According to inspiration, when it comes to inspiration, “every fact has its bearing,” and “every principle has its bearing.”
Prema nadahnuću, kad je riječ o nadahnuću, „svaka činjenica ima svoje značenje“ i „svako načelo ima svoje značenje“.
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
„Biblija sadrži sva načela koja su ljudima potrebna da bi bili osposobljeni bilo za ovaj život bilo za život koji dolazi. A ta načela mogu razumjeti svi. Nitko tko ima duha da cijeni njezin nauk ne može pročitati ni jedan jedini odlomak iz Biblije, a da iz njega ne zadobije neku korisnu misao. Ali najvrjedniji nauk Biblije ne može se steći povremenim ili nepovezanim proučavanjem. Njezin veliki sustav istine nije izložen tako da bi ga mogao razabrati užurban ili nemaran čitatelj. Mnoga od njezinih blaga leže duboko ispod površine i mogu se zadobiti jedino marljivim istraživanjem i ustrajnim naporom. Istine koje tvore tu veliku cjelinu moraju se tražiti i sabirati, ‘malo ovdje, malo ondje.’ Izaija 28,10.“
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
„Kad se tako istraže i saberu, pokazat će se da su savršeno usklađeni jedni s drugima. Svako Evanđelje dopuna je ostalima, svako proročanstvo objašnjenje drugoga, svaka istina razrada neke druge istine. Predslike židovskog poretka razjašnjava evanđelje. Svako načelo u Božjoj riječi ima svoje mjesto, svaka činjenica svoje značenje. A cjelokupna građevina, u nacrtu i izvedbi, svjedoči o svojem Autoru. Takvu građevinu nijedan um osim uma Beskonačnoga ne bi mogao zamisliti ni oblikovati.” Odgoj, 123.
The fact of the matter is that the Hebrew expression “ereb boqer” is found eight times in the Bible. It is always translated as “evening and morning,” with the exception of Daniel 8:14 where it is rendered as “days.” According to inspiration verse fourteen is the “foundation and central pillar of the Advent faith.”
Činjenica je da se hebrejski izraz „ereb boqer” nalazi osam puta u Bibliji. Uvijek se prevodi kao „večer i jutro”, s iznimkom Daniela 8:14, gdje je preveden kao „dani”. Prema nadahnuću, četrnaesti redak jest „temelj i središnji stup adventističke vjere”.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
„Biblijski redak koji je, više od svih drugih, bio i temelj i središnji stup adventne vjere, bio je proglas: ‘Do dvije tisuće i tri stotine dana; tada će Svetište biti očišćeno.’ [Daniel 8,14.]” Velika borba, 409.
The fact therefore is that the “days” in the verse is the eighth time of the seven times that Hebrew expression is employed. And the biblical phenomenon of God’s prophetic guidance of the translators of the King James version purposely associated the biblical enigma of the eighth being of the seven in the verse that represents one of two visions in chapter eight. One word translated as “vision” in chapter eight is the Hebrew word “chazon,” and the other is “mareh.” “Mareh” means appearance and the “mareh” vision is the vision of Christ’s appearance in God’s prophetic Word. The “mareh” vision of Daniel 8:14 identifies that Christ was to appear and suddenly come to His temple on October 22, 1844. All these truths are facts, and they have their bearing upon the verse that is the central pillar, and the central pillar is not a doctrine or a prophecy that was fulfilled on October 22, 1844, the fact is that the verse is Christ, the central pillar.
Činjenica je, dakle, da su „dani” u tom retku osma pojava toga hebrejskog izraza od ukupno sedam puta koliko je upotrijebljen. A biblijski fenomen Božjega proročkog vodstva prevoditelja verzije kralja Jakova namjerno je povezao biblijsku zagonetku osmoga koji je od sedmorice s retkom koji predstavlja jedno od dvaju viđenja u osmom poglavlju. Jedna riječ prevedena kao „viđenje” u osmom poglavlju jest hebrejska riječ „chazon”, a druga je „mareh”. „Mareh” znači pojava, a viđenje „mareh” jest viđenje Kristove pojave u Božjoj proročkoj Riječi. Viđenje „mareh” iz Daniela 8:14 utvrđuje da se Krist trebao pojaviti i iznenada doći u svoj hram 22. listopada 1844. Sve su te istine činjenice i imaju svoj odnos prema retku koji je središnji stup, a središnji stup nije nauk ni proročanstvo koje se ispunilo 22. listopada 1844.; činjenica je da je taj redak Krist, središnji stup.
“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, usnila sam san koji je ostavio dubok dojam na moj um. Sanjala sam da vidim hram, kojemu su hrlili mnogi ljudi. Samo oni koji bi našli utočište u tom hramu bili bi spašeni kada vrijeme dođe svome kraju; svi koji bi ostali izvan njega bili bi zauvijek izgubljeni. Mnoštvo izvana, koje je išlo svojim raznim putovima, ismijavalo je i rugalo se onima koji su ulazili u hram te im govorilo da je taj plan spasenja lukava obmana, da zapravo nema nikakve opasnosti koju bi trebalo izbjeći. Neke su čak i zgrabili kako bi ih spriječili da požure unutar zidina.״
“Fearful of being 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.
„U strahu da ne budem izvrgnut ruglu, smatrao sam najboljim pričekati dok se mnoštvo ne raziđe, ili dok ne budem mogao ući a da me ne opaze. No broj se ljudi, umjesto da se smanjuje, povećavao, te sam, bojeći se da ne zakasnim, žurno napustio svoj dom i progurao se kroz mnoštvo. U svojoj tjeskobi da stignem do hrama nisam primjećivao niti mario za svjetinu koja me okruživala.“
“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. 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.
„Ulazeći u zgradu, vidjela sam da je golemi hram poduprt jednim neizmjernim stupom, a za njega je bilo privezano janje, svega izranjeno i krvavo. Nama koji smo bili prisutni činilo se da znamo kako je to janje bilo razderano i izubijano zbog nas. Svi koji bi ušli u hram morali su pristupiti pred nj i ispovjediti svoje grijehe. Neposredno pred janjetom nalazila su se uzvišena sjedala, na kojima je sjedilo mnoštvo koje je izgledalo vrlo sretno. Činilo se da svjetlost neba obasjava njihova lica, te su hvalili Boga i pjevali pjesme radosne zahvalnosti koje su nalikovale glazbi anđela. To bijahu oni koji su došli pred janje, ispovjedili svoje grijehe, primili oproštenje i sada su čekali u radosnom očekivanju nekoga radosnog događaja.
“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.
„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 poći naprijed te sam se polako probijala oko stupa kako bih se suočila s janjetom, kad je zatrubila truba, hram se potresao, iz okupljenih svetih uzdigli su se uskliki pobjede, strašna je svjetlost obasjala zgradu, a zatim je sve obavila gusta tama. Sretni su ljudi svi iščezli sa svjetlošću, a ja sam ostala sama u nijemoj strahoti noći.“
“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.” Experience and Teachings, 24, 25.
„Probudila sam se u duševnoj tjeskobi i jedva sam se mogla uvjeriti da sam sanjala. Činilo mi se da je moja sudbina zapečaćena; da me je Duh Gospodnji napustio, da se više nikada ne vrati.” Experience and Teachings, 24, 25.
We are now being tested as to whether we will enter the temple and thereafter confess our sins and secure the blessing of His justification. This last call to enter the temple is surrounded by obstacles to prevent our individual entrance, but should we now hesitate, we will be “left alone in the silent horror of night.” But this is not my only point.
Sada se kušamo hoćemo li ući u hram i potom ispovjediti svoje grijehe te zadobiti blagoslov Njegova opravdanja. Ovaj posljednji poziv da uđemo u hram okružen je preprekama kako bi se spriječio naš pojedinačni ulazak, ali budemo li sada oklijevali, bit ćemo „ostavljeni sami u nijemoj strahoti noći“. No to nije moja jedina poanta.
Purposeful emphasis was placed upon this most important verse by including the distinction of the word “days,” which carries with it the prophetic enigma that eight is of the seven, which is one of the wheels in the sealing time of the one hundred and forty-four thousand. In the period of the sealing, the Protestant horn and the Republican horn of the sixth kingdom of Bible prophecy will both fulfill the enigma that the eighth is of the seven. Of the eight presidents since the time of the end in 1989, Trump became the sixth king of the sixth kingdom, and after he won his second term, he became the eighth that is of the seven. In the action of the United States in repeating the Edict of Milan in 313, the Laodicean movement of the one hundred and forty-four thousand will become the Philadelphian movement of the one hundred and forty-four thousand. The sealing time concludes at the Sunday law where the papacy’s deadly wound is healed, and she thus fulfills the enigma of Revelation seventeen as the eighth that is of the seven. One fact, represented in one Hebrew phrase, as one English word, brings the verse that identifies the opening of the judgment into the verse that identifies the close of judgment in the sealing time of the one hundred and forty-four thousand.
Taj najvažniji redak namjerno je naglašen uvrštavanjem razlikovne riječi „dani”, koja u sebi nosi proročku zagonetku da je osam od sedam, što je jedan od kotača u vremenu zapečaćenja sto četrdeset i četiri tisuće. U razdoblju zapečaćenja i protestantski rog i republikanski rog šestoga kraljevstva biblijskoga proroštva ispunit će zagonetku da je osmi od sedmorice. Među osmoricom predsjednika od vremena svršetka 1989. godine Trump je postao šesti kralj šestoga kraljevstva, a nakon što je osvojio svoj drugi mandat, postao je osmi koji je od sedmorice. Činom kojim Sjedinjene Države ponavljaju Milanski edikt iz 313. godine laodicejski pokret sto četrdeset i četiri tisuće postat će filadelfijski pokret sto četrdeset i četiri tisuće. Vrijeme zapečaćenja završava s nedjeljnim zakonom, kada smrtna rana papinstva zacjeljuje, te ono tako ispunjava zagonetku iz sedamnaestoga poglavlja Otkrivenja kao osmi koji je od sedmorice. Jedna činjenica, izražena jednim hebrejskim izrazom, a na engleskom jednom riječju, uvodi redak koji označava početak suda u redak koji označava završetak suda u vremenu zapečaćenja sto četrdeset i četiri tisuće.
Every fact has its place, and there is only one expression where a numerical construction of a ‘number’ times another ‘number’ is used in the New Testament, and only two in the Old Testament. The alpha of the ‘numerical construction’ is in Genesis.
Svaka činjenica ima svoje mjesto, a brojčana konstrukcija u kojoj se jedan ‘broj’ množi drugim ‘brojem’ u Novom se zavjetu upotrebljava samo u jednom izrazu, a u Starom zavjetu samo u dvama. Alfa ‘brojčane konstrukcije’ nalazi se u Knjizi Postanka.
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Genesis 4:24.
Ako će Kajin biti osvećen sedmerostruko, doista će Lamek sedamdeset i sedmerostruko. Postanak 4,24.
The omega ‘numerical construction’ is in Matthew.
Omega „brojčana konstrukcija“ nalazi se u Mateju.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Tada pristupi k njemu Petar i reče: Gospodine, koliko puta će moj brat sagriješiti protiv mene, a ja mu oprostiti? Do sedam puta? Isus mu reče: Ne kažem ti: do sedam puta, nego: do sedamdeset puta sedam. Matej 18:21, 22.
These passages represent the first and last time in the Bible where a number is identified to be multiplied with another number. There are many numbers, but the alpha of Genesis and the omega of Matthew possess the identical numerical construction, and they employ the same two numbers of ‘seven’ and ‘seventy.’
Ovi odlomci predstavljaju prvi i posljednji put u Bibliji gdje se navodi da se jedan broj množi drugim brojem. Mnogo je brojeva, ali alfa Postanka i omega Mateja posjeduju istovjetnu brojčanu konstrukciju te se služe istim dvama brojevima: „sedam” i „sedamdeset”.
Between the alpha and omega, the middle and only other place where this numerical construction exists is in Leviticus twenty-five. There the two numbers are not ‘seven’ and ‘seventy,’ but ‘seven times seven years.’
Između alfe i omege, središnje i jedino drugo mjesto na kojem se pojavljuje ova brojčana konstrukcija nalazi se u dvadeset petom poglavlju Levitskoga zakonika. Ondje ta dva broja nisu ‘sedam’ i ‘sedamdeset’, nego ‘sedam puta sedam godina’.
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:8.
I izbrojit ćeš sebi sedam subota godina, sedam puta po sedam godina; i razdoblje sedam subota godina bit će ti četrdeset i devet godina. Levitski zakonik 25,8.
The middle numerical construction once again employs the number ‘seven,’ but not the number ‘seventy.’ The passage where it is located contains a blessing for obedience, and also a curse for disobedience. The blessings of freeing of slaves and restoration of land are contrasted with the curse of seven times that is mentioned four times in chapter twenty-six of Leviticus. The blessing included the Lord’s sustenance during the years the land rested, and a double blessing in the year of Jubilee, and the cursing of chapter twenty-six is the counterpart in the covenant warning of the two chapters.
Središnja brojčana konstrukcija ponovno se služi brojem „sedam”, ali ne i brojem „sedamdeset”. Odlomak u kojem se ona nalazi sadržava blagoslov za poslušnost, kao i prokletstvo za neposlušnost. Blagoslovi oslobađanja robova i povrata zemlje suprotstavljeni su sedmerostrukom prokletstvu koje se četiri puta spominje u dvadeset šestom poglavlju Levitskog zakonika. Blagoslov je obuhvaćao uzdržavanje koje je Gospodin osiguravao tijekom godina u kojima je zemlja počivala te dvostruki blagoslov u jubilejskoj godini, a prokletstvo iz dvadeset šestog poglavlja njegova je protuteža u upozorenju vezanom uz savez koje se iznosi u tim dvama poglavljima.
The middle numerical construction appears in Leviticus 25:8 (‘seven times seven years’). It is immediately paired with the fourfold ‘seven times’ judgment of Leviticus 26. Thus, the middle numerical construction represents both a blessing and a curse, forming a doubled testimony in the book of Leviticus. The numerical construction of either the blessing or the curse of the Jubilee is placed between the judgment of Lamech and Jesus’ identification of the limit of probationary time. All three together are identifying a probationary limit, which when concluded will manifest one class who is blessed and one class who is cursed. The alpha and omega, representing the first and third angels’ messages, identify four hundred and ninety as the symbol of probationary time. When this is coupled with the curse or blessing of the Jubilee, the facts become important as we approach the study of Ezekiel chapter one verse one that places Ezekiel in the thirtieth year of the seventeenth Jubilee cycle.
Središnja brojčana konstrukcija pojavljuje se u Levitskom zakoniku 25:8 („sedam puta po sedam godina”). Neposredno je povezana s četverostrukim sudom „sedam puta” iz Levitskog zakonika 26. Tako središnja brojčana konstrukcija predstavlja i blagoslov i prokletstvo, tvoreći dvostruko svjedočanstvo u Levitskom zakoniku. Brojčana konstrukcija, bilo da je riječ o blagoslovu bilo o prokletstvu jubilejske godine, smještena je između Lamekova suda i Isusova određivanja granice vremena milosti. Sve tri zajedno ukazuju na granicu vremena milosti, po čijem će se isteku očitovati jedna skupina blagoslovljenih i jedna skupina prokletih. Alfa i omega, koje predstavljaju poruke prvog i trećeg anđela, ukazuju na broj četiristo devedeset kao na simbol vremena milosti. Kada se to poveže s prokletstvom ili blagoslovom jubilejske godine, te činjenice postaju važne kako se približavamo proučavanju prvoga retka prvoga poglavlja Ezekielove knjige, koji smješta Ezekiela u tridesetu godinu sedamnaestoga jubilejskog ciklusa.
That Jubilee cycle ended on October 22, 573 BC, and typified not only October 22, 1844, but also the soon-coming Sunday law. Ezekiel was standing in the temple, representing the one hundred and forty-four thousand who by faith have entered into the Most Holy Place at the end of the judgment, as did the faithful after October 22, 1844. To miss the “fact” of where Ezekiel is at in prophetic history in chapter one and verse one is to lose your “bearing.”
Taj je jubilejski ciklus završio 22. listopada 573. pr. Kr. i bio je predslika ne samo 22. listopada 1844. nego i skorog nedjeljnog zakona. Ezekiel je stajao u hramu, predstavljajući sto četrdeset i četiri tisuće onih koji su vjerom ušli u Svetinju nad svetinjama na završetku suda, kao što su to učinili i vjerni nakon 22. listopada 1844. Previdjeti „činjenicu“ o tome gdje se Ezekiel nalazi u proročkoj povijesti u prvom poglavlju i prvom retku znači izgubiti „orijentaciju“.
After viewing the glory of the Lord given by the river Chebar, Ezekiel is humbled into the dust as were Daniel, Isaiah and John. Then all four of the examples provide elements of the anointing of those who are to give the message to a church that will not see or hear.
Nakon što je vidio slavu Gospodnju objavljenu uz rijeku Kebar, Ezekiel biva ponižen do praha, kao što su bili i Daniel, Izaija i Ivan. Zatim sva četiri primjera pružaju elemente pomazanja onih koji trebaju prenijeti poruku crkvi koja neće ni vidjeti ni čuti.
There are six dates in the book of Ezekiel that address Jerusalem. We have previously addressed the first and last dates found in chapter one, verses one and two, and then in chapter forty, verse one. I have addressed the second date found in chapter eight and verse one, but only in its symbolic representation, and without locating it in connection with the siege and destruction of Jerusalem, and the entire book revolves around that axle. Jerusalem was destroyed at the end of 586/585 BC. And in Ezekiel 33:21 a fugitive arrives with the news of Jerusalem’s fall.
U Ezekielovoj knjizi šest je datuma koji se odnose na Jeruzalem. Već smo razmotrili prvi i posljednji od tih datuma, koji se nalaze u prvom poglavlju, u prvom i drugom retku, te u četrdesetom poglavlju, u prvom retku. Razmotrio sam i drugi datum, naveden u osmom poglavlju, u prvom retku, ali samo njegov simbolički prikaz, ne smještajući ga u kontekst opsade i razorenja Jeruzalema, a oko te se osi vrti cijela knjiga. Jeruzalem je razoren krajem 586./585. pr. Kr. A u Ezekielu 33:21 stiže bjegunac s viješću o padu Jeruzalema.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
I dogodi se dvanaeste godine našega sužanjstva, desetoga mjeseca, petoga dana u mjesecu, da k meni dođe jedan koji je umakao iz Jeruzalema govoreći: Grad je poražen. A ruka Gospodnja bijaše nada mnom uvečer, prije nego što dođe onaj koji je umakao; i otvori mi usta prije nego što k meni dođe ujutro; i usta moja bijahu otvorena te više ne bijah nijem. Ezekiel 33:21, 22.
In the twelfth year the city was smitten, and Ezekiel is then free to speak upon his own volition. The vision of Ezekiel chapter eight was in the sixth year, thus roughly six years before the city was smitten.
U dvanaestoj godini grad je bio poražen, i Ezekiel je tada slobodan govoriti po vlastitoj volji. Viđenje iz osmog poglavlja Ezekiela bilo je u šestoj godini, dakle otprilike šest godina prije nego što je grad bio poražen.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.
I dogodi se šeste godine, šestoga mjeseca, petoga dana u mjesecu, dok sam sjedio u svojoj kući, a starješine Judine sjedile preda mnom, da me ondje obuzela ruka Gospodina Boga. Ezekiel 8:1.
The next year, which was the seventh year, the elders sought Ezekiel to inquire of the Lord.
Sljedeće godine, koja je bila sedma godina, starješine su potražili Ezekiela kako bi upitali Gospodina.
And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the Lord, and sat before me. Ezekiel 20:1.
I dogodi se sedme godine, petoga mjeseca, desetoga dana u mjesecu, da dođoše neki od starješina Izraelovih da se raspitaju u Gospoda i sjedoše preda mnom. Ezekiel 20:1.
Then in the ninth year, the year-and-a-half siege began.
Potom je u devetoj godini započela opsada koja je trajala godinu i pol.
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.
I opet devete godine, desetoga mjeseca, desetoga dana u mjesecu, dođe mi riječ Gospodnja govoreći: Sine čovječji, zapiši sebi ime ovoga dana, upravo ovoga istoga dana: kralj babilonski navali na Jeruzalem upravo ovoga istoga dana. Ezekiel 24:1, 2.
Each of these dates represents specific waymarks of the latter days, for Paul says ancient Israel is an example for those who live at the end of the world.
Svaki od tih datuma predstavlja određene putokaze posljednjih dana jer Pavao kaže da je drevni Izrael primjer onima koji žive na svršetku svijeta.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:11, 12.
A sve im se to događalo za primjer; i zapisano je za našu opomenu, na koje su došli svršeci svijeta. Zato neka onaj koji misli da stoji pazi da ne padne. 1 Corinthians 10:11, 12.
All six of the dates that concern Jerusalem occur between the first date in chapter one verse one and the last date found in chapter forty, verse one. Those two dates mark the fifth year of chapter one, which was 592 BC and the twenty-fifth year of chapter forty, which was 573 BC. At the line upon line level Ezekiel has a line for Egypt, which includes the reference of Tyre, and a line for Jerusalem. The line of Egypt has seven direct waymarks, (when Tyre is included) and Jerusalem has six. With these two lines are the line of Josiah and the seventeenth Jubilee cycle. Yet the line that is portrayed without a direct date is found in chapter four, and the line of chapter four possesses several of the wheels Ezekiel saw when he looked into the Most Holy Place. It is also laden with several symbolic truths.
Svih šest datuma koji se odnose na Jeruzalem pojavljuju se između prvoga datuma u prvom poglavlju, prvom retku, i posljednjega datuma koji se nalazi u četrdesetom poglavlju, prvom retku. Ta dva datuma označuju petu godinu iz prvoga poglavlja, koja je bila 592. pr. Kr., i dvadeset petu godinu iz četrdesetoga poglavlja, koja je bila 573. pr. Kr. Na razini „redak na redak” Ezekiel ima jednu liniju za Egipat, koja uključuje upućivanje na Tir, i jednu liniju za Jeruzalem. Linija Egipta ima sedam izravnih orijentira, (kada je Tir uključen), a Jeruzalem ih ima šest. Uz te dvije linije stoje linija Jošije i sedamnaesti jubilejski ciklus. Ipak, linija koja je prikazana bez izravnoga datuma nalazi se u četvrtom poglavlju, a linija četvrtoga poglavlja posjeduje nekoliko kotača koje je Ezekiel vidio kada je pogledao u Svetinju nad svetinjama. Ona je također opterećena s nekoliko simboličkih istina.
430
430
The number four hundred and thirty represents the everlasting covenant, and in chapter four Ezekiel is employed by the Lord as a living parable, a parable which includes the number four hundred and thirty.
Broj četiristo trideset predstavlja vječni savez, a u četvrtom poglavlju Gospodin se služi Ezekielom kao živom prispodobom, prispodobom koja uključuje broj četiristo trideset.
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.
A ti, sine čovječji, uzmi opeku, stavi je pred se i ocrtaj na njoj grad, upravo Jeruzalem. I postavi opsadu protiv njega, i sagradi utvrdu protiv njega, i naspi opsadni nasip protiv njega; postavi i tabor protiv njega, i postavi ovnove za probijanje unaokolo protiv njega. Uz to uzmi sebi željeznu ploču i postavi je kao željezni zid između sebe i grada; i upri svoje lice protiv njega, i bit će pod opsadom, i ti ćeš ga opsjedati. To neka bude znak domu Izraelovu. Lezi i na svoj lijevi bok, i položi na nj bezakonje doma Izraelova: prema broju dana koliko budeš ležao na njemu nosit ćeš njihovo bezakonje. Jer ja sam na te položio godine njihova bezakonja prema broju dana, tri stotine i devedeset dana: tako ćeš nositi bezakonje doma Izraelova. A kad ih dovršiš, lezi opet na svoj desni bok, i nosit ćeš bezakonje doma Judina četrdeset dana: odredio sam ti po jedan dan za jednu godinu. Zato upri svoje lice prema opsadi Jeruzalema, i neka ti mišica bude otkrivena, i prorokuj protiv njega. I evo, stavit ću na te užeta, te se nećeš okretati s jednoga boka na drugi dok ne navršiš dane svoje opsade. Ezekiel 4:1–8.
The siege of Jerusalem, as illustrated by Ezekiel is a “sign,” just as the siege against Jerusalem brought by Cestius in the year 66. Commenting on Jesus identifying the destruction of Jerusalem, Sister White informs us that the “direct” fulfillment of the destruction of Jerusalem is in the latter days. The sign of the destruction upon the two witnesses represented by Nebuchadnezzar and Cestius identify that the sign of the siege, is the sign of the approaching Sunday law.
Opsada Jeruzalema, kako ju prikazuje Ezekiel, jest „znak“, kao što je i opsada Jeruzalema koju je podigao Cestije godine 66. Komentirajući Isusovo poistovjećivanje razorenja Jeruzalema, sestra White obavještava nas da je „izravno“ ispunjenje razorenja Jeruzalema u posljednjim danima. Znak razorenja nad dvojicom svjedoka koje predstavljaju Nabukodonozor i Cestije pokazuje da je znak opsade znak približavajućega zakona o nedjelji.
A Day for a Year
Dan za godinu
Within the passage we are considering, we also see the omega biblical reference to the premier rule of prophetic interpretation of William Miller in the foundational movement of the first and second angels’ messages. The alpha of the day for a year principle was also an omega symbol, for the alpha of the day for a year principle was set forth in the book of Numbers as the tenth and final test, which Israel failed, thereby bringing upon themselves death in the wilderness over the forty years of wilderness wandering.
U odlomku koji razmatramo vidimo i biblijsku referencu koja predstavlja omegu glavnoga pravila proročkog tumačenja Williama Millera u temeljnom pokretu poruka prvoga i drugoga anđela. Alfa načela dan za godinu ujedno je bila i simbol omege, jer je alfa načela dan za godinu izložena u Knjizi Brojeva kao deseta i posljednja kušnja, u kojoj je Izrael zakazao, čime je na sebe navukao smrt u pustinji tijekom četrdeset godina lutanja pustinjom.
And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:33–35.
I vaša će djeca lutati pustinjom četrdeset godina i nositi vaše bludništvo, dok vaša mrtva tijela ne istrunu u pustinji. Prema broju dana u kojima ste uhodili zemlju, četrdeset dana, za svaki dan po godinu, nosit ćete svoje bezakonje četrdeset godina, i upoznat ćete moje raskidanje obećanja. Ja, Gospodin, rekoh: zacijelo ću to učiniti svemu tomu zlom zboru koji se sabrao protiv mene: u ovoj će pustinji biti uništeni i ondje će pomrijeti. Brojevi 14,33–35.
The prophetic implications that the day for a year principle is identified in the final rebellion of the ten-step testing process beginning at the Red Sea crossing, and that the same principle is again proclaimed as Jerusalem is to be besieged and destroyed must be understood and applied to the passage we are considering, as must the significance of the “siege” being the “sign.”
Proročke implikacije činjenice da se načelo dan za godinu prepoznaje u posljednjoj pobuni u sklopu desetostupanjskog procesa kušnje koji započinje prelaskom preko Crvenoga mora te da se isto načelo ponovno proglašava kada Jeruzalemu predstoje opsada i razorenje moraju se razumjeti i primijeniti na odlomak koji razmatramo, kao i značenje toga da je „opsada” ujedno „znak”.
The line of history that is brought together when employing the “siege” of Jerusalem as the sign must be recognized, for it becomes an "axle" so to speak, and metaphorically the sign of the siege, has many spokes attached. The sign of the siege is perhaps the most important passage in Ezekiel, and the sign allows the Lion of the tribe of Judah to bring perfection out of what first appeared to Ezekiel to be confusion. The “sign” of the siege, the year for a day principle, and the prophetic lines brought together by the siege, must be considered in the context that four hundred and thirty represents the everlasting covenant.
Povijesna linija koja se sabire kada se „opsada” Jeruzalema uzima kao znak mora se prepoznati, jer ona, takoreći, postaje „osovina”, a na metaforički znak opsade pričvršćene su mnoge žbice. Znak opsade možda je najvažniji odlomak u Ezekielu, i taj znak omogućuje Lavu iz plemena Judina da izvede savršenstvo iz onoga što se Ezekielu isprva činilo zbrkom. „Znak” opsade, načelo godina za dan i proročke linije sabrane u opsadi moraju se razmatrati u kontekstu da četiri stotine i trideset predstavljaju vječni savez.
The Covenant
Savez
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
I reče Abramu: Znaj zasigurno da će tvoje potomstvo biti pridošlica u zemlji koja nije njihova, i služit će im; a oni će ih tlačiti četiri stotine godina. Postanak 15,13.
The Lord entered into covenant with Abraham in a three-step process, and the first of those three steps included the prophecy that Abraham’s descendants would be captives in Egypt for four hundred years. In the second step, Abraham was given the rite of circumcision, and the third step was the sacrifice of Isaac on Mount Moriah. Four hundred years was identified in the alpha of three steps the Lord took in raising up and entering into covenant with a chosen people. That chosen covenant people were divorced from God at the stoning of Stephen in the year 34, and thereafter Paul, the chosen apostle to the Gentiles, identified that four hundred years as—four hundred and thirty years.
Gospodin je s Abrahamom sklopio savez u tri koraka, a prvi od tih triju koraka uključivao je proročanstvo da će Abrahamovi potomci četiristo godina biti sužnji u Egiptu. U drugom je koraku Abrahamu dan obred obrezanja, a treći je korak bio žrtvovanje Izaka na gori Moriji. Razdoblje od četiristo godina bilo je naznačeno u alfi triju koraka koje je Gospodin poduzeo kako bi podigao izabrani narod i s njime sklopio savez. Taj je izabrani narod saveza bio razveden od Boga prilikom kamenovanja Stjepana 34. godine, a nakon toga Pavao, izabrani apostol pogana, označio je to razdoblje od četiristo godina kao — četiristo trideset godina.
And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. Galatians 3:17.
A ovo kažem: Zakon, koji je došao četiristo trideset godina poslije, ne može poništiti savez koji je Bog prethodno potvrdio u Kristu te tako učiniti obećanje nedjelotvornim. Galaćanima 3:17.
The number that represents the covenant is four hundred and thirty, but the two witnesses of Abram and Saul, who both had their names changed to Abraham and Paul respectively, identify two distinct periods that make up the whole number of four hundred and thirty. When God changes a soul’s name, it is a symbol of a covenant relationship between that soul and God. The four hundred and thirty years is therefore a sum that is produced by the addition of two distinct numbers, as with Abraham’s four hundred and Paul’s addition of thirty. Ezekiel lay upon his left side for three hundred and ninety days, and then on his right side for forty days, identifying two numbers whose sum total is four hundred and thirty.
Broj koji predstavlja savez jest četiristo trideset, no dvojica svjedoka, Abram i Savao, kojima su imena promijenjena u Abraham odnosno Pavao, označuju dva zasebna razdoblja koja zajedno tvore ukupan broj od četiristo trideset. Kada Bog nekoj duši promijeni ime, to je simbol odnosa saveza između te duše i Boga. Četiristo trideset godina stoga je zbroj dobiven zbrajanjem dvaju zasebnih brojeva, kao u slučaju Abrahamovih četiristo i Pavlova dodatka od trideset. Ezekiel je ležao na lijevom boku tristo devedeset dana, a zatim na desnom boku četrdeset dana, čime je označio dva broja čiji je ukupan zbroj četiristo trideset.
In Genesis chapter eleven the covenant of death that was brought about immediately after the flood through the rebellion of Nimrod identifies the distinction between two covenants. The elements of the tower of Babel testify to a satanic save yourself covenant people who were to be judged and scattered. In the same chapter, the genealogy of the Hebrews is introduced by the birth of Eber, marking the beginning of a chosen people to represent the covenant of life, in contrast with Nimrod’s covenant of death.
U jedanaestom poglavlju Postanka savez smrti, koji je nastao neposredno nakon potopa kroz Nimrodovu pobunu, razotkriva razliku između dvaju saveza. Sastavnice kule babilonske svjedoče o sotonskom narodu saveza „spasi samoga sebe“, koji je trebao biti suđen i raspršen. U istome poglavlju rodoslovlje Hebreja uvodi se rođenjem Ebera, označujući početak izabranoga naroda da predstavlja savez života, nasuprot Nimrodovu savezu smrti.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–18.
I Eber poživje trideset i četiri godine te rodi Pelega. I Eber poživje, pošto rodi Pelega, četiri stotine i trideset godina te rodi sinove i kćeri. I Peleg poživje trideset godina te rodi Reua. Postanak 11,16–18.
In chapter ten of Genesis Eber and Peleg are first mentioned.
U desetom poglavlju Postanka prvi se put spominju Eber i Peleg.
And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan. Genesis 10:25.
A Eberu se rodiše dva sina: jednomu bijaše ime Peleg, jer se za njegovih dana zemlja razdijelila; a njegovu bratu bijaše ime Joktan. Postanak 10,25.
Peleg means division or splitting, and in the days of Peleg the division of two classes of covenant people is marked by the history of the tower of Babel and Nimrod’s rebellion. Eber lived to be four hundred and sixty-four years, but after Peleg (division) was born he lived four hundred and thirty years. Every fact has its bearing, and four hundred and thirty is the number Paul assigns to the covenant prophecy of Abraham. Although the number four hundred and thirty is identified with Eber’s life after the birth of Peleg, the first thirty-four years of his life is expressed as “four and thirty years,” which is of course thirty-four years, but at the simple expression of those thirty-four years it reads “four” and “thirty” (430). Then came four hundred and thirty, then the first expression of Peleg’s life is “thirty.”
Peleg znači podjela ili razdvajanje, a u Pelegovim danima podjela dviju klasa savezničkoga naroda označena je poviješću o babilonskoj kuli i Nimrodovom pobunom. Eber je živio četiri stotine i šezdeset i četiri godine, ali nakon što se rodio Peleg (podjela), živio je četiri stotine i trideset godina. Svaka činjenica ima svoje značenje, a četiri stotine i trideset jest broj koji Pavao pripisuje savezničkom proročanstvu Abrahamovu. Premda se broj četiri stotine i trideset povezuje s Eberovim životom nakon Pelegova rođenja, prvih trideset i četiri godine njegova života izražene su kao „četiri i trideset godina”, što je, naravno, trideset i četiri godine, ali pri samom izrazu tih trideset i četiri godina stoji „četiri” i „trideset” (430). Zatim dolazi četiri stotine i trideset, a potom je prvi izraz Pelegova života „trideset”.
Eber is the root of the name Hebrew and it is the first mention of the Hebrews, who were to be the chosen people of the covenant. Eber means to cross over, thus typifying the covenant people who cross over from the earth to the new earth as Abraham’s children did when they crossed over the Red Sea to the Promised land. The forty-year wilderness wandering impeded that crossing over, but at the end of the forty years they crossed over the Jordan to the Promised Land, thus typifying the final crossing over of God’s people. Peleg represents the history when the division of mankind into two covenant people first occurred at Nimrod’s tower. The symbol of Nimrod’s covenant of death is confusion, and the symbol of the Hebrew covenant of life is the four hundred and thirty years of Eber’s life before the division represented by Peleg. The name Peleg also marks a symbolic numerical truth, for the four hundred and thirty years of Eber is divided into two numbers, and Peleg represents a distinction of the four hundred with the number thirty.
Eber je korijen imena Hebrej i to je prvi spomen Hebreja, koji su trebali biti izabrani narod saveza. Eber znači prijeći prijeko, te tako predstavlja narod saveza koji prelazi sa zemlje na novu zemlju, kao što su to učinila Abrahamova djeca kada su prešla preko Crvenoga mora u Obećanu zemlju. Četrdesetogodišnje lutanje pustinjom omelo je taj prijelaz, ali na kraju četrdeset godina prešli su preko Jordana u Obećanu zemlju, prikazujući tako konačni prijelaz Božjega naroda. Peleg predstavlja povijest kada se pod Nimrodovom kulom prvi put dogodila podjela čovječanstva na dva savezna naroda. Simbol Nimrodova saveza smrti jest pomutnja, a simbol hebrejskoga saveza života jest četiri stotine i trideset godina Eberova života prije podjele koju predstavlja Peleg. Ime Peleg također označava simboličku brojčanu istinu, jer se četiri stotine i trideset godina Eberova života dijeli na dva broja, a Peleg predstavlja razlikovanje četiriju stotina od broja trideset.
Four hundred and thirty possesses two parts. The four hundred years of Abraham’s covenant along with the additional thirty years marked by Paul. The increase of knowledge that produces the final revival of God’s people is represented in Daniel chapter twelve, where the two-part symbol of the everlasting covenant is specifically identified, and it is set forth in verses 9/11.
Četiri stotine i trideset sastoji se od dvaju dijelova. Četiri stotine godina Abrahamova saveza zajedno s dodatnih trideset godina koje je označio Pavao. Porast spoznaje koji proizvodi konačni preporod Božjega naroda prikazan je u 12. poglavlju Daniela, gdje se dvodijelni simbol vječnoga saveza izričito prepoznaje, i iznosi se u recima 9/11.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:9–11.
I reče: Idi svojim putem, Daniele, jer su ove riječi zatvorene i zapečaćene do vremena svršetka. Mnogi će se očistiti, i ubijeliti, i biti okušani; a bezbožnici će bezbožno činiti; i nitko od bezbožnika neće razumjeti; ali će mudri razumjeti. A od vremena kad bude ukinuta svagdašnja žrtva i postavljena grozota pustoši, bit će tisuću dvjesto i devedeset dana. Daniel 12:9–11.
The final unsealing that produces a three-step testing process as represented in verse ten as “purified, and made white, and tried,” is associated with the twelve hundred and ninety years. The pioneer understanding of the verse is that the removal of the resistance of paganism in 508 began a thirty-year process that led to the setting up of the papacy as the fifth kingdom of Bible prophecy in 538, who then reigned as the fifth kingdom of Bible prophecy until the twelve hundred and sixty years concluded in 1798. The thirty years from 508 until 538 is also represented by Paul as a “falling away first,” in 2 Thessalonians.
Konačno otpečaćenje, koje dovodi do trostupanjskog procesa kušnje prikazanog u desetom retku riječima „očišćeni, ubijeljeni i prokušani”, povezano je s tisuću dvjesto devedeset godina. Prema tumačenju pionira, uklanjanjem otpora poganstva 508. godine započeo je tridesetogodišnji proces koji je 538. godine doveo do uspostave papinstva kao petoga kraljevstva biblijskog proroštva, koje je potom vladalo kao peto kraljevstvo biblijskog proroštva sve do isteka tisuću dvjesto šezdeset godina 1798. godine. Trideset godina od 508. do 538. Pavao u Drugoj poslanici Solunjanima također prikazuje kao „otpad koji dolazi najprije”.
In 2 Thessalonians the subject is the relationship between pagan Rome and papal Rome, the fourth and fifth kingdoms of prophecy respectively. It is in this chapter of Thessalonians that William Miller discovered that the “daily” in the book of Daniel represented pagan Rome, and Miller further discovered that the “daily” in Daniel was always presented in connection with the abomination or the transgression of desolation. The abomination and transgression of desolation in the book of Daniel represent what John identifies in the book of Revelation as the image of the beast and the mark of the beast, respectively.
U 2. Solunjanima tema je odnos između poganskoga Rima i papinskoga Rima, četvrtoga i petoga kraljevstva proročanstva. Upravo je u ovom poglavlju Solunjanima William Miller otkrio da „svagdašnja“ u knjizi proroka Daniela predstavlja poganski Rim, a Miller je nadalje otkrio da je „svagdašnja“ u Danielu uvijek prikazana u vezi s gadosti ili prijestupom pustoši. Gadost i prijestup pustoši u knjizi proroka Daniela predstavljaju ono što Ivan u knjizi Otkrivenja prepoznaje kao sliku Zvijeri, odnosno žig Zvijeri.
William Miller based most, if not all, of his prophetic applications upon his identification of two desolating powers, represented as the “daily” (pagan Rome), and the second desolating power, which is expressed two ways, as the transgression of desolation (the combination of church and state), in the Revelation—as the image of the beast (the papal prophetic structure), and the abomination of desolation (the worship of the sun) in Revelation—as the mark of the beast. The understanding derived by Miller from Paul’s presentation in 2 Thessalonians was a primary foundational understanding of Miller, who is the symbol of the foundations of Adventism. Paul claims that those who do not love the truth represented in chapter two of 2 Thessalonians are those who receive strong delusion.
William Miller većinu je svojih proročkih primjena, ako ne i sve, utemeljio na svojem prepoznavanju dviju pustošećih sila: one prikazane kao „svagdašnje” (poganski Rim) te druge pustošeće sile, koja je izražena na dva načina: kao prijestup pustošenja (spoj crkve i države), u Otkrivenju — kao lik zvijeri (papinska proročka struktura), te kao grozota pustošenja (štovanje Sunca), u Otkrivenju — kao žig zvijeri. Shvaćanje do kojega je Miller došao na temelju Pavlova izlaganja u 2. poslanici Solunjanima bilo je jedno od ključnih temeljnih shvaćanja za Millera, koji je simbol temelja adventizma. Pavao tvrdi da su oni koji ne ljube istinu iznesenu u drugom poglavlju 2. poslanice Solunjanima oni koji primaju snažnu zabludu.
In Daniel’s three verses (Daniel 12:9–11) the symbolic understanding in the latter days cannot include the application of time, for as of October 22, 1844; the application of prophetic time is no longer valid. The 9/11 verses represent two distinct periods of thirty years and twelve hundred and sixty years. The numbers forty and the number twelve hundred and sixty are both symbols of a prophetic wilderness, and are prophetically interchangeable. Therefore, twelve hundred and sixty can be understood as forty, and forty is the tithe of four hundred. The 9/11 verses symbolize the number of the everlasting covenant, as represented by four hundred (Abraham) in connection with thirty (Paul). The ‘wilderness’ represented by ‘twelve hundred and sixty’ aligns with a ‘wilderness of forty’, and forty, is a tithe of four hundred. Thirty is thirty. Four hundred and thirty is produced by the number four hundred added to the number thirty, which in Ezekiel chapter four is represented as three hundred and ninety added to the number forty.
U trima Danielovim redcima (Daniel 12:9–11) simboličko razumijevanje u posljednjim danima ne može uključivati primjenu vremena jer od 22. listopada 1844. primjena proročkog vremena više nije valjana. Redci 9/11 predstavljaju dva zasebna razdoblja od trideset godina i od tisuću dvjesto šezdeset godina. Broj četrdeset i broj tisuću dvjesto šezdeset simboli su proročke pustinje i u proročkom su smislu međusobno zamjenjivi. Stoga se tisuću dvjesto šezdeset može razumjeti kao četrdeset, a četrdeset je desetina od četiristo. Redci 9/11 simboliziraju broj vječnoga saveza, prikazan brojem četiristo (Abraham) u vezi s brojem trideset (Pavao). ‘Pustinja’ predstavljena brojem ‘tisuću dvjesto šezdeset’ podudara se s ‘pustinjom od četrdeset’, a četrdeset je desetina od četiristo. Trideset je trideset. Četiristo trideset dobiva se pribrajanjem broja četiristo broju trideset, što je u četvrtom poglavlju Ezekielove knjige prikazano kao broj tristo devedeset pribrojen broju četrdeset.
The 9/11 verses in chapter twelve represent the middle of three prophetic periods in the chapter, and they are a symbol of the everlasting covenant that is unsealed in the latter days. The unsealing of the meaning of four hundred and thirty in the latter days is brought about in chapter four of Ezekiel.
Stihovi o 11. rujna u dvanaestom poglavlju predstavljaju sredinu triju proročkih razdoblja u tom poglavlju, i oni su simbol vječnoga saveza koji je otpečaćen u posljednjim danima. Otpečaćenje značenja broja četiri stotine i trideset u posljednjim danima ostvaruje se u četvrtom poglavlju Ezekiela.
The Lion of the tribe of Judah is now unsealing the final warning message to those who have by faith entered into the Most Holy Place with Ezekiel, John, Daniel and Isaiah. That truth is opened up in conjunction with the lifting up of those represented not only as the outcasts of Israel, but as the ensign of the one hundred and forty-four thousand. That truth is set within the context of the covenant represented by Abraham’s four hundred years in conjunction with the covenant represented by Paul’s thirty years. That truth is set forth in Daniel twelve’s 9/11 verses, which represent the middle of three symbolic periods, which were correctly understood by the Millerites. The middle 9/11 truth that is being unsealed in Daniel twelve is represented in Ezekiel’s three hundred and ninety days and forty days. Those days are opened up to Ezekiel in the thirtieth year of the seventeenth Jubilee cycle, and Ezekiel, as a priest, represents the priesthood of the one hundred and forty-four thousand who are in the middle test of three tests.
Lav iz plemena Judina sada otpečaćuje posljednju poruku upozorenja onima koji su vjerom ušli u Svetinju nad svetinjama s Ezekielom, Ivanom, Danielom i Izaijom. Ta se istina otkriva u sprezi s uzdizanjem onih koji su prikazani ne samo kao prognanici Izraelovi nego i kao stijeg sto četrdeset i četiri tisuće. Ta je istina smještena u kontekst saveza predočenoga Abrahamovim razdobljem od četiristo godina u sprezi sa savezom predočenim Pavlovim razdobljem od trideset godina. Ta je istina iznesena u redcima 9/11 dvanaestoga poglavlja Danielove knjige, koji predstavljaju srednje od triju simboličkih razdoblja, koja su mileriti ispravno razumjeli. Središnja istina 9/11 koja se otpečaćuje u dvanaestom poglavlju Danielove knjige predočena je u Ezekielovih tristo devedeset dana i četrdeset dana. Ti se dani otkrivaju Ezekielu u tridesetoj godini sedamnaestoga jubilejskog ciklusa, a Ezekiel, kao svećenik, predstavlja svećenstvo onih sto četrdeset i četiri tisuće koji prolaze srednju od triju kušnji.
Ezekiel is marked within the temple test on the “fifth day” of the “fourth month,” which in Millerite history marked the very middle (“midway”) of the seven months that began at the first disappointment on April 19, 1844, and ended on October 22 of the same year.
Ezekiel je u okviru hramske kušnje označen na „peti dan” „četvrtoga mjeseca”, što je u povijesti mileritskoga pokreta označavalo samu sredinu („na pola puta”) sedam mjeseci koji su započeli prvim razočaranjem 19. travnja 1844., a završili 22. listopada iste godine.
“In the summer of 1844, midway between the time when it had been first thought that the 2300 days would end, and the autumn of the same year, to which it was afterward found that they extended, the message was proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” The Great Controversy, 398.
„U ljeto 1844., na polovici razdoblja između vremena kada se isprva smatralo da će 2300 dana završiti i jeseni iste godine, za koju se poslije ustanovilo da se do nje protežu, poruka je bila objavljena upravo riječima Svetoga pisma: ‘Evo, Zaručnik dolazi!’” Velika borba, 398.
July 21, 1844 was midway in the seven sacred months, and on that date Samuel Snow was at the Boston Tabernacle presenting his message of the Midnight Cry. There, for the first time in a public presentation he “proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” We are now symbolically standing with Ezekiel in the Boston Tabernacle, shortly before the lifting up of the messengers of the midnight cry go forth like a tidal wave. The prophetic process of lifting up the ensign is represented in the prophetic line of Islam in Revelation chapter nine. Ezekiel chapter four provides the second witness and the conclusion of that prophecy of three hundred and ninety-one years and fifteen days, and he does so in chapter four.
Dana 21. srpnja 1844. bila je sredina sedam svetih mjeseci, a toga je datuma Samuel Snow bio u Bostonskom Tabernakulu iznoseći svoju poruku Ponoćnog pokliča. Ondje je, po prvi put u javnom izlaganju, „objavio samim riječima Pisma: ‘Evo, Zaručnik dolazi!’” Mi sada simbolično stojimo s Ezekielom u Bostonskom Tabernakulu, neposredno prije nego što se uzdizanje vjesnika ponoćnog pokliča raširi poput plimnog vala. Proročki proces podizanja stijega prikazan je u proročkoj liniji islama u devetom poglavlju Otkrivenja. Četvrto poglavlje Ezekiela pruža drugog svjedoka i zaključak toga proročanstva od tristo devedeset i jedne godine i petnaest dana, a to čini u četvrtom poglavlju.
We will continue these things in the next article.
O tim ćemo stvarima nastaviti u sljedećem članku.