The warning message in the book of Ezekiel is the ‘sign of the siege.’ When the siege began, Ezekiel’s wife died and Ezekiel was commanded not to mourn her death. Her death, accompanied with his lack of mourning her death, symbolized the siege and the approaching destruction of Jerusalem. His actions and her death represent a warning sign, typifying a future warning sign set forth by Jesus, as the “abomination of desolation.”

Poruka upozorenja u knjizi Ezekiela jest „znak opsade“. Kada je opsada započela, Ezekielova žena je umrla, a Ezekielu je bilo zapovjeđeno da ne tuguje za njezinom smrću. Njezina smrt, popraćena njegovim izostankom tugovanja za njom, simbolizirala je opsadu i nadolazeće razorenje Jeruzalema. Njegova djela i njezina smrt predstavljaju znak upozorenja, predoznačujući budući znak upozorenja koji je Isus iznio kao „gnusobu pustoši“.

When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand). Matthew 24:15.

Kad dakle ugledate grozotu pustoši, o kojoj je govorio prorok Daniel, gdje stoji na svetome mjestu, (tko čita, neka razumije). Matej 24:15.

When the Roman standards were placed inside the precincts of the temple, Christians in Jerusalem were to flee the city. The two witnesses of the sign of Jerusalem’s destruction emphasize the seriousness of recognizing the ‘sign’ in advance of the siege, and inspiration further identifies that those two witnesses find their “more direct application” in the latter days. Speaking of Christ’s warning of Jerusalem’s destruction in connection with Ezekiel and John being in a temple vision, Sister White penned:

Kada su rimski stijegovi bili postavljeni unutar prostora hrama, kršćani u Jeruzalemu trebali su pobjeći iz grada. Dva svjedoka znaka razorenja Jeruzalema naglašavaju ozbiljnost prepoznavanja „znaka” prije same opsade, a Nadahnuće nadalje utvrđuje da ta dva svjedoka nalaze svoju „izravniju primjenu” u posljednjim danima. Govoreći o Kristovu upozorenju o razorenju Jeruzalema u vezi s Ezekielom i Ivanom koji se nalaze u hramskom viđenju, sestra White zapisala je:

“While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

„Premda su ta proročanstva doživjela djelomično ispunjenje pri razorenju Jeruzalema, ona imaju izravniju primjenu na posljednje dane.״

“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of.” Testimonies, volume 5, 753.

„Stojimo na pragu velikih i svečanih događaja. Proročanstvo se ubrzano ispunjava. Gospodin je pred vratima. Uskoro će se pred nama otvoriti razdoblje od neizmjernog značenja za sve žive. Sporovi iz prošlosti ponovno će oživjeti; pojavit će se novi sporovi. Prizori koji će se odigrati u našem svijetu još nisu ni sanjani.” Svjedočanstva, svezak 5, 753.

In chapter four, Ezekiel was directed to act out a parable that was emphasizing the ‘sign of the siege.’ Ezekiel acted out a parable five times in his book which his brethren refused to see. Ezekiel spoke five times to his brethren and they refused to hear. His acted parables and messages illustrate a fivefold class of foolish virgins who refuse to receive the increase of ‘knowledge’ associated with his parables and words. Those words and parables were directly connected with the destruction of Jerusalem which has a “more direct application to the last days.”

U četvrtom poglavlju Ezekielu je bilo naloženo da uprizori prispodobu koja je naglašavala „znak opsade“. Ezekiel je u svojoj knjizi pet puta uprizorio prispodobu, koju su njegova braća odbila vidjeti. Ezekiel je pet puta govorio svojoj braći, a oni su odbili čuti. Njegove uprizorene prispodobe i poruke predočuju peterostruki razred ludih djevica koje odbijaju primiti porast „spoznaje“ povezan s njegovim prispodobama i riječima. Te su riječi i prispodobe bile izravno povezane s razorenjem Jeruzalema, koje ima „izravniju primjenu na posljednje dane“.

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.

I ti, sine čovječji, uzmi sebi opeku, stavi je pred se i na njoj ocrtaj grad, sam Jeruzalem. Potom ga opkoli, podigni protiv njega utvrdu i naspi protiv njega nasip; postavi i tabor protiv njega te unaokolo postavi ovnove za probijanje. Uzmi zatim sebi željeznu tavu i postavi je kao željezni zid između sebe i grada; upravi svoje lice protiv njega, i bit će pod opsadom, a ti ćeš ga opsjedati. To neka bude znak domu Izraelovu.

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.

Lezi, dakle, 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 stavio 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 jedan dan za jednu godinu. Zato upravi svoje lice prema opsadi Jeruzalema, i neka ti mišica bude otkrivena, te prorokuj protiv njega. I evo, stavit ću na te veze, te se nećeš moći okretati s jednoga boka na drugi dok ne navršiš dane svoje opsade. Ezekiel 4:1–8.

Sign

Znak

The word “sign” is located nine times in the book of Ezekiel. In chapter four, the siege of Jerusalem is the “sign” to the house of Israel. In chapter twelve, Ezekiel is again a “sign” identifying the siege and destruction of Jerusalem.

Riječ „znak“ nalazi se devet puta u knjizi Ezekielovoj. U četvrtom poglavlju opsada Jeruzalema jest „znak“ domu Izraelovu. U dvanaestom poglavlju Ezekiel je ponovno „znak“ koji označava opsadu i uništenje Jeruzalema.

Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel. Ezekiel 12:2–6.

Sine čovječji, prebivaš usred doma buntovničkoga, koji ima oči da vidi, a ne vidi; ima uši da čuje, a ne čuje, jer je dom buntovnički. Zato ti, sine čovječji, pripravi sebi opremu za seobu i preseli se danju pred njihovim očima; preseli se sa svoga mjesta na drugo mjesto pred njihovim očima: možda će razmotriti, premda su dom buntovnički. Tada iznesi svoju opremu danju pred njihovim očima, kao opremu za seobu; a ti iziđi uvečer pred njihovim očima, kao oni koji odlaze u sužanjstvo. Prokopaj zid pred njihovim očima i kroz nj iznesi. Pred njihovim očima ponesi to na svojim ramenima i iznesi u sumrak; pokrij svoje lice da ne vidiš zemlju, jer sam te postavio za znak domu Izraelovu. Ezekiel 12:2–6.

When the rebellious house saw the acted-out parable, they knew not what it meant, so they asked Ezekiel to explain.

Kad je buntovni dom vidio uprizorenu prispodobu, nisu znali što ona znači, pa su zamolili Ezekiela da im je protumači.

Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? Say thou unto them, Thus saith the Lord God; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity. Ezekiel 12:9–11.

Sine čovječji, nije li ti dom Izraelov, dom buntovni, rekao: Što činiš? Reci im: Ovako govori Gospod Jahve: Ovo se breme odnosi na kneza u Jeruzalemu i na sav dom Izraelov koji je među njima. Reci: Ja sam vam znak; kako sam ja učinio, tako će se učiniti njima: bit će preseljeni i otići će u sužanjstvo. Ezekiel 12:9–11.

The siege of Jerusalem is a sign for God’s people in the latter days.

Opsada Jeruzalema znak je Božjem narodu u posljednjim danima.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘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.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12....

„Svaki od drevnih proroka govorio je manje za svoje vrijeme nego za naše, tako da je njihovo prorokovanje na snazi za nas. ‘A sve im se to događalo za primjer: i napisano je za opomenu nama, na koje su došli svršeci svijeta.’ 1 Korinćanima 10:11. ‘Kojima se objavi da ne sebi, nego nama služahu ovim što vam je sada naviješteno po onima koji vam propovijedaše evanđelje po Duhu Svetome poslanom s neba; u što anđeli žele zaviriti.’ 1 Petrova 1:12....”

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

„Biblija je sabrala i zajedno povezala svoja blaga za ovaj posljednji naraštaj. Svi veliki događaji i svečani prizori povijesti Staroga zavjeta ponavljali su se i ponavljaju se u crkvi u ovim posljednjim danima.“ Selected Messages, knjiga 3, 338, 339.

This Same Day

Toga istoga dana

Ezekiel in the acted parable of the ‘siege and destruction of Jerusalem’ is a sign for God’s people in the latter days.

Ezekiel je u odglumljenoj prispodobi o „opsadi i uništenju Jeruzalema” znak Božjem narodu u posljednjim danima.

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.

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 navalio je na Jeruzalem upravo ovoga istoga dana.

And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord God; Set on a pot, set it on, and also pour water into it: Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein. Wherefore thus saith the Lord God; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it. For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered.

I izreci prispodobu domu odmetničkomu i reci im: Ovako govori Gospodin Jahve: Pristavi lonac, pristavi ga, i ulij u nj i vode; skupi u nj komade njegove, svaki dobar komad, butinu i plećku; napuni ga najboljim kostima. Uzmi ponajbolje od stada i naloži također kosti pod njim; učini da dobro uzavre i neka se u njemu kuhaju kosti njegove. Zato ovako govori Gospodin Jahve: Jao krvavomu gradu, loncu u kojemu je njegova nečistoća i čija nečistoća ne izlazi iz njega! Vadi iz njega komad po komad; neka na nj ne padne kocka. Jer krv je njezina usred nje; izlila ju je na vrh stijene; nije je izlila na zemlju da je pokrije prahom; da bi izazvala gnjev koji će ustati na osvetu; ja sam njezinu krv stavio na vrh stijene da ne bude pokrivena.

Therefore thus saith the Lord God; Woe to the bloody city! I will even make the pile for fire great. Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I the Lord have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord God.

Stoga ovako govori Gospodin Bog: Jao krvavome gradu! I ja ću velikom načiniti lomaču za oganj. Natrpaj drva, raspali vatru, skuhaj meso, dobro ga začini, i neka kosti izgore. Potom je stavi praznu na njezino ugljevlje, da se njezina mjed ugrije i usije, i da se u njoj rastali njezina nečistoća, da se potroši njezina troska. Umorila se od laži, a iz nje ne izađe njezina velika troska: njezina će troska biti u ognju. U tvojoj nečistoći jest razuzdanost; zato što sam te čistio, a ti se nisi očistila, nećeš se više očistiti od svoje nečistoće, dok ne svalim svoj gnjev na te. Ja, Gospodin, rekao sam to: doći će to i izvršit ću; neću odstupiti, niti ću poštedjeti, niti ću se pokajati; prema tvojim putovima i prema tvojim djelima sudit će ti, govori Gospodin Bog.

Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?

I opet mi dođe riječ Gospodnja govoreći: Sine čovječji, evo, jednim udarcem uzimam od tebe milinu očiju tvojih; ali nemoj tugovati ni plakati, i neka ti suze ne teku. Uzdahni šutke, ne obavljaj žalovanje za mrtvima; sveži svoj pokrivač na glavi, i obuj obuću na noge, i ne pokrivaj usana, i ne jedi kruha ljudskoga. Tako ujutro govorih narodu; a navečer mi umrije žena; i učinih ujutro kako mi bijaše zapovjeđeno. Tada mi narod reče: Nećeš li nam kazati što nam znače te stvari koje ti činiš?

Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another. Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:1–24.

Tada im odgovorih: Došla mi je riječ Gospodnja govoreći: Reci domu Izraelovu: Ovako govori Gospodin Bog: Evo, oskvrnut ću svoje Svetište, ponos vaše snage, milinu vaših očiju i ono što žali duša vaša; a vaši sinovi i vaše kćeri, koje ste ostavili, past će od mača. I činit ćete kao što sam ja učinio: nećete pokrivati usana svojih niti ćete jesti kruh ljudski. I pokrivala vaša bit će na glavama vašim, i obuća vaša na nogama vašim: nećete tugovati niti plakati; nego ćete kopnjeti zbog bezakonja svojih i jaukati jedan prema drugomu. Tako će vam Ezekiel biti znak: prema svemu što je on učinio, tako ćete i vi činiti; a kad se to dogodi, znat ćete da sam ja Gospodin Bog. Ezekiel 24,1–24.

Ezekiel is a sign who identifies the beginning siege and the ending destruction of Jerusalem, and thereafter; the captivity of the members of the Laodicean Seventh-day Adventist church.

Ezekiel je znak koji označuje početnu opsadu i konačno uništenje Jeruzalema, a potom i sužanjstvo članova laodikejske Crkve adventista sedmoga dana.

“When Christ looked down from the crest of Olivet, He saw this state of things existing in every church. The warnings come down to all that are following in the tread of the people of Jerusalem, who had such great light. This people is before us as a warning. By rejecting God’s warnings in this our day, men are repeating the sin of Jerusalem. The Lord sees what the human agent does not see and will not see—the outcome of all the human devising in Battle Creek. He has done all that a God could do. He has flashed light before the eyes of the people, that their sins might not reach the boundary where repentance cannot be felt. But by a long process of departure from just and righteous principles, men have placed themselves where light and truth, justice and mercy, are not discerned. This course has become part of their very nature.” Testimonies, volume 8, 68.

„Kada je Krist s vrhunca Maslinske gore pogledao dolje, vidio je takvo stanje prisutno u svakoj crkvi. Ove opomene dopiru do svih koji idu stopama naroda jeruzalemskog, koji je imao tako veliku svjetlost. Taj nam je narod postavljen kao opomena. Odbacujući Božja upozorenja u ovo naše doba, ljudi ponavljaju grijeh Jeruzalema. Gospodin vidi ono što ljudski čimbenik ne vidi i neće vidjeti — ishod svih ljudskih smišljanja u Battle Creeku. Učinio je sve što je Bog mogao učiniti. Pred očima naroda rasvijetlio je svjetlost da njihovi grijesi ne bi dosegnuli granicu na kojoj se pokajanje više ne može osjetiti. Ali dugotrajnim procesom udaljavanja od pravednih i ispravnih načela ljudi su se doveli onamo gdje se svjetlost i istina, pravda i milost, više ne razabiru. Taj je put postao dijelom same njihove naravi.“ Testimonies, sv. 8, 68.

Two Witnesses of Alpha and Omega

Dva svjedoka Alfe i Omege

Ezekiel had been supernaturally made dumb, and he was informed when Jerusalem fell, he would again be able to speak, and that he would then be a ‘sign.’ Ezekiel’s lack of mourning his wife’s death marked the alpha sign at the beginning of the siege, and Ezekiel’s mouth being opened when Jerusalem fell was the omega sign. The siege unto the destruction is marked by a sign in the beginning and ending. Within the same illustration, a second witness to an alpha and omega sign is represented as the death of the “desire of Ezekiel’s eyes” as the alpha and the death of the people’s “desire of eyes” is the omega sign of the period. The period of one and a half years bears two witnesses of an alpha and an omega. The death of Ezekiel’s wife represented the captivity and trampling down of the host, and the omega death of Jerusalem represented the trampling down of the sanctuary.

Ezekiel je bio nadnaravno učinjen nijemim, i bilo mu je objavljeno da će, kada Jeruzalem padne, ponovno moći govoriti te da će tada biti „znak“. Ezekielovo neiskazivanje žalosti za smrću svoje žene označilo je alfa-znak na početku opsade, a otvaranje Ezekielovih usta kada je Jeruzalem pao bilo je omega-znak. Opsada sve do uništenja obilježena je znakom na početku i na svršetku. Unutar istoga prikaza, drugo svjedočanstvo o alfa i omega znaku predstavljeno je tako da je smrt „miline Ezekielovih očiju“ alfa, a smrt „miline očiju“ naroda omega-znak toga razdoblja. Razdoblje od godinu i pol nosi dva svjedočanstva o alfi i o omegi. Smrt Ezekielove žene predstavljala je sužanjstvo i gaženje vojske, a omega-smrt Jeruzalema predstavljala je gaženje Svetišta.

Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:24–27.

Tako će vam Ezekiel biti znak: prema svemu što je učinio, tako ćete i vi činiti; i kad se to zbude, znat ćete da sam ja Gospodin Jahve. A ti, sine čovječji, neće li biti onoga dana kad im uzmem njihovu snagu, radost njihove slave, čežnju njihovih očiju i ono na što su upravili svoju misao, njihove sinove i njihove kćeri, da će onaj koji izmakne u onaj dan doći k tebi da to čuješ svojim ušima? U onaj dan otvorit će se tvoja usta pred onim koji je izmakao, i govorit ćeš te više nećeš biti nijem; i bit ćeš im znak, i znat će da sam ja Gospodin. Ezekiel 24:24–27.

Six Deaths

Šest smrti

The death of Ezekiel’s wife marks the beginning of the siege and the death of Jerusalem, who is prophetically Christ’s bride, and illustrates the soon-coming Sunday law, which is preceded by a period represented by the siege. The period of the siege and the destruction are two distinct, though directly connected waymarks. The siege is a period of time, and the destruction is a point in time. The destruction is the Sunday law that is preceded by the period of the formation of the image of the beast. The period of the image of the beast concludes with the mark of the beast. When Jesus identified the sign of the destruction of Jerusalem in Matthew twenty-four, He also referenced the days of Noah.

Smrt Ezekielove žene označava početak opsade i smrt Jeruzalema, koji je proročki Kristova zaručnica, te predočuje uskoro nadolazeći nedjeljni zakon, kojemu prethodi razdoblje predstavljeno opsadom. Razdoblje opsade i razorenje dvije su zasebne, premda izravno povezane, oznake puta. Opsada je vremensko razdoblje, a razorenje je trenutak u vremenu. Razorenje je nedjeljni zakon kojemu prethodi razdoblje oblikovanja slike Zvijeri. Razdoblje slike Zvijeri završava žigom Zvijeri. Kada je Isus u Mateju dvadeset četvrtom poglavlju označio znak razorenja Jeruzalema, također je uputio na Noine dane.

But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Matthew 24:37–39.

Ali kao što bijaše u dane Noine, tako će biti i dolazak Sina Čovječjega. Jer kao što su u danima prije potopa jeli i pili, ženili se i udavali, sve do dana kad Noa uđe u korablju, i nisu znali dok ne dođe potop i sve ih ne odnese; tako će biti i dolazak Sina Čovječjega. Matej 24,37–39.

In the days of Noah, the door of probation was closed, thus typifying the soon-coming Sunday law, that is also typified by the door closing on October 22, 1844. The period from the Exeter camp meeting of August 12–17 in 1844, represents a prophetic period that leads to a closed door.

U dane Noine zatvorila su se vrata milosti, čime je predočen uskoro dolazeći nedjeljni zakon, koji je također predočen zatvaranjem vrata 22. listopada 1844. Razdoblje od tabor-sastanka u Exeteru od 12. do 17. kolovoza 1844. predstavlja proročko razdoblje koje vodi do zatvorenih vrata.

In the days of Noah, Noah represented the third angel and the third angel arrived at the closed door of October 22, 1844. In the days of Noah, which according to Jesus would be as “the coming of the Son of man,” the three angels of Revelation fourteen led to the closed door. William Miller represented the first angel’s message, and was typified by Enoch in the days of Noah. Jude identifies Enoch’s message as a parallel to Miller’s message.

U Noinim danima Noa je predstavljao trećega anđela, a treći je anđeo stigao do zatvorenih vrata 22. listopada 1844. U Noinim danima, koji će prema Isusu biti kao „dolazak Sina Čovječjega“, tri anđela iz Otkrivenja četrnaest vodila su do zatvorenih vrata. William Miller predstavljao je poruku prvoga anđela i bio je predoznačen Henokom u Noinim danima. Juda prepoznaje Henokovu poruku kao usporednicu Millerovoj poruci.

And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 1:14, 15.

A i Henok, sedmi od Adama, prorokovao je o njima govoreći: Evo, Gospodin dolazi s desecima tisuća svojih svetih, da izvrši sud nad svima i da osvjedoči sve bezbožnike među njima za sva njihova bezbožna djela koja su bezbožno počinili, i za sve grube riječi koje su bezbožni grešnici izrekli protiv njega. Juda 1,14.15.

Miller’s first angel’s message announced the “judgment” as typified by Enoch’s message. Enoch’s beginning is marked as being the “seventh from Adam.” Miller’s message began and ended with the arrival of the “seven times” against the northern kingdom and forty-six years later the third angel arrived on October 22, 1844 when the “seven times” against the southern kingdom was fulfilled. Both Enoch and Miller, who were messengers of the judgment hour, began with the number seven being identified. The period that began with Enoch, the seventh ended with seven days that the animals entered the ark until the door was supernaturally closed. Jesus always illustrates the end with the beginning.

Millerova poruka prvoga anđela navijestila je „sud”, kako je bio predslikovan u Henokovoj poruci. Početak Henokova djelovanja označen je time što je bio „sedmi od Adama”. Millerova je poruka započela i završila dolaskom „sedam vremena” protiv sjevernoga kraljevstva, a četrdeset i šest godina poslije treći je anđeo došao 22. listopada 1844., kada su se ispunila „sedam vremena” protiv južnoga kraljevstva. I Henok i Miller, koji su bili vjesnici časa suda, započeli su s prepoznavanjem broja sedam. Razdoblje koje je započelo s Henokom, sedmim, završilo je sa sedam dana tijekom kojih su životinje ulazile u kovčeg, sve dok vrata nisu bila nadnaravno zatvorena. Isus uvijek kraj prikazuje početkom.

Enoch begat Methuselah, who in turn begat Lamech. Lamech and Methuselah represent the second angel's message and also the message of the midnight cry. The midnight cry progressed unto the closed door, and is thus represented by Methuselah who died the year of the flood. Lamech represented the second angel’s message, and Lamech died five years before the flood. The five years from the death of Lamech unto the death of Methuselah when the door closed, typified the death of Ezekiel’s bride marking the beginning of the period that led to the death of Christ’s bride represented by Methuselah.

Henok rodi Metušalaha, koji zatim rodi Lameha. Lameh i Metušalah predstavljaju poruku drugoga anđela, a također i poruku ponoćnoga poklika. Ponoćni je poklik napredovao sve do zatvorenih vrata te je stoga predstavljen Metušalahom, koji je umro godine potopa. Lameh je predstavljao poruku drugoga anđela, a umro je pet godina prije potopa. Pet godina od Lamehove smrti do smrti Metušalaha, kada su se vrata zatvorila, predoznačivale su smrt Ezekielove zaručnice, označujući početak razdoblja koje je vodilo do smrti Kristove zaručnice, predstavljene Metušalahom.

Enoch typified the first angel that arrived in 1798, Lamech typified the second angel that arrived on April 19, 1844 and Methuselah typified the midnight cry from Exeter unto the closed door of October 22, 1844, that was typified by Noah. The five years from the death of Lamech unto the death of Methuselah typified the year and a half from 587 BC unto 586 BC. Those five years from Lamech to Methuselah typify five years from 1448 unto 1453.

Henok je predočavao prvoga anđela koji je stigao 1798., Lamek je predočavao drugoga anđela koji je stigao 19. travnja 1844., a Metušalah je predočavao ponoćni poklič od Exetera do zatvorenih vrata 22. listopada 1844., što je bilo predočeno Noom. Pet godina od smrti Lameka do smrti Metušalaha predočavale su godinu i pol od 587. pr. Kr. do 586. pr. Kr. Tih pet godina od Lameka do Metušalaha predočavaju pet godina od 1448. do 1453.

On October 31, 1448, John Palaiologos died and his brother, Constantine the eleventh, (the last Constantine) sought permission to ascend the throne of eastern Rome from the Islamic Turkish power. His submission on July 27, 1299, fulfilled the second one hundred and fifty years of Revelation nine set forth in verse ten. Five years after John Palaiologos death, his brother Constantine the eleventh died upon the walls of Constantinople as Mehmed II conquered the Byzantine empire of eastern Rome. Mehmed is the Turkish derivation of Mohammed, so the death of the first Mohammed in 632, which began the first one hundred and fifty year prophecy of Revelation nine, (located in verse five), and which ended with the death of the last Constantine at the hands of ‘Mohammed the second’ eight hundred and twenty-one years later. Five years before his death Mohammed had predicted the demise of Rome and it was accomplished by the Turk named Mohammed the second.

Dana 31. listopada 1448. umro je Ivan Paleolog, a njegov brat, Konstantin XI. (posljednji Konstantin), zatražio je dopuštenje da uzdigne na prijestolje istočnoga Rima od islamske turske sile. Njegovo podvrgavanje 27. srpnja 1299. ispunilo je drugih sto pedeset godina iz Otkrivenja devet, izloženih u desetom retku. Pet godina nakon smrti Ivana Paleologa, njegov brat Konstantin XI. poginuo je na zidinama Carigrada dok je Mehmed II. osvajao bizantsko carstvo istočnoga Rima. Mehmed je turska izvedenica imena Muhamed, pa je smrt prvoga Muhameda 632. godine, koja je započela prvo proročanstvo od sto pedeset godina iz Otkrivenja devet (smješteno u petom retku), završila smrću posljednjega Konstantina od ruke „Muhameda Drugoga” osamsto dvadeset i jednu godinu kasnije. Pet godina prije svoje smrti Muhamed je prorekao propast Rima, a to je izvršio Turčin po imenu Muhamed Drugi.

Constantine the last, the eleventh, died in the battle of Constantinople, thus identifying five years from the death of his brother John to his death. Those five years were typified by the five years from the death of Lamech, the son, unto the death of Methuselah, the father, five years later when the door closed upon the ark. Thus, the death of Ezekiel’s bride was typified by the death of Lamech, and together they provide witness to the death of John Palaiologos in 1448. The subsequent death of Methuselah aligns with the death of Christ’s bride and the destruction of Jerusalem in 586 BC, and together they align with the death of Constantine the eleventh.

Konstantin posljednji, jedanaesti, poginuo je u bitci za Carigrad, čime se označava pet godina od smrti njegova brata Ivana do njegove smrti. Tih pet godina bilo je predoznačeno petogodišnjim razdobljem od smrti Lameha, sina, do smrti Metušalaha, oca, pet godina poslije, kada su se vrata zatvorila nad kovčegom. Tako je smrt Ezekielove nevjeste bila predoznačena smrću Lameha, a zajedno one svjedoče o smrti Ivana Paleologa 1448. godine. Potom smrt Metušalahova odgovara smrti Kristove nevjeste i razorenju Jeruzalema 586. pr. Kr., a zajedno se podudaraju sa smrću Konstantina jedanaestoga.

The three witnesses of a prophetic period that begins and ends with a death, illustrate the period of the formation of the image of the beast that concludes with the mark of the beast, and it aligns with the proclamation of the midnight cry in Millerite history and the formation of the image of the beast that concludes with the mark of the beast in our current history. When the mark of the beast is fulfilled at the soon-coming Sunday law, the prophetic “speaking” arrives in agreement with Ezekiel being able to “speak” upon his own volition when Jerusalem was destroyed.

Tri svjedoka jednog proročkog razdoblja koje započinje i završava smrću prikazuju razdoblje oblikovanja slike zvijeri koje završava žigom zvijeri, te je usklađeno s objavom ponoćnog poklika u mileritskoj povijesti i s oblikovanjem slike zvijeri koje završava žigom zvijeri u našoj sadašnjoj povijesti. Kada se žig zvijeri ispuni u uskoro dolazećem nedjeljnom zakonu, proročko „govorenje” nastupa u skladu s time što je Ezekiel mogao „govoriti” svojom vlastitom voljom kada je Jeruzalem bio razoren.

Speaking

Govoreći

At the Sunday law, which is typified by the destruction of Jerusalem, the prophetic speaking of the United States is marked as the false prophet speaks as a dragon.

Pri nedjeljnom zakonu, koji je predočen razorenjem Jeruzalema, proročki govor Sjedinjenih Država označen je time što lažni prorok govori kao zmaj.

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

I vidjeh drugu Zvijer kako izlazi iz zemlje; imala je dva roga poput janjećih, a govorila je kao zmaj. Otkrivenje 13,11.

At the Sunday law, Balaam strikes his ass a third time, and the ass then speaks.

Pri nedjeljnom zakonu, Bileam treći put udara svoju magaricu, i tada magarica progovara.

And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. Numbers 22:28–30.

I Gospodin otvori usta magarici, te ona reče Bileamu: Što sam ti učinila da si me udario ova tri puta? A Bileam reče magarici: Zato što si me izvrgnula ruglu; da mi je sada mač u ruci, odmah bih te ubio. A magarica reče Bileamu: Nisam li ja tvoja magarica na kojoj si jahao otkako sam tvoja pa do današnjega dana? jesam li ti ikada običavala tako činiti? A on reče: Ne. Brojevi 22,28–30.

The false prophet speaks at the Sunday law and Islam also speaks at the Sunday law. Both are prophetically false prophets. At the Sunday law the ‘vision” of Habakkuk that tarried, speaks.

Lažni prorok govori pri nedjeljnom zakonu, a i islam govori pri nedjeljnom zakonu. Oboje su proročki lažni proroci. Pri nedjeljnom zakonu govori „viđenje” Habakukovo koje je oklijevalo.

For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

Jer vizija je još za određeno vrijeme, ali na svršetku će progovoriti i neće slagati: ako i okasni, čekaj je; jer će zacijelo doći, neće zakasniti. Habakuk 2,3.

Habakkuk is the true prophet who speaks in contrast with the false prophets. The ‘vision’ of Habakkuk speaks through the mouth of formerly dumb Ezekiel, whose mouth is then opened. The promise of being God’s mouth was given to Jeremiah.

Habakuk je pravi prorok koji govori nasuprot lažnim prorocima. „Viđenje” Habakuka govori kroz usta prije nijemoga Ezekiela, čija se usta potom otvaraju. Obećanje da će biti Božja usta dano je Jeremiji.

Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.

Zašto je moja bol neprestana, i rana moja neizlječiva, koja se ne da iscijeliti? Hoćeš li mi doista biti kao varalica, kao vode koje presušuju? Zato ovako veli Gospodin: Ako se vratiš, opet ću te vratiti, i stajat ćeš preda mnom; i ako odvojiš dragocjeno od bezvrijednoga, bit ćeš kao moja usta; neka se oni vrate k tebi, ali ti se ne vraćaj k njima. Jeremija 15:18, 19.

At the Sunday law, Zacharias's nine months of dumbness ended when he spoke and confirmed that his son’s name is to be John. Zacharias represented leadership who disbelieve the word of the third angel, and John represented the Elijah movement, the church that would usher in the Second Coming of Christ.

Pri nedjeljnom zakonu, Zaharijinih devet mjeseci nijemosti završilo je kada je progovorio i potvrdio da ime njegova sina treba biti Ivan. Zaharija je predstavljao vodstvo koje ne vjeruje riječi trećega anđela, a Ivan je predstavljao Ilijin pokret, crkvu koja će uvesti Drugi Kristov dolazak.

And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.

A Zaharija reče anđelu: Po čemu ću to poznati? Jer ja sam star čovjek, a žena je moja u poodmaklim godinama. I anđeo mu odgovori govoreći: Ja sam Gabrijel, koji stojim pred Bogom; i poslan sam da ti govorim i da ti navijestim ovu radosnu vijest. I evo, zanijet ćeš i nećeš moći govoriti do dana kada se ovo zbude, jer nisi povjerovao mojim riječima, koje će se ispuniti u svoje vrijeme.

And the people waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. Luke 1:18–22.

A narod je čekao Zahariju i čudio se što se tako dugo zadržao u hramu. A kad je izišao, nije im mogao govoriti; i razabraše da je imao viđenje u hramu: jer im je davao znakove i ostao nijem. Luka 1:18–22.

Zacharias was of the eighth course of priests.

Zaharija je bio iz osmoga svećeničkog reda.

There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest’s office before God in the order of his course, According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. Luke 1:5–10.

U dane Heroda, kralja judejskoga, bijaše neki svećenik imenom Zaharija, iz Abijina reda; i žena mu bijaše od kćeri Aronovih, a ime joj bijaše Elizabeta. I oboje bijahu pravedni pred Bogom, hodeći besprijekorno po svim zapovijedima i odredbama Gospodnjim. I ne imahu djece, jer Elizabeta bijaše nerotkinja, a oboje već bijahu poodmakle dobi. I dogodi se, dok je on vršio svećeničku službu pred Bogom po redu svoje smjene, da mu po običaju svećeničke službe kocka pade da prinese kad te ušavši u hram Gospodnji. A sve mnoštvo naroda moljaše se vani u vrijeme kađenja. Luka 1:5–10.

All the prophets represent the latter days, and Zacharias went into the temple, as did Ezekiel. He was of the eighth course of priests, marking a symbol of the eight souls on Noah’s ark that went from the old to the new world. Both he and his wife were blameless, but Zacharias would doubt the words of Gabriel. The Millerite movement began as Philadelphian's (blameless) but transitioned to Laodicean's in 1856. In the latter days, the message of the angel is the message of the third angel, and Gabriel’s message to Zacharias represents the third angel’s message and also the Elijah message, as represented by John the Baptist.

Svi proroci predstavljaju posljednje dane, a Zaharija je ušao u hram, kao i Ezekiel. Bio je iz osme svećeničke službe, označujući simbol osam duša u Noi-noj arci koje su prešle iz staroga u novi svijet. I on i njegova žena bili su besprijekorni, ali Zaharija će posumnjati u Gabrijelove riječi. Mileritski je pokret započeo kao filadelfijski (besprijekoran), ali je 1856. prešao u laodicejski. U posljednjim danima, poruka anđela jest poruka trećega anđela, a Gabrijelova poruka Zahariji predstavlja poruku trećega anđela, a također i Ilijinu poruku, kako je predstavlja Ivan Krstitelj.

And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. Luke 1:11–19.

I ukaza mu se anđeo Gospodnji stojeći s desne strane kadionoga žrtvenika. A kad ga Zaharija ugleda, smete se, i strah ga obuze. No anđeo mu reče: Ne boj se, Zaharija, jer je uslišana tvoja molitva; i tvoja će ti žena Elizabeta roditi sina, i nadjenut ćeš mu ime Ivan. I imat ćeš radost i veselje; i mnogi će se obradovati njegovu rođenju. Jer će biti velik pred Gospodinom, i neće piti ni vina ni žestoka pića; i ispunit će se Duhom Svetim još od utrobe svoje majke. I mnoge će od sinova Izraelovih obratiti Gospodinu, Bogu njihovu. I on će ići pred njim u duhu i sili Ilijinoj, da obrati srca otaca k djeci i nepokorne k mudrosti pravednih; da pripravi Gospodinu narod pripravljen. A Zaharija reče anđelu: Po čemu ću to poznati? Jer ja sam star čovjek, a moja žena poodmakla u godinama. I anđeo odgovarajući reče mu: Ja sam Gabrijel, koji stojim pred Bogom; i poslan sam da ti govorim i da ti navijestim ovu radosnu vijest. Luka 1:11–19.

Zacharias doubted that the message of the Elijah to come would be fulfilled.

Zaharija je posumnjao da će se ispuniti poruka Ilije koji ima doći.

Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

Evo, ja ću vam poslati proroka Iliju prije nego dođe veliki i strašni dan Gospodnji. I on će obratiti srce otaca k djeci, i srce djece k njihovim ocima, da ne dođem i udarim zemlju prokletstvom. Malahija 4,5.6.

Sister White, in the context of Ezekiel’s sealing of chapter nine, identifies why the leadership of the Laodicean Seventh-day Adventist church were typified by Zacharias’ unbelief.

Sestra White, u kontekstu Ezekielova pečaćenja iz devetoga poglavlja, prepoznaje zašto je vodstvo laodicejske Crkve adventista sedmoga dana bilo tipološki prikazano Zaharijinom nevjerom.

“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: 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. Then they began at the ancient men which were before the house.’

„Skupina koja ne osjeća žalost zbog vlastitoga duhovnog opadanja, niti tuguje zbog grijeha drugih, ostat će bez Božjega pečata. Gospodin izdaje nalog svojim vjesnicima, ljudima sa smrtonosnim oružjem u rukama: ‘Idite za njim kroz grad i udarajte: neka oko vaše ne štedi niti imajte sažaljenja: sasvim pobijte stare i mlade, i djevojke, i malu djecu, i žene; ali ne približujte se nijednomu čovjeku na kojemu je znak; i počnite od Mojega Svetišta. Tada počeše od staraca koji bijahu pred Domom.’”

“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.

„Ovdje vidimo da je crkva — Gospodnje svetište — bila prva koja je osjetila udar Božjega gnjeva. Starci, oni kojima je Bog dao veliku svjetlost i koji su stajali kao čuvari duhovnih interesa naroda, iznevjerili su povjerenje koje im je bilo dano. Zauzeli su stajalište da ne trebamo očekivati čuda ni izrazito očitovanje Božje sile kao u prijašnjim danima. Vremena su se promijenila. Te riječi učvršćuju njihovu nevjeru, i oni govore: Gospod neće učiniti dobro, niti će učiniti zlo. On je odviše milostiv da bi pohodio svoj narod sudom. Tako je ‘Mir i sigurnost’ poklič ljudi koji više nikada neće podići svoj glas kao trubu da Božjem narodu pokažu njegove prijestupe, a domu Jakovljevu njegove grijehe. Ti nijemi psi koji nisu htjeli lajati upravo su oni koji osjećaju pravednu osvetu uvrijeđenoga Boga. Muškarci, djevojke i mala djeca svi zajedno ginu.” Svjedočanstva, svezak 5, 211.

Zacharias doubted the message of the third angel, which is the Elijah message that repeats the history of John the Baptist as well as the history of William Miller.

Zaharija je posumnjao u poruku trećega anđela, koja je Ilijina poruka što ponavlja povijest Ivana Krstitelja kao i povijest Williama Millera.

Five Months

Pet mjeseci

Elisabeth hid her pregnancy for five months.

Elizabeta je skrivala svoju trudnoću pet mjeseci.

And after those days his wife Elisabeth conceived, and hid herself five months, saying, Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth. Luke 1:24–26.

A nakon tih dana njegova žena Elizabeta začela je i pet se mjeseci skrivala govoreći: Ovako mi je učinio Gospodin u danima kad me je pogledao da ukloni moju sramotu među ljudima. A u šestome mjesecu anđeo Gabriel bijaše poslan od Boga u grad galilejski, imenom Nazaret. Luka 1:24–26.

Zacharias was of the eighth course of priests, aligning with the circumcision of his son John on the eighth day, when Zacharias would again speak. He and his son John represent the eight souls who were on Noah’s ark, who were hid from the death brought by the flood waters for five months, or one hundred and fifty days. The one hundred and fifty days of the pregnancy and the flood waters align with the two periods of five months in Revelation nine.

Zaharija je bio iz osmog reda svećenika, što je u skladu s obrezanjem njegova sina Ivana osmoga dana, kada će Zaharija ponovno progovoriti. On i njegov sin Ivan predstavljaju osam duša koje su bile u Noinoj arci, koje su bile skrivene od smrti što su je donijele vode potopa tijekom pet mjeseci, odnosno sto pedeset dana. Sto pedeset dana trudnoće i vode potopa podudaraju se s dva razdoblja od pet mjeseci u Otkrivenju devet.

Zacharias and his son John also represent when the seventh church of Laodicea transitions unto the eighth church of Philadelphia. From Zacharias’ service during the eighth course unto his son John’s circumcision of the eighth day represents a prophetic period with the number eighth identifying the beginning and the ending. Within that prophetic period there is a five-month period representing a period of hiding.

Zaharija i njegov sin Ivan također predstavljaju trenutak kada sedma crkva Laodiceje prelazi u osmu crkvu Filadelfije. Od Zaharijine službe tijekom osmog reda do obrezanja njegova sina Ivana osmoga dana predstavlja se proročko razdoblje, pri čemu broj osam označava početak i svršetak. Unutar toga proročkog razdoblja nalazi se razdoblje od pet mjeseci koje predstavlja vrijeme skrivenosti.

The “speaking” of prophecy identifies the soon-coming Sunday law, so Zacharias speaks at the Sunday law, when his son is sealed, as represented by the act of circumcision. In that history, prior to the Sunday law when Zacharias speaks, at the end of five months, in the sixth month Mary visits Elisabeth and the Holy Spirit anoints Elisabeth, who as a woman represents the anointing of God’s church four months in advance of the soon-coming Sunday law.

„Govorenje“ proročanstva prepoznaje uskoro nadolazeći nedjeljni zakon, stoga Zaharija govori pri nedjeljnom zakonu, kada je njegov sin zapečaćen, što je predočeno činom obrezanja. U toj povijesti, prije nedjeljnoga zakona kada Zaharija govori, na kraju pet mjeseci, u šestome mjesecu Marija posjećuje Elizabetu i Sveti Duh pomazuje Elizabetu, koja kao žena predstavlja pomazanje Božje crkve četiri mjeseca unaprijed u odnosu na uskoro nadolazeći nedjeljni zakon.

And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. Luke 1:39–45.

A Marija u one dane ustade te pohiti u gorje, u grad Judin. I uđe u kuću Zaharijinu i pozdravi Elizabetu. I dogodi se: kad Elizabeta začu Marijin pozdrav, zaigra dijete u njezinoj utrobi; i Elizabeta se napuni Duha Svetoga. Tada povika iza glasa i reče: Blagoslovljena ti među ženama, i blagoslovljen plod utrobe tvoje. I otkuda meni da majka Gospodina mojega dolazi k meni? Jer gle, čim glas tvoga pozdrava doprije do mojih ušiju, zaigra od radosti dijete u mojoj utrobi. I blago onoj koja povjerova, jer će se ispuniti ono što joj je rečeno od Gospodina. Luka 1:39–45.

At the end of five months, Elisabeth spoke to Mary “with a loud voice,” praising Mary’s belief in Gabriel’s message, which in the latter days is the third angel’s message. Elisabeth’s husband Zacharias had disbelieved, but not Mary. Mary heard the message of Gabriel five months after Zacharias, so her belief in the third angel is marked as arriving after the hidden message of five month’s was revealed. The hidden message of five months in the latter days is the first five months of Revelation nine verse five. Mary represents the church of the latter days that accepts the third angel’s message, which includes a special unsealing of five months just before the speaking of the soon-coming Sunday law arrives roughly four months later.

Na svršetku pet mjeseci Elizabeta je govorila Mariji „glasno“, hvaleći Marijinu vjeru u Gabrielovu poruku, koja je u posljednjim danima poruka trećega anđela. Elizabetin muž Zaharija nije povjerovao, ali Marija jest. Marija je čula Gabrielovu poruku pet mjeseci nakon Zaharije, pa se njezina vjera u trećega anđela označuje kao ona koja dolazi nakon što je otkrivena skrivena poruka o pet mjeseci. Skrivena poruka o pet mjeseci u posljednjim danima jest prvih pet mjeseci iz Otkrivenja devet, redak pet. Marija predstavlja crkvu posljednjih dana koja prihvaća poruku trećega anđela, što uključuje posebno otpečaćenje pet mjeseci neposredno prije nego što, otprilike četiri mjeseca kasnije, nastupi objavljivanje uskoro dolazećega zakona o nedjelji.

At the waymarks of Mary’s visit the movement of the first and second angels, represented by Zacharias and Elisabeth connects with the movement of the third angel represented by Mary and Joseph. Zacharias represents an official from a church that disbelieved the third angel’s message and Joseph the carpenter, represents a movement represented by self-supporting work. Adventism ends as it began, and it began as a movement, not an organized church structure. The movement of the one hundred and forty-four thousand represented by Joseph, Mary and Christ are direct relatives of the Millerite movement represented by Zacharias, Elisabeth and John, and the disbelief of 1863 is represented by Zacharias. 1863 represents disbelief of the first and second angel’s messages and the movement of the third angel represents the faith of Mary.

Na putokazima Marijina pohoda pokret prvoga i drugoga anđela, predstavljen Zaharijom i Elizabetom, povezuje se s pokretom trećega anđela predstavljenim Marijom i Josipom. Zaharija predstavlja službenika iz crkve koja nije vjerovala vijesti trećega anđela, a Josip, tesar, predstavlja pokret obilježen samouzdražavajućim radom. Adventizam završava kao što je i započeo, a započeo je kao pokret, a ne kao organizirana crkvena struktura. Pokret sto četrdeset i četiri tisuće, predstavljen Josipom, Marijom i Kristom, izravni su srodnici mileritskoga pokreta predstavljenoga Zaharijom, Elizabetom i Ivanom, a nevjera iz 1863. predstavljena je Zaharijom. Godina 1863. predstavlja nevjeru prema vijestima prvoga i drugoga anđela, a pokret trećega anđela predstavlja Marijinu vjeru.

“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, ‘Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ This message seemed to be an addition to the third message, joining it as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon and calling upon God’s people to come out of her that they might escape her fearful doom.” Early Writings, 277.

„Anđeli su bili poslani da pomognu moćnom anđelu s neba, i čula sam glasove za koje se činilo da odjekuju posvuda: ‘Iziđite iz nje, narode moj, da ne budete sudionicima njezinih grijeha i da ne primite od njezinih zala. Jer grijesi su njezini doprli do neba, i Bog se spomenuo njezinih bezakonja.’ Činilo se da je ova poruka dodatak trećoj poruci, pridružujući joj se kao što se ponoćni poklik pridružio poruci drugoga anđela 1844. godine. Slava Božja počivala je na strpljivim, čekajućim svetima, i oni su neustrašivo davali posljednje svečano upozorenje, proglašavajući pad Babilona i pozivajući Božji narod da iziđe iz nje kako bi izmaknuo njezinoj strašnoj osudi.” Early Writings, 277.

The joining together of two messages is represented by Mary visiting Elisabeth, and that point arrived when the hidden five months is revealed. That point is where two prophecies join and are proclaimed together. One was proclaimed by Elisabeth and the other by Mary. The joining of two messages identifies when the midnight cry joins the message of the second angel, and that occurred in Millerite history at the Exeter camp meeting.

Povezivanje dviju poruka prikazano je Marijinim posjetom Elizabeti, a ta je točka nastupila kada se otkriva skrivenih pet mjeseci. Ta je točka ondje gdje se dva proročanstva sjedinjuju i zajedno objavljuju. Jedno je objavila Elizabeta, a drugo Marija. Sjedinjenje dviju poruka označava kada se ponoćni poklič sjedinjuje s porukom drugoga anđela, a to se dogodilo u mileritskoj povijesti na taboru u Exeteru.

After Elisabeth and then Mary gave their proclamations, “Mary abode with her about three months, and returned to her own house.” Luke 1:56. The sixty-six day period from Exeter unto October 22, 1844 is represented by those four months, which concluded at the soon-coming Sunday law, when Zacharias spoke. The four months represent the period of the proclamation of the message of the midnight cry, which arrives after the message of the five hidden months.

Nakon što su Elizabeta, a zatim Marija izrekle svoje objave, „Marija ostade s njom oko tri mjeseca, pa se vrati svojoj kući.“ Luka 1,56. Razdoblje od šezdeset i šest dana od Exetera do 22. listopada 1844. prikazano je tim četirima mjesecima, koji su završili pri nedjeljnom zakonu koji je bio pred samim dolaskom, kada je Zaharija progovorio. Ta četiri mjeseca predstavljaju razdoblje proglašavanja poruke ponoćnog poklika, koja dolazi nakon poruke o pet skrivenih mjeseci.

The two messages in Millerite history were the first and second angels, and the first angel’s message was empowered by the fulfillment of a time prophecy that began with a period of five months, which was partially hidden until ten days before its fulfillment on August 11, 1840, as set forth by Josiah Litch. The empowerment of the second angel’s message was the correction of the incorrect prediction of 1843, that took place at the Exeter camp meeting, as set forth by Samuel Snow.

Dvije poruke u mileritskoj povijesti bile su poruke prvoga i drugoga anđela, a poruka prvoga anđela bila je osnažena ispunjenjem vremenskoga proročanstva koje je započelo razdobljem od pet mjeseci, koje je bilo djelomično skriveno sve do deset dana prije svojega ispunjenja 11. kolovoza 1840., kako je to izložio Josiah Litch. Osnaženje poruke drugoga anđela bilo je ispravljanje pogrešnoga predviđanja iz 1843., koje se dogodilo na logorskom sastanku u Exeteru, kako je to izložio Samuel Snow.

The proclamation of the twofold message of the midnight cry is represented as a short period before the door closed, which in the story of Noah opened up a five month period that concluded with the ark sitting atop mount Ararat. The period of the proclamation of the midnight cry comes after the unsealing of the hidden five months, which came ten days before August 11, 1840 and it also came after the Lord removed His hand from the figures He had covered upon the 1843 chart. The ten days of August 1 to 11, align with the sixty-six days of Exeter to October 22, 1844, and the twofold witness identifies that the unsealing of a hidden five months, accompanied with the correction of the incorrect proclamation that produced the first disappointment, and it occurs when Mary meets and greets Elisabeth in the sixth month.

Proglašenje dvostruke poruke ponoćnog poklika prikazano je kao kratko razdoblje prije nego što su se vrata zatvorila, što je u izvještaju o Noi otvorilo razdoblje od pet mjeseci koje je završilo time da je korablja počinula na gori Ararat. Razdoblje proglašenja ponoćnog poklika dolazi nakon otpečaćenja skrivenih pet mjeseci, koje je nastupilo deset dana prije 11. kolovoza 1840., a također je došlo nakon što je Gospod uklonio svoju ruku s prikaza koje je bio prekrio na karti iz 1843. Deset dana od 1. do 11. kolovoza podudaraju se sa šezdeset i šest dana od Exetera do 22. listopada 1844., a dvostruko svjedočanstvo pokazuje otpečaćenje skrivenih pet mjeseci, popraćeno ispravkom netočne objave koja je proizvela prvo razočaranje, i to se zbiva kada Marija susreće i pozdravlja Elizabetu u šestome mjesecu.

At the Sunday law, the United States speaks as a dragon, the ass of Islam speaks, and the vision of Habakkuk speaks through the mouth of Jeremiah, Zacharias and Ezekiel. At the Sunday law Ezekiel is a sign, thus representing the ensign that is lifted up at the Sunday law. Two of the nine references of the word ‘sign’ in Ezekiel identify the “sabbaths” as the sign of the sanctification representing the combination of Divinity with humanity.

U vrijeme nedjeljnoga zakona Sjedinjene Države govore kao zmaj, magarac islama progovara, a viđenje Habakuka govori kroz usta Jeremije, Zaharije i Ezekiela. U vrijeme nedjeljnoga zakona Ezekiel je znak, te tako predstavlja stijeg koji se podiže u vrijeme nedjeljnoga zakona. Dvije od devet referenci na riječ „znak” u Ezekielu prepoznaju „subote” kao znak posvećenja koji predstavlja sjedinjenje božanstva s čovještvom.

But I wrought for my name’s sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt. Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.

Ali djelovah radi imena svojega, da se ne oskvrne pred poganima među kojima bijahu, pred čijim im se očima objavih izvodeći ih iz zemlje egipatske. Zato ih izvedoh iz zemlje egipatske i dovedoh u pustinju. I dadoh im svoje uredbe i objavih im svoje odredbe, koje ako čovjek vrši, po njima će živjeti.

Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my name’s sake, that it should not be polluted before the heathen, in whose sight I brought them out. Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols. Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: I am the Lord your God; walk in my statutes, and keep my judgments, and do them; And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God. Ezekiel 20:9–20.

Štoviše, dadoh im i svoje subote da budu znak između mene i njih, kako bi znali da sam ja Gospod koji ih posvećuje. Ali se dom Izraelov pobuni protiv mene u pustinji: nisu hodili po mojim uredbama i prezreli su moje sudove, koje ako čovjek vrši, živjet će po njima; i moje su subote teško oskvrnuli. Tada rekoh da ću izliti svoj gnjev na njih u pustinji, da ih istrijebim. Ali sam djelovao poradi svojega imena, da se ono ne oskvrne pred narodima, na čije sam ih oči izveo. I još podigoh svoju ruku prema njima u pustinji, da ih neću uvesti u zemlju koju sam im dao, zemlju kojom teče mlijeko i med, ures svih zemalja; zato što su prezreli moje sudove i nisu hodili po mojim uredbama, nego su oskvrnuli moje subote; jer je njihovo srce pošlo za njihovim idolima. Ipak ih je moje oko poštedjelo da ih ne uništim, niti sam ih posve istrijebio u pustinji. Ali rekoh njihovim sinovima u pustinji: Ne hodite po uredbama svojih otaca, niti držite njihove sudove, niti se kaljajte njihovim idolima: ja sam Gospod, Bog vaš; hodite po mojim uredbama, i držite moje sudove, i vršite ih; i svetkujte moje subote; i neka budu znak između mene i vas, da znate da sam ja Gospod, Bog vaš. Ezekiel 20:9–20.

Ezekiel represents the ensign of the one hundred and forty-four thousand, and the sign of Divinity combined with humanity is the Lord’s “sabbaths.” Ezekiel is the sign at the beginning of the siege and he is the sign at the destruction of Jerusalem, when he is lifted up as an ensign. At the beginning of the siege, those who refuse to see and hear, who desecrate His “sabbaths”, are also a sign.

Ezekiel predstavlja stijeg sto četrdeset i četiri tisuće, a znak Božanstva sjedinjenoga s čovještvom jesu Gospodnje „subote“. Ezekiel je znak na početku opsade i on je znak pri uništenju Jeruzalema, kada je podignut kao stijeg. Na početku opsade, oni koji odbijaju vidjeti i čuti, koji oskvrnjuju Njegove „subote“, također su znak.

Then came certain of the elders of Israel unto me, and sat before me. And the word of the Lord came unto me, saying, Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them? Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the Lord will answer him that cometh according to the multitude of his idols; That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.

Tada dođoše k meni neki od starješina Izraelovih i sjedoše preda me. I dođe mi riječ Gospodnja govoreći: Sine čovječji, ovi su ljudi postavili svoje idole u svome srcu i stavili spoticaj svojega bezakonja pred svoje lice; da li da im se uopće dam upitati? Zato im govori i reci im: Ovako govori Gospodin Jahve: Svaki čovjek iz doma Izraelova koji postavi svoje idole u svoje srce i stavi spoticaj svojega bezakonja pred svoje lice, pa dođe proroku — ja, Gospodin, odgovorit ću mu koji dolazi prema mnoštvu njegovih idola, da zahvatim dom Izraelov u njihovu vlastitom srcu, jer su se svi otuđili od mene po svojim idolima.

Therefore say unto the house of Israel, Thus saith the Lord God; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the Lord will answer him by myself: And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord. And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him; That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord God. Ezekiel 14:1–11.

Zato reci domu Izraelovu: Ovako govori Gospodin Bog: Pokajte se i odvratite se od svojih idola; odvratite lica svoja od svih svojih gadosti. Jer svaki od doma Izraelova, ili od došljaka koji prebiva u Izraelu, koji se odijeli od mene i postavi svoje idole u svoje srce te stavi spoticaj svoje bezakonosti pred svoje lice, pa dođe proroku da preko njega pita za mene — ja, Gospod, odgovorit ću mu sam po sebi. I okrenut ću svoje lice protiv toga čovjeka i učinit ću ga znakom i poslovicom; istrijebit ću ga isred svojega naroda. I znat ćete da sam ja Gospod. A ako prorok bude zaveden kad progovori riječ, ja, Gospod, zaveo sam toga proroka; i ispružit ću svoju ruku na njega te ga uništiti isred svojega naroda Izraela. I nosit će kaznu za svoje bezakonje: kazna prorokova bit će kao kazna onoga koji ga traži, da dom Izraelov više ne luta od mene i da se više ne oskvrnjuje svim svojim prijestupima; nego da budu moj narod i ja da budem njihov Bog, govori Gospodin Bog. Ezekiel 14:1–11.

At Nashville, those within the Laodicean Seventh-day Adventist church who disbelieved as did Zacharias; who had “taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days,” as represented by 1840 unto 1844 will be confronted by those outside of Adventism as to why they failed to give warning. They become the “sign” of the false peace and safety message, which marks the separation of the wise and foolish as represented by the two opposing tents at the Exeter camp meeting. They bear a “sign” of idolatry and rebellion, while Ezekiel bears the true prophetic warning message. At the end of the siege, when Jerusalem is destroyed, representing the Sunday law, the sign of rebellion is the mark of the beast and the sign of obedience is the seal of God.

U Nashvilleu će se oni unutar laodicejske Crkve adventista sedmoga dana koji nisu vjerovali kao Zaharija; koji su „zauzeli stajalište da ne trebamo očekivati čudesa i izrazito očitovanje Božje sile kao u prijašnjim danima”, kako je predočeno razdobljem od 1840. do 1844., suočiti s onima izvan adventizma glede toga zašto nisu dali upozorenje. Oni postaju „znak” lažne poruke o miru i sigurnosti, koja označava razdvajanje mudrih i ludih, kako je predočeno dvama suprotstavljenim šatorima na taborovanju u Exeteru. Oni nose „znak” idolopoklonstva i pobune, dok Ezekiel nosi istinsku proročku poruku upozorenja. Na kraju opsade, kada je Jeruzalem razoren, predstavljajući nedjeljni zakon, znak pobune jest žig zvijeri, a znak poslušnosti pečat je Božji.

Probation is fully closed for Adventism at the Sunday law, and there is a sign of the righteous and the wicked that are there marked. The close of probation at the soon-coming Sunday law typifies the close of probation when Michael stands up, and there the sign of the death of the multitudes is represented by Gog and Magog.

Vrijeme kušnje za adventizam potpuno završava pri nedjeljnom zakonu, i ondje postoji znak pravednih i opakih koji su ondje obilježeni. Zatvaranje vremena kušnje pri uskoro dolazećem nedjeljnom zakonu predočuje zatvaranje vremena kušnje kada Mihailo ustane, a ondje je znak smrti mnoštava prikazan Gogom i Magogom.

And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land. Ezekiel 39:15, 16.

I putnici koji prolaze zemljom, kad tko vidi kost čovječju, postavit će kraj nje znak, dok je grobari ne pokopaju u dolini Hamon-Goga. A i ime će gradu biti Hamona. Tako će očistiti zemlju. Ezekiel 39:15, 16.

The sign of the covenant is identified in chapter thirty-seven of Ezekiel where the valley of dead bones is brought to life and the two sticks are joined. The bones are brought to life by a message of Islam, represented as the four winds, thus typifying August 11, 1840. The two sticks are combined into one, thus representing the joining of the message of the second angel with the message of the midnight cry. The bones are the empowerment of the first angel and the two sticks are the empowerment of the second angel. Thereafter God’s people are His latter day chosen covenant people, represented by John, as one hundred and forty-four thousand.

Znak saveza prepoznaje se u trideset i sedmom poglavlju Ezekiela, gdje dolina mrtvih kostiju biva oživljena i dva se štapa sjedinjuju. Kosti bivaju oživljene porukom islama, prikazanom kao četiri vjetra, čime se predoznačuje 11. kolovoza 1840. Dva štapa sjedinjuju se u jedan, predstavljajući tako sjedinjenje poruke drugog anđela s porukom ponoćnog poklika. Kosti su osnaženje prvog anđela, a dva štapa osnaženje drugog anđela. Nakon toga Božji narod postaje Njegov izabrani saveznički narod posljednjih dana, predstavljen po Ivanu kao sto četrdeset i četiri tisuće.

Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.

I sklopit ću s njima savez mira; bit će to s njima savez vječni; i nastanit ću ih, i umnožiti ih, i postaviti svoje svetište usred njih dovijeka. I moj će Šator biti s njima; da, ja ću biti njihov Bog, a oni će biti moj narod. I pogani će spoznati da ja, Gospodin, posvećujem Izraela, kad moje svetište bude usred njih dovijeka. Ezekiel 37:26–28.

The combination of Divinity and humanity is represented in a variety of ways within God’s Word, and one illustration is when the “citadel of the soul” that is located within a human being's higher nature is attached to the citadel of God’s sanctuary. When the heavenly throne room that represents God’s citadel is joined with the citadel of a human being’s higher nature, God’s people are “sanctified” and He dwells “in the midst of them for evermore.”

Spoj božanstva i čovještva prikazan je na različite načine u Božjoj Riječi, a jedno je od tih prikazanja kada je „utvrda duše“, smještena unutar više naravi ljudskog bića, povezana s utvrdom Božjega svetišta. Kada se nebeska prijestolna dvorana, koja predstavlja Božju utvrdu, sjedini s utvrdom više naravi ljudskoga bića, Božji je narod „posvećen“, i On prebiva „usred njih dovijeka“.

After chapter thirty-seven Ezekiel sets forth the chapters thirty-eight and thirty-nine, where he addresses Gog and Magog as symbols of the confederacy of mankind who are outside of God’s chosen covenant people. In chapter forty, the covenant people of chapter thirty-seven are represented as a temple that fills the whole earth. Chapters thirty-eight to forty represent the rising up of God’s covenant people in the latter days, as represented by the numbers 38 and 40.

Nakon trideset sedmog poglavlja Ezekiel iznosi trideset osmo i trideset deveto poglavlje, gdje govori o Gogu i Magogu kao o simbolima saveza čovječanstva koje je izvan Božjega izabranog saveznog naroda. U četrdesetom poglavlju saveznički narod iz trideset sedmog poglavlja prikazan je kao hram koji ispunja svu zemlju. Poglavlja trideset osmo do četrdeseto prikazuju uzdizanje Božjega saveznog naroda u posljednjim danima, kako je predstavljeno brojevima 38 i 40.

We will continue these things in the next article.

Nastavit ćemo s tim stvarima u sljedećem članku.