11. kolovoza 1840. Zatim je došlo prvo razočaranje 19. travnja 1844., što je naposljetku dovelo do izlijevanja Duha Svetoga na taborovanju u Exeteru koje je započelo 12. kolovoza 1844. i nastavilo se širiti poput plimnoga vala preko zemlje sve do 22. listopada 1844.
The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.
Povijest Future for America (pokreta trećega anđela) predstavlja sve snažnije očitovanje Božje sile koje je započelo kada je knjiga proroka Daniela bila otpečaćena 1989. godine. Ta se sila povećala kada je anđeo iz osamnaestoga poglavlja Otkrivenja sišao 11. rujna 2001. Zatim je došlo prvo razočaranje 18. srpnja 2020., koje će u konačnici dovesti do izlijevanja Duha Svetoga, koje će se nastaviti širiti poput požara po zemlji sve dok Mihovil ne ustane i ljudsko vrijeme milosti ne završi.
On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
Dana 22. listopada 1844. ispunilo se nekoliko proročanstava, čime je prepoznato da će se, pri uskoro dolazećem zakonu o nedjelji, nekoliko proročanstava ponovno ispuniti. Jedno od tih proročanstava jest odgađanje viđenja, kako je prikazano u drugom poglavlju Habakuka. Drugo poglavlje Habakuka prepoznalo je iskustvo i pokreta prvoga i trećega anđela. Oba su pokreta suočena s raspravom o ispravnoj biblijskoj metodologiji, koja se odvija između predstavnika pokreta i prijašnjega izabranog naroda koji se za vrijeme procesa rasprave zaobilazi.
The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.
Poruka koju su stražari povijesti prvoga anđela trebali braniti bilo je prepoznavanje istina (Millerovih dragulja), koje su naposljetku bile prikazane na dvjema svetim kartama iz 1843. i 1850. Tijekom rasprave nastupilo bi razočaranje koje je označilo odvajanje od dviju suprotstavljenih skupina, te poziv na dublje posvećenje vjernima.
Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.
Tada Habakuk prepoznaje razliku između dviju skupina uključenih u proces ispitivanja temeljnih istina. Taj proces ispitivanja, koji je uključivao raspravu između dviju skupina koja je umuknula 22. listopada 1844., završio je upravo ondje gdje završava drugo poglavlje Habakuka.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Ali Jahve je u svojem svetom hramu: neka sva zemlja umukne pred njim. Habakuk 2,20.
The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.
Gospodin je iznenada ušao u svoj mileritski hram, i tada je sva zemlja trebala umuknuti, jer je nastupio protuoblični Dan pomirenja i započeo je sud mrtvima. Proročka povijest drugoga poglavlja Habakuka završila je 22. listopada 1844., a Isus uvijek poistovjećuje svršetak jedne stvari s početkom druge stvari. Početak dviju viđenja o dvije tisuće petsto dvadeset godina gaženja Svetišta i vojske, te viđenja o obnovi Svetišta i vojske, započeo je zajedno, ali razdvojen s dvije stotine i dvadeset godina, a kada su završila, bila su označena kao završena u DRUGOM poglavlju Habakuka, u DVADESETOM retku.
At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
Pri uskoro dolazećem nedjeljnom zakonu ispunit će se nekoliko proročanstava. Jedno od tih proročanstava jest odgađanje viđenja, kako je prikazano u drugom poglavlju knjige proroka Habakuka. Drugo poglavlje Habakuka prepoznaje iskustvo i pokreta prvoga i trećega anđela. Oba se pokreta suočavaju s raspravom o ispravnoj biblijskoj metodologiji, koja se odvija između predstavnika pokreta i nekadašnjega izabranog naroda koji biva zaobiđen tijekom procesa te rasprave.
The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.
Poruka koju stražari povijesti trećega anđela trebaju braniti jest prepoznavanje istina (Millerovih dragulja) koje su naposljetku bile prikazane na dvjema svetim kartama iz 1843. i 1850. godine. U tijeku rasprave nastupilo je razočaranje koje je označilo razdvajanje između dviju suprotstavljenih skupina te poziv vjernima na dublje posvećenje. Potom Habakuk prepoznaje razliku između dviju skupina uključenih u proces kušanja temeljnih istina. Taj proces kušanja, koji je bio prikazan raspravom između tih dviju skupina, u potpunosti će završiti pri uskoro nadolazećem nedjeljnom zakonu, upravo ondje gdje je završilo drugo poglavlje Habakuka.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Ali Gospodin je u svome svetom hramu: neka sva zemlja šuti pred njim. Habakuk 2,20.
The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.
Gospod će iznenada ući u hram sto četrdeset i četiri tisuće, i tada će sva zemlja ušutjeti, jer će protuslikovni Dan pomirenja dosegnuti sud nad živima. Proročka povijest drugog poglavlja Habakuka završava na uskoro dolazećem nedjeljnom zakonu, a Isus uvijek poistovjećuje svršetak nečega s početkom nečega.
The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.
Sud nad živima započeo je 11. rujna 2001., ali sud je proces. Taj proces počinje s domom Božjim, a potom dolazi do točke kada sud dolazi na one izvan doma Božjega. Kada su veliki neboderi grada New Yorka bili srušeni, započeo je sud prikazan anđelom zapečaćenja koji prolazi kroz Jeruzalem i stavlja znak na one koji uzdišu i plaču zbog gadosti što se čine u crkvi, kao i zbog gadosti što se čine u zemlji. Pri skorom donošenju zakona o nedjelji Krist će dovršiti djelo podizanja hrama sto četrdeset i četiri tisuće, a anđeli zatirači donijet će sud nad Jeruzalem.
The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.
Tada se sto četrdeset i četiri tisuće podižu kao stijeg, a sud živima započinje nad drugim stadom, koje u Danielu, jedanaestom poglavlju, četrdeset i prvom retku, predstavljaju Edom, Moab i prvaci sinova Amonovih.
Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.
Bilo da razmatramo mileritski pokret prvoga anđela ili silni pokret trećega anđela, cjelokupna povijest reformnoga pokreta predstavlja sve veće otkrivenje istine, koje kulminira izlijevanjem Duha Svetoga. Izlijevanje Duha Svetoga žarište je proročanstava o posljednjim danima. Zato lude djevice nemaju ulja, a mudre ga imaju. Ulje je kiša.
They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.
Govore: Ako čovjek otpusti svoju ženu, pa ona ode od njega i postane drugomu mužu, hoće li joj se opet vratiti? Ne bi li ona zemlja bila veoma oskvrnjena? A ti si se bludnički podavala mnogim ljubavnicima; ipak se vrati k meni, govori Gospod. Podigni svoje oči k uzvišicama i vidi gdje nisi bila obeščašćena. Kraj putova sjedila si za njih, kao Arapin u pustinji; i oskvrnila si zemlju svojim bludništvima i svojom zloćom. Zato su daždevi bili uskraćeni i nije bilo kasne kiše; a ti si imala čelo bludnice, odbijala si se postidjeti. Nećeš li od sada k meni vikati: Oče moj, ti si vođa moje mladosti? Jeremija 3:1–4.
In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.
U ovom odlomku (a svi proroci govore o posljednjim danima), Bog utvrđuje da se Njegov narod podao bludništvu, do te mjere da ima čelo bludnice. Bludnica posljednjih dana jest papinska vlast, a čelo predstavlja svjesnu odluku. Božji narod posljednjih dana opak je, ali Bog upućuje posljednji poziv, premda su došli do točke u kojoj su donijeli istu odluku kao i bludnica. Razvili su karakter predstavljen četvrtim naraštajem, u kojem su spremni klanjati se suncu, kao što je prikazano u četvrtom naraštaju u osmom poglavlju Ezekiela.
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
„Došlo je vrijeme da prava svjetlost zasja usred moralne tame. Poruka trećega anđela upućena je svijetu, opominjući ljude da ne prime žig Zvijeri ni njezina lika na svoja čela ili na svoje ruke. Primiti taj žig znači doći do iste odluke kakvu je donijela Zvijer te zastupati iste zamisli, u izravnom protivljenju Božjoj riječi. Za sve koji prime taj žig, Bog kaže: ‘I taj će piti od vina gnjeva Božjega, koje je natočeno nepomiješano u čašu srdžbe njegove; i bit će mučen ognjem i sumporom pred svetim anđelima i pred Janjetom.’” Review and Herald, 13. srpnja 1897.
Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:
Jeremija prepoznaje Božji narod posljednjih dana kao onaj koji već posjeduje čelo bludnice. Oni su na pragu da prime žig Zvijeri, jer su „zli”. U upravo navedenom odlomku sestra White nastavlja:
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.
„Ako vam je izneseno svjetlo istine, otkrivajući subotu četvrte zapovijedi i pokazujući da u Božjoj riječi nema nikakva temelja za svetkovanje nedjelje, a vi se ipak i dalje držite lažne subote, odbijajući svetkovati subotu koju Bog naziva ‘Mojim svetim danom’, primate žig Zvijeri. Kada se to događa? — Kada poslušate odredbu koja vam nalaže da u nedjelju prestanete s radom i štujete Boga, premda znate da u Bibliji nema ni jedne riječi koja bi pokazivala da je nedjelja išta drugo osim običnoga radnog dana, vi pristajete primiti žig Zvijeri i odbijate pečat Božji. Ako taj žig primimo na svoja čela ili na svoje ruke, sudovi izrečeni protiv neposlušnih moraju pasti na nas. Ali pečat živoga Boga stavlja se na one koji savjesno drže subotu Gospodnju.“
“‘And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.
„I vidje Bog kako je pokvarenost čovjeka velika na zemlji i kako su sve pomisli i nakane njegova srca vazda samo zle…. A zemlja se iskvarila pred Bogom i zemlja se napunila nasiljem…. I reče Bog Noi: Došao je preda me kraj svakoga tijela, jer se zemlja po njima napunila nasiljem; i evo, uništit ću ih zajedno sa zemljom.“ Trebali su biti istrijebljeni jer su onečistili zemlju koju je Bog stvorio da u njoj uživa pravedan narod.
“‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.
„‘Kao što bijaše u dane Noine’, izjavio je Krist, ‘tako će biti i u dane Sina Čovječjega.’ A nije li doista tako? Svatko tko pogleda dnevne novine može vidjeti dugačak popis zločina — pijanstva, krađe, pljačke, pronevjere, ubojstva. Ponekad se ubijaju čitave obitelji, kako bi se zadovoljile čovjekove želje da prisvoji novac ili dobra koja mu ne pripadaju. Svijet doista postaje onakav kakav je bio u Noinim danima, jer ljudi otvoreno zanemaruju Božje zapovijedi.” Review and Herald, 13. srpnja 1897.
Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.
Jeremija prepoznaje Božji narod posljednjih dana koji će se upravo pokloniti suncu, i kada to čini, utvrđuje da su „daždovi bili uskraćeni i nije bilo potonjega dažda; a ti si imala čelo bludnice, odbijala si postidjeti se.” „Zli” među Božjim narodom u posljednjim danima ne primaju potonji dažad i odbijaju se postidjeti, jer su njihove misli postale neprestano zle, kao što je predočeno poviješću o Noi, a također i odajama slika u drugoj gadosti iz osmog poglavlja Ezekiela.
Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.
Jeremija bestidne zlikovce među Božjim narodom u posljednjim danima upućuje da „zazovu“ „od“ onoga „vremena“ „vodiča“ svoje „mladosti“. Vodič mladosti adventizma bile su dvije Habakukove ploče i dragulji prikazani na njima. Jedina nada da se iziđe iz bezakonja koje se sprema donijeti vječnu smrt zlikovcima među Božjim narodom u posljednjim danima jest vapiti Bogu koji je bio vodič na početku, a koji je nastupio u „vrijeme svršetka“ 1798.
The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.
Pitanje u povijesti prvoga ili trećega anđela jest primate li ili ne primate kasnu kišu. Kasna je kiša započela kada su se narodi razgnjevili 11. rujna 2001.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
„U to vrijeme, dok se djelo spasenja bude privodilo kraju, nevolja će dolaziti na zemlju, a narodi će se gnjeviti, no bit će zadržani kako ne bi spriječili djelo trećega anđela. U to će vrijeme doći ‘kasna kiša’, ili osvježenje od prisutnosti Gospodnje, da dâ silu snažnom glasu trećega anđela i pripravi svete da opstanu u razdoblju kada će se izliti sedam posljednjih zala.” Early Writings, 85.
The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.
„Kasna kiša“, koja se također poistovjećuje s „okrepom“, započela je kad su se narodi razgnjevili, i u to je vrijeme „djelo spasenja“ počelo dolaziti svome završetku. Četiri anđela iz Otkrivenja 7 zadržavaju četiri vjetra dok se ne izvrši zapečaćenje sto četrdeset i četiri tisuće, a u devetom poglavlju Ezekiela taj je rad prikazan anđelima koji stavljaju znak na one koji uzdišu i vape zbog gadosti koje se čine u Jeruzalemu. Dana 11. rujna 2001. anđeli su započeli završno djelo stavljanja znaka na čela sto četrdeset i četiri tisuće.
The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.
Završno djelo trećega anđela ostvaruje se tijekom izlijevanja kasne kiše, koja je također „okrepa”, a to je poruka.
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. Isaiah 28:12.
Onima kojima je rekao: Ovo je počinak kojim ćete dati počinak umornome; i ovo je osvježenje; no oni nisu htjeli slušati. Izaija 28,12.
The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”
Poruka koju odbijaju čuti u Izaiji jest poruka koja se prenosi mucavim jezicima te je poruka kušnje koja predstavlja metodologiju „redak na redak“.
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.
Ali riječ Jahvina bijaše im zapovijed na zapovijed, zapovijed na zapovijed; pravilo na pravilo, pravilo na pravilo; ovdje malo, ondje malo; da bi išli, i padali nauznak, i bili satrti, i ulovljeni u zamku, i uhvaćeni. Zato čujte riječ Jahvinu, vi ljudi podrugljivci, koji vladate ovim narodom što je u Jeruzalemu. Jer rekoste: Savez smo sklopili sa smrću, i sa Šeolom smo se nagodili; kad prođe preplavljujući bič, neće doći do nas; jer laž smo učinili svojim utočištem, i pod obmanom smo se sakrili. Izaija 28:13–15.
The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.
Riječ Gospodnja, koja je poruka počinka i osvježenja (pozne kiše), i koja čini da „idu, i padaju nauznak, i budu skršeni, i uhvaćeni u zamku, i zarobljeni“, dana je „podrugljivim ljudima, koji vladaju ovim narodom što je u Jeruzalemu“. Jeruzalem je mjesto gdje anđeli obilježavaju one koji uzdišu i plaču, a starješine koje su iznevjerile svoje povjerenje prve padaju.
“The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.
„Znak izbavljenja postavljen je na one ‘koji uzdišu i plaču zbog svih gadosti što se čine’. Sada anđeo smrti izlazi, prikazan u Ezekielovoj viziji ljudima s oružjem za klanje, kojima je dana zapovijed: ‘Pobijte do istrebljenja starce i mladiće, i djevojke, i malu djecu, i žene; ali ne približujte se nijednomu na kome je znak; i počnite od Mojega Svetišta.’ Prorok kaže: ‘I počeše od staraca koji bijahu pred Domom.’ Ezekiel 9:1–6. Djelo uništenja počinje među onima koji su tvrdili da su duhovni čuvari naroda. Lažni stražari prvi padaju. Nema nikoga tko bi žalio ili poštedio. Muškarci, žene, djevojke i mala djeca zajedno ginu.“ The Great Controversy, 656.
We will continue to address the increase of knowledge that arrived in 1989, in the next article.
U sljedećem ćemo se članku nastaviti baviti porastom spoznaje koji je nastupio 1989. godine.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
„Onaj koji vidi ispod površine, koji čita srca svih ljudi, kaže o onima koji su imali veliku svjetlost: ‘Nisu ožalošćeni ni zaprepašteni zbog svojega moralnog i duhovnog stanja.’ Da, izabrali su svoje vlastite putove i duša njihova uživa u svojim gadostima. I ja ću izabrati njihove zablude i pustit ću da ih snađe ono čega se boje; jer kad sam zvao, nitko se nije odazvao; kad sam govorio, nisu slušali, nego su činili zlo preda mnom i izabrali ono što meni nije bilo po volji.’ ‘Bog će im poslati silnu zabludu da povjeruju laži’, jer ‘nisu primili ljubav istine da bi se spasili’, ‘nego su uživali u nepravdi.’ Izaija 66,3.4; 2 Solunjanima 2,11.10.12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
„Nebeski Učitelj upitao je: ‘Koja bi jača obmana mogla zavesti um od pretvaranja da gradite na pravome temelju i da Bog prihvaća vaša djela, dok u stvarnosti mnoge stvari provodite prema svjetovnoj politici i griješite protiv Jehove? O, to je velika prijevara, očaravajuća obmana, koja obuzima umove kada ljudi koji su nekoć poznavali istinu, oblik pobožnosti zamijene njezinim duhom i silom; kada pretpostavljaju da su bogati i obogatili se te da im ništa nije potrebno, dok su u stvarnosti u potrebi za svime.’” Testimonies, svezak 8, 249, 250.