We have been setting forth the sequence of prophetic events that are identified by the hidden history of the seven thunders that is represented in Revelation chapters eleven through thirteen. We have not yet reached the point in the development of these events, where we will overlay the history of the horn of Protestantism and the horn of Republicanism. Nor have we yet prepared a platform of understanding to pinpoint the role of Islam in the message of the Midnight Cry. There is, though, a very important truth connected with these events, that identifies what a person must do when they understand the truths that are being unsealed. The blessing of Revelation includes the responsibility of “keeping” those things that are written.
Izlagali smo slijed proročkih događaja koji se prepoznaju po skrivenoj povijesti sedam gromova, prikazanoj u jedanaestom do trinaestom poglavlju Otkrivenja. Još nismo došli do točke u razvoju tih događaja na kojoj ćemo preklopiti povijest roga protestantizma i roga republikanizma. Niti smo još pripravili temelj razumijevanja kako bismo točno odredili ulogu islama u poruci Ponoćnog pokliča. Ipak, s tim je događajima povezana vrlo važna istina, koja pokazuje što osoba mora činiti kada razumije istine koje se otpečaćuju. Blagoslov iz Otkrivenja uključuje odgovornost da se „drži“ onoga što je zapisano.
The line of history that is being unsealed conveys the creative power of God to those who would hear, read and keep those things written therein. It is therefore time to break away from our consideration of Isaiah’s last prophetic narrative, and Revelation chapters eleven through thirteen in order to establish the significance of the “three and a half days” that Elijah and Moses were dead in the street of the information super highway, that runs through the valley of dead dry bones. What we will identify now, is the symbolism of “the wilderness.”
Linija povijesti koja se razotkriva prenosi stvaralačku silu Božju onima koji bi čuli, čitali i držali ono što je u njoj napisano. Stoga je vrijeme da se odvojimo od našega razmatranja Izaijina posljednjega proročkog izvješća te jedanaestoga do trinaestoga poglavlja Otkrivenja kako bismo ustanovili značenje „tri i pol dana“ tijekom kojih su Ilija i Mojsije bili mrtvi na ulici informacijskoga superautocestovnog puta, koji prolazi kroz dolinu mrtvih suhih kostiju. Ono što ćemo sada prepoznati jest simbolika „pustinje“.
In the last article we identified four prophetic witnesses of the sequence of events that are established by the hidden history of the seven thunders. The line of the image of Christ, the line of the two witnesses, the line of the image of the beast and the line of the counterfeit king of the north.
U prethodnom članku prepoznali smo četiri proročka svjedoka slijeda događaja koji su utvrđeni skrivenom poviješću sedam gromova. Crta slike Krista, crta dvaju svjedoka, crta slike zvijeri i crta krivotvorenoga kralja sa sjevera.
The second half of the line of the counterfeit king of the north, begins with the empowerment of the papacy in 538. Then the papacy, the spiritual counterfeit king of the north, trampled down spiritual Jerusalem and spiritual Israel for twelve hundred and sixty years.
Druga polovica loze krivotvorenoga kralja sa sjevera započinje osnaživanjem papinstva 538. godine. Zatim je papinstvo, duhovni krivotvoreni kralj sa sjevera, gazilo duhovni Jeruzalem i duhovni Izrael tisuću dvjesto i šezdeset godina.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
I past će od oštrice mača, i bit će odvedeni u sužanjstvo među sve narode; i Jeruzalem će gaziti pogani, dok se ne ispune vremena pogana. Luka 21,24.
John was told to measure both the sanctuary and the host, but he was also told to leave out the courtyard, for it had been given to the Gentiles for twelve hundred and sixty years.
Ivanu je bilo rečeno da izmjeri i Svetište i vojsku, ali mu je također bilo rečeno da izostavi predvorje, jer je ono bilo dano poganima na tisuću dvjesto šezdeset godina.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
I dade mi se trska nalik na štap; i anđeo stade govoreći: Ustani i izmjeri hram Božji, i žrtvenik, i one koji se u njemu klanjaju. Ali izostavi vanjski trijem hrama i nemoj ga mjeriti, jer je predan poganima; i oni će gaziti sveti grad četrdeset i dva mjeseca. Otkrivenje 11,1. 2.
John and Luke testify that the Gentiles “tread under foot” “Jerusalem,” for “forty and two months.” John identifies the duration, and Luke marks the conclusion of the history. These two witnesses are addressing the question of Daniel chapter eight, and verse thirteen.
Ivan i Luka svjedoče da će pogani „gaziti“ „Jeruzalem“ „četrdeset i dva mjeseca“. Ivan određuje trajanje, a Luka označuje završetak povijesti. Ta dva svjedoka obraćaju se pitanju iz osmog poglavlja Daniela, u trinaestom retku.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Tada začuh jednoga sveca gdje govori, a drugi svetac reče onomu svecu koji govoraše: Dokle će trajati viđenje o svagdašnjoj žrtvi i o prijestupu pustoši, da se i Svetište i vojska predaju gaženju? Daniel 8:13.
The question about the duration that the sanctuary and host were to be trodden under foot, identifies two desolating powers that would accomplish the act of treading down Jerusalem, which in Daniel is represented as the “sanctuary” and also the “host.” The correct foundational understanding of this verse, as expressed by J. N. Andrews, is that the verse identifies two desolating powers, which trampled down both the sanctuary and the host. The first desolating power identified in the verse is paganism, and the second is papalism. The word “host,” is Daniel’s expression for what John identifies as the “worshippers” in the temple, that is in Jerusalem.
Pitanje o trajanju tijekom kojega su svetište i vojska trebali biti pogaženi, prepoznaje dvije pustošeće sile koje će izvršiti čin gaženja Jeruzalema, koji je u Danielu predstavljen kao „svetište”, a također i kao „vojska”. Ispravno temeljno razumijevanje ovoga retka, kako ga je izrazio J. N. Andrews, jest da redak prepoznaje dvije pustošeće sile koje su pogazile i svetište i vojsku. Prva pustošeća sila prepoznata u retku jest poganstvo, a druga papinstvo. Riječ „vojska” Danielov je izraz za ono što Ivan prepoznaje kao „štovatelje” u hramu, to jest u Jeruzalemu.
“THERE ARE TWO ‘DESOLATIONS’ IN DANIEL 8.—This fact is made so plain by Josiah Litch that we present his words:
„POSTOJE DVIJE ‘POHARE’ U DANIELU 8. — Tu činjenicu Josiah Litch iznosi tako jasno da navodimo njegove riječi:
“‘The daily sacrifice’ is the present reading of the English text. But no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put on it by the translators. The true reading is, ‘the daily and the transgression of desolation,’ daily and transgression being connected together by “and;” the daily desolation and the transgression of desolation. They are two desolating powers, which were to desolate the sanctuary and the host.’—Prophetic Expositions, Volume 1, page 127.
„‘Svagdašnja žrtva’ jest sadašnje čitanje engleskoga teksta. Ali u izvorniku se ne nalazi ništa poput žrtve. To se općenito priznaje. To je glosa ili tumačenje koje su mu pridodali prevoditelji. Istinito čitanje glasi: ‘svagdašnje i prijestup pustoši’, pri čemu su svagdašnje i prijestup povezani s ‘i’; svagdašnja pustoš i prijestup pustoši. To su dvije pustošeće sile koje su trebale opustošiti Svetište i vojsku.’ — Prophetic Expositions, Volume 1, page 127.
“It is plain that the sanctuary and the host were to be trodden under foot by the daily and the transgression of desolation. The careful reading of verse 13 settles this point. And this fact establishes another, viz.: that these two desolations are the two grand forms under which Satan has attempted to overthrow the worship and the cause of Jehovah. Mr. Miller’s remarks on the meaning of these two terms, and the course pursued by himself in ascertaining that meaning, is presented under the following head:
Jasno je da su Svetište i Vojska trebali biti pogaženi pod nogama po svagdašnjoj i prijestupu pustoši. Pomno čitanje 13. retka rješava ovo pitanje. A ta činjenica utvrđuje drugu, naime: da su ove dvije pustoši dva velika oblika pod kojima je Sotona nastojao oboriti bogoštovlje i djelo Jehove. Primjedbe g. Millera o značenju ova dva izraza, i postupak kojim se sam služio kako bi utvrdio to značenje, iznose se pod sljedećim naslovom:
“THE TWO DESOLATIONS ARE PAGANISM AND PAPACY
“DVIJE OPUSTOŠENOSTI JESU POGANSTVO I PAPINSTVO”
“‘I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take way;’ he shall take away, ‘the daily;’ ‘from the time the daily shall be taken away’, etc. I read on, and thought I should find no light on the text; finally, I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, oh! how clear and glorious the truth appeared! There it is! That is ‘the daily!’ Well now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ popery is meant. Well, what is it which hinders popery from being revealed? Why, it is paganism; well, then, ‘the daily’ must mean paganism.’—Second Advent Manual, page 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.
„Nastavio sam čitati i nisam mogao naći nijedan drugi slučaj u kojemu se to [svagdašnja] pojavljuje, osim u Danielu. Tada sam [uz pomoć konkordancije] uzeo one riječi koje su stajale u vezi s tim: ‘ukloniti’; on će ukloniti ‘svagdašnju’; ‘od vremena kad svagdašnja bude uklonjena’ itd. Nastavio sam čitati i pomislio da neću naći nikakva svjetla o tom tekstu; naposljetku sam došao do 2. Solunjanima 2,7.8. ‘Jer tajna bezakonja već djeluje; samo onaj koji sada zadržava, zadržavat će dok ne bude uklonjen, a tada će se otkriti onaj bezakonik’ itd. A kad sam došao do toga teksta, o, kako se jasno i slavno ukazala istina! Eto je! To je ‘svagdašnja’! Dobro, što sada Pavao misli pod ‘onim koji sada zadržava’, ili priječi? Pod ‘čovjekom grijeha’ i ‘bezakonikom’ misli se na papinstvo. Dobro, što je to što priječi da se papinstvo otkrije? Pa, to je poganstvo; dakle, ‘svagdašnja’ mora značiti poganstvo.” — Second Advent Manual, stranica 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.
In fulfillment of the “seven times” of Leviticus twenty-six, paganism trampled down the sanctuary and host for twelve hundred and sixty years, and then papalism did the same work for an additional twelve hundred and sixty years. The papacy had trampled down Jerusalem for twelve hundred and sixty years according to Luke and John, until the papacy received its deadly wound in 1798. Subtracting twelve hundred and sixty years from 1798, arrives at 538. Subtracting twelve hundred and sixty years from 538, arrives at 723 BC, when Assyria, the literal king of the north at that time, took the northern kingdom of Israel into slavery.
U ispunjenju „sedam vremena” iz Levitskog zakonika dvadeset i šest, poganstvo je gazilo Svetište i Vojsku tisuću dvjesto i šezdeset godina, a zatim je papinstvo obavljalo isto djelo tijekom dodatnih tisuću dvjesto i šezdeset godina. Papinstvo je gazilo Jeruzalem tisuću dvjesto i šezdeset godina prema Luki i Ivanu, sve dok papinstvo nije zadobilo svoju smrtonosnu ranu 1798. Oduzimanjem tisuću dvjesto i šezdeset godina od 1798. dolazi se do 538. Oduzimanjem tisuću dvjesto i šezdeset godina od 538. dolazi se do 723. pr. Kr., kada je Asirija, doslovni kralj sjevera u to vrijeme, odvela sjeverno kraljevstvo Izrael u ropstvo.
John only refers to the twelve hundred and sixty years that the papacy trampled down the sanctuary and the host, but Luke addresses both periods of twelve hundred and sixty years that paganism and papalism trampled down Jerusalem, for he states “until the times of the Gentiles be fulfilled.” Luke identifies the trampling down of Jerusalem as more than a single “time”, for he calls it the fulfillment of the “times” of the Gentiles.
Ivan se odnosi samo na tisuću dvjesto i šezdeset godina tijekom kojih je papinstvo gazilo Svetište i Vojsku, ali Luka obuhvaća oba razdoblja od tisuću dvjesto i šezdeset godina tijekom kojih su poganstvo i papizam gazili Jeruzalem, jer kaže: „dok se ne ispune vremena pogana.” Luka poistovjećuje gaženje Jeruzalema s nečim više od jednoga „vremena”, jer to naziva ispunjenjem „vremena” pogana.
Of course, in 1856, Millerite Adventism became Laodicean, and seven years later they rejected the truth of the “seven times” of Leviticus twenty-six, so it is impossible for Adventism to see these simple biblical facts. The fact that I am identifying is that the hidden history of the seven thunders, which identifies three waymarks, and a period of time between the first and second waymark, and then a second period of time between the second and third waymark, is represented within the prophetic line of the counterfeit king of the north.
Naravno, 1856. milleritski adventizam postao je laodicejski, a sedam godina kasnije odbacili su istinu o „sedam vremena” iz Levitske dvadeset i šeste, stoga je adventizmu nemoguće vidjeti ove jednostavne biblijske činjenice. Činjenica koju utvrđujem jest da je skrivena povijest sedam gromova, koja prepoznaje tri orijentira te vremensko razdoblje između prvoga i drugoga orijentira, a zatim i drugo vremensko razdoblje između drugoga i trećega orijentira, prikazana unutar proročke linije krivotvorenoga kralja sjevera.
That line started in 723 BC, with the northern kingdom of Israel going into slavery at the hands of the king of Assyria, a literal king of the north. Then in 538, the spiritual king of the north was empowered, and he then trampled down spiritual Jerusalem for another twelve hundred and sixty years, until he received a deadly wound in 1798. From 723 BC, until 538, the powers that held Israel in subjection were always pagan powers.
Ta je crta započela 723. pr. Kr., kada je sjeverno kraljevstvo Izrael palo u ropstvo od ruke kralja Asirije, doslovnoga kralja sjevera. Zatim je 538. duhovni kralj sjevera bio osnažen te je potom gazio duhovni Jeruzalem još tisuću dvjesto šezdeset godina, sve dok nije zadobio smrtnu ranu 1798. godine. Od 723. pr. Kr. pa do 538. vlasti koje su Izrael držale u podložnosti uvijek su bile poganske sile.
The line of Christ identifies the anointing of the true king of the north at His baptism in the year 27, and twelve hundred and sixty prophetic days later, He was crucified. His disciples were then empowered to present the message of the true king of the north, until the stoning of Stephen in the year 34. The only time Christ did not walk in the entire twelve hundred and sixty days of His ministry, was when he rode into Jerusalem in the triumphal entry. He therefore trod down Jerusalem for twelve hundred and sixty days, as did His disciples after the cross. Both lines, the counterfeit king of the north and Christ, the true king of the north, trod down Jerusalem and the host for twelve hundred and sixty days.
Linija Krista označava pomazanje pravoga kralja sjevera pri Njegovu krštenju godine 27., a tisuću dvjesto i šezdeset proročkih dana poslije bio je razapet. Njegovi su učenici tada bili osposobljeni iznositi poruku pravoga kralja sjevera sve do kamenovanja Stjepana godine 34. Jedini put kada Krist nije hodio tijekom čitavih tisuću dvjesto i šezdeset dana svoje službe bio je kada je, pri slavodobitnom ulasku, jahao u Jeruzalem. Stoga je gazio Jeruzalem tisuću dvjesto i šezdeset dana, kao što su to činili i Njegovi učenici nakon križa. Obje linije, krivotvoreni kralj sjevera i Krist, pravi kralj sjevera, gazile su Jeruzalem i vojsku tisuću dvjesto i šezdeset dana.
Paganism was a counterfeit of the worship system of the earthly sanctuary service of the literal Jews, and papalism is a counterfeit of the heavenly sanctuary service of the spiritual Jews. Paganism’s twelve hundred and sixty years, was parallel to Christ’s twelve hundred and sixty days, and papalism’s twelve hundred and sixty years, was parallel to the disciples’ twelve hundred and sixty days.
Poganstvo je bilo krivotvorina bogoslužnog sustava službe zemaljskog svetišta doslovnih Židova, a papinstvo je krivotvorina službe nebeskog svetišta duhovnih Židova. Tisuću dvjesto šezdeset godina poganstva bile su usporedne s Kristovih tisuću dvjesto šezdeset dana, a tisuću dvjesto šezdeset godina papinstva bile su usporedne s tisuću dvjesto šezdeset dana učenika.
Each of the two lines contain the identical prophetic structure of the hidden history of the seven thunders, that began to be publicly unsealed in July, 2023. The unsealing was accomplished in part by the recognition of the Millerite movement’s first disappointment. Their first disappointment ushered in a period of time, called the “tarrying time” in the parable of the ten virgins. The “tarrying time” ended at the Exeter, New Hampshire camp meeting, when the message of the Midnight Cry had been fully established. The Exeter camp meeting became the second waymark, which then ushered in a period of time where the message of the Midnight Cry was proclaimed, until the third waymark of judgment and the last disappointment arrived.
Svaka od dviju linija sadrži istovjetnu proročku strukturu skrivene povijesti sedam gromova, koja se počela javno otpečaćivati u srpnju 2023. godine. To je otpečaćivanje djelomično ostvareno prepoznavanjem prvoga razočaranja mileritskoga pokreta. Njihovo prvo razočaranje uvelo je vremensko razdoblje koje se u prispodobi o deset djevica naziva „vrijeme odgode”. „Vrijeme odgode” završilo je na tabor-sastanku u Exeteru, New Hampshire, kada je poruka Ponoćnog poklika bila u potpunosti utvrđena. Tabor-sastanak u Exeteru postao je drugi orijentir, koji je zatim uveo vremensko razdoblje u kojemu se navješćivala poruka Ponoćnog poklika, sve dok nije nastupio treći orijentir suda i posljednje razočaranje.
The three waymarks were the first disappointment, the Midnight Cry message and the last disappointment. Those three waymarks align with the Hebrew word “truth” which represent the first, thirteenth and last letter of the Hebrew alphabet. The first and the last both being disappointments, represents the signature of Alpha and Omega.
Tri obilježja bila su prvo razočaranje, poruka Ponoćnog pokliča i posljednje razočaranje. Ta se tri obilježja podudaraju s hebrejskom riječju „istina“, koja predstavlja prvo, trinaesto i posljednje slovo hebrejskog alfabeta. To što su i prvo i posljednje razočaranja predstavlja potpis Alfe i Omege.
There is no direct representation of twelve hundred and sixty days in the Millerite history, yet the Millerite history is the history of the first movement and therefore typifies the last movement. The history of the first disappointment in the last movement began on July 18, 2020, and it is illustrated in Revelation chapter eleven. In Revelation chapter eleven, the two witnesses are slain, marking the first disappointment in the last movement, that was typified by the first movement.
Ne postoji izravna predslika tisuću dvjesto i šezdeset dana u mileritskoj povijesti, no mileritska je povijest povijest prvoga pokreta i stoga predočuje posljednji pokret. Povijest prvoga razočaranja u posljednjem pokretu započela je 18. srpnja 2020., i prikazana je u jedanaestom poglavlju Otkrivenja. U jedanaestom poglavlju Otkrivenja dva su svjedoka ubijena, označavajući prvo razočaranje u posljednjem pokretu, koje je bilo predočeno prvim pokretom.
In Revelation eleven the disappointment ushered in a period of twelve hundred and sixty days that their dead bodies were in the street, thus marking the tarrying time of the parable. At their resurrection they are lifted up as an ensign in the same hour as the judgment of the Sunday law. The history of the two witnesses includes a symbolic period of twelve hundred and sixty days.
U Otkrivenju jedanaest razočaranje je uvelo razdoblje od tisuću dvjesto i šezdeset dana tijekom kojih su njihova mrtva tijela ležala na ulici, označujući tako vrijeme odgode iz prispodobe. Pri njihovu uskrsnuću bivaju podignuti kao stijeg u isti čas kad i sud o nedjeljnom zakonu. Povijest dvaju svjedoka uključuje simboličko razdoblje od tisuću dvjesto i šezdeset dana.
The details of the movement of the third angel in the hidden history of the seven thunders provides much more specification than the other parallel lines, but the line of the third angel, the line of the true king of the north, and the line of the counterfeit king of the north, all possess the same prophetic characteristics of a beginning point, followed by a period of time that reaches to a middle point, that is followed by a period of time that reaches to judgment at the end-point.
Pojedinosti o kretanju trećega anđela u skrivenoj povijesti sedam gromova pružaju mnogo veću određenost nego druge usporedne linije, ali linija trećega anđela, linija pravoga kralja sjevera i linija krivotvorenoga kralja sjevera sve posjeduju iste proročke značajke: početnu točku, nakon koje slijedi vremensko razdoblje koje doseže do srednje točke, a zatim vremensko razdoblje koje doseže do suda na završnoj točki.
The twelve hundred and sixty days is a primary element of the hidden history of the seven thunders. The twelve hundred and sixty days is symbolized as a “wilderness” in Revelation chapter twelve.
Tisuću dvjesto i šezdeset dana primarni su element skrivene povijesti sedam gromova. Tisuću dvjesto i šezdeset dana u 12. poglavlju Otkrivenja simbolizirano je kao „pustinja”.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.
I žena pobježe u pustinju, gdje ima mjesto pripravljeno od Boga, da je ondje hrane tisuću dvjesta i šezdeset dana. Otkrivenje 12,6.
The church fled into the wilderness to escape the treading down of the papal power for twelve hundred and sixty years. Verse fourteen provides another witness.
Crkva je pobjegla u pustinju kako bi izbjegla gaženje pod papinskom vlašću tijekom tisuću dvjesto i šezdeset godina. Četrnaesti redak pruža još jedno svjedočanstvo.
And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.
A ženi bijahu dana dva krila velikoga orla, da odleti u pustinju, na svoje mjesto, gdje se hrani vrijeme, i vremena, i pola vremena, daleko od lica zmije. Otkrivenje 12,14.
The church fled from the persecution of the dragon and the papacy for twelve hundred and sixty years, and therefore the “wilderness” is a symbol of the twelve hundred and sixty days. That number occurs directly seven times in the books of Daniel and Revelation, but it is represented several other ways in the Scriptures. In each case, it represents the “seven times” of Leviticus twenty-six.
Crkva je bježala od progonstva zmaja i papinstva tisuću dvjesto i šezdeset godina, i stoga je „pustinja“ simbol tisuću dvjesto i šezdeset dana. Taj se broj izravno pojavljuje sedam puta u knjigama Daniela i Otkrivenja, ali je u Svetome pismu prikazan i na nekoliko drugih načina. U svakom slučaju predstavlja „sedam vremena“ iz Levitskog zakonika dvadeset i šest.
Whether it was paganism trampling down the sanctuary and host from 723 BC to the year 538, or the papacy trampling down spiritual Jerusalem and the worshippers therein, it was an illustration of the scattering of God’s people, that was brought about by God’s people breaking the “sabbaths-of-the-land” covenant as represented in Leviticus chapters twenty-five and twenty-six. In chapter twenty-six it is called the quarrel of God’s covenant.
Bilo da je riječ o poganstvu koje je gazilo Svetište i vojsku od 723. pr. Kr. do godine 538., ili o papinstvu koje je gazilo duhovni Jeruzalem i štovatelje u njemu, to je bio prikaz rasijavanja Božjega naroda, do kojega je došlo zato što je Božji narod prekršio savez o „subotama zemlje“, kako je prikazan u Levitskom zakoniku, poglavljima dvadeset pet i dvadeset šest. U dvadeset šestom poglavlju to se naziva sporom Božjega saveza.
And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:25.
I navest ću na vas mač koji će osvetiti povredu moga Saveza; i kad se skupite unutar svojih gradova, poslat ću među vas pošast; i bit ćete predani u ruku neprijatelju. Levitski zakonik 26,25.
The rebellion against God’s covenant brought upon God’s people the slavery and scattering that is represented as the “quarrel of my covenant.” Without understanding the punishment, which Daniel calls Moses’ “curse” and “oath”, that is also called the “quarrel of my covenant,” blinds a person from seeing the deeper meaning of Christ’s work as represented in Daniel chapter nine. A consistent evaluation of God’s people who are in Laodicean blindness in the writings of Ellen White is that they cannot “reason from cause, to effect.” You may profess to understand the twelve hundred and sixty years of the Dark Ages, but if you don’t know the “cause” of that trampling down you are blind.
Pobuna protiv Božjega saveza navukla je na Božji narod ropstvo i rasijanje, što je prikazano kao „parba mojega saveza“. Bez razumijevanja kazne, koju Daniel naziva Mojsijevim „prokletstvom“ i „zakletvom“, a koja se također naziva „parba mojega saveza“, čovjek ostaje slijep za dublje značenje Kristova djela kako je prikazano u devetom poglavlju Daniela. Dosljedna procjena Božjega naroda koji se nalazi u laodicejskoj sljepoći u spisima Ellen White jest da oni ne mogu „rasuđivati od uzroka do posljedice“. Možete tvrditi da razumijete tisuću dvjesto i šezdeset godina mračnoga doba, ali ako ne poznajete „uzrok“ toga gaženja, slijepi ste.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
I sklopit će savez s mnogima za jedan tjedan; a usred tjedna učinit će da prestanu žrtva i prinos, i zbog raširenosti gadosti opustošit će ga, sve do svršetka; i ono što je određeno izlit će se na pustošnika. Daniel 9:27.
Christ’s confirmation of the covenant is directly associated with the “quarrel of His covenant.” The duration of the “curse” was twenty-five hundred and twenty years, and the duration of Christ confirming that very same covenant was twenty-five hundred and twenty days. In agreement with the Hebrew word “truth” which provides the structure of the hidden history of the seven thunders, the prophetic week that Christ was to confirm His covenant possessed three waymarks that are represented by the first, thirteenth and last letters of the Hebrew alphabet.
Kristova potvrda saveza izravno je povezana sa „sporom Njegova saveza“. Trajanje „prokletstva“ bilo je dvije tisuće petsto dvadeset godina, a trajanje Kristove potvrde toga istog saveza bilo je dvije tisuće petsto dvadeset dana. U skladu s hebrejskom riječi „istina“, koja pruža strukturu skrivene povijesti sedam gromova, proročki tjedan u kojemu je Krist trebao potvrditi svoj savez imao je tri međaša, koji su predstavljeni prvim, trinaestim i posljednjim slovom hebrejskoga alfabeta.
The first waymark of the week was His baptism, the second waymark was the cross and the last was the death of Stephen. To refuse to see the “seven times” of Leviticus twenty-six, as the heavenly angels led William Miller to see the “seven times,” eliminates the ability to fully see the very prophecy where Christ shed His blood and confirmed the very covenant that His literal ancient people had rejected. Everyone that is ultimately saved will have only a partial and incomplete understanding of “truth.” But no one gets saved that purposely refuses to see the “truth.” There is only one way to the Father, and that is through Jesus, and Jesus is the “truth.”
Prvi putokaz u tjednu bilo je Njegovo krštenje, drugi putokaz bio je križ, a posljednji smrt Stjepanova. Odbiti vidjeti „sedam vremena” iz Levitskog zakonika dvadeset i šest, kao što su nebeski anđeli vodili Williama Millera da vidi „sedam vremena”, uklanja sposobnost da se u potpunosti sagleda upravo ono proročanstvo u kojemu je Krist prolio svoju krv i potvrdio upravo onaj savez koji je Njegov doslovni drevni narod bio odbacio. Svatko tko će na koncu biti spašen imat će samo djelomično i nepotpuno razumijevanje „istine”. Ali nitko se ne spašava tko namjerno odbija vidjeti „istinu”. Samo je jedan put k Ocu, a to je po Isusu, i Isus je „istina”.
This is a worthwhile understanding to ponder, for it speaks to the covenant of Leviticus twenty-five and twenty-six. The “curse” of the “seven times” was brought upon ancient literal Israel through their unwillingness to implement the guidelines of allowing the land to rest, and of fulfilling the Jubilee instructions. It was a sin of omission. The curse was brought upon them for their omitting a work they were commanded to do, rather than because they had directly broken a commandment, such as thou shalt not kill or thou shalt not steal. They simply ignored the guidelines associated with allowing the land to rest. Adventists that simply do not accept the “seven times” (that the angels led William Miller to discover) because for whatever unsanctified reason, simply have never taken the time to truly investigate the truth, and are accomplishing the same type of rebellion of omission by disregarding the very same covenant information that ancient literal Israel disregarded. The beginning illustrates the ending.
Ovo je vrijedno razumijevanje o kojem valja razmišljati, jer se odnosi na savez iz Levitske knjige dvadeset i pet i dvadeset i šest. „Prokletstvo” „sedam vremena” bilo je dovedeno na drevni doslovni Izrael zbog njihove nespremnosti da provedu odredbe o dopuštanju zemlji da počine te da ispune upute o Jubileju. Bio je to grijeh propusta. Prokletstvo je bilo dovedeno na njih zato što su propustili izvršiti djelo koje im je bilo zapovjeđeno da učine, a ne zato što su izravno prekršili zapovijed, kao što je ne ubij ili ne ukradi. Oni su jednostavno zanemarili odredbe povezane s dopuštanjem zemlji da počine. Adventisti koji jednostavno ne prihvaćaju „sedam vremena” (koja su anđeli naveli Williama Millera da otkrije), jer iz bilo kojeg neposvećenog razloga jednostavno nikada nisu odvojili vrijeme da istinski istraže istinu, ostvaruju istu vrstu pobune propusta zanemarujući upravo iste savezničke informacije koje je drevni doslovni Izrael zanemario. Početak oslikava svršetak.
The twelve hundred and sixty days in Revelation twelve that is identified as a “wilderness,” is a symbol of the “seven times.” Both the twelve hundred and sixty days of Christ’s ministry, and the twelve hundred and sixty days of the disciple’s ministry represent the entire week that the covenant was being confirmed. Both the twelve hundred and sixty years that paganism trampled down God’s people, and the twelve hundred and sixty years that papalism trampled down God’s people, represent the entire “seven times” of the curse of Moses.
Tisuću dvjesto i šezdeset dana u dvanaestom poglavlju Otkrivenja, koji su označeni kao „pustinja”, simbol su „sedam vremena”. I tisuću dvjesto i šezdeset dana Kristove službe, i tisuću dvjesto i šezdeset dana službe učenika predstavljaju cijeli tjedan tijekom kojega se Savez potvrđivao. I tisuću dvjesto i šezdeset godina tijekom kojih je poganstvo gazilo Božji narod, i tisuću dvjesto i šezdeset godina tijekom kojih je papinstvo gazilo Božji narod, predstavljaju cijelih „sedam vremena” Mojsijeva prokletstva.
In Revelation eleven, after twelve hundred and sixty days, the dead bones are brought back to life in order to enter into covenant as the one hundred and forty-four thousand. But in order for them to accomplish that covenant relationship, they are required to fulfill the terms of the covenant, just as Daniel did in chapter nine. The terms of the covenant of the “seven times” contains specific directions for those who find themselves in the land of the enemy. When those who wake up to the reality that they have been scattered desire to return to the Lord, Leviticus twenty-six provides directions for how they are to return.
U jedanaestom poglavlju Otkrivenja, nakon tisuću dvjesto šezdeset dana, mrtve kosti bivaju vraćene u život kako bi stupile u savez kao sto četrdeset i četiri tisuće. Ali da bi ostvarile taj saveznički odnos, od njih se zahtijeva da ispune odredbe saveza, baš kao što je učinio Daniel u devetom poglavlju. Odredbe saveza o „sedam vremena” sadrže posebne upute za one koji se nađu u zemlji neprijatelja. Kada oni koji se probude za stvarnost da su bili raspršeni požele vratiti se Gospodinu, Levitski zakonik dvadeset i šest pruža upute kako se imaju vratiti.
And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.
A oni koji od vas preostanu kopnjet će u svojim bezakonjima u zemljama svojih neprijatelja; i također će kopnjeti s njima u bezakonjima svojih otaca. Ako priznaju svoje bezakonje i bezakonje svojih otaca, sa svojim prijestupom kojim su mi se ogriješili, i da su također hodili meni nasuprot; te da sam i ja njima hodio nasuprot i doveo ih u zemlju njihovih neprijatelja; ako se tada ponize njihova neobrezana srca i tada prihvate kaznu za svoje bezakonje: tada ću se spomenuti svoga saveza s Jakovom, i također svoga saveza s Izakom, i također ću se spomenuti svoga saveza s Abrahamom; i spomenut ću se zemlje. Levitski zakonik 26:39–42.
The expression “pine away” in the Scriptures means to be dissolved, corrupted and consumed away. To pine away is to deteriorate into dead dry bones. And the instruction identifies death, for it represents those that awaken to their condition as being “in your enemies land.”
Izraz „propadati“ u Svetome pismu znači raspadati se, kvariti se i biti izjeden do kraja. Propadati znači izroditi se u mrtve, suhe kosti. A ta uputa označuje smrt, jer predstavlja one koji se probude za svoje stanje kao one koji su „u zemlji svojih neprijatelja“.
The last enemy that shall be destroyed is death. 1 Corinthians 15:26.
Posljednji neprijatelj koji će biti uništen jest smrt. 1. Korinćanima 15,26.
July 18, 2020, the first disappointment in the movement of the third angel took place. It has been typified by all the other first disappointments in the sacred prophetic reform lines. Ezekiel chapter thirty-seven identifies God’s people in the last days as having been dissolved, corrupted and consumed away until they were simply a valley of dead dry bones. They are in the enemy’s land, which is the land of death. In Revelation eleven, the two witnesses were slain and left in the street. All the prophets agree with each other. Moses is therefore speaking to those that are dead in the street that runs through Ezekiel’s valley. In their disappointed condition they are given instruction through Jeremiah.
Dana 18. srpnja 2020. dogodilo se prvo razočaranje u pokretu trećega anđela. Ono je bilo predoznačeno svim ostalim prvim razočaranjima u svetim proročkim reformnim linijama. Trideset i sedmo poglavlje Ezekiela prepoznaje Božji narod u posljednjim danima kao raspršen, iskvaren i sasvim iščeznuo, sve dok nije postao tek dolina mrtvih suhih kostiju. Oni se nalaze u zemlji neprijateljevoj, koja je zemlja smrti. U Otkrivenju jedanaest, dva su svjedoka bila ubijena i ostavljena na ulici. Svi se proroci međusobno slažu. Mojsije, dakle, govori onima koji su mrtvi na ulici što prolazi kroz Ezekielovu dolinu. U svom razočaranom stanju primaju pouku preko Jeremije.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
Stoga ovako govori Gospodin: Ako se vratiš, opet ću te dovesti natrag, i stajat ćeš preda mnom; i ako izlučiš dragocjeno od bezvrijednoga, bit ćeš kao moja usta. Neka se oni vrate k tebi, ali ti se ne vraćaj k njima. Jeremija 15,19.
Jeremiah is informed that if he desires to speak for God, he must return, and in so doing he must separate the precious from the vile. The context of the passage identifies that the vile are those that he is not to return unto. When he is represented in the passage as being in his disappointed state, he identifies that he was alone.
Jeremiji je dano do znanja da se, želi li govoriti za Boga, mora vratiti te pritom mora odvojiti dragocjeno od ništavnoga. Kontekst ovoga odlomka pokazuje da su ništavni oni kojima se on ne smije vratiti. Kada je u odlomku prikazan u svojem stanju razočaranja, utvrđuje da je bio sam.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.
Ne sjedih u zboru podrugljivaca niti se veselih; sjedih sam zbog ruke tvoje, jer si me ispunio gnjevom. Jeremija 15,17.
Jeremiah was not seated in the “assembly of mockers,” for he was seated alone. He was not to return to the vile, who are the assembly of mockers. In 1863, Adventism began its return to the “assembly of mockers” when it returned to the biblical methodology of the daughters of Babylon in order to reject Moses’ “seven times.” But Jeremiah is more specifically speaking of the last days, than the Millerite history. When those in the valley of dead bones awaken to the fact that they are in the enemies’ land, they are never to return to those that rejoiced over their death in the street. That group can return unto Jeremiah, but he cannot return unto them.
Jeremija nije sjedio u „zboru podrugljivaca”, jer je sjedio sam. Nije se smio vratiti k opakima, koji su zbor podrugljivaca. Godine 1863. adventizam je započeo svoj povratak u „zbor podrugljivaca” kada se vratio biblijskoj metodologiji kćeri Babilona kako bi odbacio Mojsijevih „sedam vremena”. No Jeremija govori određenije o posljednjim danima nego o milleritskoj povijesti. Kada se oni u dolini mrtvih kostiju probude na činjenicu da su u zemlji neprijatelja, nikada se ne smiju vratiti onima koji su se radovali njihovoj smrti na ulici. Ta se skupina može vratiti k Jeremiji, ali on se ne može vratiti k njima.
But if they are to return, they also must fulfill the directions given by Moses that are directly associated with the “seven times.” Those that are dead in the street in Revelation eleven, are dead for three and a half days, which prophetically is the “wilderness.”
No ako se trebaju vratiti, tada također moraju ispuniti upute koje je dao Mojsije, a koje su izravno povezane sa „sedam vremena“. Oni koji su mrtvi na ulici u Otkrivenju jedanaest, mrtvi su tri i pol dana, što je proročki „pustinja“.
This is why the initial awakening of the dead is accomplished by a message that causes the bones to be formed together, but they are not yet alive. It takes the message of the four winds, which is the sealing message, to turn them into a mighty army. The first message that brings them together comes from a “voice.”
Zato se početno buđenje mrtvih ostvaruje porukom koja uzrokuje da se kosti sastave zajedno, ali oni još nisu živi. Potrebna je poruka četiriju vjetrova, koja je poruka pečaćenja, da ih pretvori u silnu vojsku. Prva poruka koja ih okuplja dolazi od „glasa“.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain. Isaiah 40:1–4.
Tješite, tješite moj narod, veli vaš Bog. Govorite srcu Jeruzalema i vičite mu da mu se ropstvo navršilo, da mu je bezakonje oprošteno; jer je iz ruke Gospodnje primio dvostruko za sve svoje grijehe. Glas onoga koji viče u pustinji: Pripravite put Gospodnji, poravnite u pustoši cestu Bogu našemu. Svaka će se dolina uzvisiti, i svaka gora i brežuljak sniziti; i krivudavo će se izravnati, i hrapava mjesta postati ravna. Izaija 40:1–4.
The voice comes from the wilderness, which is a symbol of the scattering of the “seven times.” That voice is in the wilderness, for Ezekiel was also taken to the valley of dead bones. He was testifying from the very valley, not from a distance.
Glas dolazi iz pustinje, koja je simbol raspršenja „sedam vremena”. Taj je glas u pustinji, jer je i Ezekiel bio odveden u dolinu mrtvih kostiju. Svjedočio je iz same doline, a ne izdaleka.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones. Ezekiel 37:1.
Ruka Gospodnja bila je na meni, i izvede me u duhu Gospodnjem te me postavi usred doline koja bijaše puna kostiju. Ezekiel 37,1.
The valley is the wilderness of three and a half days. The promise of the voice is that Jerusalem’s iniquity is pardoned and that her warfare is finished. The promise is representing the sealing of the one hundred and forty-four thousand that is accomplished in the last days. But the pardoning of her iniquity is associated with her receiving “double” for all her sins. The remedy offered by Moses requires a confession of not only their iniquities, but also the iniquities of their fathers. If they will fulfill that command, their iniquity will be pardoned.
Dolina je pustinja od tri i pol dana. Obećanje glasa jest da je Jeruzalemu oproštena krivnja i da je njegov rat završen. Obećanje predstavlja pečaćenje sto četrdeset i četiri tisuće koje se izvršava u posljednjim danima. Ali oproštenje njegove krivnje povezano je s time da prima „dvostruko” za sve svoje grijehe. Lijek koji nudi Mojsije zahtijeva priznanje ne samo njihovih bezakonja, nego i bezakonja njihovih otaca. Ako ispune tu zapovijed, njihova će krivnja biti oproštena.
We will continue these truths in the next article.
S ovim istinama nastavit ćemo u sljedećem članku.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.
Da, sav je Izrael prestupio tvoj zakon, odstupivši da ne posluša tvoj glas; zato se na nas izlila kletva i zakletva koja je zapisana u Zakonu Mojsija, sluge Božjega, jer smo sagriješili protiv njega. I potvrdio je svoje riječi koje je govorio protiv nas i protiv naših sudaca koji su nam sudili, pustivši na nas veliko zlo; jer pod cijelim nebom nije se učinilo kao što je učinjeno Jeruzalemu. Kao što je zapisano u Zakonu Mojsijevu, sve ovo zlo došlo je na nas; ipak nismo upravili svoju molitvu pred Gospodinom, Bogom svojim, da bismo se odvratili od svojih bezakonja i razumjeli tvoju istinu. Daniel 9:11–13.