In the first few articles we included the passage from The Desire of Ages which addresses Christ presenting the parable of the vineyard to the quibbling Jews. The parable of the song of the vineyard is also the song of Moses and the Lamb which the one hundred and forty-four thousand, and inspiration informs us that a “song” in prophecy represents an “experience.” The one hundred and forty-four thousand follow the Lamb whithersoever He goeth, so they will walk through the same experience as did Christ and Moses. Christ as the omega of ancient Israel’s prophetic history and Moses the alpha of ancient Israel’s prophetic history both lived in parallel periods when a former covenant people were being passed by and as a new covenant people were being chosen. The one hundred and forty-four thousand sing the song of Moses and of the Lamb by experiencing a history when a former covenant people are being passed by—while the Lord enters into covenant with His final covenant people.
U prvih nekoliko članaka uključili smo odlomak iz knjige Čežnja vjekova koji govori o tome kako Krist iznosi prispodobu o vinogradu cjepidlačnim Židovima. Prispodoba o pjesmi vinograda ujedno je i pjesma Mojsija i Janjeta koju pjeva sto četrdeset i četiri tisuće, a nadahnuće nam govori da „pjesma” u proročanstvu predstavlja „iskustvo”. Sto četrdeset i četiri tisuće slijede Janje kamo god ono ide, stoga će proći kroz isto iskustvo kroz koje su prošli Krist i Mojsije. Krist, kao omega proročke povijesti drevnoga Izraela, i Mojsije, alfa proročke povijesti drevnoga Izraela, obojica su živjeli u usporednim razdobljima kada je nekadašnji saveznički narod bio mimoilažen, a novi saveznički narod biran. Sto četrdeset i četiri tisuće pjevaju pjesmu Mojsija i Janjeta tako što proživljavaju povijest u kojoj je nekadašnji saveznički narod mimoilažen — dok Gospodin sklapa savez sa svojim posljednjim savezničkim narodom.
Prophetically when Christ was presenting the parable it aligns with Peter addressing the quibbling Jews at Pentecost. In the final crisis, Jesus presenting the parable to the quibbling Jews, represents those who are singing the song of the vineyard to the drunkards of Ephraim. Peter is presenting the same song at Pentecost, only he is singing in the key of Joel. The song of the vineyard is the song of a former covenant people being divorced during the same time that a new covenant people are being married to the Lord. The virgins who were disappointed and entered into the tarrying time were waiting for the marriage, and the perfect fulfillment would be that they are waiting for the sealing of the one hundred and forty-four thousand.
Proročki gledano, kada je Krist iznosio prispodobu, to se podudara s Petrovim obraćanjem cjepidlačavim Židovima na Pedesetnicu. U završnoj krizi, Isusovo iznošenje prispodobe cjepidlačavim Židovima predstavlja one koji pjevaju pjesmu o vinogradu pijanicama Efrajimovim. Petar na Pedesetnicu iznosi istu pjesmu, samo što je pjeva u tonalitetu Joela. Pjesma o vinogradu pjesma je o nekadašnjem savezničkom narodu koji biva otpušten, u isto vrijeme kada se novi saveznički narod zaručuje s Gospodinom. Djevice koje su bile razočarane i ušle u vrijeme odgode čekale su svadbu, a savršeno ispunjenje bilo bi da čekaju pečaćenje sto četrdeset i četiri tisuće.
The book of Joel begins with its first chapter describing how God’s vineyard has been destroyed by the drinkers of wine and strong drink, who have had the “new wine” cut off from their mouths. As soon as Jesus informed the Jews their kingdom would be taken from them and given to a group of husbandmen who will bring forth the genuine fruits of the vineyard, Jesus switched gears and cited the cornerstone in the temple that was set aside, but which was destined to become the capstone. The beginning was going to be repeated at the end, and when this truth is set forth, it is represented as “marvelous.”
Knjiga proroka Joela započinje time što njezino prvo poglavlje opisuje kako su Božji vinograd uništili oni koji piju vino i žestoko piće, kojima je „mlado vino” odsječeno od usta. Čim je Isus obavijestio Židove da će im njihovo kraljevstvo biti oduzeto i dano skupini vinogradara koji će donijeti istinske plodove vinograda, Isus je promijenio smjer i naveo zaglavni kamen u hramu koji je bio odbačen, ali kojemu je bilo određeno da postane vršni kamen. Početak se imao ponoviti na svršetku, a kada se ta istina iznosi, prikazuje se kao „čudesna”.
The “rule of first mention” in God’s Word informs us that because Joel first addresses the destruction of the vineyard that it is the primary point of his testimony. Joel is not alone for every major prophet begins their testimony addressing the sins and lost condition of Israel.
„Pravilo prvoga spominjanja“ u Božjoj Riječi obavještava nas da, budući da se Joel najprije obraća uništenju vinograda, to predstavlja primarnu točku njegova svjedočanstva. Joel nije usamljen, jer svaki veliki prorok započinje svoje svjedočanstvo obraćajući se grijesima i izgubljenom stanju Izraela.
In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.
U Izaiji dvadeset i osam „ljudi podrugljivci koji vladaju“ „Jeruzalemom“ prikazani su kao „pijanci Efrajimovi“ i kao „kruna oholosti“. „Kruna“ predstavlja vodstvo, a „oholost“ predstavlja sotonski karakter.
The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law.
Pijanci se suprotstavljaju ostatku („ostatku”) koji postaje Božja „kruna” slave, jer za vrijeme kasne kiše Gospodin uspostavlja svoje „kraljevstvo slave”, kako je predoznačeno time što je na križu uspostavio „kraljevstvo milosti”. Kraljevstvo milosti na križu predoznačuje kraljevstvo slave pri nedjeljnom zakonu.
The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living also began. In the sealing time the outpouring of the Holy Spirit began at 9/11, as Jesus breathed a few drops. It is the foundation and the outpouring of the Holy Spirit at the Midnight Cry that is the capstone. “Marvelous” is a symbol of the period of the outpouring of the spirit from “9/11 unto the Sunday law.”
Pozna kiša započela je 11. 9., kada je također započelo pečaćenje sto četrdeset i četiri tisuće te sud živima. U vrijeme pečaćenja izlijevanje Duha Svetoga započelo je 11. 9., kada je Isus udahnuo nekoliko kapi. To je temelj, a izlijevanje Duha Svetoga pri Ponoćnom pokliku jest vršni kamen. „Čudesno“ je simbol razdoblja izlijevanja Duha od „11. 9. do nedjeljnoga zakona.“
The parallel, yet opposite symbolism of the “crown” representing leadership is set forth in the narrative of Isaiah twenty-eight when the drunkards who rule Jerusalem are passed by and the leadership of God’s church is given to the residue. This illustrates the parable of the vineyard. The drunkard’s crown is removed and the one hundred and forty-four thousand are then the crown which represents Christ’s kingdom. Isaiah teaches the same truth in chapter twenty-two when Shebna is cast into a far country and replaced with Eliakim. Whether it is the drunkards of Ephraim or Shebna in chapter twenty-two they both represent the leadership of God’s former covenant people being passed by.
Paralelna, a ipak suprotna simbolika „krune” koja predstavlja vodstvo izložena je u izvještaju Izaije dvadeset i osam, kada pijance koji vladaju Jeruzalemom biva zaobiđeno, a vodstvo Božje crkve daje se ostatku. To prikazuje prispodobu o vinogradu. Kruna pijanca biva uklonjena, a sto četrdeset i četiri tisuće tada su kruna koja predstavlja Kristovo kraljevstvo. Izaija uči istu istinu u dvadeset i drugom poglavlju kada je Šebna bačen u daleku zemlju i zamijenjen Elijakimom. Bilo da su to pijanci Efrajimovi ili Šebna u dvadeset i drugom poglavlju, oboje predstavljaju vodstvo Božjega naroda prijašnjega saveza koje biva zaobiđeno.
Zechariah identifies the Triumphal Entry, which is also the Midnight Cry, and the verses that follow agree with Isaiah by identifying God’s people as a crown.
Zaharija prepoznaje Svečani ulazak, koji je ujedno i Ponoćni poklik, a stihovi koji slijede slažu se s Izaijom poistovjećujući Božji narod s krunom.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.
Kliči od radosti, kćeri sionska; podvikuj, kćeri jeruzalemska: evo, Kralj tvoj dolazi k tebi: pravedan je i donosi spasenje; ponizan i jaše na magarcu, na magaretu, mladunčetu magaričinu. I istrijebit ću kola iz Efrajima i konja iz Jeruzalema, i luk će se bojni istrijebiti; i on će navijestiti mir narodima; i vlast će njegova biti od mora do mora i od Rijeke do krajeva zemaljskih.
As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.
A i tebe: krvlju svojega saveza pustio sam tvoje uznike iz jame u kojoj nema vode.
Turn you to the strong hold, ye prisoners of hope: even today do I declare that I will render double unto thee; When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.
Vratite se u utvrdu, vi sužnji nade! Još danas izjavljujem da ću ti uzvratiti dvostruko. Kad sebi nategnem Judu kao luk, napunim luk Efrajimom i podignem tvoje sinove, o Sione, protiv tvojih sinova, o Grčka, te te učinim kao mač silna čovjeka.
And the Lord shall be seen over them, and his arrow shall go forth as the lightning: and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south. The Lord of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar. And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Zechariah 9:9–17.
I Jahve će se pojaviti nad njima, i njegova će strijela izletjeti kao munja; i Gospod Jahve zatrubit će u trubu i poći će s vihorima juga. Jahve nad vojskama branit će ih; i oni će proždirati i obarati praćnim kamenjem; i pit će, i podizat će buku kao od vina; i bit će ispunjeni kao zdjele i kao uglovi žrtvenika. I Jahve, njihov Bog, spasit će ih u onaj dan kao stado svoga naroda; jer će biti kao kamenje krune, uzdignuto kao stijeg nad njegovom zemljom. Jer kako je velika njegova dobrota, i kako je velika njegova ljepota! Žito će razveseliti mladiće, a novo vino djevojke. Zaharija 9:9–17.
Verse eleven (9/11) states, “As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.” Christ confirmed the covenant with many for one week, and the week began at His baptism. For three and a half years Christ walked among men and in the concluding period of those three and a half years Christ fulfilled Zechariah’s prediction identifying the triumphal entry of the Messiah into Jerusalem. The Midnight Cry began a period which led to Christ’s death, burial and resurrection. Christ’s baptism represents His death, burial and resurrection, so the beginning and ending of the period of three and a half years are the same.
Jedanaesti redak (9/11) izjavljuje: „A i ti ćeš, zbog krvi svojega saveza, pustiti svoje sužnje iz jame u kojoj nema vode.” Krist je potvrdio Savez s mnogima za jedan tjedan, a tjedan je započeo na Njegovu krštenju. Tri i pol godine Krist je hodio među ljudima, a u završnom razdoblju tih triju i pol godina Krist je ispunio Zaharijino proročanstvo koje označava Mesijin slavodobitni ulazak u Jeruzalem. Ponoćni poklik započeo je razdoblje koje je vodilo do Kristove smrti, pokopa i uskrsnuća. Kristovo krštenje predstavlja Njegovu smrt, pokop i uskrsnuće, stoga su početak i završetak razdoblja od tri i pol godine isti.
Christ’s baptism typifies 9/11, and 9/11 marks the beginning of a period that ends at the Sunday law. At 9/11 the latter rain began to sprinkle and at the Sunday law it is poured out without measure as typified by Christ breathing upon the disciples a few drops of rain in advance of the outpouring at Pentecost.
Kristovo krštenje predočuje 11. rujna, a 11. rujna označava početak razdoblja koje završava zakonom o nedjelji. Dana 11. rujna kasna je kiša počela škropiti, a kod zakona o nedjelji izlijeva se bez mjere, kao što je predočeno time što je Krist dahnuo na učenike nekoliko kapi kiše unaprijed, prije izlijevanja na Pedesetnicu.
Zechariah 9:11 aligns with 9/11 and also the Midnight Cry which leads to the Sunday law. At 9/11 the Laodicean message arrived as present truth as it had done in 1856 and 1888. The Laodicean message is given to people who are unaware that they are dead. They are in a “pit” with no latter rain message, for their pit has no water. If Laodicea would just respond to the knocking on their hearts the Lord would raise them out of the pit, for until probation closes at the Sunday law they are “prisoners of hope.”
Zaharija 9,11 podudara se s 11. rujna te također s Ponoćnim poklikom koji vodi do nedjeljnog zakona. Dana 11. rujna laodicejska je poruka stigla kao sadašnja istina, kao što je to učinila 1856. i 1888. godine. Laodicejska poruka dana je ljudima koji nisu svjesni da su mrtvi. Oni su u „jami” bez poruke o kasnoj kiši, jer njihova jama nema vode. Kad bi Laodiceja samo odgovorila na kucanje na njihova srca, Gospodin bi ih podigao iz jame, jer su do završetka vremena milosti pri nedjeljnom zakonu oni „sužnji nade”.
As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee. Zechariah 9:11, 12.
A i tebe radi, zbog krvi tvoga saveza, izbavio sam tvoje sužnje iz jame u kojoj nema vode. Vratite se u utvrdu, sužnji nade; još danas objavljujem da ću ti vratiti dvostruko. Zaharija 9,11.12.
9/11 empowered the message which arrived in 1989. That message is the third angel’s message, but in the structure and terms of the Millerite reformatory movement, 1989 marked the arrival of the first angel. The first angel’s message was empowered on August 11, 1840 by a fulfillment of a prophecy concerning Islam, and it identifies that 1989’s arrival of the third angel would be empowered by a fulfillment of a prophecy concerning Islam.
11. rujna osnažio je poruku koja je stigla 1989. Ta je poruka poruka trećeg anđela, ali u strukturi i terminima mileritskog reformatorskog pokreta, 1989. označila je dolazak prvog anđela. Poruka prvog anđela bila je osnažena 11. kolovoza 1840. ispunjenjem proročanstva koje se odnosilo na islam, i ona utvrđuje da će dolazak trećeg anđela 1989. biti osnažen ispunjenjem proročanstva koje se odnosi na islam.
When the prophecy of Islam was confirmed on August 11, 1840 the angel of Revelation ten descended, thus typifying the descent of the angel of Revelation eighteen on 9/11. The empowerment of the first angel in 1840, and the empowerment of the second angel in 1844 both typify the empowerment of the third angel on 9/11. July 18, 2020 was the arrival of the second angel as typified by the first disappointment of the Millerites on April 19, 1844. The histories of both empowerments of the first and second angels of Millerite history, and also the history of the empowerment of the third angel on 9/11 provide witnesses to the empowerment of the message of the Midnight Cry that arrived in July 2023.
Kada je 11. kolovoza 1840. potvrđeno proročanstvo o islamu, sišao je anđeo iz desetog poglavlja Otkrivenja, predoznačujući tako silazak anđela iz osamnaestog poglavlja Otkrivenja 11. rujna. Osnaženje prvoga anđela 1840. godine i osnaženje drugoga anđela 1844. godine oboje predoznačuju osnaženje trećega anđela 11. rujna. Dana 18. srpnja 2020. nastupio je dolazak drugoga anđela, kako je predoznačeno prvim razočaranjem milerita 19. travnja 1844. Povijesti obaju osnaženja, prvoga i drugoga anđela u mileritskoj povijesti, kao i povijest osnaženja trećega anđela 11. rujna, pružaju svjedoke osnaženju poruke Ponoćnoga pokliča koja je stigla u srpnju 2023.
The period of the sealing begins at 9/11 and ends at the Sunday law. It begins with Christ breathing a few drops of the latter rain and ends with tongues of fire carrying a message to the world at Pentecost. Peter identified Pentecost as a fulfillment of Joel. That being the fact of the matter it establishes that Christ’s breathing was also a fulfillment of Joel, for the Pentecostal season has a specific beginning and ending that demonstrates that the alpha is also the omega. The day of Christ’s resurrection the barley first fruit offering was made, and fifty days later on Pentecost the wheat first fruit offering was lifted up. 9/11 typifies the Midnight Cry that arrives just before and leads to the Sunday law. The perfect fulfillment of Zechariah 9:9 representation of the Midnight Cry is post-July 2023.
Razdoblje pečaćenja počinje 11. rujna i završava nedjeljnim zakonom. Počinje time što Krist udahnjuje nekoliko kapi kasne kiše, a završava jezicima ognjenim koji na Pedesetnicu nose poruku svijetu. Petar je prepoznao Pedesetnicu kao ispunjenje Joela. Budući da je to činjenično stanje stvari, time se utvrđuje da je i Kristovo disanje također bilo ispunjenje Joela, jer pedesetničko razdoblje ima određen početak i završetak koji pokazuju da je alfa također omega. Na dan Kristova uskrsnuća prinesen je prinos prvine ječma, a pedeset dana poslije, na Pedesetnicu, bio je podignut prinos prvine pšenice. Jedanaesti rujna predočava Ponoćni poklik koji dolazi neposredno prije nedjeljnog zakona i vodi k njemu. Savršeno ispunjenje prikaza Ponoćnoga poklika iz Zaharije 9:9 jest nakon srpnja 2023.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.
Raduj se veoma, kćeri sionska; kliči, kćeri jeruzalemska: evo, tvoj Kralj dolazi k tebi; on je pravedan i donosi spasenje; ponizan, i jaše na magarcu, na magaretu, mladetu magaričinu. Zaharija 9,9.
So Zechariah agrees with Isaiah’s symbolization of God’s people being a crown, but he adds that the crown is also the ensign when he recorded, “for they shall be as the stones of a crown, lifted up as an ensign upon his land“, and Zechariah further echoes the joy associated with Joel’s symbols of “corn” and “new wine,” by stating, “corn shall make the young men cheerful, and new wine the maids.” As we consider the record of the drunkards of Ephraim in chapter twenty-eight, take note that this is the biblical chapter that identifies the “rest and the refreshing.” This is one of the primary passages in the Scriptures concerning the latter rain, so these drunkards of Ephraim must be the same drunks Joel speaks of.
Dakle, Zaharija se slaže s Izaijinim simboličkim prikazom Božjega naroda kao krune, ali dodaje da je kruna ujedno i stijeg kada je zapisao: „jer će oni biti kao kamenje krune, podignuto kao stijeg nad njegovom zemljom“, a Zaharija nadalje odjekuje radošću povezanom s Joelovim simbolima „žita“ i „mladoga vina“ izjavljujući: „žito će razveseliti mladiće, a mlado vino djevojke.“ Dok razmatramo izvještaj o pijanicama Efrajimovim u dvadeset i osmom poglavlju, zapazite da je to biblijsko poglavlje koje prepoznaje „počinak i okrjepu“. Ovo je jedan od glavnih odlomaka u Svetome pismu koji se odnose na kasnu kišu, stoga te pijanice Efrajimove moraju biti isti pijanci o kojima govori Joel.
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. …
Jao kruni oholosti, pijanicama Efrajimovim, čija je slavna ljepota cvijet koji vene, a stoji na vrhu rodnih dolina onih koje je vino svladalo! Evo, Gospodin ima jednoga silna i moćna, koji će poput oluje s tučom i pustošnoga vihora, poput poplave silnih voda što se prelijevaju, rukom oboriti na zemlju. Kruna oholosti, pijanice Efrajimove, bit će pogažena nogama; i slavna ljepota, što stoji na vrhu rodne doline, bit će cvijet koji vene, i kao rano voće prije ljeta, koje onaj koji ga ugleda, čim ga uzme u ruku, odmah pojede. U onaj dan Jahve nad vojskama bit će kruna slave i vijenac ljepote ostatku svoga naroda, i duh suda onomu koji sjedi na sudu, i snaga onima koji boj odvraćaju do vrata. Ali i oni su zastranili od vina, i od žestoka pića skrenuli s puta; svećenik i prorok zastranili su od žestoka pića, vino ih je obuzelo, od žestoka su pića skrenuli s puta; griješe u viđenju, spotiču se u sudu. Jer svi su stolovi puni bljuvotine i nečistoće, te nema mjesta čista. …
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.
Stanite i čudite se; vičite i vapijte: pijani su, ali ne od vina; teturaju, ali ne od žestoka pića. Jer je Gospod izlio na vas duh duboka sna i zatvorio vam oči; proroke i vaše glavare, vidioce, zastro je. I sva vam je ova utvara postala kao riječi zapečaćene knjige, koju daju onomu koji zna čitati, govoreći: „Čitaj ovo, molim te”; a on kaže: „Ne mogu, jer je zapečaćena.” I knjiga se daje onomu koji ne zna čitati, govoreći: „Čitaj ovo, molim te”; a on kaže: „Ne znam čitati.”
Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 28:1–8; 29:9–16.
Stoga Gospodin reče: Budući da mi se ovaj narod približava svojim ustima i usnama me časti, ali je svoje srce udaljio daleko od mene, i strah njegov prema meni naučen je po ljudskoj zapovijedi, zato, evo, nastavit ću činiti čudesno djelo među ovim narodom, doista čudesno djelo i čudo; jer će mudrost njihovih mudraca propasti, i razum njihovih razboritih bit će skriven. Jao onima koji duboko nastoje sakriti svoj naum od Gospodina, i čija su djela u tami, i govore: Tko nas vidi? i tko nas poznaje? Doista, vaše izvrćanje svega naglavce bit će smatrano kao lončarska glina; jer hoće li djelo reći o onome koji ga je načinio: Nije me načinio? ili će ono što je oblikovano reći o onome koji ga je oblikovao: Nije imao razuma? Izaija 28:1–8; 29:9–16.
The Lord is going to do a “marvelous work” among the drunkards of Ephraim as he removes their wisdom and understanding, the very two elements associated with understanding the increase of knowledge when a prophetic message is unsealed. It is the wise who understand. Part of the “marvelous work” is removing the knowledge that is unsealed by the Lion of the tribe of Judah from the minds of the drunkards of Ephraim. The separation of the wise and wicked is part of the Lord’s “marvelous work.” It is the everlasting gospel. After Christ led the quibbling Jews through the parable of the vineyard and thus trapped them into pronouncing their own judgment, He asked a question from Psalm 118:
Gospodin će učiniti „čudesno djelo” među pijanicama Efrajimovim dok im uklanja mudrost i razum, upravo ona dva elementa povezana s razumijevanjem porasta spoznaje kada se proročanska poruka odpečati. Mudri su oni koji razumiju. Dio „čudesnog djela” jest uklanjanje spoznaje koju Lav iz plemena Judina odpečaćuje iz umova pijanica Efrajimovih. Razdvajanje mudrih i opakih dio je Gospodinova „čudesnog djela”. To je vječno evanđelje. Nakon što je Krist prepirljive Židove poveo kroz prispodobu o vinogradu te ih tako naveo da izreknu vlastitu osudu, postavio je pitanje iz Psalma 118:
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.
Kamen koji odbaciše graditelji postade kamen zaglavni od ugla. To je djelo Gospodnje; čudesno je u našim očima. Ovo je dan što ga je Gospodin načinio; radujmo se i veselimo u njemu. Psalmi 118,22–24.
The Lord is to accomplish “a marvelous work and a wonder” upon the drunkards of Ephraim and it includes removing their ability to recognize truth. The “head stone of the corner” is marvelous in the eyes of those who possess Joel’s “new wine.”
Gospodin treba izvršiti „čudesno djelo i čudo” nad pijanicama Efrajimovim, a to uključuje oduzimanje njihove sposobnosti da prepoznaju istinu. „Zaglavni kamen od ugla” čudesan je u očima onih koji posjeduju Joelovo „novo vino”.
The drunkards cannot read the book that is sealed whether it is the leadership represented as “learned” or the laity represented by the “not learned.” It is impossible for the drunkards to understand rightly the prophetic testimony of Scriptures as represented as “the book that is sealed.” The drunkards are also twice identified as being “out of the way.” Once again this is recorded in Isaiah twenty-eight a premier latter rain passage of Scripture, where Isaiah identifies the “rest and refreshing” that the drunkards would not hear. The “rest and refreshing” is a message, for it can be heard.
Pijanci ne mogu čitati zapečaćenu knjigu, bilo da je riječ o vodstvu predstavljenom kao „učeni” ili o puku predstavljenom kao „neučeni”. Pijancima je nemoguće ispravno razumjeti proročansko svjedočanstvo Pisma, predstavljeno kao „zapečaćena knjiga”. Pijanci su također dvaput označeni kao oni koji su „skrenuli s puta”. To je ponovno zabilježeno u dvadeset i osmom poglavlju Izaije, vrhunskom biblijskom odlomku o poznom daždu, gdje Izaija prepoznaje „počinak i okrjepu” koje pijanci nisu htjeli čuti. „Počinak i okrjepa” jesu poruka, jer se mogu čuti.
That drunkenness has taken the drunkards out of the way of Jeremiah’s “old paths” which is the “way” to walk in and find the latter rain, represented as “rest” by Jeremiah. The rejection of the latter rain message by the drunkards of Ephraim is a specific subject of God’s Word. They are drunk because they refused to return to the foundational history which provides the blueprint for the history of the one hundred and forty-four thousand which is the history of the latter rain.
To pijanstvo odvelo je pijance s Jeremijinih „starih staza”, koje su „put” kojim treba hoditi i naći poznu kišu, koju Jeremija prikazuje kao „počinutak”. Odbacivanje poruke o poznoj kiši od strane Efrajimovih pijanaca osobita je tema Božje Riječi. Oni su pijani zato što su odbili vratiti se temeljnoj povijesti koja pruža nacrt za povijest sto četrdeset i četiri tisuće, koja je povijest pozne kiše.
The “marvelous work” that is accomplished upon the drunkards of Ephraim occurs during the outpouring of the latter rain. During the latter rain a testing message produces two classes of worshippers, which are illustrated by the “wine” which they partake of. The wicked have refused to base their prophetic application upon the lines of sacred history and those who employ the “line upon line” methodology of Isaiah twenty-eight partake of the “new wine.” The wicked’s drunkenness is manifested by their inability to understand prophecy, and their blind condition was caused by an unwillingness to return to the foundational old paths. Jesus rebuked the quibbling Jews by asking if they had ever read about the stone which is rejected, and becomes the head of the corner.
„Čudesno djelo” koje se izvršava nad Efrajimovim pijanicama zbiva se tijekom izlijevanja kasne kiše. Tijekom kasne kiše poruka kušnje proizvodi dvije skupine štovatelja, koje su predočene „vinom” kojega se napajaju. Zli su odbili temeljiti svoju proročku primjenu na linijama svete povijesti, a oni koji primjenjuju metodologiju „red na red” iz Izaije dvadeset osmog napajaju se „novim vinom”. Pijanstvo zlih očituje se u njihovoj nesposobnosti da razumiju proročanstvo, a njihovo je sljepilo prouzročeno nespremnošću da se vrate temeljnim starim stazama. Isus je prijekorno ukorio sitničave Židove upitavši jesu li ikada čitali o kamenu koji je odbačen, a postaje zaglavnim kamenom ugla.
The stone which becomes the head of the corner represents that the prophetic truth that the foundation or cornerstone is duplicated in the capstone. The alpha stone is also the omega stone. The primary prophetic principle which establishes and upholds the methodology of line upon line, (which is the methodology of the latter rain) is that the beginning of a thing illustrates the end of a thing. The primary prophetic principle in the Millerite movement was the day for a year principle that was confirmed when the angel of Revelation ten descended. The primary prophetic principle in the movement of the one hundred and forty-four thousand is that the beginning illustrates the end which was confirmed when the angel of Revelation eighteen descended.
Kamen koji postaje zaglavni ugaoni kamen predstavlja to da se proročka istina, prema kojoj se temelj ili ugaoni kamen umnožava u završnom kamenu, potvrđuje. Alfa-kamen također je i omega-kamen. Primarno proročko načelo koje uspostavlja i podupire metodologiju „redak po redak“ (koja je metodologija potonjega dažda) jest da početak neke stvari oslikava njezin svršetak. Primarno proročko načelo u mileritskom pokretu bilo je načelo dan za godinu, koje je bilo potvrđeno kada je sišao anđeo iz Otkrivenja deset. Primarno proročko načelo u pokretu sto četrdeset i četiri tisuće jest da početak oslikava svršetak, što je bilo potvrđeno kada je sišao anđeo iz Otkrivenja osamnaest.
God’s prophetic Word is very detailed in its explanation of the factors involved with the latter rain. One of those facts is that the drunkards of Ephraim are not capable of recognizing the latter rain, and this was typified by the Jews who were suggesting to Peter that the disciples were drunk. The main principle of the methodology is directly set forth as Alpha and Omega repeatedly within God’s Word, but the Word has been sealed unto them. The methodology, the main prophetic rule and the message of the latter rain are some of the sanctified themes in a prophetic line of history that is represented as a “marvelous work.”
Božja proročka Riječ vrlo je detaljna u svojem objašnjenju čimbenika povezanih s kasnom kišom. Jedna od tih činjenica jest da pijanice Efrajimove nisu sposobne prepoznati kasnu kišu, a to je bilo predočeno Židovima koji su Petru sugerirali da su učenici pijani. Glavno načelo metodologije izravno je izloženo kao Alfa i Omega iznova i iznova unutar Božje Riječi, ali njima je Riječ zapečaćena. Metodologija, glavno proročko pravilo i poruka kasne kiše neke su od posvećenih tema u proročkoj liniji povijesti koja je predstavljena kao „čudesno djelo”.
Again the word of the Lord of hosts came to me, saying, Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury. Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain. Thus saith the Lord of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof.
I opet mi dođe riječ Gospoda nad vojskama govoreći: Ovako govori Gospod nad vojskama: Revnovao sam za Sion velikom revnošću i revnovao sam za nj s velikim gnjevom. Ovako govori Gospod: Vratio sam se na Sion i prebivat ću usred Jeruzalema; i Jeruzalem će se zvati grad istine, a gora Gospoda nad vojskama sveta gora. Ovako govori Gospod nad vojskama: Još će starci i starice sjediti po ulicama Jeruzalema, svaki sa svojim štapom u ruci zbog velike starosti. I ulice grada bit će pune dječaka i djevojčica koji će se igrati po njegovim ulicama.
Thus saith the Lord of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts. Thus saith the Lord of hosts; Behold, I will save my people from the east country, and from the west country; And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness. Thus saith the Lord of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built. For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour. But now I will not be unto the residue of this people as in the former days, saith the Lord of hosts. Zechariah 8:1–11.
Ovako govori Jahve nad vojskama: Ako je to u očima Ostatka ovoga naroda u ove dane čudesno, treba li i u mojim očima biti čudesno? govori Jahve nad vojskama. Ovako govori Jahve nad vojskama: Evo, izbavit ću svoj narod iz zemlje istoka i iz zemlje zapada; i dovest ću ih, i prebivat će usred Jeruzalema; i bit će mi narod, a ja ću im biti Bog, u istini i u pravednosti. Ovako govori Jahve nad vojskama: Neka vam ruke budu jake, vama koji u ove dane slušate ove riječi iz usta prorokâ, koji bijahu ondje u dan kad bi postavljen temelj Doma Jahve nad vojskama, da bi se hram sagradio. Jer prije ovih dana nije bilo nadnice za čovjeka, ni nadnice za živinče; niti bijaše mira onomu koji je izlazio ili ulazio zbog tjeskobe, jer sam sve ljude, svakoga protiv njegova bližnjega, podigao. Ali sada neću biti prema Ostatku ovoga naroda kao u prijašnje dane, govori Jahve nad vojskama. Zaharija 8:1–11.
Zechariah states, “Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built.” What strengthens God’s people is the message of the foundation that becomes the headstone. That message is that the Millerite history is repeated in the history of the one hundred and forty-four thousand.
Zaharija izjavljuje: „Neka vam ruke budu jake, vi koji ovih dana slušate ove riječi iz usta proroka, koji bijahu u dan kada se položio temelj doma Gospoda nad vojskama, da bi se hram sagradio.” Ono što jača Božji narod jest poruka o temelju koji postaje zaglavni kamen. Ta je poruka da se mileritska povijest ponavlja u povijesti sto četrdeset i četiri tisuće.
Christ askes, “If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes?” That question identifies the prophetic period of God’s “marvelous work” that is the subject of every prophet, but it also identifies when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. It is the same point as when they are sealed, and the same point the movement changes from militant to triumphant, which is also where the work of combining divinity with humanity among this group of people is finalized as the sanctuary is truly cleansed. This can be recognized in the verses for the prophetic history represented by His “marvelous work” is marvelous in God’s eyes and the eyes of the remnant, and eye to eye is a symbol of unity. The unity here represented is speaking of the sealing of God’s people who follow the Lamb withersoever He goeth who have reached a point that they would die rather than sin and misrepresent the character of Christ.
Krist pita: „Ako to bude čudesno u očima Ostatka ovoga naroda u ove dane, bi li to također trebalo biti čudesno u mojim očima?“ To pitanje određuje proročko razdoblje Božjega „čudesnog djela“ koje je predmet svakoga proroka, ali također određuje i kada se laodicejski pokret sto četrdeset i četiri tisuće preobražava u filadelfijski pokret sto četrdeset i četiri tisuće. To je ista točka kao i ona kada su zapečaćeni, i ista točka u kojoj se pokret mijenja iz vojničkog u pobjedonosni, što je također mjesto gdje se među tom skupinom ljudi dovršava djelo sjedinjenja božanstva s čovještvom, dok se Svetište uistinu čisti. To se može prepoznati u redcima, jer je proročka povijest predstavljena Njegovim „čudesnim djelom“ čudesna u Božjim očima i u očima Ostatka, a oko k oku simbol je jedinstva. Jedinstvo ovdje prikazano govori o pečaćenju Božjega naroda koji slijedi Jaganjca kamo god On ide, koji su dosegli točku na kojoj bi radije umrli negoli sagriješili i pogrešno predstavili Kristov karakter.
Micah identifies the foundational history of ancient Israel as “marvelous things.”
Mihej prepoznaje temeljnu povijest drevnoga Izraela kao „čudesna djela“.
According to the days of thy coming out of the land of Egypt will I show unto him marvellous things. Micah 7:15.
Prema danima tvoga izlaska iz zemlje egipatske pokazat ću mu čudesne stvari. Mihej 7,15.
The “marvelous works” are foundational history which is “marvelous” because the foundational history is repeated in the ending history, represented by the capstone. The “marvelous works” are the history that begins with the corner stone and ends with the “cap stone.” His “marvelous works” were manifested in the history of Moses and repeated in the history of Christ. Moses was the corner stone and Christ was the cap stone. Moses is alpha and Christ omega prophetically.
„Čudesna djela” temeljna su povijest koja je „čudesna” zato što se ta temeljna povijest ponavlja u završnoj povijesti, prikazanoj završnim kamenom. „Čudesna djela” jesu povijest koja započinje ugaonim kamenom i završava „zaglavnim kamenom”. Njegova su se „čudesna djela” očitovala u povijesti Mojsija i ponovila u povijesti Krista. Mojsije je bio ugaoni kamen, a Krist zaglavni kamen. Mojsije je proročki alfa, a Krist omega.
“Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” The Desire of Ages, 797.
„Počevši od Mojsija, samoga Alfa biblijske povijesti, Krist je u svim Pismima tumačio ono što se odnosi na Njega.“ Isusov život, 797.
Moses taught, and Peter used Moses’ words at Pentecost to identify that Moses typified Christ.
Mojsije je poučavao, a Petar se na Pedesetnicu poslužio Mojsijevim riječima kako bi pokazao da je Mojsije bio praslika Krista.
But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.
Ali ono što je Bog unaprijed navijestio po ustima svih svojih proroka, da Krist ima trpjeti, to je tako ispunio. Pokajte se, dakle, i obratite se da se izbrišu grijesi vaši, kako bi došla vremena okrjepe od lica Gospodnjega; i da pošalje Isusa Krista, koji vam je unaprijed naviješten: njega nebo mora primiti do vremena obnove svega, o čemu je Bog govorio po ustima svih svojih svetih proroka od postanka svijeta. Jer Mojsije doista reče ocima: Proroka će vam podignuti Gospodin, Bog vaš, između vaše braće, kao mene; njega slušajte u svemu što god vam rekne. I dogodit će se da će svaka duša koja ne posluša toga Proroka biti istrijebljena iz naroda. Da, i svi proroci od Samuela i onih poslije njega, koliko god ih je govorilo, također su navijestili ove dane. Djela 3:18–24.
Moses as alpha and Christ as omega was established by Peter’s second witness of Moses at the Pentecostal outpouring, and in so doing Peter is emphasizing and identifying that a primary component of the latter rain message (and the controversy raised against it) is the prophetic principle of “alpha and omega.” That principle is the one hundred and forty-four thousand’s counterpart to the year/day principle in Millerite history. The principle of “alpha and omega” is the principle of ‘the foundation becoming the cap stone,’ it is the principles of ‘Moses and the Lamb;’ and therefore is identified by inspiration as one of the verses in the song of the vineyard, which is also the song of Moses and the Lamb.
Mojsije kao alfa i Krist kao omega bili su uspostavljeni Petrovim drugim svjedočanstvom o Mojsiju pri pentekostnom izlijevanju, te time Petar naglašava i utvrđuje da je glavna sastavnica poruke pozne kiše (i prijepora koji je protiv nje podignut) proročko načelo „alfa i omega“. To je načelo pandan sto četrdeset i četiri tisuće načelu godina/dan u mileritskoj povijesti. Načelo „alfa i omega“ načelo je po kojemu „temelj postaje zaglavni kamen“; to su načela „Mojsija i Jaganjca“; i stoga je nadahnućem prepoznato kao jedan od stihova u pjesmi o vinogradu, koja je ujedno i pjesma Mojsija i Jaganjca.
The beginning and ending that is represented by the various prophetic lines represent the history where God accomplishes His “marvelous works,” and it is the light that is brought out from recognizing what the symbol of “marvelous works” represents that transforms a Laodicean unto a Philadelphia thus becoming a stone in a temple that is being built, as was the Millerite temple built in 46 years leading up to October 22, 1844 when the Lord suddenly came to His temple.
Početak i svršetak koji su prikazani raznim proročkim linijama predstavljaju povijest u kojoj Bog izvršava svoja „čudesna djela“, a svjetlo koje proizlazi iz prepoznavanja onoga što predstavlja simbol „čudesnih djela“ jest ono što preobražava jednog laodicejca u filadelfijca, te tako on postaje kamen u hramu koji se gradi, kao što je mileritski hram bio građen tijekom 46 godina koje su vodile do 22. listopada 1844., kada je Gospod iznenada došao u svoj hram.
If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 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. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.
Ako ste doista okusili da je Gospodin milostiv. Dolazeći k njemu, živomu kamenu, koji ljudi doduše odbaciše, ali je od Boga izabran i dragocjen, i sami se kao živo kamenje ugrađujete u duhovnu kuću, u sveto svećenstvo, da prinosite duhovne žrtve ugodne Bogu po Isusu Kristu. Zato i stoji u Pismu: Evo, polažem na Sionu kamen ugaoni, izabrani, dragocjeni; i tko god vjeruje u njega, neće se postidjeti. Vama dakle koji vjerujete on je dragocjen; a onima koji su neposlušni: kamen koji odbaciše graditelji, taj postade zaglavni ugaoni kamen, i kamen spoticanja i stijena sablazni, onima koji se spotiču o riječ, budući da su neposlušni; na što su i određeni. A vi ste izabrani rod, kraljevsko svećenstvo, sveti narod, narod stečeni, da navješćujete kreposti onoga koji vas pozva iz tame u svoju čudesnu svjetlost; vi koji nekoć niste bili narod, a sada ste narod Božji; koji niste bili zadobili milosrđe, a sada ste zadobili milosrđe. 1 Petrova 2:3–10.
To be called into His marvelous light identifies when the call is made, for the waymark of 1888, which is aligned by inspiration as the rebellion of Korah in the alpha history of Moses is brought to the last days it aligns with 9/11, when the Laodicean message arrives with the third angel according to inspiration. Laodiceans in prophecy are “blind,” meaning they are in darkness, and the call to come out of darkness began when the Laodicean message arrived in 1856, 1888 and 9/11. At 9/11 the “call out of darkness” was not only a call to understand the light of the angel of Revelation eighteen, but also a call to the hearer into the very history where God’s “marvelous works” will find their perfect fulfillments.
Biti pozvan u Njegovu čudesnu svjetlost određuje kada se poziv upućuje, jer se putokaz iz 1888., koji je nadahnućem usklađen s Korejevom pobunom u alfa-povijesti Mojsija, kada se prenese u posljednje dane, usklađuje s 11. rujna, kada laodicejska poruka, prema nadahnuću, dolazi s trećim anđelom. Laodicejci su u proročanstvu „slijepi“, što znači da su u tami, a poziv da izađu iz tame započeo je kada je laodicejska poruka stigla 1856., 1888. i 11. rujna. Dana 11. rujna „poziv iz tame“ nije bio samo poziv da se razumije svjetlo anđela iz osamnaestog poglavlja Otkrivenja, nego i poziv slušatelju u samu povijest u kojoj će Božja „čudesna djela“ pronaći svoja savršena ispunjenja.
It has been demonstrated repeatedly over the past three decades that the prophetic definition of the “everlasting gospel” is a history where a prophetic truth is unsealed which initiates a three-step testing process, with two characteristics of distinction in the three tests. The first two tests are different in nature than the third, for the third is a litmus test which demonstrates whether you passed the first and second tests. The other distinction in the everlasting gospel is that you must pass the current test to be involved with the following test.
Višekratno je tijekom protekla tri desetljeća pokazano da je proročanska definicija „vječnoga evanđelja” povijest u kojoj se otpečaćuje jedna proročanska istina koja pokreće trodijelni proces kušanja, uz dvije razlikovne značajke unutar ta tri ispita. Prva dva ispita po svojoj su naravi drukčija od trećega, jer je treći lakmus-test koji pokazuje jeste li prošli prvi i drugi ispit. Druga razlikovna značajka vječnoga evanđelja jest da morate proći sadašnji ispit kako biste bili uključeni u sljedeći ispit.
The history of the “marvelous works” is also the history where the “everlasting gospel” reaches its climax, for the hour of judgment that is announced by the first angel and identified as the everlasting gospel finds its perfect fulfillment beginning at 9/11. The judgment that is being warned about for the Millerites was October 22, 1844 when the door closed in the parable of the ten virgins, thus typifying the Sunday law when the door closes again in the parable of the ten virgins. 9/11 is announcing that the hour of God’s executive judgment begins at the Sunday law, just as the Millerites announced that the hour of the investigative judgment began on October 22, 1844.
Povijest „čudesnih djela” ujedno je i povijest u kojoj „vječno evanđelje” doseže svoj vrhunac, jer čas suda koji naviješta prvi anđeo i koji je prepoznat kao vječno evanđelje nalazi svoje savršeno ispunjenje počevši od 11. rujna. Sud na koji su Mileriti bili upozoravani bio je 22. listopada 1844., kada su se vrata zatvorila u prispodobi o deset djevica, predoznačujući tako nedjeljni zakon kada se vrata ponovno zatvaraju u prispodobi o deset djevica. 11. rujna objavljuje da čas Božjeg izvršnog suda započinje pri nedjeljnom zakonu, upravo kao što su Mileriti objavljivali da je čas istražnog suda započeo 22. listopada 1844.
From 9/11 unto the Sunday law is a period that is represented as “Gods’ marvelous works,” and just as the foundational stone that becomes “the head of the corner,” and just as the “Pentecostal season,” and just as “Habakkuk chapter two,” and as “the sealing time of the one hundred and forty-four thousand,” and as “the image of the beast testing time,” and as “the everlasting gospel,” and as “the sacred history of 1840 to 1844,” and as the history of “Revelation chapter ten,” and as “the history from Christ’s baptism unto His death.”
Od 11. rujna do zakona o nedjelji proteže se razdoblje koje je prikazano kao „Božja čudesna djela“, i kao kamen temeljac koji postaje „glava od ugla“, i kao „pedesetničko razdoblje“, i kao „drugo poglavlje Habakuka“, i kao „vrijeme pečaćenja sto četrdeset i četiri tisuće“, i kao „vrijeme kušnje slike Zvijeri“, i kao „vječno evanđelje“, i kao „sveta povijest od 1840. do 1844.“, i kao povijest „desetog poglavlja Otkrivenja“, i kao „povijest od Kristova krštenja do Njegove smrti“.
The history represented in a fractal by His baptism began the period of 2520 days that ended at the cross. Christ’s baptism represented His death, burial and resurrection which was literally fulfilled at the end of the 1260 days.
Povijest predstavljena u fraktalu Njegovim krštenjem započela je razdoblje od 2520 dana koje je završilo na križu. Kristovo je krštenje predstavljalo Njegovu smrt, ukop i uskrsnuće, što se doslovno ispunilo na kraju 1260 dana.
When the Holy Spirit descended at Christ’s baptism it typified the descent of the angel of Revelation eighteen on 9/11. 1260 prophetic days later the events symbolized by baptism were literally fulfilled at the cross. The history from the baptism to the cross contains a symbolic alpha history which is fulfilled literally at the end of the period. The alpha and omega histories are fractals of the entire overall history. The history from the baptism to the cross is “God’s marvelous works,” and that history is also represented by “Christ’s baptism” and also by His literal “death, burial and resurrection,” and therefore also by “the baptism of ancient Israel at the Red Sea,” and also by “the baptism of the eight souls during the history of Noah.” All of these periods represent the history of His “marvelous works.”
Kada je Duh Sveti sišao pri Kristovu krštenju, to je predoznačivalo silazak anđela iz Otkrivenja osamnaestoga na 11. rujna. Tisuću dvjesto šezdeset proročkih dana poslije događaji simbolizirani krštenjem doslovno su se ispunili na križu. Povijest od krštenja do križa sadrži simboličnu alfa-povijest koja se doslovno ispunjava na kraju toga razdoblja. Alfa i omega povijesti fraktali su cjelokupne sveobuhvatne povijesti. Povijest od krštenja do križa jest „Božja čudesna djela“, a ta je povijest također prikazana „Kristovim krštenjem“, kao i Njegovom doslovnom „smrću, ukopom i uskrsnućem“, pa stoga i „krštenjem drevnoga Izraela na Crvenome moru“, te također „krštenjem osam duša tijekom povijesti Noe“. Sva ta razdoblja predstavljaju povijest Njegovih „čudesnih djela“.
When it comes to the number 8 as a symbol of resurrection it was those eight souls on the ark that are the first mention of the number eight as a symbol, and with the rule of first mention, all the prophetic details are in the first mention. The eight souls are going from the old earth to a new earth, are they not?
Kad je riječ o broju 8 kao simbolu uskrsnuća, upravo je onih osam duša u arci prvo spominjanje broja osam kao simbola, a prema pravilu prvoga spominjanja, svi su proročki detalji sadržani u tom prvom spominjanju. Tih osam duša prelazi sa stare zemlje na novu zemlju, zar ne?
Those eight souls lived through the time of the rain, but all who refused the warning message of the rain died, correct? The “8” souls that go to the new earth that are represented with the history of the rejected warning message, the closed door, the rain and the new earth went through a dispensational change from the old world to the new world.
Tih osam duša proživjelo je vrijeme kiše, ali svi koji su odbili upozoravajuću poruku o kiši umrli su, zar ne? Tih „8” duša koje odlaze na novu zemlju, a koje su prikazane poviješću odbačene upozoravajuće poruke, zatvorenih vrata, kiše i nove zemlje, prošlo je kroz razdobljensku promjenu iz staroga svijeta u novi svijet.
The dispensational change that marks the eight souls who are the one hundred and forty-four thousand is the transition from Laodicea unto Philadelphia, which is also the transition from the church militant composed of wheat and tares unto the church triumphant composed of only the first fruit wheat offering that is lifted up as an ensign offering for all the world to see, similar to viewing a lone boat upon stormy waters. Those people are the 8 that is of the 7, and the history of the ark crossing and the Red Sea crossing are both illustrations of His “marvelous works.”
Dispenzacijska promjena koja obilježava osam duša, koje su sto četrdeset i četiri tisuće, jest prijelaz iz Laodiceje u Filadelfiju, što je ujedno i prijelaz iz vojujuće crkve, sastavljene od pšenice i kukolja, u slavodobitnu crkvu, sastavljenu samo od prvine prinosa pšenice koja se podiže kao stijegovni prinos da ga sav svijet vidi, slično promatranju osamljenoga čamca na uzburkanim vodama. Ti su ljudi osmica koja je od sedmorice, a povijest prelaska kovčega i prelaska preko Crvenoga mora obje su ilustracije Njegovih „čudesnih djela”.
Those souls are they who were resurrected in fulfillment of Revelation 11:11. They are God’s covenant people, represented by their father Abraham who bore the token of the covenant through circumcision that was to take place on the eighth day.
Te su duše one koje su uskrsnule kao ispunjenje Otkrivenja 11,11. One su Božji saveznički narod, predstavljen svojim ocem Abrahamom koji je nosio znak saveza po obrezanju koje se trebalo izvršiti osmoga dana.
All these lines represent the same period of time, and that period of time begins with the foundations of 9/11 and ends at the Sunday law. 9/11 is the foundation stone and the Sunday law is the cap stone. In the history of rebuilding Jerusalem in the time of Nehemiah and Ezra the foundation was completed during the history of the first decree and the temple itself was finished well before the third decree. In Millerite history the foundations were established in May of 1842 when the 1843 chart was published. The Millerite temple was to be forty-six years in erecting, from 1798 unto 1844. Before October 22, 1844 the Millerite temple was finished, the cap stone being the Midnight Cry. When the Midnight Cry concluded on October 22, 1844 the alpha and third decree of 457 BC had met its counterpart in the omega of 1844. 457 BC as the alpha to the 2300 years and 1844 as the omega. Both the same at one level, for a decree or an angel are both messages, and they both typify the Sunday law, where there will be a decree and where the third angel’s message swells to a loud cry.
Sve te crte predstavljaju isto vremensko razdoblje, a to vremensko razdoblje započinje temeljima 11. rujna i završava nedjeljnim zakonom. 11. rujna jest kamen temeljac, a nedjeljni zakon jest zaglavni kamen. U povijesti ponovne izgradnje Jeruzalema u vrijeme Nehemije i Ezre temelj je bio dovršen tijekom povijesti prvoga dekreta, a sam je hram bio završen mnogo prije trećega dekreta. U mileritskoj povijesti temelji su bili postavljeni u svibnju 1842., kada je objavljena karta za 1843. godinu. Mileritski je hram trebao biti podizan četrdeset i šest godina, od 1798. do 1844. Prije 22. listopada 1844. mileritski je hram bio dovršen, a zaglavni kamen bio je Ponoćni poklič. Kada je Ponoćni poklič završio 22. listopada 1844., alfa i treći dekret iz 457. pr. Kr. našli su svoj pandan u omegi 1844. godine. 457. pr. Kr. kao alfa 2300 godina i 1844. kao omega. Oboje je na jednoj razini isto, jer i dekret i anđeo jesu poruke, i oboje predoznačuju nedjeljni zakon, gdje će biti dekret i gdje će poruka trećega anđela narasti u silan poklič.
From 457 BC until 408 BC, forty-nine years were identified by Daniel as the period of time when the Jews would finish building “the street shall be built again, and the wall, even in troublous times.”
Od 457. pr. Kr. do 408. pr. Kr., Daniel je četrdeset i devet godina označio kao razdoblje tijekom kojega će Židovi dovršiti gradnju: „ulica će opet biti sagrađena, i zid, i to u teškim vremenima.”
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.
Znaj dakle i razumij: od izlaska zapovijedi da se Jeruzalem obnovi i ponovno sagradi do Mesije, Kneza, bit će sedam tjedana i šezdeset i dva tjedna; trg će opet biti sagrađen, i zid, i to u teškim vremenima. Daniel 9,25.
457 BC and 1844 are the alpha and omega to the prophecy of the 2300 years. They both typify the Sunday law, for as an alpha and omega they are the same, and the disappointment of 1844 is aligned by inspiration with the disappointment of the cross. If 1844 typifies the cross, and it does, then its alpha counterpart (457 BC) does so as well. 1844 unto 1863 illustrates the testing process of the third angel. That testing process is represented by the 49 years between the third decree, the Sunday law decree and the finishing of the work of the street and the wall that takes place in troublous time.
457. pr. Kr. i 1844. alfa su i omega proročanstva o 2300 godina. Obje predoznačuju zakon o nedjelji, jer su kao alfa i omega iste, a razočaranje iz 1844. nadahnućem je usklađeno s razočaranjem na križu. Ako 1844. predoznačuje križ, a predoznačuje, tada to čini i njezina alfa protuslika (457. pr. Kr.). Razdoblje od 1844. do 1863. prikazuje proces kušnje trećega anđela. Taj proces kušnje predočen je s 49 godina između trećega dekreta, dekreta o zakonu o nedjelji i dovršenja djela ulice i zida koje se zbiva u vrijeme nevolje.
457 BC unto 408 BC is the alpha history of the 2300 years that illustrates the omega history of 1844 unto 1863. Those two histories illustrate the history of the one hundred and forty-four thousand after they are sealed at the Sunday law until human probation closes. The work of the one hundred and forty-four thousand is to call men and women back to the “old paths” which is portrayed by Isaiah as rebuilding the old waste places, and which Jeremiah identifies as the path that leads to the latter rain message. The “wall” is the law of God which the one hundred and forty-four thousand will represent unto the entire world as an ensign. This will take place in the troublous times of the third woe of Islam, for it is Islam that angers the nations. The work and the troublous times continue until Michael stands up.
Od 457. pr. Kr. do 408. pr. Kr. jest alfa-povijest 2300 godina koja prikazuje omega-povijest od 1844. do 1863. Te dvije povijesti prikazuju povijest sto četrdeset i četiri tisuće nakon što budu zapečaćeni pri nedjeljnom zakonu pa sve dok se ne zaključi ljudsko vrijeme kušnje. Djelo sto četrdeset i četiri tisuće jest pozvati muškarce i žene natrag na „stare staze“, što Izaija prikazuje kao obnavljanje drevnih razvalina, a što Jeremija prepoznaje kao put koji vodi k poruci o kasnoj kiši. „Zid“ je Božji zakon, koji će sto četrdeset i četiri tisuće predstavljati cijelome svijetu kao stijeg. To će se zbiti u teškim vremenima trećega jao islama, jer upravo islam razjaruje narode. Djelo i teška vremena nastavljaju se sve dok Mihael ne ustane.
So, if you can see it 457 BC to 408 BC is a prophetic period that began at the third decree and typified a prophetic period that began in 1844 with the arrival of the third angel and ended in 1863, then you can see that their connection with the 2300-year prophecy as either starting point or and ending point identifies them as alpha and omega in relation to each other. The troublous times of Nehemiah illustrate the troublous time leading up to and including the Civil War. The forty-nine-year period in the alpha history represents the 19-year-period in the omega history. That 19-year-period was also represented by the 19 years at the beginning of the 65-year prophecy of Isaiah.
Dakle, ako možete vidjeti da je razdoblje od 457. pr. Kr. do 408. pr. Kr. proročko razdoblje koje je započelo trećim dekretom i predstavljalo proročko razdoblje koje je započelo 1844. dolaskom trećeg anđela i završilo 1863., tada možete vidjeti da njihova povezanost s proročanstvom o 2300 godina, bilo kao početna točka bilo kao završna točka, identificira ih kao alfu i omegu u njihovu međusobnom odnosu. Nemirna vremena Nehemijina predočuju nemirno vrijeme koje je vodilo do Građanskoga rata i uključivalo ga. Razdoblje od četrdeset i devet godina u alfa-povijesti predstavlja razdoblje od 19 godina u omega-povijesti. To razdoblje od 19 godina bilo je također predstavljeno s 19 godina na početku Izaijina proročanstva od 65 godina.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.
Jer je glava Sirije Damask, a glava Damaska Resin; i za šezdeset i pet godina Efrajim će se skršiti tako da više ne bude narod. Izaija 7,8.
Isaiah set forth this prophecy in 742 BC and 19 years later in 723 BC the northern kingdom was carried away into captivity for 2520 years ending in 1798. The 19 years from 742 BC unto 723 BC align with the 19 years from 1844 unto 1863, for the first 19 years is the alpha of this prophecy and the last 19 is the omega. In the history of 19 years wicked king Ahaz was confronted by Isaiah with the message of the latter rain as represented in verse eight as the message of the “seven times.” Ahaz rejected the message, as did Laodicean Millerite Adventism in 1863.
Izaija je iznio ovo proročanstvo 742. pr. Kr., a 19 godina poslije, 723. pr. Kr., sjeverno je kraljevstvo bilo odvedeno u sužanjstvo na 2520 godina, koje je završilo 1798. Tih 19 godina od 742. pr. Kr. do 723. pr. Kr. podudaraju se s 19 godina od 1844. do 1863., jer prvih 19 godina predstavljaju alfa ovoga proročanstva, a posljednjih 19 omega. U povijesti tih 19 godina zli kralj Ahaz bio je suočen od strane Izaije s porukom kasne kiše, prikazanom u osmom retku kao poruka o „sedam vremena“. Ahaz je odbacio poruku, kao što je to učinio i laodicejski mileritski adventizam 1863. godine.
During that period, Ahaz’s high priest visited Assyria, brought back the design of their pagan temple, and Ahaz had it constructed in the courtyard of the God’s temple. This line is parallel to the story of the disobedient prophet who was not to return to Judah the same way he came, but did and was deceived by a false and lying prophet, representing the return to apostate Protestant methodology in order to hide from the Millerite understanding of the “seven times” in a classic fulfillment of a dog returning to its own vomit.
Tijekom toga razdoblja Ahazov veliki svećenik posjetio je Asiriju, donio natrag nacrt njihova poganskoga hrama, a Ahaz je dao da se on sagradi u predvorju Božjega hrama. Ta je crta usporedna s pričom o neposlušnom proroku koji se nije smio vratiti u Judu istim putem kojim je došao, ali je to ipak učinio te bio zaveden od lažnoga i varljivoga proroka, što predstavlja povratak otpadničkoj protestantskoj metodologiji kako bi se sakrilo od mileritskoga razumijevanja „sedam vremena“ u klasičnom ispunjenju slike psa koji se vraća na svoju vlastitu bljuvotinu.
This was taking place while a Civil War between the northern kingdom and southern kingdom is getting under way, thus typifying the Civil War in the United States when the period of 19 years was repeated. 742 BC unto 723 BC represents the 19-year-period of 1844 unto 1863, which represents the period from the Sunday law until the close of probation. The history of 9/11 unto the Sunday law is the history of the image of the beast test within the United States that is duplicated in the world image of the beast test beginning at the Sunday law. For this reason, the 19-year periods that represent the Sunday law to the close of probation, also represent the history of 9/11 unto the Sunday law, which is the history of His “marvelous works.”
To se događalo dok je građanski rat između sjevernoga i južnoga kraljevstva započinjao, te tako predstavlja građanski rat u Sjedinjenim Državama kada se ponovilo razdoblje od 19 godina. Od 742. pr. Kr. do 723. pr. Kr. predstavlja razdoblje od 19 godina, od 1844. do 1863., koje predstavlja razdoblje od nedjeljnoga zakona do svršetka vremena milosti. Povijest od 11. rujna do nedjeljnoga zakona jest povijest kušnje ikone Zvijeri unutar Sjedinjenih Država, koja se umnožava u svjetskoj kušnji ikone Zvijeri što započinje pri nedjeljnome zakonu. Iz toga razloga, razdoblja od 19 godina koja predstavljaju nedjeljni zakon do svršetka vremena milosti također predstavljaju povijest od 11. rujna do nedjeljnoga zakona, što je povijest Njegovih „čudesnih djela”.
We will continue in the next article.
Nastavit ćemo u sljedećem članku.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nr flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God.
I riječ Gospodnja dođe mi govoreći: Sine čovječji, kakva je to poslovica što je imate u zemlji Izraelovoj, govoreći: Dani se odužuju i svaka utvara propada? Zato im reci: Ovako govori Gospodin Jahve: Učinit ću da ta poslovica prestane, i neće je više upotrebljavati kao poslovicu u Izraelu; nego im reci: Dani su blizu, i ispunjenje svakoga viđenja. Jer više neće biti nikakva isprazna viđenja ni laskava gatanja usred doma Izraelova. Jer ja sam Gospodin: govorit ću, i riječ koju budem izrekao ispunit će se; više se neće odugovlačiti; jer ću u vaše dane, dome odmetnički, izreći riječ i izvršiti je, govori Gospodin Jahve.
Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Opet mi dođe riječ Gospodnja govoreći: Sine čovječji, evo, oni iz doma Izraelova govore: Viđenje koje on vidi odnosi se na mnoge dane koji će tek doći, i on prorokuje o vremenima koja su daleko. Stoga im reci: Ovako govori Gospodin Bog: Nijedna se od mojih riječi više neće odgoditi, nego će se izvršiti riječ koju sam izrekao, govori Gospodin Bog. Ezekiel 12,21–28.