Daniel chapter eleven verse sixteen and verse twenty-two both align with the soon coming Sunday law. Verse ten’s fulfillment in 1989 led to the Ukrainian War in 2014, as represented by the battle of Raphia’s fulfillment of verse eleven in 217 BC. Verse eleven unto verse sixteen is also verse eleven unto verse twenty-two; so, the hidden history of verse forty, as represented in verses eleven through sixteen is also represented as the history of verse eleven unto twenty-two. The hidden history of verse forty is represented by eleven through twenty-two.
Daniel, jedanaesto poglavlje, šesnaesti redak i dvadeset i drugi redak, oba su usklađena sa zakonom o nedjelji koji će uskoro doći. Ispunjenje desetoga retka 1989. godine dovelo je do Ukrajinskoga rata 2014., kao što je predstavljeno ispunjenjem jedanaestoga retka bitkom kod Rafije 217. pr. Kr. Jedanaesti redak do šesnaestoga retka također je jedanaesti redak do dvadeset i drugoga retka; stoga je skrivena povijest četrdesetoga retka, kako je predstavljena u redcima jedanaest do šesnaest, također predstavljena kao povijest jedanaestoga retka do dvadeset i drugoga. Skrivena povijest četrdesetoga retka predstavljena je redcima jedanaest do dvadeset i dva.
Chapters Eleven through Twenty-two
Poglavlja jedanaesto do dvadeset drugo
That hidden history is also represented in chapters eleven through twenty-two of Genesis, Matthew, Revelation and The Desire of Ages. Those four witnesses of chapters “eleven through twenty-two” align with the hidden history, for the hidden history is verses eleven through twenty-two in Daniel eleven. The center of the four witnesses always identify the sign of the covenant, beginning with the covenant of death represented by Nimrod in chapter eleven in Genesis and ending with the whore of Rome in chapter seventeen of Revelation.
Ta skrivena povijest također je prikazana u poglavljima jedanaest do dvadeset i dva u Postanku, Mateju, Otkrivenju i Čežnji vjekova. Ta četiri svjedoka poglavljā „jedanaest do dvadeset i dva” usklađuju se sa skrivenom poviješću, jer skrivena povijest jesu redci jedanaest do dvadeset i dva u Danielu jedanaest. Središte četiriju svjedoka uvijek prepoznaje znak saveza, počinjući savezom smrti koji predstavlja Nimrod u jedanaestom poglavlju Postanka i završavajući bludnicom rimskom u sedamnaestom poglavlju Otkrivenja.
Seventeen
Sedamnaest
With the exception of Matthew, the four witnesses identify chapter seventeen as the midpoint of the period they illustrate. The number seventeen is also found three times in the three two hundred and fifty-year prophecies that began at 457 BC, 64 and 1776. Two of those lines, (the first and the last) identify a midpoint when the first line of 457 BC ended in 207 BC and the last line of 1776 ends in 2026. 207 BC was between the battles of Raphia and Panium, and 2026 is the midterm of the final president of the United States.
Uz iznimku Mateja, četvorica svjedoka prepoznaju sedamnaesto poglavlje kao središnju točku razdoblja koje prikazuju. Broj sedamnaest također se pojavljuje tri puta u trima dvjesto pedesetogodišnjim proročanstvima koja su započela 457. pr. Kr., 64. i 1776. Dvije od tih linija (prva i posljednja) označuju središnju točku kada je prva linija iz 457. pr. Kr. završila 207. pr. Kr., a posljednja linija iz 1776. završava 2026. godine. Godina 207. pr. Kr. bila je između bitaka kod Rafije i Panija, a 2026. je sredina mandata posljednjega predsjednika Sjedinjenih Američkih Država.
Within the three two-hundred and fifty year lines, Ptolemy reigned for seventeen years. There are seventeen years between 313 and 330 in Nero’s line and there was seventeen years between the battles of Raphia in 217 BC and the battle of Panium in 200 BC. Three of the four witnesses of chapters eleven unto twenty-two mark their exact midpoint as chapters seventeen. Therefore, the hidden history of verse forty is represented in verses eleven through twenty-two of the same chapter, and the four witnesses of chapters eleven through twenty-two align with those very same verses. The fulfillment of each of the three 250-year prophecies align with the very same history. The midpoint is emphasized as a waymark, and it is especially identified as the symbol of the covenant and seal of God’s people.
Unutar triju dvjesto pedesetogodišnjih linija, Ptolemej je vladao sedamnaest godina. Između 313. i 330. godine u Neronovoj liniji proteže se sedamnaest godina, a sedamnaest je godina prošlo između bitke kod Rafije 217. pr. Kr. i bitke kod Panija 200. pr. Kr. Tri od četiri svjedoka iz poglavlja jedanaest do dvadeset i dva označuju svoju točnu sredinu kao sedamnaesto poglavlje. Stoga je skrivena povijest četrdesetog retka prikazana u recima jedanaest do dvadeset i dva istoga poglavlja, a četiri svjedoka iz poglavlja jedanaest do dvadeset i dva usklađuju se upravo s tim istim recima. Ispunjenje svakoga od triju 250-godišnjih proročanstava usklađuje se s tom istom poviješću. Središnja točka naglašena je kao putokaz, a osobito je prepoznata kao simbol saveza i pečata Božjega naroda.
Daniel Twelve
Daniel dvanaest
Verses seven, eleven and twelve of Daniel chapter twelve identify the final period of the sealing of the one hundred and forty-four thousand. Verse seven identifies December 31, 2023, verse twelve identifies July 18, 2020. The scattering of verse seven that ended on December 31, 2023, which had begun on July 18, 2020 was represented in the alpha and omega of the three verses of prophetic time located in Daniel twelve. The middle verse of 1,290 years identifies the history of 1989 to the soon coming Sunday law as 30, and then 1,260 to the close of human probation. Thirty years representing the age of the priesthood of the one hundred and forty-four thousand and 1260 years typifying the symbolic forty-two months of Revelation thirteen.
Sedmi, jedanaesti i dvanaesti redak dvanaestog poglavlja Daniela označavaju završno razdoblje zapečaćivanja sto četrdeset i četiri tisuće. Sedmi redak označava 31. prosinca 2023., a dvanaesti redak 18. srpnja 2020. Raspršenje iz sedmoga retka koje je završilo 31. prosinca 2023., a započelo 18. srpnja 2020., bilo je predstavljeno u alfi i omegi triju redaka proročkoga vremena smještenih u Danielu 12. Središnji redak od 1.290 godina označava povijest od 1989. do uskoro dolazećega nedjeljnog zakona kao 30, a zatim 1.260 do završetka vremena milosti za čovječanstvo. Trideset godina predstavlja dob svećeništva sto četrdeset i četiri tisuće, a 1260 godina predoznačuje simbolična četrdeset i dva mjeseca iz Otkrivenja 13.
The dual prophecy of 30 followed by twelve hundred and sixty years is a symbol of Abraham and Paul's dual covenant prophecy of 400 and 430 years. The midpoint of the three verses of time in Daniel twelve represents the rebellion of the thirteenth letter, while also emphasizing the covenant and sealing of the one hundred and forty-four thousand. The three verses also align with the hidden history, and add another witness of the emphasis of the midpoint being a symbol of the covenant.
Dvostruko proročanstvo od 30 nakon kojega slijedi tisuću dvjesto šezdeset godina simbol je Abrahamova i Pavlova dvostrukog proročanstva saveza od 400 i 430 godina. Središnja točka triju vremenskih redaka u Danielu dvanaest predstavlja pobunu trinaestoga slova, a istodobno naglašava savez i zapečaćenje sto četrdeset i četiri tisuće. Ta se tri retka također usklađuju sa skrivenom poviješću te dodaju još jedno svjedočanstvo naglasku da je središnja točka simbol saveza.
Spring and Fall
Proljeće i jesen
With all these lines we must include the three witnesses of the spring and fall feasts located in Leviticus twenty-three aligned and combined with the Pentecostal season in the history of the cross. There the chapter is twenty-three, which is a symbol of Christ's work of atonement. The chapter is made up of forty-four verses, symbolically representing October 22, 1844. October 22 represents 22 days in October, beginning with the first day and ending on the twenty-second day, thus bearing the credentials of the Hebrew alphabet. October being the tenth month, when multiplied by the twenty-second day equals 220.
Sa svim tim crtama moramo uključiti tri svjedoka proljetnih i jesenskih blagdana smještenih u Levitskom zakoniku dvadeset i tri, usklađenih i sjedinjenih s pentekostnim razdobljem u povijesti križa. Ondje je poglavlje dvadeset i tri, što je simbol Kristova djela pomirenja. To se poglavlje sastoji od četrdeset i četiri retka, simbolički predstavljajući 22. listopada 1844. Dvadeset i drugi listopada predstavlja 22 dana u listopadu, počinjući prvim danom i završavajući dvadeset i drugim danom, te tako nosi obilježja hebrejskoga alfabeta. Budući da je listopad deseti mjesec, kada se pomnoži s dvadeset i drugim danom, daje 220.
In the Hebrew calendar the tenth day of the seventh month was the Day of Atonement, and ten times seven is seventy, a symbol of probationary time. The twenty-three hundred years ended in 1844 when the third angel arrived, as typified by the third decree that initiated the period. There was seventy weeks determined as probationary time then allotted to ancient literal Israel at the beginning of the 2,300 days, and at the ending of those days the probationary period for modern spiritual Israel was represented by the tenth day of the seventh month, which equates to seventy. October 22, 1844 typifies the soon coming Sunday law, and it is there that the symbolic seventy years of probationary time ends for Seventh-day Adventism, as it did for the Jews when Stephen was stoned.
U hebrejskom kalendaru deseti dan sedmoga mjeseca bio je Dan pomirenja, a deset puta sedam jest sedamdeset, simbol vremena kušnje. Dvije tisuće i tristo godina završilo je 1844. kada je stigao treći anđeo, kako je predočeno trećim dekretom koji je započeo to razdoblje. Bilo je određeno sedamdeset tjedana kao vrijeme kušnje tada dodijeljeno drevnom doslovnom Izraelu na početku 2.300 dana, a na završetku tih dana razdoblje kušnje za suvremeni duhovni Izrael bilo je predstavljeno desetim danom sedmoga mjeseca, što odgovara broju sedamdeset. Dvadeset drugi listopada 1844. predoznačuje uskoro dolazeći nedjeljni zakon, i ondje simboličnih sedamdeset godina vremena kušnje završava za adventizam sedmoga dana, kao što je završilo za Židove kada je Stjepan bio kamenovan.
1844 represents a period when two angels arrived, the second at the first disappointment and the third at the great disappointment. “44” represents a twofold message as represented by verse forty-four of Daniel eleven’s tidings out of the east and the north. Leviticus twenty-three consists of forty-four verses that divide the sacred feasts into spring and fall. Those forty-four verses represent a twofold message. The two seasons are represented by twenty-two verses each, so both the spring and fall feasts represent the Hebrew calendar’s twenty-two letters. When those two witnesses of twenty-two verses are brought together along with the Pentecostal season they produce a framework of three steps.
1844. predstavlja razdoblje kada su stigla dva anđela, drugi pri prvom razočaranju, a treći pri velikom razočaranju. „44“ predstavlja dvostruku poruku, kako je prikazano u četrdeset i četvrtom retku jedanaestog poglavlja Daniela, u vijestima s istoka i sa sjevera. Levitski zakonik dvadeset i tri sastoji se od četrdeset i četiri retka koji dijele svete blagdane na proljetne i jesenske. Tih četrdeset i četiri retka predstavljaju dvostruku poruku. Ta su dva razdoblja predstavljena s po dvadeset i dva retka, tako da i proljetni i jesenski blagdani predstavljaju dvadeset i dva slova hebrejskoga kalendara. Kada se ta dva svjedoka od dvadeset i dva retka spoje zajedno s pentekostnim razdobljem, tvore okvir od tri koraka.
The first step is a waymark made up of three parts followed by five days, as is the last of the three waymarks. The middle waymark is the thirty days of face-to-face instruction by Christ with those who are being anointed as priests for service in the church triumphant. Leviticus twenty-three aligns with the hidden history of verse forty.
Prvi korak jest putokaz sastavljen od tri dijela, nakon kojih slijedi pet dana, kao što je i posljednji od triju putokaza. Srednji putokaz jest trideset dana poučavanja licem u lice od Krista s onima koji se pomazuju za svećenike za službu u crkvi pobjedonosnoj. Levitski zakonik dvadeset i treće poglavlje usklađuje se sa skrivenom poviješću četrdesetoga retka.
Midpoints
Sredine
The midpoint of the chapter eleven through chapter twenty-two line of Genesis is chapter seventeen, where the second step of the three-step covenant of Abraham and the sign of circumcision was instituted. The dead-center of all the verses located in chapter eleven unto twenty-two is Genesis 17:22:
Središnja točka niza od jedanaestoga do dvadeset drugoga poglavlja Postanka jest sedamnaesto poglavlje, gdje je uspostavljen drugi korak trostupanjskog Abrahamova saveza i znak obrezanja. Točno središte svih redaka smještenih od jedanaestoga do dvadeset drugoga poglavlja jest Postanak 17,22:
But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. And he left off talking with him, and God went up from Abraham. Genesis 17:22.
Nego ću svoj savez uspostaviti s Izakom, kojega će ti Sara roditi u ovo određeno vrijeme iduće godine. Tada prestade govoriti s njim i Bog uzađe od Abrahama. Postanak 17,22.
God began speaking to Abraham in verse one and he ended his conversation in verse twenty-two, so the entire dialogue of the covenant of circumcision was placed within the prophetic context of the twenty-two letters of the Hebrew alphabet, while the theme of the twenty-two verses was the rite of circumcision, that was to be accomplished on the eighth day. The center or midpoint of the Genesis passage is God’s covenant relationship with the one hundred and forty-four thousand as represented by Abraham’s covenant of circumcision. The midpoint of Genesis’ line of chapters eleven unto twenty-two is chapter seventeen, and the absolute midpoint of the chapter is verse twenty-two where God ceases His conversation of the covenant with Abraham, thus placing the midpoint in the context of the Hebrew alphabet of twenty-two letters. The midpoint of those twenty-two verses, is of course, verse eleven.
Bog je počeo govoriti Abrahamu u prvom retku, a svoj je razgovor završio u dvadeset i drugom retku, tako da je cijeli dijalog o savezu obrezanja bio smješten unutar proročkoga konteksta dvadeset i dvaju slova hebrejskoga alfabeta, dok je tema dvadeset i dvaju redaka bio obred obrezanja, koji je trebalo izvršiti osmoga dana. Središte ili polovište odlomka iz Postanka jest Božji saveznički odnos sa sto četrdeset i četiri tisuće, kako je prikazan Abrahamovim savezom obrezanja. Sredina niza poglavlja Postanka od jedanaestoga do dvadeset i drugoga jest sedamnaesto poglavlje, a apsolutna sredina toga poglavlja jest dvadeset i drugi redak, gdje Bog završava svoj razgovor o savezu s Abrahamom, stavljajući tako polovište u kontekst hebrejskoga alfabeta od dvadeset i dvaju slova. Središte tih dvadeset i dvaju redaka, naravno, jest jedanaesti redak.
And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.
I obrezujte tijelo svoje kožice; i to će biti znak saveza između mene i vas. Postanak 17,11.
The midpoints of the four passages of chapters eleven through twenty-two in the Bible involve three verses to complete the thought of the midpoint.
Središnje točke četiriju odlomaka poglavlja jedanaest do dvadeset i dva u Bibliji obuhvaćaju tri retka kako bi se dovršila misao središnje točke.
This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.
Ovo je moj Savez, koji ćete držati između mene i vas i tvoga potomstva poslije tebe: svako muško među vama neka bude obrezano. Obrezujte tijelo svoje kožice, i to će biti znak Saveza između mene i vas. Svako muško od osam dana neka bude obrezano među vama, naraštajima vašim, bilo ono koje je rođeno u kući, bilo ono koje je kupljeno novcem od kojega tuđinca koji nije od tvoga potomstva. Postanak 17,10–12.
A token is a sign, which represents an ensign. The passage is about the ensign who are the one hundred and forty-four thousand. The man child were to be circumcised at eight days old, just as the covenant of Noah was with the eight souls in the ark, thus employing the number eight to tie the Noachian covenant together with the Abrahamic covenant. They are to be Philadelphians, for the are to be circumcised which Paul identifies as the symbol of the crucifixion of the flesh. When the flesh is crucified Christ’s Divinity is within, and that combination is the ensign; for as Sister White states, “When Christ character is perfectly reproduced in His children, He will return for them.”
Znak je znamenje koje predstavlja stijeg. Ovaj odlomak govori o stijegu, a to su sto četrdeset i četiri tisuće. Muško je dijete trebalo biti obrezano osmoga dana, kao što je i Noin savez bio s osam duša u korablji, čime se broj osam upotrebljava da poveže noahidski savez s abrahamovskim savezom. Oni trebaju biti Filadelfijci, jer trebaju biti obrezani, što Pavao prepoznaje kao simbol razapinjanja tijela. Kada je tijelo razapeto, Kristovo je božanstvo iznutra, a ta je kombinacija stijeg; jer, kako kaže sestra White: „Kad se Kristov karakter savršeno reproducira u Njegovoj djeci, On će se vratiti po njih.”
“Human nature is depraved, and is justly condemned by a holy God. But provision is made for the repenting sinner, so that by faith in the atonement of the only begotten Son of God, he may receive forgiveness of sin, find justification, receive adoption into the heavenly family, and become an inheritor of the kingdom of God. Transformation of character is wrought through the operation of the Holy Spirit, which works upon the human agent, implanting in him, according to his desire and consent to have it done, a new nature. The image of God is restored to the soul, and day by day he is strengthened and renewed by grace, and is enabled more and more perfectly to reflect the character of Christ in righteousness and true holiness.
„Ljudska je narav iskvarena i pravedno je osuđena od svetoga Boga. Ali je osigurana mogućnost za grešnika koji se kaje, tako da po vjeri u pomirbenu žrtvu jedinorođenoga Sina Božjega može primiti oproštenje grijeha, naći opravdanje, primiti posinstvo u nebesku obitelj i postati baštinikom kraljevstva Božjega. Preobrazba karaktera ostvaruje se djelovanjem Duha Svetoga, koji djeluje na ljudsko biće usađujući u njega, u skladu s njegovom željom i pristankom da se to izvrši, novu narav. Slika Božja obnavlja se u duši, i iz dana u dan on biva osnažen i obnovljen milošću te osposobljen da sve potpunije odražava Kristov karakter u pravednosti i istinskoj svetosti.“
“The oil so much needed by those who are represented as foolish virgins, is not something to be put on the outside. They need to bring the truth into the sanctuary of the soul, that it may cleanse, refine, and sanctify. It is not theory that they need; it is the sacred teachings of the Bible, which are not uncertain, disconnected doctrines, but are living truths, that involve eternal interests that center in Christ. In him is the complete system of divine truth. The salvation of the soul, through faith in Christ, is the ground and pillar of the truth. Those who exercise true faith in Christ make it manifest by holiness of character, by obedience to the law of God. They realize that the truth as it is in Jesus reaches heaven, and compasses eternity. They understand that the Christian’s character should represent the character of Christ, and be full of grace and truth. To them is imparted the oil of grace, which sustains a never-failing light. The Holy Spirit in the heart of the believer, makes him complete in Christ. It is not a decided evidence that a man or a woman is a Christian because he manifests deep emotion when under exciting circumstances. He who is Christlike has a deep, determined, persevering element in his soul, and yet has a sense of his own weakness, and is not deceived and misled by the Devil, and made to trust in himself. He has a knowledge of the word of God, and knows that he is safe only as he places his hand in the hand of Jesus Christ, and keeps firm hold upon him.
„Ulje koje je toliko potrebno onima koji su prikazani kao lude djevice nije nešto što se stavlja izvana. Oni trebaju unijeti istinu u svetište duše, kako bi ona očistila, oplemenila i posvetila. Nije im potrebna teorija; potrebna su im sveta učenja Biblije, koja nisu nesigurne, nepovezane doktrine, nego žive istine koje obuhvaćaju vječne interese što se usredotočuju u Kristu. U njemu je cjelovit sustav božanske istine. Spasenje duše po vjeri u Krista temelj je i stup istine. Oni koji iskazuju pravu vjeru u Krista očituju je svetošću karaktera, poslušnošću Božjem zakonu. Oni shvaćaju da istina kakva je u Isusu doseže nebo i obuhvaća vječnost. Oni razumiju da karakter kršćanina treba odražavati Kristov karakter i biti pun milosti i istine. Njima se udjeljuje ulje milosti koje održava svjetlo koje nikada ne gasne. Duh Sveti u srcu vjernika čini ga potpunim u Kristu. Nije siguran dokaz da je muškarac ili žena kršćanin to što pokazuje duboke osjećaje kada se nađe u uzbudljivim okolnostima. Onaj koji je nalik Kristu ima u svojoj duši duboku, odlučnu, ustrajnu sastavnicu, a ipak ima svijest o vlastitoj slabosti te nije zaveden ni obmanut od Đavla da bi se pouzdavao u sebe. On poznaje Božju riječ i zna da je siguran samo dok svoju ruku stavlja u ruku Isusa Krista i čvrsto ga se drži.“
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
„Karakter se otkriva u krizi. Kada je ozbiljan glas u ponoć objavio: ‘Evo zaručnika, izlazite mu u susret’, usnule su se djevice prenele iz sna, i pokazalo se tko se bio pripremio za taj događaj. Obje su skupine bile zatečene, ali jedna je bila pripravna za tu izvanrednu okolnost, a druga se našla nepripravna. Karakter se otkriva okolnostima. Izvanredne prilike iznose na vidjelo pravo kakvoću karaktera. Neka iznenadna i neočekivana nesreća, žalost zbog gubitka, ili kriza, neka neočekivana bolest ili tjeskoba, nešto što dušu dovodi licem u lice sa smrću, iznijet će na vidjelo pravu nutrinu karaktera. Očitovat će se postoji li doista stvarna vjera u obećanja riječi Božje. Očitovat će se održava li dušu milost, ima li ulja u posudi sa svjetiljkom.“
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals. It cannot be transferred to another, even if the possessor were willing to make the sacrifice. There is much we can do for each other while mercy still lingers. We can represent the character of Christ. We can give faithful warnings to the erring. We can reprove, rebuke, with all long-suffering and doctrine, bringing the doctrines of Holy Writ home to the heart. We can give heartfelt sympathy. We can pray with and for one another. By living a circumspect life, by maintaining a holy conversation, we may give an example of what a Christian should be; but no person can give to another his own mold of character. Let us duly consider the fact that we are to be saved, not as companies, but as individuals. We shall be judged according to the character we have formed. It is perilous to neglect to prepare the soul for eternity, and to put off making our peace with God until upon a dying bed. It is by the daily transactions of life, by the spirit we manifest, that we determine our eternal destiny. He who is faithful in that which is least, is faithful also in much. If we have made Christ our pattern, if we have walked and worked as he has given us an example in his own life, we shall be able to meet the solemn surprises that will come upon us in our experience, and say from our heart, ‘Not my will, but thine, be done.’
„Vremena kušnje dolaze na sve. Kako se vladamo pod kušnjom i provjeravanjem Božjim? Gase li se naše svjetiljke? ili ih i dalje držimo da gore? Jesmo li pripravljeni za svaku izvanrednu priliku svojom povezanošću s Onim koji je pun milosti i istine? Pet mudrih djevica nisu mogle prenijeti svoj karakter na pet ludih djevica. Karakter moramo oblikovati kao pojedinci. On se ne može prenijeti na drugoga, čak ni kada bi ga njegov nositelj bio voljan žrtvovati. Mnogo je toga što možemo učiniti jedni za druge dok milost još uvijek traje. Možemo predstavljati Kristov karakter. Možemo davati vjerne opomene onima koji griješe. Možemo ukoravati, prijekoravati, sa svom strpljivošću i naukom, primjenjujući učenja Svetoga pisma na srce. Možemo pružati iskreno suosjećanje. Možemo moliti jedni s drugima i jedni za druge. Živeći razboritim životom, održavajući sveti razgovor, možemo dati primjer onoga što kršćanin treba biti; ali nitko ne može drugome dati vlastiti oblik karaktera. Razmotrimo valjano činjenicu da trebamo biti spašeni, ne kao skupine, nego kao pojedinci. Bit ćemo suđeni prema karakteru koji smo oblikovali. Pogibeljno je zanemariti pripravu duše za vječnost i odgađati pomirenje s Bogom do samrtne postelje. Po svakodnevnim životnim postupcima, po duhu koji pokazujemo, određujemo svoju vječnu sudbinu. Tko je vjeran u najmanjem, vjeran je i u mnogome. Ako smo Krista učinili svojim uzorom, ako smo hodili i radili kako nam je On dao primjer u vlastitom životu, bit ćemo sposobni suočiti se sa svečanim iznenađenjima koja će doći na nas u našem iskustvu i reći iz srca: ‘Ne moja volja, nego tvoja, neka bude.’”
“It is in probationary time, the time in which we are living, that we should calmly contemplate the terms of salvation, and live according to the conditions laid down in the word of God. We should educate and train ourselves, hour by hour and day by day, by careful discipline, to perform every duty. We should become acquainted with God and with Jesus Christ whom he has sent. In every trial it is our privilege to draw upon him who has said, ‘Let him take hold of my strength, that he may make peace with me; and he shall make peace with me.’ The Lord says he is more willing to give us the Holy Spirit than parents are to give bread to their children. Then let us have the oil of grace in our vessels with our lamps, that we may not be found among those who are represented as foolish virgins, who were not prepared to go forth to meet the bridegroom.” Review and Herald, September 17, 1895.
„U vremenu kušnje, u vremenu u kojem živimo, trebali bismo smireno razmatrati uvjete spasenja i živjeti u skladu s uvjetima iznesenima u Božjoj riječi. Trebali bismo se odgajati i uvježbavati, iz sata u sat i iz dana u dan, pomnom stegom, kako bismo izvršavali svaku dužnost. Trebali bismo upoznati Boga i Isusa Krista kojega je on poslao. U svakoj kušnji naša je prednost crpsti od Onoga koji je rekao: ‘Neka se uhvati za moju snagu, da sa mnom sklopi mir; i sklopit će mir sa mnom.’ Gospodin kaže da nam je spremniji dati Duha Svetoga nego što su roditelji spremni dati kruh svojoj djeci. Onda imajmo ulje milosti u svojim posudama sa svojim svjetiljkama, kako se ne bismo našli među onima koji su prikazani kao lude djevice, koje nisu bile pripravljene izaći u susret zaručniku.“ Review and Herald, 17. rujna 1895.
The ensign of the one hundred and forty-four thousand who were typified by Abraham’s circumcision and the eight souls upon the ark, are the wise virgins in the parable who perfectly reflect the character of Christ in the soon coming crisis. It is only fitting that Sister White closed out the passage by citing Isaiah, for it is a passage that directly refers to the sealing time of the one hundred and forty-four thousand.
Zastava sto četrdeset i četiri tisuće, koji su bili predoznačeni Abrahamovim obrezanjem i osam duša na korablji, jesu mudre djevice u prispodobi koje savršeno odražavaju Kristov karakter u krizi koja uskoro dolazi. Posve je prikladno što je sestra White zaključila odlomak navodeći Izaiju, jer je to odlomak koji se izravno odnosi na vrijeme pečaćenja sto četrdeset i četiri tisuće.
In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. Isaiah 27:2–11.
U onaj dan pjevajte o njoj: Vinograd crnoga vina. Ja ga, Gospod, čuvam; zalijevat ću ga svakoga časa; da ga tko ne ošteti, čuvat ću ga noću i danju. Gnjeva nema u meni: tko bi mi u boju postavio trnje i draču? Prošao bih kroz njih, spalio bih ih zajedno. Ili neka se uhvati moje snage, da sklopi mir sa mnom; i sklopit će mir sa mnom. Učinit će da oni koji dolaze od Jakova puste korijen; Izrael će procvasti i potjerati pupove te će ispuniti lice svijeta plodom. Je li ga udario kao što je udario one koji su njega udarili? Ili je pobijen kao što su pobijeni oni koje je on pobio? S mjerom, kad potjera, ti ćeš se s njim parbiti; on zaustavlja svoj silni vjetar u dan istočnoga vjetra. Stoga će se ovime očistiti Jakovljeva bezakonja; i ovo je sav plod uklanjanja njegova grijeha: kad sve kamenje žrtvenika učini kao vapnenačko kamenje satrveno u komade, gajevi i likovi neće više stajati. Ipak će utvrđeni grad opustjeti, i prebivalište će biti napušteno i ostavljeno kao pustinja; ondje će tele pasti, ondje će lijegati i obrstiti njegove grane. Kad se njegove grane osuše, bit će odlomljene; žene dolaze i pale ih; jer je to narod bez razuma; zato im se neće smilovati onaj koji ih je stvorio, i onaj koji ih je sazdao neće im iskazati milost. Izaija 27:2–11.
The “day of the east wind,” when the iniquity of Jacob is being purged, and the other class of “people of no understanding” are being gathered and burned is the sealing time of the one hundred and forty-four thousand. In that period, he who desires to make peace with Christ can do so, but the final movements are rapid ones.
„Dan istočnoga vjetra“, kada se bezakonje Jakovljevo čisti, a drugi razred „naroda bez razuma“ sabire i spaljuje, vrijeme je pečaćenja sto četrdeset i četiri tisuće. U tom razdoblju onaj tko želi sklopiti mir s Kristom može to učiniti, ali završni su pokreti brzi.
The priests were to be thirty years old when they began to serve, and the one-hundred and forty-four thousand are Peter’s kingdom of priests who renew the covenant with God in the last days.
Svećenici su trebali imati trideset godina kad su počinjali služiti, a sto četrdeset i četiri tisuće Petrovo je kraljevstvo svećenika koji u posljednjim danima obnavljaju savez s Bogom.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 1:5.
I vi se, kao živo kamenje, ugrađujete se u duhovnu kuću, sveto svećenstvo, da prinosite duhovne žrtve, ugodne Bogu po Isusu Kristu. 1 Petar 1:5.
The priests were prepared to serve over an eight-day anointing service; thus, the number eight is a symbol of the anointed priesthood that are within the ark.
Svećenici su bili pripravljeni služiti tijekom osmodnevne službe pomazanja; stoga je broj osam simbol pomazanoga svećeništva koje je unutar kovčega.
Aaron’s Rod
Aaronov štap
The anointed priesthood of the one hundred and forty-four thousand are represented within the ark of the covenant as Aaron’s rod that budded. When Aaron’s rod budded it provided a distinction between Aaron and the other rods of the tribes of Israel which did not bud. In the Scriptures it is rain that produces the budding of the plants.
Pomazano svećenstvo stotinu četrdeset i četiri tisuće predstavljeno je unutar Kovčega saveza kao Aronov štap koji je procvao. Kada je Aronov štap procvao, to je načinilo razliku između Arona i ostalih štapova plemena Izraelovih koji nisu procvali. U Svetom pismu kiša je ta koja uzrokuje pupanje biljaka.
All the prophets address the latter days, so Aaron’s rod of priesthood, represents the anointing of the one hundred and forty-four thousand in a situation that aligns with Elijah at Carmel and the Millerites in 1844. It addresses the point when there is a clear distinction between the true and false messages of the latter rain. That distinction is made by Joel when he identifies the “new wine” being cut off from one class. The class who has the new wine cut off from their mouths are Isaiah’s drunkards of Ephraim. They are also those who accused the disciples of being drunk at Pentecost and they are the rebels of 1888, who followed their fathers, who were the rebels of 1863. All those lines of prophecy align with the line which Sister White identifies as occurring when the world realizes Adventism has known about the fireballs of Nashville for roughly one hundred and twenty-five years and has said nothing.
Svi proroci govore o posljednjim danima, stoga Aronov štap svećeništva predstavlja pomazanje sto četrdeset i četiri tisuće u okolnostima koje su usporedive s Ilijom na Karmelu i mileritima 1844. godine. To se odnosi na trenutak kada postoji jasna razlika između istinite i lažne poruke pozne kiše. Tu razliku uspostavlja Joel kada prepoznaje da je „novo vino” odsječeno od jedne skupine. Skupina kojoj je novo vino odsječeno od usta jesu Izaijini pijanci Efrajimovi. Oni su također oni koji su optužili učenike da su pijani na Pedesetnicu, i oni su buntovnici iz 1888. godine, koji su slijedili svoje oce, koji su bili buntovnici iz 1863. godine. Sve se te proročke linije podudaraju s linijom koju sestra White prepoznaje kao onu koja nastupa kada svijet shvati da je adventizam znao za vatrene kugle iz Nashvillea otprilike sto dvadeset i pet godina, a nije rekao ništa.
8, Eighty and 81
8, osamdeset i 81
The number thirty and the number eight are symbols of the priesthood of the one hundred and forty-four thousand who are the ensign of the latter days which represents the combination of Divinity and humanity. The number eight is a tithe of the number eighty, which is the number of the eighty valiant priests who with the high priest withstood king Uzziah, who attempted to offer incense in the holy place. Eighty-one represents Divinity combined with humanity in the context of the priesthood of the church triumphant. The history of Uzziah’s rebellion connects that priesthood of eighty-one in the very crisis that aligns with the rebellion of Ptolemy just after the battle of Raphia. All the prophets identify the latter days, so the priesthood of Divinity combined with humanity, which is the priesthood of the church triumphant made up of eighty human priests and one Divine High Priest are identified in the history that began in 2014 when the Ukrainian War was initiated.
Broj trideset i broj osam simboli su svećenstva sto četrdeset i četiri tisuće, koji su stijeg posljednjih dana, što predstavlja sjedinjenje božanstva i čovještva. Broj osam desetina je broja osamdeset, koji je broj osamdesetorice hrabrih svećenika koji su se, zajedno s velikim svećenikom, suprotstavili kralju Uziji, koji je pokušao prinijeti kad u svetome mjestu. Osamdeset i jedan predstavlja božanstvo sjedinjeno s čovještvom u kontekstu svećenstva pobjedonosne crkve. Povijest Uzijine pobune povezuje to svećenstvo od osamdeset i jednoga upravo u samoj krizi koja se podudara s pobunom Ptolemeja neposredno nakon bitke kod Rafije. Svi proroci prepoznaju posljednje dane, stoga je svećenstvo božanstva sjedinjena s čovještvom, koje je svećenstvo pobjedonosne crkve sastavljeno od osamdeset ljudskih svećenika i jednoga božanskog Velikog Svećenika, prepoznato u povijesti koja je započela 2014. godine kada je započet Ukrajinski rat.
The middle chapter of Genesis’ twelve-chapter line is chapter seventeen. The middle verse of the twelve-chapter line is verse twenty-two. Verse twenty-two marks a distinct end of a conversation between God and Abraham that began in verse one, thus identifying verse twenty-two as the end of a prophetic line which bears the signature of the Hebrew alphabet’s twenty-two letters. The middle verse of the line of twenty-two verses is verse eleven, which in turn is the middle of three verses that identify the ensign of the one hundred and forty-four thousand. Verse eleven is therefore the middle of three distinct verses, and verse eleven conveys the primary truth of not only the twenty-two verses, but also of the three verses it is within, thus identifying verse eleven and twenty-two as a beginning and ending of the primary thought. Thus, verse eleven through twenty-two in chapter seventeen is the primary theme of chapters eleven through twenty-two.
Središnje poglavlje dvanaestopoglavnoga niza u Postanku jest sedamnaesto poglavlje. Središnji redak dvanaestopoglavnoga niza jest dvadeset i drugi redak. Dvadeset i drugi redak označuje jasan završetak razgovora između Boga i Abrahama koji je započeo u prvome retku, te tako određuje dvadeset i drugi redak kao završetak proročke linije koja nosi pečat dvadeset i dvaju slova hebrejskoga alfabeta. Središnji redak niza od dvadeset i dva retka jest jedanaesti redak, koji je ujedno srednji od triju redaka što označuju stijeg sto četrdeset i četiri tisuće. Jedanaesti redak je stoga srednji od triju zasebnih redaka, a jedanaesti redak prenosi glavnu istinu ne samo dvadeset i dvaju redaka, nego i triju redaka unutar kojih se nalazi, određujući tako jedanaesti i dvadeset i drugi redak kao početak i završetak glavne misli. Prema tome, jedanaesti do dvadeset i drugi redak u sedamnaestome poglavlju predstavlja glavnu temu jedanaestoga do dvadeset i drugoga poglavlja.
The middle of chapters eleven unto twenty-two in the book of Matthew is chapter sixteen.
Sredina poglavljâ od jedanaestog do dvadeset drugog u Evanđelju po Mateju jest šesnaesto poglavlje.
Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:20.
Tada zapovjedi svojim učenicima da nikomu ne kažu da je on Isus Krist. Matej 16,20.
As with Genesis’ midpoint, verse twenty marks the end of a specific conversation that began in verse thirteen when Christ and the disciples arrived at Caesarea Philippi.
Kao i na sredini Postanka, dvadeseti redak označava završetak određenoga razgovora koji je započeo u trinaestome retku kada su Krist i učenici stigli u Cezareju Filipovu.
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.
A kad Isus dođe u krajeve Cezareje Filipove, upita svoje učenike govoreći: Što govore ljudi, tko sam ja, Sin čovječji? A oni rekoše: Jedni kažu da si Ivan Krstitelj; drugi Ilija; a drugi opet Jeremija ili jedan od proroka. Reče im: A vi, što vi kažete, tko sam ja? A Šimun Petar odgovori i reče: Ti si Krist, Sin Boga živoga. A Isus odgovori i reče mu: Blažen si, Šimune Barjona, jer ti to ne objavi tijelo i krv, nego moj Otac koji je na nebesima. A i ja tebi kažem: ti si Petar, i na toj stijeni sagradit ću svoju crkvu, i vrata paklena neće je nadvladati. I dat ću ti ključeve kraljevstva nebeskoga: i što god svežeš na zemlji, bit će svezano na nebesima; i što god odriješiš na zemlji, bit će odriješeno na nebesima. Tada zaprijeti svojim učenicima da nikomu ne kazuju da je on Isus Krist. Matej 16:13–20.
Raphia and Panium
Rafija i Panijum
Not only does Matthew’s middle passage represent a distinct conversation and subject, but just as the covenant symbolism of Genesis’ testimony aligns with the battle of Raphia, Matthew’s conversation takes place in Caesarea Philippi, which is Panium. Panium of verse fifteen of Daniel eleven is the midpoint in Matthew’s twelve-chapter line and Raphia of verse eleven of Daniel eleven, is the midpoint of Genesis’ twelve-chapter line.
Ne samo da središnji odlomak u Mateju predstavlja zaseban razgovor i temu, nego se, baš kao što se savezna simbolika svjedočanstva Postanka podudara s bitkom kod Rafije, Matejev razgovor odvija u Cezareji Filipovoj, to jest u Paniju. Panij iz petnaestoga retka jedanaestoga poglavlja Daniela jest središnja točka Matejeva niza od dvanaest poglavlja, a Rafija iz jedanaestoga retka jedanaestoga poglavlja Daniela središnja je točka niza od dvanaest poglavlja u Postanku.
The 250 years that began in 457 BC concluded at 207 BC, the midpoint between Raphia of verse eleven and Panium of verse fifteen, which is where the sign of Abraham’s circumcision and Peter’s confession of the Messiah converge. In the book of Matthew’s line, Peter is testifying to his recognition of Christ, the Son of God at His baptism.
Dvije stotine i pedeset godina koje su započele 457. pr. Kr. završile su 207. pr. Kr., na sredini između Rafije iz jedanaestoga retka i Panija iz petnaestoga retka, gdje se susreću znak Abrahamova obrezanja i Petrovo priznanje Mesije. U Matejevoj liniji, Petar svjedoči o svojem prepoznavanju Krista, Sina Božjega, pri njegovu krštenju.
Simon means “one who hears” and Barjona means “son of the dove.” Simon was one who heard the message of Christ baptism, when the Holy Spirit descended in the form of a dove. Christ’s baptism typified August 11, 1840, when the mighty angel of Revelation ten descended. The same angel descended on 9/11. Peter represents those who recognize 9/11 as the testing message of the generation of the one hundred and forty-four thousand.
Šimun znači „onaj koji čuje“, a Barjona znači „sin golubice“. Šimun je bio onaj koji je čuo poruku Kristova krštenja, kada je Duh Sveti sišao u obliku golubice. Kristovo je krštenje predoznačivalo 11. kolovoza 1840., kada je sišao silni anđeo iz desetoga poglavlja Otkrivenja. Isti je anđeo sišao 11. rujna. Petar predstavlja one koji prepoznaju 11. rujna kao poruku kušnje naraštaja sto četrdeset i četiri tisuće.
Peter represents those who employ the methodology of line upon line. He is the “son” of the dove, so as a son he symbolically represents the last generation. Peter is a symbol of the last generation, and with the symbolic numbering of his name he represents the one hundred and forty-four thousand. Peter represents the final generation who hear the message of the empowerment when Christ appears in the prophetic line. Peter recognized the message associated with Christ’s baptism, and thus Peter could identify Jesus as the anointed one, which is Messiah in the Hebrew and Christ in the Greek. Peter represents those who understand that the angel of Revelation eighteen who descended at 9/11, had also descended on August 11, 1840. Peter represents those who understand 9/11 as a waymark that is only established by the testimony of two or three lines.
Petar predstavlja one koji primjenjuju metodologiju red na red. On je „sin” golubice, te kao sin simbolično predstavlja posljednji naraštaj. Petar je simbol posljednjega naraštaja, a simboličkim brojevnim značenjem svoga imena predstavlja sto četrdeset i četiri tisuće. Petar predstavlja završni naraštaj koji čuje poruku osnaženja kada se Krist pojavljuje u proročkoj liniji. Petar je prepoznao poruku povezanu s Kristovim krštenjem, te je stoga mogao prepoznati Isusa kao Pomazanika, što je na hebrejskom Mesija, a na grčkom Krist. Petar predstavlja one koji razumiju da je anđeo iz Otkrivenja osamnaest, koji je sišao 11. rujna, također sišao 11. kolovoza 1840. godine. Petar predstavlja one koji razumiju 11. rujna kao oznaku na putu koja se uspostavlja samo svjedočanstvom dviju ili triju linija.
Peter’s confession is that 9/11 identifies the arrival of the third woe, which is the testing message for the final generation. That confession is where the name changes. Abraham is at Raphia and Peter is at Panium, just before the cross. Between Panium and the cross Peter is going to visit the Mount of Transfiguration. It is at Panium where Simon is changed unto Peter when he gave his confession of the testing message for his generation. For the one hundred and forty-four thousand that testing message is Islam of the third woe which arrived in prophetic history at 9/11.
Petrovo je priznanje da 11. rujna označava dolazak trećega jaoa, koji je poruka kušnje za posljednji naraštaj. To je priznanje mjesto gdje se ime mijenja. Abraham je u Rafiji, a Petar je u Paniju, neposredno prije križa. Između Panija i križa Petar će pohoditi Goru preobraženja. U Paniju se Šimun mijenja u Petra kada je iznio svoje priznanje poruke kušnje za svoj naraštaj. Za sto četrdeset i četiri tisuće ta je poruka kušnje islam trećega jaoa, koji je u proročku povijest stupio 11. rujna.
The beginning of the testing of Adventism began at 9/11, and at the end of the testing of Adventism the message of Islam of the third woe identifies when and where Simon’s name is changed. The message Peter understands at the end, which was typified by the message of 9/11 at the beginning, is the corrected message of the fireballs of Nashville. There the feast of trumpets arrives in conjunction with the ascension of the ensign and the closed door of the Day of Atonement.
Početak kušnje adventizma započeo je 11. rujna, a na završetku kušnje adventizma poruka islama trećega jaoja prepoznaje kada i gdje se Šimunovo ime mijenja. Poruka koju Petar razumije na kraju, a koja je na početku bila predočena porukom 11. rujna, ispravljena je poruka vatrenih kugli iz Nashvillea. Ondje blagdan truba dolazi u povezanosti s uzdizanjem stijega i zatvorenim vratima Dana pomirenja.
We will continue these things in the next article.
Nastavit ćemo s ovim stvarima u sljedećem članku.