Leviticus twenty-three presents the spring and the fall feasts, and the representation of the feasts is divinely profound in the structure, and in the perfect alignment of the beginning and ending structures, within the overall structure. The spring feasts and fall feasts align with one another. The chapter bears witness of Palmoni, the wonderful numberer over and over again. The chapter soundly and marvelously connects with the latter-day message of the one hundred and forty-four thousand.
Levitski zakonik dvadeset i tri iznosi proljetne i jesenske blagdane, a prikaz tih blagdana božanski je dubok u svojoj strukturi i u savršenom usklađenju početnih i završnih obrazaca unutar sveukupne strukture. Proljetni i jesenski blagdani usklađeni su jedni s drugima. To poglavlje iznova i iznova svjedoči o Palmoniju, divnome Brojitelju. To se poglavlje snažno i čudesno povezuje s porukom posljednjih dana o sto četrdeset i četiri tisuće.
The number “23” represents the atonement, which is the combination of Divinity and humanity. The name Leviticus represents the priesthood of the one hundred and forty-four thousand, for all the prophets speak of the latter days, and the priests of the latter days are those who Peter identifies as a holy priesthood. Peter’s holy priesthood is the wise who understand the increase of knowledge that produces the message of the Midnight Cry. The foolish, or wicked as Daniel identifies them, reject the increase of knowledge, and Hosea informs us that for this reason they are rejected as priests.
Broj „23” predstavlja pomirenje, koje je sjedinjenje božanstva i čovještva. Naziv Levitski zakonik predstavlja svećeništvo sto četrdeset i četiri tisuće, jer svi proroci govore o posljednjim danima, a svećenici posljednjih dana oni su koje Petar označuje kao sveto svećenstvo. Petrovo sveto svećenstvo jesu mudri koji razumiju umnožavanje znanja iz kojeg proizlazi poruka Ponoćnog pokliča. Ludi, ili zli kako ih Daniel označuje, odbacuju umnožavanje znanja, a Hošea nas obavješćuje da su zbog toga odbačeni kao svećenici.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.
Moj narod gine zbog pomanjkanja znanja; jer ti si odbacio znanje, i ja ću odbaciti tebe, da mi više ne budeš svećenik. Budući da si zaboravio zakon Boga svojega, i ja ću zaboraviti tvoju djecu. Što su se više umnožavali, to su više griješili protiv mene; stoga ću njihovu slavu pretvoriti u sramotu. Hošea 4,6.7.
The drunkards of Ephraim, who Isaiah also calls the “crown of glory” have their glory turned into “shame.” Hosea specifically identifies that those who reject the increase of knowledge of the latter days are the Laodicean Seventh-day Adventist church, for he recorded, “My people.” His people will be rejected as priests, and it happens in the final and fourth generation, for He is to forget their children, and children represent the last generation.
Pijanci Efrajimovi, koje Izaija također naziva „krunom slave“, imaju svoju slavu pretvorenu u „sramotu“. Hošea izričito utvrđuje da su oni koji odbacuju porast spoznaje posljednjih dana laodicejska Crkva adventista sedmoga dana, jer je zapisao: „Moj narod.“ Njegov će narod biti odbačen kao svećenici, a to se zbiva u posljednjem, četvrtom naraštaju, jer On treba zaboraviti njihovu djecu, a djeca predstavljaju posljednji naraštaj.
At—one—ment
Po—mir—enje
The title of “Leviticus 23,” means “the atonement of the priesthood of the one hundred and forty-four thousand.” This truth can be deduced with simply the name of the book in connection with the chapter number. The atonement, which Leviticus twenty-three addresses means “at-one-ment,” and is identifying the combination of Divinity and humanity. That combination is represented with a multitude of symbols in God’s Word, one of which is that the human temple is to be combined with the Divine temple.
Naslov „Levitski zakonik 23” znači „pomirenje svećenstva sto četrdeset i četiri tisuće”. Ova se istina može zaključiti već iz samoga naziva knjige u povezanosti s brojem poglavlja. Pomirenje, o kojem govori dvadeset i treće poglavlje Levitskoga zakonika, znači „sjedinjenje u jedno” te označava spoj božanstvenosti i čovještva. Taj je spoj prikazan mnoštvom simbola u Božjoj Riječi, od kojih je jedan da ljudski hram treba biti sjedinjen s Božanskim hramom.
The human temple has a framework of “23” male and “23” female chromosomes. Peter identifies that the priesthood of the one hundred and forty-four thousand are a “spiritual house.” Those chromosomes join together as does a man and woman, and what God has joined together, let no man put asunder. The marriage is another symbol of the at-one-ment. Leviticus “23” means the combination of the temple of the Heavenly High Priest, with the temple of the priests who are the one hundred and forty-four thousand.
Ljudski hram ima ustroj od „23” muška i „23” ženska kromosoma. Petar utvrđuje da je svećenstvo sto četrdeset i četiri tisuće „duhovni dom”. Ti se kromosomi sjedinjuju kao što se sjedinjuju muškarac i žena, i što je Bog združio, čovjek neka ne rastavlja. Brak je još jedan simbol pomirenja. Levitski zakonik „23” znači sjedinjenje hrama nebeskoga Velikog Svećenika s hramom svećenika koji su sto četrdeset i četiri tisuće.
Twenty-two Verses
Dvadeset i dva retka
The spring feasts in Leviticus twenty-three are represented in the first twenty-two verses of the chapter, and the fall feasts are represented in the last twenty-two verses of the chapter. The last verse is verse forty-four, a symbol of 1844, when the antitypical Day of Atonement began on the tenth day of the seventh month, in fulfillment of Leviticus twenty-three. Chapter twenty-three is divided into two periods of twenty-two verses, both twenty-two verse periods are logically connected by being feasts, but also logically separated by Christ’s courtyard and holy place ministry, represented by the springtime and His Most Holy Place ministry represented by the fall.
Proljetni blagdani u Levitskom zakoniku dvadeset i tri prikazani su u prvih dvadeset i dva retka toga poglavlja, a jesenski blagdani prikazani su u posljednja dvadeset i dva retka toga poglavlja. Posljednji redak jest redak četrdeset i četiri, simbol 1844. godine, kada je protuslikovni Dan pomirenja započeo desetoga dana sedmoga mjeseca, u ispunjenju Levitskog zakonika dvadeset i tri. Dvadeset i treće poglavlje podijeljeno je na dva razdoblja od po dvadeset i dva retka; oba razdoblja od dvadeset i dva retka logično su povezana time što su blagdani, ali su također logično razdvojena Kristovom službom u predvorju i Svetinji, prikazanom proljećem, te Njegovom službom u Svetinji nad svetinjama, prikazanom jeseni.
22
22
Both the spring and fall feasts are represented by twenty-two verses, and the verses align with the witness of the Hebrew alphabet, which consists of “22” letters. “22” is a tithe of “220,” which is a symbol of the combination of Divinity and humanity. “220” represents the starting of both the 2,520 years of the scattering of Judah, and the 2,300 years until the Day of Atonement. The starting point of the 2,520 was 677 BC and the starting point for the 2,300 was 457 BC, thus identifying two hundred and twenty years as the link between the prophecy of the trampling down of God’s host and the prophecy of the trampling down of God’s sanctuary. Both those prophecies ended at the antitypical Day of Atonements’ arrival on October 22, 1844.
I proljetni i jesenski blagdani predstavljeni su s dvadeset i dva retka, a ti se retci podudaraju sa svjedočanstvom hebrejskoga alfabeta, koji se sastoji od „22” slova. „22” je desetina od „220”, što je simbol sjedinjenja božanstva i čovještva. „220” predstavlja početak i 2.520 godina raspršenja Jude i 2.300 godina do Dana pomirenja. Početna točka za 2.520 bila je 677. pr. Kr., a početna točka za 2.300 bila je 457. pr. Kr., čime se dvije stotine i dvadeset godina prepoznaju kao poveznica između proročanstva o gaženju Božje vojske i proročanstva o gaženju Božjega svetišta. Oba su ta proročanstva završila dolaskom protuslikovnoga Dana pomirenja 22. listopada 1844.
On that date, the work of Christ in combining the human temple with the Divine temple began, and at that time, both Habakkuk 2:20 and John 2:20 were fulfilled. Habakkuk identified the Divine was then in the Most Holy Place, and John recorded that the Millerite temple that was to enter by faith into that Most Holy Place had completed the forty-six-year period, that marked the erection of the Millerite human temple from 1798 unto 1844. The history of “46” years, consisting of “23” and “23” is represented by the work of William Miller who first began to present the message of that history in 1831, “220” years after the publication of the King James Bible. The Divine Word published in 1611, was combined with a human messenger “220” years later in 1831. Both the spring and fall feasts are represented by “22” verses.
Toga je datuma započelo Kristovo djelo sjedinjavanja ljudskoga hrama s Božanskim hramom, i tada su se ispunili i Habakuk 2,20 i Ivan 2,20. Habakuk je utvrdio da je Božansko tada bilo u Svetinji nad svetinjama, a Ivan je zabilježio da je milleritski hram, koji je vjerom trebao ući u tu Svetinju nad svetinjama, dovršio razdoblje od četrdeset i šest godina, koje je označavalo podizanje milleritskoga ljudskog hrama od 1798. do 1844. Povijest od „46” godina, sastavljena od „23” i „23”, predstavljena je djelom Williama Millera, koji je prvi put počeo izlagati poruku te povijesti 1831., „220” godina nakon objavljivanja Biblije kralja Jakova. Božanska Riječ, objavljena 1611., bila je sjedinjena s ljudskim glasnikom „220” godina kasnije, 1831. I proljetni i jesenski blagdani predstavljeni su s „22” retka.
Twenty-two verses of two lines of the same subject demands that prophetically the first twenty-two verses are to be laid over the top of the next twenty-two verses. In aligning the two lines in this fashion you are joining the work of the courtyard and holy place, represented in the spring feasts with the work of Christ in the Most Holy Place. At this prophetic level it represents the joining of two temples, which illustrates Christ’s work of at-one-ment.
Dvadeset i dva retka od po dva retka o istoj temi zahtijevaju da se, proročki govoreći, prvih dvadeset i dva retka polože preko sljedećih dvadeset i dva retka. Usklađivanjem tih dviju linija na taj način sjedinjuje se djelo predvorja i Svetinje, prikazano u proljetnim blagdanima, s Kristovim djelom u Svetinji nad svetinjama. Na ovoj proročkoj razini to predstavlja sjedinjenje dvaju hramova, što prikazuje Kristovo djelo pomirenja.
When verses one through twenty-two are aligned with verse twenty-three through forty-four, a prophetic line is established that is witnessed to by the twenty-two letters of the Hebrew alphabet, and by the symbolism represented by the number “22” and also by the symbolism represented by the feasts in accompaniment with those feasts fulfillment in sacred history.
Kad se redci jedan do dvadeset i dva usklade s redkom dvadeset i tri do četrdeset i četiri, uspostavlja se proročka linija, o kojoj svjedoče dvadeset i dva slova hebrejskoga alfabeta te simbolika predstavljena brojem „22”, kao i simbolika koju predstavljaju blagdani zajedno s ispunjenjem tih blagdana u svetoj povijesti.
The beginning of the spring feasts first identifies the seventh-day Sabbath and the ending of the fall feasts identifies the seventh-year Sabbath. Christ, as Alpha and Omega placed the Sabbath at the beginning and ending of the two witnesses of “22” in the line of the priesthood of the one hundred and forty-four thousand.
Početak proljetnih blagdana najprije utvrđuje subotu sedmoga dana, a završetak jesenskih blagdana utvrđuje subotu sedme godine. Krist je, kao Alfa i Omega, postavio subotu na početak i na kraj dvaju svjedoka broja „22” u liniji svećenstva sto četrdeset i četiri tisuće.
The seventh-day Sabbath was the special light at the beginning of the antitypical Day of Atonement in 1844, and the light of the seventh-year Sabbath is the light at the end. The seventh-day Sabbath was also the first holy convocation of Leviticus “23,” as is the seventh-year Sabbath the last holy convocation in the chapter. Sabbath is the alpha and omega of the priest’s line in chapter “23.” The first, and seventh-day Sabbath is the alpha of the priesthood of the one hundred and forty-four thousand, and the last, and seventh-year Sabbath is the omega of the priesthood of the one hundred and forty-four thousand.
Subota sedmoga dana bila je posebna svjetlost na početku antitipskoga Dana pomirenja 1844. godine, a svjetlost subote sedme godine jest svjetlost na kraju. Subota sedmoga dana bila je također prvi sveti sabor iz Levitskog zakonika „23“, kao što je subota sedme godine posljednji sveti sabor u tome poglavlju. Subota je alfa i omega svećeničke linije u poglavlju „23“. Prva, subota sedmoga dana, alfa je svećeništva sto četrdeset i četiri tisuće, a posljednja, subota sedme godine, omega je svećeništva sto četrdeset i četiri tisuće.
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
„Oni koji zajedništvuju s Bogom hode u svjetlu Sunca Pravednosti. Ne obeščašćuju svojega Otkupitelja kvareći svoj put pred Bogom. Nebeska svjetlost obasjava ih. Kako se približavaju svršetku povijesti ove zemlje, njihovo poznavanje Krista i proročanstava koja se odnose na njega uvelike se povećava. Oni su od neizmjerne vrijednosti u Božjim očima, jer su u jedinstvu s njegovim Sinom. Njima je Božja riječ neusporedive ljepote i dražesti. Oni uviđaju njezinu važnost. Istina im se otkriva. Nauka o utjelovljenju obasjana je blagim sjajem. Oni vide da je Sveto pismo ključ koji otključava sve tajne i rješava sve poteškoće. Oni koji nisu bili voljni primiti svjetlo i hoditi u svjetlu neće moći razumjeti tajnu pobožnosti, ali oni koji nisu oklijevali uzeti križ i slijediti Isusa vidjet će svjetlost u Božjoj svjetlosti.” The Southern Watchman, 4. travnja 1905.
Here, “near the close of this earth’s history,” at the end of the antitypical Day of Atonement, the “doctrine of the incarnation” is invested with a “soft” radiance as was the doctrine of the seventh-day Sabbath at the beginning of the antitypical Day of Atonement.
Ovdje, „pred sam svršetak povijesti ove zemlje“, na kraju antitipskoga Dana pomirenja, „nauk o utjelovljenju“ obasjan je „blagim“ sjajem kao što je nauk o suboti sedmoga dana bio na početku antitipskoga Dana pomirenja.
“Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.
„Isus je podigao poklopac Kovčega, i ugledala sam kamene ploče na kojima je bilo napisano Deset zapovijedi. Bila sam zadivljena kad sam vidjela četvrtu zapovijed u samom središtu deset propisa, s blagim oreolom svjetlosti koji ju je okruživao. Anđeo je rekao: ‘To je jedina od deset koja određuje živoga Boga koji je stvorio nebesa i zemlju i sve što je u njima. Kad su bili položeni temelji zemlje, tada je bio položen i temelj subote.’” Testimonies, volume 1, 75.
The seventh-day Sabbath, which is a “foundation,” begins Leviticus “23” and the seventh-year Sabbath ends the testimony of the priests as represented by the spring and fall feasts. The seventh-year Sabbath represents the temple that is built upon the foundation. The seventh-year Sabbath at the end is represented by the 2,520, just as the seventh-day Sabbath is represented by the 2,300. The seventh-year Sabbath represents the “doctrine of the incarnation.” The seventh-day Sabbath is the sign of the Creator and the seventh-year Sabbath is the sign of Divinity combined with humanity.
Subota sedmoga dana, koja je „temelj“, započinje Levitski zakonik „23“, a subota sedme godine završava svjedočanstvo svećenika, kako je prikazano proljetnim i jesenskim blagdanima. Subota sedme godine predstavlja hram koji je sazidan na temelju. Subota sedme godine na kraju predstavljena je brojem 2.520, kao što je subota sedmoga dana predstavljena brojem 2.300. Subota sedme godine predstavlja „nauk o utjelovljenju“. Subota sedmoga dana znak je Stvoritelja, a subota sedme godine znak je božanstva sjedinjenoga s čovještvom.
Aligning the Lines
Poravnavanje crta
When we align the spring feasts with the fall feasts in Leviticus twenty-three, the feast of Passover, is followed the next day by the seven-day feast of unleavened bread, and the feast of first fruits follows the day after the seven-day feast of unleavened bread begins. Three waymarks in three days.
Kada proljetne blagdane uskladimo s jesenskim blagdanima u Levitskom zakoniku dvadeset i tri, nakon blagdana Pashe sljedećega dana dolazi sedmodnevni blagdan beskvasnih kruhova, a blagdan prvina slijedi dan nakon što započne sedmodnevni blagdan beskvasnih kruhova. Tri putokaza u tri dana.
The period of seven days that makes up the feast of unleavened bread begins with a holy convocation and ends with the same. The day after the feast of unleavened bread begins, the feast of first fruits arrives, and it includes the spring barley first fruit offering. Pentecost, also called the feast of weeks occurs fifty days after the feast of first fruits, which marks the beginning of a seven-week period that ends on the forty-ninth day, which is followed by Pentecost, meaning fifty.
Razdoblje od sedam dana koje sačinjava blagdan beskvasnih kruhova započinje svetim sazivom i završava istim. Dan nakon početka blagdana beskvasnih kruhova dolazi blagdan prvina, i on uključuje proljetni prinos prvine ječma. Pedesetnica, koja se također naziva blagdanom tjedana, nastupa pedeset dana nakon blagdana prvina, koji označava početak razdoblja od sedam tjedana što završava četrdeset i devetoga dana, nakon čega slijedi Pedesetnica, što znači pedeset.
Passover begins at even on the fourteenth. Passover is not a holy convocation.
Pasha započinje uvečer četrnaestoga. Pasha nije sveti sabor.
Then on the fifteenth day, the seven-day feast of unleavened bread arrives. The first day and the last day of the seven-day feast is holy convocations.
Zatim, petnaestoga dana, dolazi sedmodnevni blagdan beskvasnoga kruha. Prvi dan i posljednji dan toga sedmodnevnoga blagdana sveti su zborovi.
The next day, the sixteenth day, the day of first fruits arrives. Then the seven weeks that are marked by the feast of Pentecost begins, and Pentecost is one of the seven holy convocations represented in the spring and fall feasts. First fruits is not a holy convocation.
Sljedećega dana, šesnaestoga dana, dolazi dan prvina. Tada započinje sedam tjedana obilježenih blagdanom Pedesetnice, a Pedesetnica je jedan od sedam svetih zborova prikazanih u proljetnim i jesenskim blagdanima. Prvine nisu sveti zbor.
Then on the first day of the seventh month the feast of trumpets, is a holy convocation.
Tada je prvoga dana sedmoga mjeseca blagdan truba, sveti sabor.
The Day of Atonement on the tenth day of the seventh month is a holy convocation, but not a feast.
Dan pomirenja desetoga dana sedmoga mjeseca sveti je sabor, ali nije blagdan.
The first day of the feast of Tabernacles is a holy convocation. After the seven-day feast there is the eighth day of tabernacles, though the eighth day is considered outside the periods represented by the feasts. That eighth day is a holy convocation.
Prvi dan Blagdana sjenica sveti je zbor. Nakon sedmodnevnoga blagdana dolazi osmi dan sjenica, premda se osmi dan smatra izvan razdoblja koja su predstavljena blagdanima. Taj osmi dan sveti je zbor.
This equates to seven holy convocations when you include the seventh-day Sabbath that introduces the feasts. Seven holy convocations and seven feasts, though they align differently than the holy convocations. The first and last waymarks are Sabbaths, first for day, then for the year. Within the feasts that are identified between the alpha and omega Sabbaths there are seven feasts and five holy convocations. If you include the alpha seventh-day Sabbath and the omega seventh-year Sabbath you have seven holy convocations and seven feasts. It is understood that the eighth day of Tabernacles is not part of the feasts, and creates the enigma of the eighth being of the seven. The point I am identifying here is that Jesus, as Palmoni organized the variations of numbers within chapter “23” in an absolutely astonishing fashion.
To se svodi na sedam svetih saziva kada uključite sedmodnevnu subotu koja uvodi blagdane. Sedam svetih saziva i sedam blagdana, premda su drukčije usklađeni nego sveti sazivi. Prva i posljednja razmeđa jesu subote, najprije za dan, a zatim za godinu. Unutar blagdana koji su određeni između alfa i omega subota nalazi se sedam blagdana i pet svetih saziva. Ako uključite alfa sedmodnevnu subotu i omega sedmogodišnju subotu, imate sedam svetih saziva i sedam blagdana. Razumije se da osmi dan Blagdana sjenica nije dio blagdana te stvara zagonetku osmoga koji je od sedmorice. Poanta koju ovdje ističem jest da je Isus, kao Palmoni, uredio varijacije brojeva unutar 23. poglavlja na apsolutno zapanjujući način.
Spring
Proljeće
The spring feasts contain a seven-day feast period of unleavened bread, containing an alpha holy convocation at the beginning and an omega holy convocation at the end. Pentecost is the third holy convocation in the spring feasts. Pentecost arrives after a seven-week period, that ends with a feast on the fiftieth day. The spring feasts are marked by four feast days and three periods. Passover, unleavened bread, first fruits and Pentecost are the four feast days, and the three periods are the seven days of unleavened bread, the forty-nine days that precede and include the fiftieth day of Pentecost and the first three days which are a period consisting of three steps.
Proljetni blagdani sadrže sedmodnevno blagdansko razdoblje beskvasnoga kruha, koje obuhvaća alfa sveti zbor na početku i omega sveti zbor na kraju. Pedesetnica je treći sveti zbor u proljetnim blagdanima. Pedesetnica dolazi nakon razdoblja od sedam tjedana, koje završava blagdanom pedesetoga dana. Proljetni su blagdani obilježeni četirima blagdanskim danima i trima razdobljima. Pasha, beskvasni kruh, prvine i Pedesetnica četiri su blagdanska dana, a tri su razdoblja sedam dana beskvasnoga kruha, četrdeset i devet dana koji prethode i uključuju pedeseti dan Pedesetnice te prva tri dana, koji su razdoblje sastavljeno od triju koraka.
The first fruit offering of the Passover period aligns with the first fruit offering on the day of Pentecost; the first fruit offerings of barley in Passover’s three-day period, and the first fruit offering of wheat on Pentecost at the conclusion of the Pentecostal season of forty-nine, slash— fifty days.
Prinos prvina u razdoblju Pashe podudara se s prinosom prvina na dan Pedesetnice; prinosi prvina ječma u trodnevnom razdoblju Pashe i prinos prvina pšenice na Pedesetnicu na završetku pedesetničkoga razdoblja od četrdeset i devet, odnosno pedeset dana.
Fall
Pad## Test Output Reasoning The input consists of a single word: "Fall". The instruction is to translate the text into Croatian ("hr"), preserving meaning and using formal precise language suitable for theological writing. The English word "Fall" can have multiple meanings depending on context: - season: "jesen" - verb: "pad", "pasti" - theological term (as in "The Fall" of humanity): "Pad" Given the strong theological framing in the instructions, the most likely intended translation is the doctrinal/theological term "Pad". Thus the translated output is: "Pad" No extra commentary is added, per instruction.
The fall feasts begin with a specific feast day that initiates a ten-day period which leads to judgment. Five days after judgment a feast of seven days, of which the first and last day of the seven days are identified as holy convocations. From the fifteenth unto the twenty-second day the feast of Tabernacles is celebrated and then on the twenty-third day the Sabbath of the land is marked.
Jesenski blagdani započinju određenim blagdanom koji uvodi desetodnevno razdoblje što vodi do suda. Pet dana nakon suda slijedi blagdan od sedam dana, pri čemu su prvi i posljednji dan od tih sedam dana označeni kao sveti sabori. Od petnaestoga do dvadeset drugoga dana slavi se Blagdan sjenica, a potom se dvadeset trećega dana obilježava subota zemlje.
When we take the fall feasts and place them over the top of the spring feasts, we have two lines that are both represented by twenty-two verses, thus they are represented by the twenty-two letters of the Hebrew alphabet. When this is done, the first waymark is the holy convocation of the seventh-day Sabbath, and the last waymark is the holy convocation of the seventh-year Sabbath.
Kada uzmemo jesenske blagdane i položimo ih preko proljetnih blagdana, dobivamo dvije linije koje su obje predstavljene s dvadeset i dva retka, te su stoga predstavljene dvadeset i dvama slovima hebrejskoga alfabeta. Kada se to učini, prvi putokaz jest sveti sabor sedmodnevnoga subotnjeg dana, a posljednji putokaz jest sveti sabor sedmogodišnje subote.
Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:39.
Također petnaestoga dana sedmoga mjeseca, kad skupite plodove zemlje, svetkujte blagdan Gospodu sedam dana: prvi dan neka bude subotni počinak, i osmi dan neka bude subotni počinak. Levitski zakonik 23,39.
Pentecost was the early rain and Tabernacles is the latter rain. The outpouring of the Holy Spirit at Pentecost was represented by a day, and the outpouring represented by Tabernacles is a period that concludes, and then is followed by a Sabbath, that is the eighth day, of seven days. The Sabbath which follows the final manifestation of the outpouring of the Holy Spirit represents the Sabbath of the earth resting for one thousand years.
Pedesetnica je bila rani dažd, a Sjenice su kasni dažd. Izlijevanje Duha Svetoga na Pedesetnicu bilo je predočeno jednim danom, a izlijevanje predočeno Sjenicama razdoblje je koje se završava, nakon čega slijedi subota, to jest osmi dan, nakon sedam dana. Subota koja slijedi nakon konačnog očitovanja izlijevanja Duha Svetoga predstavlja subotu zemlje koja počiva tisuću godina.
“In the time of trouble we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with a sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark, heavy clouds came up and clashed against each other. But there was one clear place of settled glory, whence came the voice of God like many waters, which shook the heavens and the earth. The sky opened and shut and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot and cast out stones upon the land. And as God spoke the day and the hour of Jesus’ coming and delivered the everlasting covenant to His people, He spoke one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upward, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. And at the end of every sentence the saints shouted, ‘Glory! Alleluia!’ Their countenances were lighted up with the glory of God; and they shone with the glory, as did the face of Moses when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God in keeping His Sabbath holy, there was a mighty shout of victory over the beast and over his image.
„U vrijeme nevolje svi smo pobjegli iz gradova i sela, ali su nas zli progonili te su ulazili u kuće svetih s mačem. Podigli su mač da nas ubiju, ali se on slomio i pao nemoćan kao slamka. Tada smo svi dan i noć vapili za izbavljenjem, i vapaj je uzašao pred Boga. Sunce je izašlo, a mjesec je stao. Potoci su prestali teći. Digli su se tamni, teški oblaci i sudarali se jedan s drugim. Ali bilo je jedno jasno mjesto postojane slave, odakle je došao glas Božji kao šum mnogih voda, koji je potresao nebesa i zemlju. Nebo se otvaralo i zatvaralo i bilo je u silnom gibanju. Gore su se tresle kao trska na vjetru i izbacivale razlomljene stijene na sve strane. More je ključalo kao lonac i izbacivalo kamenje na kopno. I dok je Bog objavljivao dan i čas Isusova dolaska i predavao svojemu narodu vječni savez, izgovorio je jednu rečenicu, a zatim zastao, dok su se riječi razlijegale po zemlji. Izrael Božji stajao je s pogledom uprtim prema gore, slušajući riječi kako izlaze iz Jehovinih usta i razliježu se po zemlji kao prasak najjače grmljavine. To je bilo strašno svečano. I na kraju svake rečenice sveti su klicali: ‘Slava! Aleluja!’ Njihova su lica bila obasjana slavom Božjom; i sjali su od slave, kao što je sjalo lice Mojsijevo kad je sišao sa Sinaja. Zli ih zbog slave nisu mogli gledati. A kad je bio izrečen beskrajni blagoslov nad onima koji su iskazali čast Bogu držeći Njegovu subotu svetom, prolomio se silan pobjednički poklik nad zvijeri i nad njezinim kipom.“
“Then commenced the jubilee, when the land should rest.” Early Writings, 34.
„Tada je započeo jubilej, kada je zemlja trebala počinuti.“ Early Writings, 34.
The jubilee is the fiftieth year, after seven cycles of seven years, which is the 49 days that lead to the fiftieth day of Pentecost. When the line of the fall feasts is brought together with the spring feasts there are 49 days that lead to Pentecost, which marks the beginning of the seven-day period of Tabernacles. Pentecost and Tabernacles align, and together they identify the period of the latter rain that begins at the soon-coming Sunday law and continues until probation closes, the Lord returns and then the earth rests, as represented by the seventh-year Sabbath, that is the eighth of the seven in the feast of Tabernacles.
Jubilej je pedeseta godina, nakon sedam ciklusa od po sedam godina, što odgovara četrdeset i devet dana koji vode do pedesetoga dana Pedesetnice. Kada se niz jesenskih blagdana dovede u vezu s proljetnim blagdanima, postoji četrdeset i devet dana koji vode do Pedesetnice, koja označava početak sedmodnevnoga razdoblja Blagdana sjenica. Pedesetnica i Blagdan sjenica podudaraju se, i zajedno označavaju razdoblje kasne kiše koje započinje uskoro nadolazećim nedjeljnim zakonom i traje sve dok se ne zaključi vrijeme kušnje, Gospodin se vrati, a potom zemlja počine, kako je predočeno subotom sedme godine, koja je osma od sedam u Blagdanu sjenica.
When we bring both lines of twenty-two verses together, we do so for several reasons. Both lines are twenty-two verses, twenty-two being a tithe of 220, a symbol of the combination of Divinity and humanity.
Kada obje linije od dvadeset i dva retka dovedemo zajedno, činimo to iz nekoliko razloga. Obje linije imaju dvadeset i dva retka, pri čemu je dvadeset i dva desetina od 220, simbol sjedinjenja božanstvenosti i čovještva.
Both lines represent the Hebrew alphabet of twenty-two letters.
Obje linije predstavljaju hebrejsku abecedu od dvadeset i dva slova.
Both lines represent the feasts.
Obje crte predstavljaju blagdane.
Both lines represent the two harvest seasons of the year.
Obje crte predstavljaju dvije žetvene sezone u godini.
Both lines represent Christ work in the courtyard, holy place and Most Holy Place. Leviticus means the priests, and Jesus is the Heavenly High Priest. For these reasons, we are justified in applying the line upon line methodology to the forty-four verses of Leviticus twenty-three.
Obje linije predstavljaju Kristovo djelo u predvorju, Svetinji i Svetinji nad svetinjama. Levitski zakonik odnosi se na svećenike, a Isus je nebeski Veliki svećenik. Iz tih smo razloga opravdani primijeniti metodologiju redak na redak na četrdeset i četiri retka dvadeset i trećega poglavlja Levitskog zakonika.
Pentecost was the early rain for Christianity and Tabernacles is the latter rain for Christianity. We therefore align the spring “day of Pentecost” with the fall seven days of Tabernacles. When Sister White stated, “In the time of trouble we all fled from the cities and villages” she is identifying the time when God’s people are living in the wilderness due to persecution. Living in booths during the Tabernacle season typifies the history that leads directly to the Sabbath jubilee rest for the earth.
Pedesetnica je bila rani dažd za kršćanstvo, a Sjenice su kasni dažd za kršćanstvo. Stoga proljetni „dan Pedesetnice” povezujemo s jesenskih sedam dana Sjenica. Kada je sestra White izjavila: „U vrijeme nevolje svi smo pobjegli iz gradova i sela”, ona time označuje vrijeme kada Božji narod živi u pustinji zbog progonstva. Boravak u sjenicama tijekom blagdana Sjenica predočava povijest koja vodi izravno do subotnjega jubilejskog počinka za zemlju.
The Day of Pentecost marks the beginning of seven days of Tabernacles. Then the jubilee is represented by the eighth day, that is of the seven days of Tabernacles. Five days before the feast of Tabernacles was the Day of Atonement. Thus, five days before Pentecost that marks the beginning of Tabernacles—judgment is marked. Ten days before the judgment of the Day of Atonement is the feast of Trumpets. When the lines are combined five days before the Sunday law, represented by Pentecost, judgment is marked. Ten days before that, the feast of Trumpets is marked.
Dan Pedesetnice označava početak sedam dana Blagdana sjenica. Tada je jubilej predstavljen osmim danom, to jest onim nakon sedam dana Blagdana sjenica. Pet dana prije blagdana Sjenica bio je Dan pomirenja. Tako je, pet dana prije Pedesetnice koja označava početak Blagdana sjenica, označen sud. Deset dana prije suda Dana pomirenja jest blagdan Truba. Kada se te crte spoje, pet dana prije nedjeljnog zakona, predstavljenog Pedesetnicom, označen je sud. Deset dana prije toga označen je blagdan Truba.
The baptism of Christ represented His death, burial and resurrection. Those three steps are represented by His death at Passover, His burial and rest upon the Sabbath, and His resurrection on Sunday. The three days of His death, burial and resurrection are one waymark that consists of three steps. We therefore start the combination of the two lines of spring and fall feasts at the resurrection. The resurrection of the third day begins a forty-nine-day period that leads to Pentecost, which is the Sunday law. That forty-nine-day period is preceded by the feast of unleavened bread, that begins one day before and extends five days beyond the day of first fruits.
Kristovo krštenje predstavljalo je Njegovu smrt, ukop i uskrsnuće. Ta su tri koraka prikazana Njegovom smrću na Pashu, Njegovim ukopom i počinkom u subotu te Njegovim uskrsnućem u nedjelju. Tri dana Njegove smrti, ukopa i uskrsnuća jedno su obilježje koje se sastoji od tri koraka. Stoga započinjemo spoj dviju linija proljetnih i jesenskih blagdana uskrsnućem. Uskrsnuće trećega dana započinje razdoblje od četrdeset i devet dana koje vodi do Pedesetnice, koja je zakon o nedjelji. Tomu razdoblju od četrdeset i devet dana prethodi Blagdan beskvasnih kruhova, koji započinje jedan dan prije i proteže se pet dana nakon dana prvina.
From the resurrection of the first fruits unto the Sunday law is forty-nine days, the Sunday law being the fiftieth day. Five days before the Sunday law judgment is represented, and ten days before that judgment the warning of the trumpets is marked. Resurrection is the first waymark, then five days later the period of unleavened bread concludes. Thirty days after unleavened bread ends, the warning of the trumpets occurs. Ten days later the judgment of the Day of Atonement is marked and five days later the Sunday law of Pentecost arrives.
Od uskrsnuća prvina do nedjeljnoga zakona protekne četrdeset i devet dana, pri čemu je nedjeljni zakon pedeseti dan. Pet dana prije nedjeljnoga zakona prikazan je sud, a deset dana prije toga suda označeno je upozorenje truba. Uskrsnuće je prvi orijentir; zatim, pet dana poslije, završava razdoblje beskvasnih kruhova. Trideset dana nakon završetka beskvasnih kruhova dolazi upozorenje truba. Deset dana poslije označen je sud Dana pomirenja, a pet dana poslije dolazi nedjeljni zakon Pedesetnice.
This identifies seven waymarks in the line upon line application of the spring and fall feasts; the beginning of unleavened bread, the resurrection, the end of unleavened bread, the warning of trumpets, judgment, Pentecost and the latter rain. Those seven waymarks are set within an alpha seventh-day Sabbath and an omega seventh-year Sabbath. The seven waymarks couched between the two Sabbaths isolate and identify a five-day period, followed by a thirty-day period, a ten-day period, a five-day period and a seven-day period.
Time se prepoznaje sedam putokaza u primjeni proljetnih i jesenskih blagdana, redak po redak: početak Blagdana beskvasnih kruhova, uskrsnuće, svršetak Blagdana beskvasnih kruhova, upozorenje truba, sud, Pedesetnica i kasna kiša. Tih sedam putokaza postavljeno je unutar alfe sedmodnevnoga subotnjeg počinka i omege sedmogodišnjega subotnjeg počinka. Sedam putokaza smještenih između dviju subota izdvajaju i određuju razdoblje od pet dana, nakon kojega slijedi razdoblje od trideset dana, razdoblje od deset dana, razdoblje od pet dana i razdoblje od sedam dana.
When we then align Christ’s resurrection, we find a forty-day period where He instructed the disciples “face to face” and thereafter ascended. Then for ten days the disciples were in the upper room. Those ten days concluded at the Day of Pentecost, which is the Sunday law. This adds a forty-day period and ten-day period to the line of priests represented by Leviticus “23.”
Kada potom uskladimo Kristovo uskrsnuće, nalazimo razdoblje od četrdeset dana tijekom kojega je poučavao učenike „licem u lice“, a potom uzašao. Zatim su učenici deset dana bili u gornjoj sobi. Tih deset dana završilo je na Dan Pedesetnice, što je nedjeljni zakon. To liniji svećenika, prikazanoj u Levitskom zakoniku „23“, pridodaje razdoblje od četrdeset dana i razdoblje od deset dana.
From the resurrection there is five days to the end of unleavened bread, then thirty days to the trumpet warning, then five days to Christ’s ascension, then five days to judgment, then five days to Pentecost’s seven days of the latter rain.
Od uskrsnuća ima pet dana do svršetka Blagdana beskvasnih kruhova, zatim trideset dana do upozoravajućega zvuka trube, zatim pet dana do Kristova uzašašća, zatim pet dana do suda, zatim pet dana do sedam dana pentekostne kasne kiše.
The beginning of the seven days of unleavened bread is followed the next day by the resurrection of first fruits. The resurrection occurs within the seven days of unleavened bread, and five days after the resurrection the period of unleavened bread ends.
Početak sedam dana beskvasnih kruhova sljedećega je dana praćen uskrsnućem prvina. Uskrsnuće se događa unutar sedam dana beskvasnih kruhova, a pet dana nakon uskrsnuća razdoblje beskvasnih kruhova završava.
Thirty days after the end of unleavened bread the trumpets mark a warning.
Trideset dana nakon završetka Blagdana beskvasnih kruhova, trube označavaju upozorenje.
Five days after the warning of the trumpets Christ ascended after teaching for forty days. His ascension marked the beginning of ten days in the upper room.
Pet dana nakon upozorenja truba Krist je uzašao nakon što je četrdeset dana poučavao. Njegovo uzašašće označilo je početak deset dana u gornjoj sobi.
Then five days after His ascension judgment is marked.
Zatim, pet dana nakon Njegova uzašašća, označen je sud.
Five days later the Sunday law of Pentecost opens the seven-day period of the latter rain.
Pet dana poslije nedjeljni zakon Pedesetnice otvara sedmodnevno razdoblje kasne kiše.
The one hundred and forty-four thousand are those who follow the Lamb whithersoever He goeth. Elijah and Moses were slain on July 18, 2020. They were slain where also our Lord was crucified. Christ’s resurrection typified the resurrection of December 31, 2023. Before that date, in July of 2023, a voice in the wilderness began to sound a message represented as unleavened bread. Leaven represents error, hypocrisy and sin, and the message from the wilderness was unleavened. From December 31, 2023 through to the Sunday law, Leviticus “23” has designed a framework of the atonement of the one hundred and forty-four thousand. That framework aligns with Miller’s dream, Malachi three and Revelation nineteens’ windows of heaven. It aligns with the third and ninth hour in the sacred week from 27 to 34 AD.
Sto četrdeset i četiri tisuće jesu oni koji slijede Janje kamo god Ono ide. Ilija i Mojsije bili su ubijeni 18. srpnja 2020. Bili su ubijeni ondje gdje je i naš Gospodin bio raspet. Kristovo uskrsnuće predoznačavalo je uskrsnuće od 31. prosinca 2023. Prije toga datuma, u srpnju 2023., glas u pustinji počeo je odjekivati poruku predstavljenu kao beskvasni kruh. Kvasac predstavlja zabludu, licemjerje i grijeh, a poruka iz pustinje bila je beskvasna. Od 31. prosinca 2023. pa sve do zakona o nedjelji, Levitski zakonik „23“ oblikovao je okvir pomirenja sto četrdeset i četiri tisuće. Taj se okvir podudara s Millerovim snom, prozorima neba iz Malahije tri i Otkrivenja devetnaest. Podudara se s trećim i devetim satom u svetom tjednu od 27. do 34. godine po. Kr.
We will continue these things in the next article.
Nastavit ćemo s ovim stvarima u sljedećem članku.
“‘By knowledge shall the chambers be filled with all precious and pleasant riches.’
„Spoznajom će se odaje napuniti svakim dragocjenim i ugodnim blagom.”
“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.
„Za um i dušu, kao i za tijelo, Božji je zakon da se snaga stječe naporom. Vježbanje je ono što razvija. U skladu s tim zakonom, Bog je u svojoj Riječi osigurao sredstva za umni i duhovni razvoj.
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
„Biblija sadrži sva načela koja su ljudima potrebna da bi bili osposobljeni bilo za ovaj život bilo za život koji dolazi. I ta načela mogu razumjeti svi. Nitko tko ima duha da cijeni njezin nauk ne može pročitati ni jedan jedini odlomak iz Biblije a da iz njega ne stekne neku korisnu misao. Ali najvrjedniji nauk Biblije ne može se steći povremenim ili nepovezanim proučavanjem. Njezin veliki sustav istine nije izložen tako da bi ga razabrao brzoplet ili nemaran čitatelj. Mnoga od njezinih blaga leže duboko ispod površine i mogu se zadobiti jedino marljivim istraživanjem i ustrajnim naporom. Istine koje tvore tu veliku cjelinu moraju se istražiti i prikupiti, ‘malo ovdje, malo ondje.’ Izaija 28,10.”
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.
„Kad se tako istraže i dovedu zajedno, pokazat će se da su savršeno usklađeni jedno s drugim. Svako Evanđelje dopuna je ostalima, svako proročanstvo objašnjenje drugoga, svaka istina razvitak neke druge istine. Predslike židovskog poretka razjašnjava Evanđelje. Svako načelo u Božjoj riječi ima svoje mjesto, svaka činjenica svoje značenje. A cjelokupna građevina, u zamisli i izvedbi, svjedoči o svojem Autoru. Takvu građevinu nijedan um osim uma Beskonačnoga ne bi mogao zamisliti ni oblikovati.“
“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.
„U istraživanju različitih dijelova i proučavanju njihova međusobnog odnosa, najviše sposobnosti ljudskoga uma pozivaju se na intenzivnu aktivnost. Nitko se ne može baviti takvim proučavanjem a da pritom ne razvije umnu snagu.״
“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.
„I ne sastoji se umna vrijednost proučavanja Biblije samo u istraživanju istine i njezinu povezivanju u cjelinu. Ona se sastoji i u naporu potrebnom da se shvate iznesene teme. Um koji je zaokupljen samo svakodnevnim stvarima postaje zakržljao i oslabljen. Ako se nikada ne optereti nastojanjem da razumije velike i dalekosežne istine, on nakon nekog vremena gubi moć rasta. Kao zaštita od ove degeneracije i kao poticaj razvitku, ništa se ne može mjeriti s proučavanjem Božje riječi. Kao sredstvo intelektualne izobrazbe, Biblija je djelotvornija od bilo koje druge knjige, pa i od svih drugih knjiga zajedno. Veličina njezinih tema, dostojanstvena jednostavnost njezinih izričaja, ljepota njezinih slika, oživljuju i uzdižu misli kao ništa drugo. Nijedno drugo proučavanje ne može dati takvu umnu snagu kao napor da se shvate zadivljujuće istine objave. Um koji je tako doveden u dodir s mislima Beskonačnoga ne može a da se ne proširi i ne ojača.
“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.
„A još je veća sila Biblije u razvoju duhovne naravi. Čovjek, stvoren za zajedništvo s Bogom, jedino u takvu zajedništvu može pronaći svoj pravi život i razvoj. Stvoren da u Bogu nađe svoju najvišu radost, ni u čemu drugome ne može pronaći ono što može utišati čežnje srca, zadovoljiti glad i žeđ duše. Onaj tko iskrena i poučljiva duha proučava Božju riječ, nastojeći razumjeti njezine istine, bit će doveden u dodir s njezinim Autorom; i, osim po vlastitu izboru, nema granice mogućnostima njegova razvoja.”
“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.
„U svojoj širokoj raznolikosti stila i tema Biblija nudi nešto što će zainteresirati svaki um i privući svako srce. Na njezinim se stranicama nalazi najstarija povijest; životopisi najvjerniji stvarnom životu; načela vladanja za upravljanje državom i za uređenje domaćinstva — načela kojima ljudska mudrost nikada nije bila ravna. Ona sadrži najdublju filozofiju, najslađu i najuzvišeniju poeziju, najstrastveniju i najpotresniju. Po vrijednosti neizmjerno nadvisujući djela bilo kojega ljudskog autora, biblijski su spisi takvi čak i kada se promatraju samo s toga gledišta; ali beskrajno su širega dosega i beskrajno veće vrijednosti kada se promatraju u svojem odnosu prema velikoj središnjoj misli. Promatrana u svjetlu te misli, svaka tema zadobiva novo značenje. U najjednostavnije iznesenim istinama sadržana su načela koja su visoka kao nebo i obuhvaćaju vječnost.“
“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.
„Središnja tema Biblije, tema oko koje se okuplja svaka druga u cijeloj toj knjizi, jest plan otkupljenja, obnova Božje slike u ljudskoj duši. Od prvoga nagovještaja nade u presudi izrečenoj u Edenu do onoga posljednjega slavnog obećanja iz Otkrivenja: ‘I gledat će lice njegovo; i ime njegovo bit će na njihovim čelima’ (Otkrivenje 22,4), sadržaj svake knjige i svakoga odlomka Biblije jest razotkrivanje ove čudesne teme, — čovjekova uzdignuća, — sile Božje, ‘koja nam daje pobjedu po Gospodinu našemu Isusu Kristu.’ 1. Korinćanima 15,57.“
“He who grasps this thought has before him an infinite field for study. He has the key that will unlock to him the whole treasure house of God’s word.
„Tko shvati ovu misao, pred sobom ima beskrajno polje za proučavanje. On ima ključ koji će mu otključati cijelu riznicu Božje riječi.“
“The science of redemption is the science of all sciences; the science that is the study of the angels and of all the intelligences of the unfallen worlds; the science that engages the attention of our Lord and Saviour; the science that enters into the purpose brooded in the mind of the Infinite—‘kept in silence through times eternal’ (Romans 16:25, R.V.); the science that will be the study of God’s redeemed throughout endless ages. This is the highest study in which it is possible for man to engage. As no other study can, it will quicken the mind and uplift the soul.
„Znanost o otkupljenju jest znanost nad svim znanostima; znanost koja je predmet proučavanja anđela i svih razumnih bića nepalih svjetova; znanost koja zaokuplja pozornost našega Gospodina i Spasitelja; znanost koja ulazi u nakanu sazrijevanu u umu Beskonačnoga — ‘prešućenu tijekom vječnih vremena’ (Rimljanima 16,25, R.V.); znanost koja će biti predmet proučavanja Božjih otkupljenih kroz beskrajne vjekove. To je najviše proučavanje kojim se čovjek može baviti. Kao nijedno drugo proučavanje, ono će oživjeti um i uzdići dušu.“
“‘The excellency of knowledge is, that wisdom giveth life to them that have it.’ ‘The words that I speak unto you,’ said Jesus, ‘they are spirit, and they are life.’ ‘This is life eternal, that they should know Thee the only true God, and Him whom Thou didst send.’ Ecclesiastes 7:12; John 6:63; 17:3, R.V.
„Prednost je znanja u tome što mudrost daje život onima koji je imaju.“ „Riječi koje vam ja govorim“, rekao je Isus, „duh su i život su.“ „A ovo je život vječni: da upoznaju Tebe, jedinoga istinitog Boga, i Onoga koga si Ti poslao.“ Propovjednik 7,12; Ivan 6,63; 17,3.
“The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.
„Stvaralačka energija koja je pozvala svjetove u postojanje nalazi se u Božjoj riječi. Ta riječ daje silu; ona rađa život. Svaka zapovijed jest obećanje; prihvaćena voljom, primljena u dušu, ona sa sobom donosi život Beskonačnoga. Ona preobražava narav i iznova stvara dušu na Božju sliku.
“The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.
Život koji je tako podaren na isti se način i održava. „O svakoj riječi koja izlazi iz usta Božjih“ (Matej 4,4) čovjek će živjeti.
“The mind, the soul, is built up by that upon which it feeds; and it rests with us to determine upon what it shall be fed. It is within the power of everyone to choose the topics that shall occupy the thoughts and shape the character. Of every human being privileged with access to the Scriptures, God says, ‘I have written to him the great things of My law.’ ‘Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not.’ Hosea 8:12; Jeremiah 33:3.
„Um, duša, izgrađuje se onime čime se hrani; i o nama ovisi čime će se hraniti. U vlasti je svakoga da izabere teme koje će zaokupljati misli i oblikovati karakter. Za svako ljudsko biće koje ima prednost pristupa Svetome pismu, Bog kaže: ‘Napisao sam mu velike stvari svoga Zakona.’ ‘Zazovi Me, i odazvat ću ti se, i objavit ću ti velike i nedokučive stvari, kojih ne znaš.’ Hošea 8,12; Jeremija 33,3.
“With the word of God in his hands, every human being, wherever his lot in life may be cast, may have such companionship as he shall choose. In its pages he may hold converse with the noblest and best of the human race, and may listen to the voice of the Eternal as He speaks with men. As he studies and meditates upon the themes into which ‘the angels desire to look’ (1 Peter 1:12), he may have their companionship. He may follow the steps of the heavenly Teacher, and listen to His words as when He taught on mountain and plain and sea. He may dwell in this world in the atmosphere of heaven, imparting to earth’s sorrowing and tempted ones thoughts of hope and longings for holiness; himself coming closer and still closer into fellowship with the Unseen; like him of old who walked with God, drawing nearer and nearer the threshold of the eternal world, until the portals shall open, and he shall enter there. He will find himself no stranger. The voices that will greet him are the voices of the holy ones, who, unseen, were on earth his companions—voices that here he learned to distinguish and to love. He who through the word of God has lived in fellowship with heaven, will find himself at home in heaven’s companionship.” Education, 123–127.
„S Božjom riječju u svojim rukama, svako ljudsko biće, ma gdje mu god bio udio u životu, može imati takvo društvo kakvo izabere. Na njezinim stranicama može razgovarati s najplemenitijima i najboljima iz ljudskoga roda te može slušati glas Vječnoga dok govori s ljudima. Dok proučava i razmatra teme u koje „anđeli žele zaviriti“ (1 Peter 1:12), može imati njihovo društvo. Može slijediti stope nebeskoga Učitelja i slušati Njegove riječi kao onda kada je poučavao na gori, u ravnici i uz more. Može prebivati na ovome svijetu u ozračju Neba, prenoseći ožalošćenima i iskušavanima na zemlji misli nade i čežnje za svetošću; i sam prilazeći sve bliže i bliže zajedništvu s Nevidljivim; poput onoga iz davnine koji je hodio s Bogom, približavajući se sve više i više pragu vječnoga svijeta, dok se vrata ne otvore i on ne uđe onamo. Ondje se neće naći kao stranac. Glasovi koji će ga pozdraviti glasovi su svetih, koji su, nevidljivi, na zemlji bili njegovi drugovi — glasovi koje je ovdje naučio razlikovati i ljubiti. Onaj koji je po Božjoj riječi živio u zajedništvu s Nebom, naći će se kao kod kuće u nebeskome društvu.“ Education, 123–127.