Article

# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Seventeen

Knjiga proroka Joela i laodicejska Crkva adventista sedmoga dana - broj sedamnaest

Number Seventeen

Broj sedamnaest

Author

Jeff Pippenger

Published

December 23, 2025

Formats

PDF
Word
Song MP3

We ended the last article with an unfinished consideration of the prophecies of Abram and Paul, that line upon line produce a 430-year period, made up of 30 years followed by 400 years. I suppose there are some out there in theology-land who may see the 30 years as a period that follows 400 years, but when generally addressed the thirty years are assigned to the beginning of the period. Is it 400 followed by 30, or 30 followed by 400? It is thirty followed by four hundred, for there are many witnesses, to establish a thirty-year period, connected to and followed by a second prophetic period.

Posljednji smo članak završili nedovršenim razmatranjem proročanstava Abrama i Pavla, koja redak po redak tvore razdoblje od 430 godina, sastavljeno od 30 godina nakon kojih slijedi 400 godina. Pretpostavljam da ondje u svijetu teologije ima nekih koji bi tih 30 godina mogli smatrati razdobljem koje dolazi nakon 400 godina, no kada se o tome govori općenito, tih se trideset godina pripisuje početku razdoblja. Je li to 400 nakon kojih slijedi 30, ili 30 nakon kojih slijedi 400? To je trideset nakon kojih slijedi četiri stotine, jer postoji mnogo svjedoka koji potvrđuju tridesetogodišnje razdoblje, povezano s drugim proročkim razdobljem koje nakon njega slijedi.

Joseph was thirty years old when he began service for Pharaoh in Genesis 41:46. Then began seven years of plenty, that was followed by seven years of famine. Joseph, as a type Christ at thirty years old was followed by two periods of 2520 days. When Christ was thirty, there followed two periods of 1260, which together make up 2520; which in turn connects with seven times upon two kingdoms.

Josip je imao trideset godina kad je stupio u službu faraonu u Postanku 41:46. Tada je započelo sedam godina obilja, nakon kojih je uslijedilo sedam godina gladi. Josipa, kao prasliku Krista u tridesetoj godini života, slijedila su dva razdoblja od 2520 dana. Kad je Krist imao trideset godina, uslijedila su dva razdoblja od 1260, koja zajedno čine 2520; što se pak povezuje sa sedam vremena nad dva kraljevstva.

David was thirty years old when he became king, and he reign for forty years as noted in 2 Samuel 5:4. David typifies Christ, and when Christ was thirty years old, He was baptized and then driven into the wilderness for forty days, and then after His resurrection which was typified by His baptism, He stayed and taught the disciples in person for forty days. At the cross, the destruction of Jerusalem was put off in mercy for forty years paralleling the forty years of dying in the wilderness at the beginning of their covenant history.

Davidu je bilo trideset godina kad je postao kralj, i vladao je četrdeset godina, kao što je zabilježeno u 2 Samuelovoj 5:4. David je pralik Krista, a kad je Kristu bilo trideset godina, bio je kršten, a zatim odveden u pustinju na četrdeset dana; potom je nakon svoga uskrsnuća, koje je bilo predoznačeno Njegovim krštenjem, ostao i osobno poučavao učenike četrdeset dana. Na križu je razorenje Jeruzalema bilo u milosrđu odgođeno za četrdeset godina, usporedno s četrdeset godina umiranja u pustinji na početku njihove savezničke povijesti.

Ezekiel was thirty years old when he was called to be a prophet in Ezekiel 1:1. I will not take time now to address the period that followed Ezekiel’s thirtieth year, but I will insert a brief AI-summary of established facts of how long his ministry was. “Ezekiel’s prophecies are among the most precisely dated in the Old Testament, with 13 specific dates provided throughout the book. These are all reckoned from the year of Jehoiachin’s exile (597 BCE as year 1), providing a clear chronological framework spanning about 22 years.”

Ezekielu je bilo trideset godina kada je bio pozvan da bude prorok u Ezekielu 1,1. Neću sada odvajati vrijeme da se osvrnem na razdoblje koje je uslijedilo nakon Ezekielove tridesete godine, nego ću umetnuti kratak AI-sažetak utvrđenih činjenica o tome koliko je dugo trajala njegova služba. „Ezekielova proročanstva među najpreciznije su datiranima u Starome zavjetu, s 13 određenih datuma navedenih diljem knjige. Svi se oni računaju od godine Jojakinova izgnanstva (597. pr. Kr. kao 1. godina), pružajući jasan kronološki okvir koji obuhvaća oko 22 godine.”

Jesus was thirty years old when He was baptized and He then confirmed the covenant with many, for one week.

Isus je imao trideset godina kada je bio kršten, a zatim je potvrdio Savez s mnogima za jedan tjedan.

Antichrist is governed by the pattern of Christ prophetically, and just as Christ was thirty years in preparation to take up his work as Heavenly High Priest, the prophetic period of thirty years of preparation, identified for the antichrist was from the removal of the “daily” in 508, through to 538. When the papacy was empowered as a counterfeit high priest, just as Christ was anointed with power at His baptism, for the 1260 years of the papal darkness would parallel Christ’s 1260 days of pure light from His baptism unto the cross, which aligns with the papacy’s deadly wound in 1798.

Antikristom se proročki upravlja po obrascu Krista, i kao što je Krist trideset godina bio u pripravi da preuzme svoje djelo kao Nebeski Veliki Svećenik, tako je proročko razdoblje od trideset godina priprave, određeno za antikrista, trajalo od uklanjanja „svagdašnje“ 508. godine pa sve do 538. godine. Tada je papinstvo bilo osnaženo kao krivotvoreni veliki svećenik, kao što je Krist bio pomazan silom pri svome krštenju, jer bi 1260 godina papinske tame bilo usporedno s Kristovih 1260 dana čiste svjetlosti od Njegova krštenja do križa, što se podudara sa smrtonosnom ranom papinstva 1798. godine.

None of these previous twofold periods that begin with a thirty-year period, predate Abram’s first step in his three-step covenant process. Therefore, Abram’s is the first mentioned, though it could only be that way, after it was confirmed by Paul’s second testimony. When Paul wrote his words the 400-year prophecy became a 430-year prophecy, that has the first 30 years set apart from the last period of time.

Nijedno od tih prethodnih dvostrukih razdoblja koja započinju tridesetogodišnjim razdobljem ne prethodi Abramovu prvom koraku u njegovu trostupanjskom savezničkom procesu. Stoga se Abramovo spominje kao prvo, premda je to moglo biti samo tako nakon što ga je potvrdilo Pavlovo drugo svjedočanstvo. Kada je Pavao napisao svoje riječi, proročanstvo od 400 godina postalo je proročanstvo od 430 godina, u kojemu je prvih 30 godina odvojeno od posljednjega vremenskog razdoblja.

I contend based upon Christ’s character, as represented as Alpha and Omega, that in the covenant process of the one hundred and forty-four thousand, who are the omega to Abram and Pauls’ twofold prophecy of thirty years—followed by four hundred years must have its counterpart in the omega of the covenant history, which is the history of the sealing of the one hundred and forty-four thousand. A period of thirty years, followed by another distinct period must be fulfilled in a fashion which does not apply time, but fulfills Abram’s foundational 430 year prophecy. It would be nice if you read that previous statement again, and then return to this point and continue on.

Tvrdim, na temelju Kristova karaktera, kako je prikazan kao Alfa i Omega, da u savezničkom procesu sto četrdeset i četiri tisuće, koji su omega u odnosu na Abramovo i Pavlovo dvostruko proročanstvo o trideset godina — nakon kojih slijedi četiristo godina — mora imati svoj pandan u omegi povijesti saveza, a to je povijest pečaćenja sto četrdeset i četiri tisuće. Razdoblje od trideset godina, nakon kojega slijedi drugo, zasebno razdoblje, mora se ispuniti na način koji ne primjenjuje vrijeme, nego ispunjava Abramovo temeljno proročanstvo od 430 godina. Bilo bi dobro da ponovno pročitate tu prethodnu izjavu, a zatim se vratite na ovu točku i nastavite dalje.

Jesus, Joseph, David and Ezekiel were all thirty years in preparation for a work that would typify God’s people in the last days. Ezekiel the prophet, Joseph typifying Christ the priest and David the king. Four symbols, but one of the symbols representing the Heavenly High Priest has a human and Divine representative. Those four witnesses all agree with Abram’s 30 years followed by a prophetic period.

Isus, Josip, David i Ezekiel svi su trideset godina bili pripremani za djelo koje će biti praslika Božjega naroda u posljednjim danima. Prorok Ezekiel, Josip kao praslika Krista svećenika i David kralj. Četiri simbola, ali jedan od simbola koji predstavlja Nebeskoga Velikog Svećenika ima ljudskog i božanskog predstavnika. Ta se četiri svjedoka svi slažu s Abramovih 30 godina nakon kojih slijedi proročko razdoblje.

Antichrist was thirty years in preparation, then empowered for 1260 years until she received her first death in 1798. She is the symbol of the second death, for she dies again when probation closes. The second death is eternal death. We serve a risen Savior, for Christ did not die for eternity, He did not die the second death. When the papacies’ deadly wound is healed, Revelation thirteen identifies that she will reign again for 42 months, which represents a prophetic period, without an element of time.

Antikrist je bio trideset godina u pripremi, a zatim osnažen za 1260 godina sve dok nije primio svoju prvu smrtnu ranu 1798. godine. On je simbol druge smrti, jer ponovno umire kada se zaključi vrijeme milosti. Druga smrt jest vječna smrt. Mi služimo uskrslom Spasitelju, jer Krist nije umro za vječnost; nije umro drugom smrću. Kada se zacijeli smrtonosna rana papinstva, Otkrivenje trinaesto utvrđuje da će ono ponovno vladati 42 mjeseca, što predstavlja proročko razdoblje, bez vremenskoga elementa.

When she is resurrected at the Sunday law, the army which opposes her work are those who were resurrected at the end of the three and a half days of Revelation eleven. Two resurrected powers, both of which are ensigns, one of the seventh-day Sabbath and one of the sun—become the point of reference for the entire world, as mankind makes its final choice for life or death.

Kada ona bude uskrišena pri nedjeljnom zakonu, vojska koja se protivi njezinu djelu jesu oni koji su uskrišeni na kraju tri i pol dana iz jedanaestoga poglavlja Otkrivenja. Dvije uskrsnule sile, od kojih su obje stijegovi, jedna sedmodnevnoga subotnjeg dana, a druga sunca, postaju točka odnosa za čitav svijet, dok čovječanstvo donosi svoj konačni izbor za život ili smrt.

At the Sunday law, the antichrist, who is also the beast, will represent the threefold union of the dragon, herself (the beast), and the false prophet. Those three powers will unite against God’s church, that is to be lifted up above all the mountains. God’s church triumphant is thirty years in preparation, not thirty literal years, but an established prophetic period which has thirty attached to it, and is still in force as a prophecy after the command in 1844, identifying that the application of prophetic time was no longer valid. It is simple to see that the thirty years represents a period of preparation for prophet, priest and king who as the church triumphant will represent the kingdom of glory. The four witnesses of Ezekiel, Christ, Joseph, and David represent the authority of God’s kingdom in the same period of time the papacy and the threefold union are leading the world to Armageddon.

U vrijeme nedjeljnoga zakona, antikrist, koji je također zvijer, predstavljat će trostruki savez zmaja, nje same (zvijeri) i lažnoga proroka. Te će se tri sile ujediniti protiv Božje crkve, koja treba biti uzdignuta iznad svih gora. Božja pobjedonosna crkva nalazi se u pripremi trideset godina, ne trideset doslovnih godina, nego utvrđeno proročko razdoblje uz koje je vezan broj trideset i koje je još uvijek na snazi kao proročanstvo nakon zapovijedi iz 1844., koja je označila da primjena proročkoga vremena više nije bila valjana. Jednostavno je vidjeti da trideset godina predstavlja razdoblje pripreme za proroka, svećenika i kralja koji će, kao pobjedonosna crkva, predstavljati kraljevstvo slave. Četiri svjedoka Ezekiela, Krista, Josipa i Davida predstavljaju autoritet Božjega kraljevstva u istome vremenskom razdoblju u kojem papinstvo i trostruki savez vode svijet prema Armagedonu.

The church triumphant is lifted up at the Sunday law in the United States and according to the testimony of the Old and New Testaments the covenant people who are the one hundred and forty-four thousand are to become a kingdom of priests.

Pobjedonosna crkva biva uzdignuta pri donošenju nedjeljnog zakona u Sjedinjenim Državama, i prema svjedočanstvu Staroga i Novoga zavjeta, zavjetni narod, koji čini sto četrdeset i četiri tisuće, treba postati kraljevstvo svećenika.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> I vi se kao živo kamenje ugrađujete u duhovnu kuću, za sveto svećenstvo, da prinosite duhovne žrtve, ugodne Bogu po Isusu Kristu. 1 Petrova 2,5.

The priests were to be thirty years old when they began to serve in the temple, so there is a period of time before the Sunday law where a priesthood is prepared to serve as the first fruit wave offering. The priests, who are the one hundred and forty-four thousand, are represented as Levites in the purification process accomplished by the Messenger of the Covenant. There is a prophetic period that leads to the Sunday law, in which a purification process prepares a sanctified ministry for the latter rain time period. The preparation ends at the Sunday law, so the period of thirty represents the preparation of the priests, thus corresponding to the required age for a priest. Christ as High Priest began His ministry at 30, and because Joseph typifies Christ, he also began his service at thirty. The counterfeit Christ was 30 years in preparation, so we have three witnesses that a 30-year period represents the preparation of a priesthood.

Svećenici su trebali imati trideset godina kada bi počeli služiti u hramu, stoga postoji razdoblje vremena prije nedjeljnog zakona tijekom kojega se priprema svećenstvo da služi kao prinos mahanja prvina. Svećenici, koji su sto četrdeset i četiri tisuće, prikazani su kao Leviti u procesu očišćenja koji izvršava Glasnik Saveza. Postoji proročko razdoblje koje vodi do nedjeljnog zakona, u kojemu proces očišćenja priprema posvećenu službu za razdoblje kasne kiše. Priprava završava kod nedjeljnog zakona, pa tako razdoblje od trideset predstavlja pripravu svećenikā, te stoga odgovara propisanoj dobi za svećenika. Krist je kao Veliki Svećenik započeo svoju službu s 30 godina, a budući da Josip predstavlja Krista kao pralik, i on je započeo svoju službu s trideset godina. Krivotvoreni Krist bio je 30 godina u pripravi, pa tako imamo tri svjedoka da razdoblje od 30 godina predstavlja pripravu svećenstva.

> “The great issue near at hand will weed out those whom God has not appointed and He will have a pure, true, sanctified ministry prepared for the latter rain.” Selected Messages, book 3, 385.

> „Veliko pitanje koje je na domaku izdvojit će one koje Bog nije postavio, i On će imati čistu, istinsku, posvećenu službu pripravljenu za kasnu kišu.” Selected Messages, knjiga 3, 385.

Sister White teaches directly that whenever the church is pure, the Spirit of Prophecy is active. When the great issue weeds out the tares, you will have a sanctified ministry made up of Jesus and Joseph the priest who is both Divine and human, Jesus and Ezekiel the prophet, Jesus and David the king. Those who are prepared over a period symbolized by thirty years, are to be among the one-hundred and forty-four thousand and are represented as prophets, priests and kings. All three humans are biblical symbols of Christ’s work as prophet, priest and king, so the number thirty allows us to deduce that in each of these three categories that are produced by biblical symbols who were prepared for thirty years when brought together with Christ represent the combination of Divinity with humanity. Thus, those priests who are prepared over the symbolic thirty-year period are represented as the ensign of Divinity combined with humanity.

Sestra White izravno naučava da je, kad god je crkva čista, Duh proroštva djelatan. Kada veliko pitanje odstrani kukolj, imat ćete posvećenu službu sastavljenu od Isusa i Josipa svećenika koji je i božanski i ljudski, Isusa i Ezekiela proroka, Isusa i Davida kralja. Oni koji su pripravljani tijekom razdoblja simboliziranog s trideset godina trebaju biti među sto četrdeset i četiri tisuće i prikazani su kao proroci, svećenici i kraljevi. Sva tri čovjeka biblijski su simboli Kristova djela kao proroka, svećenika i kralja, pa nam broj trideset dopušta zaključiti da u svakoj od te tri kategorije koje nastaju putem biblijskih simbola koji su bili pripravljani trideset godina, kada se združe s Kristom, predstavljaju sjedinjenje božanstva s čovještvom. Stoga su oni svećenici koji se pripravljaju tijekom simboličnog tridesetogodišnjeg razdoblja prikazani kao stijeg božanstva sjedinjenog s čovještvom.

The 42 months of the final papal blood bath takes place while Christ walks among men for 42 months in the person of His disciples. 42 months of bondage and oppression ending with deliverance, as represented by the 430 years of Abram’s twofold prophecy. Abram’s four hundred years ends at the Red Sea deliverance which is a classic biblical illustration of the close of probation, at the end of the pope’s symbolic 42 months.

Četrdeset i dva mjeseca završnoga papinskog krvoprolića odvijaju se dok Krist četrdeset i dva mjeseca hodi među ljudima u osobi svojih učenika. Četrdeset i dva mjeseca ropstva i tlačenja završavaju izbavljenjem, kako je predočeno u 430 godina Abramova dvostrukog proročanstva. Abramovih četiri stotine godina završava izbavljenjem na Crvenome moru, što je klasičan biblijski prikaz završetka vremena milosti, na kraju simboličnih 42 mjeseca pape.

The forty-two months represent the testing time from the Sunday law in the United States until human probation closes. Yet in those 42 months, following a thirty-year period of preparation, Christ is confirming the covenant in the person of the remnant. The antichrist counterfeit priest comes to his final end, right where Christ died in his line, which is right where Pharaoh, king of Egypt, died in his line. At Mount Carmel the prophets of Baal were slain, thus identifying the death of the false prophet at the Sunday law. At the Sunday law, you have a false prophet who is then slain, the dragon represented by Pharaoh, and the beast represented by the papacy. These are all represented at the Sunday law in conflict with God’s priests, kings and prophets. The church is purified just before the Sunday law and the gift of prophecy is restored—right where the false prophet dies. From then on, the battle is over the true or false prophetic message.

Četrdeset i dva mjeseca predstavljaju vrijeme kušnje od nedjeljnoga zakona u Sjedinjenim Državama do završetka ljudskog vremena milosti. Ipak, tijekom tih 42 mjeseca, nakon tridesetogodišnjega razdoblja pripreme, Krist potvrđuje savez u osobi ostatka. Antikristov krivotvoreni svećenik dolazi svome konačnom svršetku upravo ondje gdje je Krist umro u svojoj liniji, što je upravo ondje gdje je faraon, kralj Egipta, umro u svojoj liniji. Na gori Karmelu proroci Baalovi bili su pobijeni, čime se predočuje smrt lažnoga proroka kod nedjeljnoga zakona. Kod nedjeljnoga zakona imate lažnoga proroka koji je tada ubijen, zmaja predstavljenoga faraonom i zvijer predstavljenu papinstvom. Sve je to predstavljeno kod nedjeljnoga zakona u sukobu s Božjim svećenicima, kraljevima i prorocima. Crkva se pročišćava neposredno prije nedjeljnoga zakona i dar proroštva biva obnovljen — upravo ondje gdje lažni prorok umire. Od tada nadalje, bitka se vodi oko istinite ili lažne proročanske poruke.

The symbolic 30-year period represents a period which precedes the Sunday law. The period is a preparation period for the priests, for Christ is their example in all things, for these are they who follow the Lamb. Within the first 30 years of Abram’s prophecy, the covenant was put in place, thus identifying that whatever the period of preparation for the priests represents it is the period where the Lord renews His covenant with the one hundred and forty-four thousand as typified by the alpha history of Abram. That period is a time of preparation for the priests who begin to serve at the Sunday law, at age thirty, when they are anointed with the Holy Spirit as was Christ at His baptism. One other truth that can be deduced from the alpha history of Abram, is that whatever the period represents that leads to the Sunday law, it has to be momentous, for the omega is always more powerful than the alpha. The Sunday law is the omega represented by October 22, 1844, the cross, Passover in Egypt and on and on.

Simbolično razdoblje od 30 godina predstavlja razdoblje koje prethodi zakonu o nedjelji. To je razdoblje priprave za svećenike, jer im je Krist u svemu primjer, budući da su to oni koji slijede Jaganjca. Unutar prvih 30 godina Abramova proroštva savez je bio uspostavljen, čime se pokazuje da, što god razdoblje priprave za svećenike predstavljalo, ono jest razdoblje u kojem Gospodin obnavlja svoj savez sa sto četrdeset i četiri tisuće, kako je predočeno alfom povijesti Abrama. To je razdoblje priprave za svećenike koji počinju služiti pri zakonu o nedjelji, u dobi od trideset godina, kada su pomazani Duhom Svetim kao što je bio Krist pri svojem krštenju. Još jedna istina koja se može izvesti iz alfe povijesti Abrama jest da, što god predstavljalo razdoblje koje vodi do zakona o nedjelji, ono mora biti od iznimne važnosti, jer je omega uvijek moćnija od alfe. Zakon o nedjelji omega je koju predstavljaju 22. listopada 1844., križ, Pasha u Egiptu, i tako dalje.

The Sunday law represents the end of the period represented by the thirty-year period. It has been prefigured by virtually every major salvational story, and it is also the end of the covenant history of a chosen people that began with Abram. With that type of prophetic weight of evidence concerning the end of the period, and the serious purpose of the period itself, what would be the starting point?

Nedjeljni zakon predstavlja kraj razdoblja koje je predočeno tridesetogodišnjim razdobljem. On je bio unaprijed predočen gotovo svakom glavnom spasenjskom pričom, a ujedno je i završetak savezničke povijesti izabranoga naroda koja je započela s Abramom. Uz takvu vrstu proročanske težine dokaza u vezi sa završetkom toga razdoblja, i uz ozbiljnu svrhu samoga razdoblja, što bi bila početna točka?

There is a prophetic period represented by thirty years that upon a multitude of witnesses ends at the Sunday law. At that point there is a period that follows that is represented in various numerical values, and each of those periods set forth a testimony of a line of prophetic history that follows the Sunday law. Some of those periods are representing the internal line of church history, and some the external line of the world marching to Armageddon.

Postoji proročko razdoblje predstavljeno s trideset godina koje se, na temelju mnoštva svjedoka, završava kod nedjeljnog zakona. U toj točki slijedi razdoblje koje je predstavljeno različitim brojčanim vrijednostima, a svako od tih razdoblja iznosi svjedočanstvo o nizu proročke povijesti koji slijedi nakon nedjeljnog zakona. Neka od tih razdoblja predstavljaju unutarnju liniju crkvene povijesti, a neka vanjsku liniju svijeta koji maršira prema Armagedonu.

It is probably good at this juncture to remind ourselves that we reject the application of any time prophecies in the last days in terms of representing any identifiable dates, until the day and hour is announced at the end of the plagues. I will use Daniel chapter twelve to illustrate my point of no longer applying prophetic time. In chapter twelve there are three verses that identify prophetic time.

Vjerojatno je dobro u ovom trenutku podsjetiti se da odbacujemo primjenu bilo kakvih vremenskih proročanstava u posljednjim danima u smislu da bi predstavljala bilo kakve prepoznatljive datume, sve dok se dan i čas ne objave na kraju zala. Upotrijebit ću dvanaesto poglavlje Daniela kako bih ilustrirao svoju tvrdnju da se proročko vrijeme više ne primjenjuje. U dvanaestom poglavlju nalaze se tri retka koja određuju proročko vrijeme.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> I čuh čovjeka odjevena u lan, koji bijaše nad vodama rijeke, kad podiže svoju desnicu i svoju ljevicu prema nebu te se zakle Onim koji živi dovijeka da će to biti za vrijeme, vremena i polovinu vremena; i kad dovrši raspršiti moć svetoga naroda, sve će se to svršiti. Daniel 12,7.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

> A od vremena kad bude ukinuta svagdašnja žrtva i postavljena grozota pustoši, bit će tisuću dvjesto i devedeset dana. Daniel 12,11.

> Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:12.

> Blago onomu koji čeka i dođe do tisuću tristo i trideset i pet dana. Daniel 12,12.

The Millerites had the correct understanding of each of these three verses. These three prophecies are part of the truths that represent the foundations. Yet the Millerite understanding of these verses was based upon applying the day for a year principle. Since “time is no longer,” these verses must possess another application, for all of the prophecies are speaking of the time period of the latter rain. These verses must have a latter rain understanding that does not employ time to create a message, and does not disagree with Millerite understanding of the verses. The correct Millerite view of the center verse of the three verses, (verse eleven), is that it represents a twofold period, which begins with a thirty-year period, followed by 1260 years. Verse eleven is identifying the thirty-year-period that precedes the Sunday law, as represented by the setting up of the abomination of desolation.

Mileriti su ispravno razumjeli svaki od ova tri retka. Ova tri proroštva dio su istina koje predstavljaju temelje. Ipak, mileritsko razumijevanje ovih redaka temeljilo se na primjeni načela dan za godinu. Budući da „vremena više nema“, ovi redci moraju imati i drugu primjenu, jer sva proroštva govore o razdoblju poznoga dažda. Ovi redci moraju imati razumijevanje poznoga dažda koje ne koristi vrijeme za oblikovanje poruke i koje nije u neskladu s mileritskim razumijevanjem tih redaka. Ispravno mileritsko gledište o središnjem retku od ta tri retka, (retku jedanaest), jest da on predstavlja dvostruko razdoblje, koje započinje razdobljem od trideset godina, nakon čega slijedi 1260 godina. Redak jedanaest označuje razdoblje od trideset godina koje prethodi zakonu o nedjelji, kako je prikazano uspostavljanjem gnusobe pustoši.

Daniel twelve is the chapter in God’s Word that sets forth the purification process of God’s people which occurs in the last days at the time of the end when a prophecy from the book of Daniel is unsealed. In verse eleven we find a prophecy that the pioneers correctly understood as a thirty-year period that leads into a 1260-year period. In chapter twelve, the three prophecies of verses seven, eleven and twelve are all sealed up until the time of the end. At the time of the end those three prophecies must be unsealed, for God’s Word never fails. In that very chapter, the clearest representation of the close of human probation in the Bible is set forth, so chapter twelve, is most certainly and more specifically identifying the end of Adventism, than the beginning of Adventism.

Dvadeseto poglavlje Daniela jest poglavlje u Božjoj Riječi koje iznosi proces pročišćenja Božjega naroda što se zbiva u posljednjim danima, u vrijeme svršetka, kada se otpečaćuje jedno proročanstvo iz knjige proroka Daniela. U jedanaestom retku nalazimo proročanstvo koje su pioniri ispravno razumjeli kao razdoblje od trideset godina koje vodi u razdoblje od 1260 godina. U dvanaestom poglavlju sva su tri proročanstva iz redaka sedam, jedanaest i dvanaest zapečaćena do vremena svršetka. U vrijeme svršetka ta tri proročanstva moraju biti otpečaćena, jer Božja Riječ nikada ne zatajuje. Upravo je u tom poglavlju iznesen najjasniji prikaz završetka vremena milosti za ljudski rod u Bibliji, stoga dvanaesto poglavlje sasvim sigurno i još određenije označuje kraj adventizma negoli početak adventizma.

Three prophecies in Daniel twelve were sealed up in the very passage of Scripture where sealing and unsealing finds its primary prophetic definition. Those three prophecies get unsealed in the history of the one hundred and forty-four thousand, for Alpha and Omega always illustrates the end of a thing, with the beginning of a thing. What is unsealed in chapter twelve’s three prophetic periods represents the final unsealing of God’s prophetic Word. That unsealing is set forth in Revelation chapter one when the Revelation of Jesus Christ is unsealed, just before the close of probation. Verse eleven of Daniel twelve is the counterpart to Abram and Paul’s first representation of a twofold prophecy that began with a thirty-year period.

Tri proročanstva u dvanaestom poglavlju Daniela bila su zapečaćena upravo u onom odlomku Svetoga pisma u kojem zapečaćivanje i otpečaćivanje nalaze svoju primarnu proročku definiciju. Ta se tri proročanstva otpečaćuju u povijesti sto četrdeset i četiri tisuće, jer Alfa i Omega uvijek prikazuju svršetak neke stvari početkom te iste stvari. Ono što je otpečaćeno u trima proročkim razdobljima dvanaestoga poglavlja predstavlja konačno otpečaćivanje Božje proročke Riječi. To je otpečaćivanje izloženo u prvom poglavlju Otkrivenja, kada je Otkrivenje Isusa Krista otpečaćeno, neposredno prije završetka vremena milosti. Jedanaesti redak dvanaestoga poglavlja Daniela pandan je Abramovu i Pavlovu prvom prikazu dvostrukoga proročanstva koje je započelo razdobljem od trideset godina.

The three prophecies in Daniel twelve are symbolic periods that are unsealed at the final time of the end, and the unsealing leads to the final purification of God’s people. The first of those three prophecies is given by Christ Himself, and when He sets forth the prophecy He is standing on the water dressed in linen, identifying the end of a prophetic period represented as 1260 years, and defining the end of that period as the end of the scattering of the power of God’s people. God’s people in the latter days are the one hundred and forty-four thousand, and they have been scattered.

Tri proročanstva u Danielu dvanaest simbolična su razdoblja koja se otpečaćuju u posljednjem vremenu svršetka, a to otpečaćenje vodi do konačnoga očišćenja Božjega naroda. Prvo od ta tri proročanstva daje sam Krist, a kada iznosi to proročanstvo, stoji na vodi odjeven u lan, označujući kraj jednoga proročkog razdoblja prikazanoga kao 1260 godina i određujući kraj toga razdoblja kao kraj raspršenja moći Božjega naroda. Božji narod u posljednjim danima jest sto četrdeset i četiri tisuće, i oni su bili raspršeni.

Not only is Christ standing on the water answering a question, the question begins with the words “How long?”. “How long?” is a prophetic symbol that is also asked of Jesus when in verse thirteen, of Daniel eight, the question is asked, “How long?”

Krist ne samo da stoji na vodi odgovarajući na jedno pitanje, nego pitanje započinje riječima: „Dokle?”. „Dokle?” je proročki simbol koji se također postavlja Isusu kada se u trinaestom retku osmog poglavlja Danielove knjige postavlja pitanje: „Dokle?”.

> And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> I netko reče čovjeku odjevenu u lan, koji bijaše nad vodama rijeke: Dokle će trajati kraj ovih čudesa?

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:6, 7.

> I čuh čovjeka odjevena u lan, koji bijaše nad vodama rijeke, kad podiže svoju desnicu i svoju ljevicu k nebu te se zakle Onim koji živi dovijeka da će to biti za vrijeme, vremena i polovicu vremena; i kad dovrši raspršiti moć svetoga naroda, sve će se ovo svršiti. Daniel 12:6, 7.

The question presented to Jesus, represented as the man in linen, in the vision of the Hiddekel river is, “How long shall it be to the end of these wonders?,” and in the vision of the Ulai river Jesus, represented as Palmoni (that certain saint) is asked, “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?”

Pitanje postavljeno Isusu, prikazanomu kao čovjek odjeven u lan, u viđenju na rijeci Hiddekel glasi: „Koliko će još trebati do svršetka tih čudesa?”, a u viđenju na rijeci Ulai Isusa, prikazanoga kao Palmoni (taj određeni svetac), pita se: „Dokle će trajati viđenje o svagdašnjoj žrtvi i o prijestupu pustoši, da se i Svetište i vojska predaju gaženju pod noge?”

Sister White states that the visions given to Daniel by the banks of the great rivers of Shinar are now in the process of fulfillment, and in connection with both river visions, Jesus is asked the prophetic ‘question,’ which always produces the Sunday law as the ‘answer.’ Yet both answers are presented within the context of prophetic time, which ended in 1844. The pioneers correctly identified the answer to the question of chapter eight and the Ulai river vision, and they understood 1798 was when the scattering of the power of God’s people ended. But after 1844, when ‘time application’ of God’s prophetic Word ended, the prophetic question of “How long?” restates the pioneer understanding as ‘unto 2300 days then shall the sanctuary be cleansed at the soon-coming Sunday law’ and “all” the “marvels” in Daniel’s final vision will be accomplished, when the scattering of the holy people for three and a half symbolic days, ends.

Sestra White izjavljuje da su viđenja dana Danielu na obalama velikih rijeka Šinara sada u procesu ispunjenja, te je u vezi s obama riječnim viđenjima Isusu postavljeno proročko „pitanje“, koje uvijek kao „odgovor“ donosi nedjeljni zakon. Ipak, oba su odgovora izložena u okviru proročkog vremena, koje je završilo 1844. godine. Pioniri su ispravno prepoznali odgovor na pitanje iz osmoga poglavlja i viđenja rijeke Ulaja, te su razumjeli da je 1798. godina bila vrijeme kada je završilo raspršenje sile Božjega naroda. No nakon 1844. godine, kada je završila „vremenska primjena“ Božje proročke Riječi, proročko pitanje „Dokle?“ ponovno iznosi pionirsko razumijevanje kao „do dvije tisuće i tristo dana; tada će Svetište biti očišćeno pri uskoro dolazećem nedjeljnom zakonu“ i sva će se „čudesa“ u Danielovu završnom viđenju izvršiti kada završi raspršenje svetoga naroda tijekom tri i pol simbolična dana.

The Hiddekel river vision of the last three chapters of Daniel and the Ulai river vision of chapters seven through nine are identified by Sister White as the “great rivers of Shinar.” All historical and biblical scholars identify that there are only two rivers, and they are both great rivers, that are associated with Shinar. Those two rivers are the Tigris (Hiddekel) and the Euphrates. The Ulai river is not the Euphrates of Shinar, it is a small man-made channel river in Persia, not Shinar. The Ulai river in the vision that contains the foundation and central pillar of Adventism is not located in Shinar, yet the prophetess identifies the Ulai as the Euphrates, one of the great rivers of Shinar.

Vizija na rijeci Hiddekel u posljednja tri poglavlja Daniela i vizija na rijeci Ulai u poglavljima od sedmog do devetog Sestra White prepoznaje kao „velike rijeke Šinara“. Svi povijesni i biblijski znanstvenici potvrđuju da postoje samo dvije rijeke, i da su obje velike rijeke, koje su povezane sa Šinarom. Te dvije rijeke jesu Tigris (Hiddekel) i Eufrat. Rijeka Ulai nije eufrat Šinara; ona je malen umjetno načinjen kanal u Perziji, a ne u Šinaru. Rijeka Ulai u viziji koja sadrži temelj i središnji stup adventizma nije smještena u Šinaru, pa ipak proročica poistovjećuje Ulai s Eufratom, jednom od velikih rijeka Šinara.

The Hiddekel vision presents the external history of the dragon, the beast and the false prophet leading the world to Armageddon, and the Ulai vision represents the work of Christ in combining His Divinity with man’s humanity. Prophetically inspiration uses the Ulai river as a second witness with the Euphrates River to identify the work that is accomplished by Christ in joining His Divinity with humanity.

Viđenje na Hiddekelu prikazuje izvanjsku povijest zmaja, zvijeri i lažnoga proroka koji vode svijet prema Armagedonu, a viđenje na Ulaju predstavlja Kristovo djelo u sjedinjenju njegova božanstva s čovjekovom ljudskom naravi. U proročkom smislu nadahnuće koristi rijeku Ulaj kao drugoga svjedoka, zajedno s rijekom Eufratom, kako bi označilo djelo koje Krist izvršava sjedinjujući svoje božanstvo s ljudskom naravi.

The Euphrates and Tigris both began in Eden and run through the length of covenant history. When they flow into the central pillar of Adventism on October 22, 1844, the Euphrates is combined with the man-made Ulai canal to represent the combination of Divinity with humanity, that is accomplished by the exercise of faith in those represented as the one hundred and forty-four thousand. The Ulai represents a test upon the authority of God’s prophetic Word, for it places the authority of Ellen White identifying the Persian Ulai river as one of the great rivers of Shinar in contradiction with the world’s experts.

Eufrat i Tigris oboje su započeli u Edenu i protežu se cijelom dužinom povijesti saveza. Kada se 22. listopada 1844. ulijevaju u središnji stup adventizma, Eufrat se sjedinjuje s umjetno načinjenim kanalom Ulai kako bi predstavljao sjedinjenje božanstva s čovještvom, koje se ostvaruje vršenjem vjere u onima koji su prikazani kao sto četrdeset i četiri tisuće. Ulai predstavlja kušnju nad autoritetom Božje proročke Riječi, jer dovodi autoritet Ellen White, koja perzijsku rijeku Ulai poistovjećuje s jednom od velikih rijeka Šinara, u protuslovlje sa stručnjacima ovoga svijeta.

The symbol of the Ulai river represents a test over man’s word or God’s Word. Are men correct, or are the words set forth by Sister White, correct? Does the Ulai river represent a single river in Persia, or does it represent a prophetic river which consists of waters from Eden mingled with waters from men?

Simbol rijeke Ulai predstavlja kušnju u pogledu čovjekove riječi ili Božje Riječi. Jesu li ljudi u pravu, ili su točne riječi što ih je iznijela sestra White? Predstavlja li rijeka Ulai jednu jedinu rijeku u Perziji, ili predstavlja proročku rijeku koja se sastoji od voda iz Edena pomiješanih s vodama od ljudi?

There may be many options to this dilemma I have raised, but I will lay out some thoughts so you see my point. Are the worldly historians and theologians correct and Sister White is wrong? No one disputes that the “great rivers of Shinar” are the Tigris and Euphrates. So, when Sister White identifies the river Ulai in Persia as a great river of Shinar is she a false prophet? Or, is she a true prophet, who made a mistake? How many mistakes can a true prophet make before they cross the line and become a false prophet? Or, are the historians wrong? Or, is she actually correct? Or are the historians and Sister White both correct? I raised this dilemma for the purpose of using the explanation of the dilemma as an added point to the man who is in linen, standing upon the river, who is asked, “How long?” in both the vision of the Hiddekel and Ulai rivers.

Može postojati mnogo mogućih rješenja za ovu dilemu koju sam iznio, ali iznijet ću nekoliko razmišljanja kako biste uvidjeli moje stajalište. Jesu li svjetovni povjesničari i teolozi u pravu, a sestra White u krivu? Nitko ne osporava da su „velike rijeke Šinara” Tigris i Eufrat. Dakle, kada sestra White rijeku Ulaj u Perziji označuje kao veliku rijeku Šinara, je li ona lažni prorok? Ili je pravi prorok koji je pogriješio? Koliko pogrešaka pravi prorok može učiniti prije nego što prijeđe granicu i postane lažni prorok? Ili su povjesničari u krivu? Ili je ona zapravo u pravu? Ili su i povjesničari i sestra White oboje u pravu? Izložio sam ovu dilemu sa svrhom da objašnjenje te dileme upotrijebim kao dodatnu točku u vezi s čovjekom odjevenim u lan, koji stoji nad rijekom i kojemu se postavlja pitanje: „Dokle?” u oba viđenja rijeka Hidekela i Ulaja.

In Daniel chapter eight, Daniel is at Susa, in Persia, and Susa is on the river Ulai that due to the agriculture industry includes the natural river and also a series of man-made aqueducts. As the Ulai flows down another one hundred and fifty miles or so, it connects with the confluence of the Tigris and Euphrates rivers. The Tigris and Euphrates that began in Eden eventually join, and when they do merge, the Ulai River from Persia connects at the same point. When the Ulai River meets the marsh system of the Tigris at the confluence of the Tigris and Euphrates, the Ulai becomes part of the water that makes up the great rivers of Shinar. The historians are correct, and so too, is Sister White.

U osmom poglavlju Daniela, Daniel se nalazi u Suzi, u Perziji, a Suza leži na rijeci Ulaju, koja, zbog poljoprivredne djelatnosti, obuhvaća prirodnu rijeku, kao i niz umjetno načinjenih akvedukata. Dok Ulaj teče još nekih stotinu i pedeset milja nizvodno, povezuje se sa sutokom rijeka Tigrisa i Eufrata. Tigris i Eufrat, koji su započeli u Edenu, naposljetku se sjedinjuju, a kada se doista spoje, rijeka Ulaj iz Perzije povezuje se na istoj točki. Kada se rijeka Ulaj susretne s močvarnim sustavom Tigrisa na sutoku Tigrisa i Eufrata, Ulaj postaje dijelom vode koja tvori velike rijeke Šinara. Povjesničari su u pravu, a tako je i sestra White.

When Sister White identifies the vision of the Ulai in chapter eight, she is identifying a river that is known for its man-made aqueduct system that joins the Tigris and Euphrates rivers, which represent two periods’ of 2520 years, that concluded in 1798 and 1844.

Kada sestra White poistovjećuje viđenje o Ulaju u osmom poglavlju, ona ukazuje na rijeku poznatu po svom umjetno izgrađenom akvaduktnom sustavu koji povezuje rijeke Tigris i Eufrat, koje predstavljaju dva razdoblja od po 2520 godina, a koja su završila 1798. i 1844. godine.

An ancient name for the Tigris is the Hiddekel, and in relation to the Euphrates both rivers have been specifically located prophetically as being associated with Assyria and Babylon, who are also identified as two lions that were to chastise God’s sheep. Those two desolating powers prefigured the two desolating powers of pagan Rome and papal Rome, which are symbols of a man and a woman, or a church and a state. Pagan Rome was the man representing statecraft, and papal Rome is the impure woman of churchcraft. Assyria was the man and Babylon the woman in their prophetic relationship, thus identifying the Tigris as the man and the Euphrates as the woman.

Drevni naziv za Tigris jest Hiddekel, a u odnosu na Eufrat obje su rijeke proročki izričito smještene tako da su povezane s Asirijom i Babilonom, koji su također označeni kao dva lava što su trebala kazniti Božje stado. Te dvije pustošeće sile predoznačavale su dvije pustošeće sile poganskoga Rima i papinskoga Rima, koje su simboli muškarca i žene, odnosno crkve i države. Poganski Rim bio je muškarac koji je predstavljao državničku vlast, a papinski Rim jest nečista žena crkvene vlasti. Asirija je bila muškarac, a Babilon žena u njihovu proročkom odnosu, čime se Tigris poistovjećuje s muškarcem, a Eufrat sa ženom.

The Tigris River is the river of statecraft that reached to 1798, and the Euphrates of churchcraft reached to 1844. The Euphrates had to reach to 1844, for the message of 1844 was about Babylon, (the Euphrates) which fell again in 1844. As the Euphrates produced a waterfall in 1844, the Ulai river, which had also joined the confluence as a symbol of human works, combined with the other river’s water. The river of statecraft was damned up in 1798, when the civil authority was removed from the papal power. In that same year the United States begins to reign as the earth beast and sixth kingdom of Bible prophecy. The Tigris River is damned up in 1798, exactly where the state will eventually force the entire world to break down the dam, which now holds back the floods of papal persecution about to sweep over the world as an overwhelming flood. That wall, or dam is the wall of separation of church and state.

Rijeka Tigris jest rijeka državničke vlasti koja je sezala do 1798., a Eufrat crkvene vlasti sezao je do 1844. Eufrat je morao sezati do 1844., jer se poruka iz 1844. odnosila na Babilon (Eufrat), koji je ponovno pao 1844. godine. Kako je Eufrat 1844. proizveo vodopad, rijeka Ulaj, koja se također pridružila sutoku kao simbol ljudskih djela, sjedinila je svoje vode s vodom druge rijeke. Rijeka državničke vlasti bila je pregrađena 1798., kada je građanska vlast bila oduzeta papinskoj sili. Te iste godine Sjedinjene Države počinju vladati kao zvijer iz zemlje i šesto kraljevstvo biblijskog proroštva. Rijeka Tigris pregrađena je 1798., upravo ondje gdje će država na koncu prisiliti cijeli svijet da sruši branu koja sada zadržava poplave papinskog progonstva, spremne preplaviti svijet kao silna poplava. Taj zid, ili brana, jest zid razdvajanja crkve i države.

In 1844, both the Euphrates and Ulai identify the message of 1844 as the fall of Babylon, and also as the very work which Christ began in 1844, when, as the Messenger of the Covenant He purged the waters of Babylon and human works out of a people who were to enter into His sanctuary—a people who needed to be cleansed before they entered into the Most Holy Place. The final cleansing of those people was accomplished with the rain which poured out under the message of the Midnight Cry, and those rain drops of the Midnight Cry message were distilled from the waters of the Tigris, as the Millerites identified papal Rome and 1798, and as they identified the fall of Babylon and were cleansed in advance of the closed door by the message, or you might say—cleansed by the rain that came from the distilled waters of the Ulai, the Tigris and the Euphrates rivers, as they presented the message of Daniel 8:14, and fulfilled the message of the Midnight Cry in advance of the opening of the antitypical Day of Atonement.

Godine 1844. i Eufrat i Ulaj prepoznaju poruku iz 1844. kao pad Babilona, a također i kao upravo ono djelo koje je Krist započeo 1844., kada je, kao Vjesnik Saveza, očistio vode Babilona i ljudska djela iz naroda koji je trebao ući u Njegovo Svetište — naroda koji je trebao biti očišćen prije nego što uđe u Svetinju nad svetinjama. Konačno čišćenje toga naroda izvršeno je kišom koja se izlila pod porukom Ponoćnoga poklika, a te kišne kapi poruke Ponoćnoga poklika bile su destilirane iz voda Tigrisa, kao što su mileriti prepoznali papinski Rim i 1798. godinu, i kao što su prepoznali pad Babilona te bili očišćeni unaprijed, prije zatvorenih vrata, tom porukom, ili, moglo bi se reći — očišćeni kišom koja je došla iz destiliranih voda rijeka Ulaja, Tigrisa i Eufrata, dok su iznosili poruku iz Daniela 8,14 i ispunjavali poruku Ponoćnoga poklika prije otvaranja protuobličnoga Dana pomirenja.

When Christ is standing upon the waters of the Hiddekel in verse seven of chapter twelve of Daniel, He is standing on the waters of the Tigris, the waters of statecraft in the vision that outlines the final movements of human statecraft leading to the close of probation. He is standing there answering the question of the previous verse, just as in the vision of the Ulai River, the man in linen, who there is Palmoni, the Wonderful Numberer, provides an answer, to a question of the previous verse. In both instances the dialogue is heavenly dialogue between angels and Christ, and in both instances the question is, “How long?”

Kad Krist u sedmom retku dvanaestoga poglavlja Daniela stoji nad vodama Hiddekela, on stoji nad vodama Tigrisa, vodama državničke politike u viđenju koje ocrtava završne pokrete ljudske državničke politike koji vode k svršetku vremena milosti. On ondje stoji odgovarajući na pitanje iz prethodnoga retka, upravo kao što u viđenju rijeke Ulaj čovjek odjeven u lan, koji je ondje Palmoni, Divni Brojitelj, daje odgovor na pitanje iz prethodnoga retka. U oba slučaja dijalog je nebeski dijalog između anđela i Krista, a u oba slučaja pitanje glasi: „Dokle?”

The answer is unto 2300 days, in chapter eight and chapter twelve it is “a time, times, and an half.” The answer is understood as 2300 years and 1260 years, but in 1844 God placed a prohibition on the application of time within the prophetic message, for time is no longer. What is Palmoni the man clothed in linen’s answer for His final generation? The question of “How long?” has been shown upon many witnesses to identify the Sunday law as the answer to the question, so is the sanctuary cleansed at the Sunday law, and are “all these wonders” finished at the Sunday law? What are the “wonders” that are finished at the Sunday law, and when did those “wonders” start?

Odgovor glasi: do 2300 dana; u osmom i dvanaestom poglavlju to je „vrijeme, vremena i pola vremena“. Odgovor se razumije kao 2300 godina i 1260 godina, ali je 1844. godine Bog postavio zabranu na primjenu vremena unutar proročke poruke, jer vremena više nema. Koji je odgovor Palmonija, čovjeka odjevena u lan, za Njegov posljednji naraštaj? Pitanje „Dokle?“ pokazano je na mnogim svjedocima kako bi se utvrdilo da je nedjeljni zakon odgovor na to pitanje; čisti li se, dakle, Svetište pri nedjeljnom zakonu i završavaju li se „sva ta čudesa” pri nedjeljnom zakonu? Koja su to „čudesa” koja se završavaju pri nedjeljnom zakonu, i kada su ta „čudesa” započela?

> Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Tada ja, Daniel, pogledah, i gle, stajahu druga dvojica, jedan s ove strane obale rijeke, a drugi s one strane obale rijeke. I jedan reče čovjeku odjevenomu u lan, koji bijaše nad vodama rijeke: Dokle će trajati do svršetka ovih čudesa?

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:5–7.

> I čuh čovjeka odjevena u lan, koji bijaše nad vodama rijeke, kad podiže svoju desnicu i svoju ljevicu k nebu te se zakle Onim koji živi dovijeka da će to biti za vrijeme, vremena i pol vremena; i kad dovrši raspršiti moć svetoga naroda, sve će se to svršiti. Daniel 12,5–7.

The symbolic question of “How long?” marks the Sunday law, and the angel asked not when was the Sunday law, but when was the end of the wonders. The “wonders” end at the Sunday law, so what are the wonders that lead to the Sunday law? Or to be more specific what are the “wonders” represented in the vision given by the Hiddekel, represented in chapters ten through twelve? If we can determine what the “wonders” are, we may find when the “wonders” start. In Daniel ten Gabriel specifically identifies what his purpose was in his interaction with Daniel during the vision.

Simbolično pitanje: „Dokle?” označuje nedjeljni zakon, a anđeo nije upitao kada će biti nedjeljni zakon, nego kada će biti kraj čudesima. „Čudesa” završavaju pri nedjeljnom zakonu, pa što su onda čudesa koja vode do nedjeljnoga zakona? Ili, da budemo određeniji, što su ta „čudesa” prikazana u viđenju danom kraj Hiddekela, opisana u desetom do dvanaestom poglavlju? Ako možemo utvrditi što su „čudesa”, možda ćemo ustanoviti kada „čudesa” počinju. U Danielu 10 Gabriel izričito označuje koja je bila njegova svrha u njegovu ophođenju s Danielom tijekom viđenja.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Sada sam došao da ti dam razumjeti što će zadesiti tvoj narod u posljednjim danima; jer je viđenje još za mnoge dane. Daniel 10,14.

Gabriel came to make God’s people understand what shall befall them in the latter days. To assume that the prophecies in Daniel twelve which were correctly understood by the Millerites, but to use that acknowledgement to deny the application of the chapter to the last days—is to defeat Gabriel’s stated purpose. Once Gabriel begins the prophetic narrative in verse one of chapter eleven on through to the third verse of chapter twelve, the history represented is the external prophetic details of how the dragon, the beast and the false prophet lead the world to Armageddon. There are passages within the chapter that describe God’s people being persecuted, but the history of chapter eleven is primarily an external revelation. This means that chapter ten and chapter twelve represent an alpha and an omega within Daniel’s final vision, for unlike chapter eleven they both describe an internal message identifying the sealing of the one-hundred and forty-four thousand. The middle chapter is the rebellion of mankind as represented by the king of the north, the pope of Rome, and the alpha chapter ten, along with the omega chapter twelve identify the internal experience of the one hundred and forty-four thousand in the latter days. All three chapters lead to the close of probation, the alpha chapter begins with the fear of God that separates two classes of worshippers, and by the end of the chapter Daniel is given a doubling of power, thus identifying the first and second angels’ messages. Chapter twelve is the omega chapter and it identifies the judgment message of the third angel.

Gabrijel je došao da Božjem narodu omogući razumjeti što će ih snaći u posljednje dane. Pretpostaviti da su proročanstva u dvanaestom poglavlju Daniela mileriti ispravno razumjeli, ali se tim priznanjem služiti da bi se zanijekala primjena toga poglavlja na posljednje dane — znači osujetiti svrhu koju je Gabrijel izričito naveo. Jednom kada Gabrijel započne proročki prikaz u prvom retku jedanaestog poglavlja pa sve do trećeg retka dvanaestog poglavlja, povijest koja je ondje prikazana jesu vanjski proročki detalji o tome kako zmaj, zvijer i lažni prorok vode svijet u Armagedon. U poglavlju postoje odlomci koji opisuju progon Božjega naroda, ali povijest jedanaestog poglavlja prije svega je vanjsko otkrivenje. To znači da deseto i dvanaesto poglavlje predstavljaju alfa i omegu unutar Danielova završnog viđenja, jer za razliku od jedanaestog poglavlja oba opisuju unutarnju poruku koja označuje pečaćenje sto četrdeset i četiri tisuće. Središnje poglavlje jest pobuna čovječanstva, prikazana kraljem sa sjevera, papom u Rimu, a alfa poglavlje, deseto, zajedno s omega poglavljem, dvanaestim, označuju unutarnje iskustvo sto četrdeset i četiri tisuće u posljednje dane. Sva tri poglavlja vode prema završetku vremena milosti; alfa poglavlje započinje strahom Božjim koji razdvaja dvije skupine štovatelja, a do kraja poglavlja Daniel prima udvostručenje sile, čime se označuju poruke prvoga i drugoga anđela. Dvanaesto poglavlje jest omega poglavlje i ono označuje sudsku poruku trećega anđela.

Chapter eleven details mankind’s rebellion from the destruction of Jerusalem unto the close of probation, which according to Sister White is an illustration of the close of probation at the end of the world. Daniel eleven starts at the destruction of Jerusalem, for Daniel is one of those who were taken to Babylon in the threefold destruction of Jerusalem that typified the destruction of the same city in 70 AD, and then again in the latter days as represented by the world.

Jedanaesto poglavlje iznosi pobunu čovječanstva od razorenja Jeruzalema pa sve do završetka vremena milosti, što je, prema sestri White, prikaz završetka vremena milosti na svršetku svijeta. Daniel 11 započinje razorenjem Jeruzalema, jer je Daniel bio jedan od onih koji su odvedeni u Babilon tijekom trostrukog razorenja Jeruzalema, koje je predočavalo razorenje istoga grada 70. godine po Kr., a zatim ponovno u posljednjim danima, kako je predstavljeno svijetom.

Two literal destructions of Jerusalem that took place on the same day of the year six hundred and sixty-five years apart. Those two destructions were of the city where the Ark was supposed to be located. Shilo possessed the same prophetic characteristics and represents the first destruction of a city where God’s presence was located, or was supposed to be located. When Sister White employs the destruction of Jerusalem as a symbol of the destruction of the latter days, she is commenting on Christ’s sermon on the destruction of Jerusalem.

Dva doslovna razorenja Jeruzalema koja su se zbila na isti dan u godini, u razmaku od šest stotina šezdeset i pet godina. Ta su dva razorenja bila razorenja grada u kojem se Kovčeg trebao nalaziti. Šilo je posjedovao ista proročka obilježja i predstavlja prvo razorenje grada u kojem se nalazila Božja prisutnost, ili se trebala nalaziti. Kada sestra White upotrebljava razorenje Jeruzalema kao simbol razorenja posljednjih dana, ona daje komentar na Kristovu propovijed o razorenju Jeruzalema.

Shilo, the destruction of Jerusalem under Nebuchadnezzar and Titus are three witnesses of the latter days as represented by the destruction of God’s city. Shilo is the first angel’s message which teaches to fear God, something Eli did not do, and give Him glory, something Eli did not do, for the hour of His judgment is come. The second angel’s message is where we find a doubling as represented by Nebuchadnezzar and Titus. The third destruction of Jerusalem, in the latter days is at the close of probation, which is the close of judgment.

Šilo, razorenje Jeruzalema pod Nabukodonozorom i Titom, tri su svjedoka posljednjih dana, kako su predstavljeni razorenjem Božjega grada. Šilo je poruka prvoga anđela, koja uči da se treba bojati Boga, što Eli nije činio, i dati Mu slavu, što Eli nije činio, jer je došao čas Njegova suda. Poruka drugoga anđela jest mjesto gdje nalazimo udvostručenje, prikazano Nabukodonozorom i Titom. Treće razorenje Jeruzalema, u posljednjim danima, zbiva se na svršetku vremena milosti, što je svršetak suda.

Chapter eleven is the external history of the three angel’s messages. It is sandwiched between chapter ten’s vision of separation and three empowering touches that takes place on the twenty-second day of Daniel’s vision. This means that chapter twelve will also be about the internal story of what befalls God’s people in the latter days. It also means that the light within chapter twelve is twenty-two times more brilliant than the light in chapter ten.

Jedanaesto poglavlje jest vanjska povijest poruka trojice anđela. Smješteno je između viđenja razdvajanja u desetom poglavlju i triju osnažujućih dodira koji se zbivaju dvadeset i drugoga dana Danielova viđenja. To znači da će i dvanaesto poglavlje govoriti o unutarnjoj priči onoga što će zadesiti Božji narod u posljednjim danima. To također znači da je svjetlo unutar dvanaestoga poglavlja dvadeset i dva puta sjajnije od svjetla u desetom poglavlju.

In the vision of the Ulai, Christ was also asked “How long?” The previous twelve verses leading to the question in verse thirteen, were identifying external prophetic history representing important details about the powers of Bible prophecy. Those twelve verses were simply repeating and enlarging upon the history represented in chapter seven. The prophetic history set forth in those verses is repeated and enlarged upon in chapter eleven beginning in the time of the Medes and Persians. The last half of chapter eight and all of chapter nine is the representation of God’s last day people by the prophet Daniel. The vision of prophetic history found in the vision of the Ulai rivers three chapters, along with the representation of God’s people in the chapters by Daniel’s interaction with Gabriel, is the alpha to the omega of chapters ten through twelve.

U viđenju o Ulaju Kristu je također bilo postavljeno pitanje: „Dokle?” Prethodnih dvanaest redaka, koji vode do pitanja u trinaestom retku, određivali su izvanjsku proročku povijest koja predstavlja važne pojedinosti o silama biblijskog proroštva. Tih dvanaest redaka jednostavno su ponavljali i proširivali povijest prikazanu u sedmom poglavlju. Proročka povijest izložena u tim redcima ponavlja se i proširuje u jedanaestom poglavlju, počevši od vremena Medijaca i Perzijanaca. Posljednja polovica osmog poglavlja i cijelo deveto poglavlje predstavljaju Božji narod posljednjih dana po proroku Danielu. Viđenje proročke povijesti koje se nalazi u viđenju o rijeci Ulaj u trima poglavljima, zajedno s prikazom Božjega naroda u tim poglavljima kroz Danielovu interakciju s Gabrijelom, alfa je i omega poglavlja od deset do dvanaest.

Because the Hiddekel is the omega and the Ulai the alpha, the power represented by the light that is unsealed in chapter twelve, when the time of the end is reached, is twenty-two times brighter than the vision which is the central pillar and foundation of Adventism. This being the case; the light of Daniel’s last vision is directly identified as light associated with God’s people in the latter days. When the angel asks the man clothed in linen, “How long?” to the end of these wonders, the wonders are those who shine as the stars forever and ever as Abram’s covenant history echoes of a command for Abram to look to the stars. The wonders in Daniel twelve is the transformation of human beings into the ensign of the one hundred and forty-four thousand.

Budući da je Hiddekel omega, a Ulaj alfa, sila predstavljena svjetlošću koja se otpečaćuje u dvanaestom poglavlju, kada nastupi vrijeme svršetka, dvadeset i dva puta je sjajnija od viđenja koje je središnji stup i temelj adventizma. Budući da je tomu tako, svjetlost Danielova posljednjeg viđenja izravno se prepoznaje kao svjetlost povezana s Božjim narodom u posljednjim danima. Kada anđeo upita čovjeka odjevena u lan: „Dokle?” do kraja tih čudesa, čudesa su oni koji će sjati kao zvijezde u vijeke vjekova, dok povijest Abramova saveza odjekuje zapovijeđu Abramu da pogleda prema zvijezdama. Čudesa u Danielu dvanaest jesu preobrazba ljudskih bića u stijeg sto četrdeset i četiri tisuće.

In an earlier point we identified that verse eleven of Daniel twelve identifies a prophetic period that consist of two periods, the first of which is thirty years. In order to place the proper emphasis on verse eleven, I went to verse seven; to show Christ’s direct involvement with the wonders He accomplishes among His people in the latter days.

U ranijoj točki utvrdili smo da jedanaesti redak dvanaestog poglavlja Daniela označava proročko razdoblje koje se sastoji od dvaju razdoblja, od kojih je prvo trideset godina. Kako bih stavio pravilan naglasak na jedanaesti redak, obratio sam se sedmom retku da pokažem Kristovu izravnu uključenost u čudesa koja On ostvaruje među svojim narodom u posljednjim danima.

In returning to verse eleven I wish to remind you that chapter twelve is directly called the “latter days” by Gabriel. In the days of the one hundred and forty-four thousand, the days in which they are sealed and enter into covenant with God; according to the book of Daniel, there will be a message unsealed that will swell into a loud cry. That message is represented in chapter twelve by three distinct prophetic periods, that have already been defined by the Millerites, and thereafter endorsed by the Spirit of Prophecy. Those three periods do not represent time, for the very same angel who holds up both hands to heaven in chapter twelve, held up one hand to heaven in Revelation ten, and swore there would be time no longer. That pronouncement in 1844 means that the three prophetic periods in Daniel twelve are symbolic periods that are not meant to represent time.

Vraćajući se na jedanaesti redak, želim vas podsjetiti da Gabriel dvanaesto poglavlje izravno naziva „posljednjim danima“. U danima sto četrdeset i četiri tisuće, u danima u kojima su zapečaćeni i stupaju u Savez s Bogom, prema knjizi proroka Daniela, bit će poruka koja je otpečaćena i koja će narasti u glasan poklič. Ta je poruka u dvanaestom poglavlju predstavljena kroz tri različita proročka razdoblja, koja su već bila određena od strane milerita, a potom potvrđena po Duhu proroštva. Ta tri razdoblja ne predstavljaju vrijeme, jer je isti onaj anđeo koji u dvanaestom poglavlju podiže obje ruke prema nebu, u Otkrivenju deset podigao jednu ruku prema nebu i zakleo se da vremena više neće biti. Ta objava iz 1844. znači da su tri proročka razdoblja u Danielu 12 simbolična razdoblja koja nisu namijenjena predstavljati vrijeme.

Therefore, when the middle symbolic prophetic period in Daniel twelve is a twofold period that begins with thirty years in the very chapter that Michael stands up, then you know that the twofold period beginning with thirty years is the perfect fulfillment of Abram’s alpha prophecy. The omega of the time prophecy which begins covenant history in terms of a chosen people, reaches its perfect fulfillment in the same chapter which is the climax of Daniel’s testimony of what will befall God’s people in the last days.

Stoga, kada je srednje simboličko proročko razdoblje u Danielu dvanaest dvostruko razdoblje koje započinje s trideset godina upravo u onom poglavlju u kojem ustaje Mihael, tada znate da je dvostruko razdoblje koje počinje s trideset godina savršeno ispunjenje Abramova alfa-proročanstva. Omega vremenskog proročanstva, koje započinje povijest Saveza u smislu izabranoga naroda, doseže svoje savršeno ispunjenje u istom poglavlju koje je vrhunac Danielova svjedočanstva o onome što će zadesiti Božji narod u posljednjim danima.

At the time of the end, the book of Daniel is unsealed and the light produced seals God’s people. At the time of the end, the book of Daniel is unsealed and the light produced is represented by three prophetic periods within Daniel’s last chapter. That chapter is the omega of the three chapters that make up the Hiddekel vision, and the Hiddekel vision is the omega to the three chapters that represent the alpha of the river visions of Daniel. The rivers that began in Eden finally ended up with Daniel, and then God’s prophetic Word brought them to the Millerite movement of the first and second angel, the alpha movement of the three angels’ two movements. The 1290 years of verse eleven are the omega to Abram and Pauls’ 430-year prophecy.

U vrijeme svršetka knjiga proroka Daniela biva otpečaćena, a svjetlo koje iz toga proizlazi zapečaćuje Božji narod. U vrijeme svršetka knjiga proroka Daniela biva otpečaćena, a svjetlo koje iz toga proizlazi predstavljeno je trima proročkim razdobljima unutar posljednjega poglavlja Daniela. To je poglavlje omega triju poglavlja koja sačinjavaju viđenje o Hiddekelu, a viđenje o Hiddekelu jest omega trima poglavljima koja predstavljaju alfu riječnih viđenja u Danielu. Rijeke koje su započele u Edenu naposljetku su dospjele do Daniela, a potom ih je Božja proročka Riječ dovela do mileritskoga pokreta prvoga i drugoga anđela, alfa-pokreta dvaju pokreta triju anđela. Tisuću dvjesto devedeset godina iz jedanaestoga retka omega su Abramovu i Pavlovu proročanstvu o 430 godina.

Before we continue on in Daniel twelve and its connection to Abram’s prophecy it is good to remember who Paul was. Paul was not only the apostle to the Gentiles, but just as importantly he presented his message through God’s prophetic Word. More importantly than that, is that Paul was a dispensational prophet. A dispensational prophet is a prophet raised up to guide God’s people from one dispensation to another like unto Moses, from altar worship to sanctuary worship; John the Baptist; from the earthly sanctuary to the Heavenly Sanctuary. Paul recorded more information and rules of the application of the literal to the spiritual than all the other Bible authors combined, by far! He was raised up to explain the transition of literal to spiritual in the context of God’s covenant people.

Prije nego što nastavimo u Danielu dvanaest i njegovoj vezi s Abramovim proročanstvom, dobro je prisjetiti se tko je bio Pavao. Pavao nije bio samo apostol poganima, nego je, jednako tako važno, svoju poruku iznosio kroz Božju proročku Riječ. Još važnije od toga jest da je Pavao bio dispenzacijski prorok. Dispenzacijski prorok jest prorok podignut da vodi Božji narod iz jedne dispenzacije u drugu, poput Mojsija, od štovanja na žrtveniku do štovanja u Svetištu; Ivana Krstitelja; od zemaljskog Svetišta do nebeskog Svetišta. Pavao je zabilježio više podataka i pravila o primjeni doslovnoga na duhovno nego svi ostali biblijski pisci zajedno, i to daleko više! Bio je podignut da objasni prijelaz s doslovnoga na duhovno u kontekstu Božjega saveznog naroda.

Paul is the connecting link between the covenant promises of Abraham’s chosen people, when that chosen people transitioned from literal to spiritual. If you are not settled into the role of who Paul was in covenant history, then you might not see how divinely fitting it is, that the first-time prophecy of God’s covenant people is a twofold time prophecy that begins with a 30-year period. One prophecy put in place by the father of the chosen people, and when they transition to a spiritual chosen people, a dispensational prophet was raised up to identify and explain that transition, and also to ratify Abram’s time-prophecy with a second witness from the New Testament aligned with the first witness from the Old Testament. Abram at the start, then Paul at the end typify the significance of the 1290 of the latter days.

Pavao je povezujuća spona između saveznih obećanja Abrahamovu izabranom narodu, u času kada je taj izabrani narod prešao iz doslovnoga u duhovni. Ako niste utvrđeni u razumijevanju uloge koju je Pavao imao u saveznoj povijesti, možda nećete uvidjeti koliko je božanski primjereno to što je proročanstvo o Božjem savezničkom narodu, pri njegovu prvom pojavljivanju, dvostruko vremensko proročanstvo koje započinje razdobljem od 30 godina. Jedno je proročanstvo uspostavio otac izabranoga naroda, a kada su oni prešli u duhovni izabrani narod, bio je podignut jedan dispenzacijski prorok da prepozna i objasni taj prijelaz te također da potvrdi Abramovo vremensko proročanstvo drugim svjedokom iz Novoga zavjeta, usklađenim s prvim svjedokom iz Staroga zavjeta. Abram na početku, a zatim Pavao na kraju, predoznačuju značenje 1290 posljednjih dana.

We will continue in the next article.

Nastavit ćemo u sljedećem članku.

> “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.

> „Zaharijino viđenje Jošue i Anđela primjenjuje se s osobitom silinom na iskustvo Božjega naroda u završnim prizorima velikoga Dana pomirenja. Crkva ostatka tada će biti dovedena u veliku kušnju i nevolju. Oni koji drže Božje zapovijedi i vjeru Isusovu osjetit će gnjev zmaja i njegovih četa. Sotona ubraja svijet među svoje podanike; stekao je vlast čak i nad mnogima koji se nazivaju kršćanima. No ovdje je jedna malena skupina koja se odupire njegovoj vrhovnoj vlasti. Kad bi ih mogao izbrisati sa zemlje, njegova bi pobjeda bila potpuna. Kao što je utjecao na poganske narode da unište Izraela, tako će u bliskoj budućnosti potaknuti opake sile zemlje da unište Božji narod. Od ljudi će se zahtijevati da iskažu poslušnost ljudskim odredbama kršeći božanski zakon.“

> “Those who are true to God will be menaced, denounced, proscribed. They will be ‘betrayed both by parents, and brethren, and kinsfolks, and friends,’ even unto death. Luke 21:16. Their only hope is in the mercy of God; their only defense will be prayer. As Joshua pleaded before the Angel, so the remnant church, with brokenness of heart and unfaltering faith, will plead for pardon and deliverance through Jesus, their Advocate. They are fully conscious of the sinfulness of their lives, they see their weakness and unworthiness; and they are ready to despair.

> „Oni koji su vjerni Bogu bit će ugrožavani, optuživani, stavljani izvan zakona. Bit će ‘izdani i od roditelja, i braće, i rodbine, i prijatelja’, čak do smrti. Luka 21,16. Njihova je jedina nada u Božjoj milosti; njihova je jedina obrana molitva. Kao što je Jošua molio pred Anđelom, tako će i crkva ostatka, slomljena srca i nepokolebljive vjere, moliti za oproštenje i izbavljenje po Isusu, svojem Zastupniku. Oni su potpuno svjesni grešnosti svojega života, vide svoju slabost i nedostojnost; i spremni su očajavati.“

> “The tempter stands by to accuse them, as he stood by to resist Joshua. He points to their filthy garments, their defective characters. He presents their weakness and folly, their sins of ingratitude, their unlikeness to Christ, which has dishonored their Redeemer. He endeavors to affright them with the thought that their case is hopeless, that the stain of their defilement will never be washed away. He hopes so to destroy their faith that they will yield to his temptations, and turn from their allegiance to God.

> „Napastnik stoji pokraj njih da ih optuži, kao što je stajao da se suprotstavi Jošui. On ukazuje na njihove prljave haljine, na njihove manjkave karaktere. On iznosi njihovu slabost i ludost, njihove grijehe nezahvalnosti, njihovu nesličnost Kristu, koja je obeščastila njihova Otkupitelja. On ih nastoji prestrašiti mišlju da je njihov slučaj beznadan, da se mrlja njihove nečistoće nikada neće oprati. Nada se da će tako uništiti njihovu vjeru kako bi popustili njegovim kušnjama i odvratili se od svoje odanosti Bogu.“

> “Satan has an accurate knowledge of the sins that he has tempted God’s people to commit, and he urges his accusations against them, declaring, that by their sins they have forfeited divine protection, and claiming that he has the right to destroy them. He pronounces them just as deserving as himself of exclusion from the favor of God. ‘Are these,’ he says, ‘the people who are to take my place in heaven, and the place of the angels who united with me? They profess to obey the law of God; but have they kept its precepts? Have they not been lovers of self more than lovers of God? Have they not placed their own interests above His service? Have they not loved the things of the world? Look at the sins that have marked their lives. Behold their selfishness, their malice, their hatred of one another. Will God banish me and my angels from His presence, and yet reward those who have been guilty of the same sins? Thou canst not do this, O Lord, in justice. Justice demands that sentence be pronounced against them.’

> „Sotona točno poznaje grijehe na koje je naveo Božji narod da ih počini te iznosi svoje optužbe protiv njih, izjavljujući da su svojim grijesima izgubili božansku zaštitu i tvrdeći da ima pravo uništiti ih. Proglašava da jednako kao i on sami zaslužuju biti isključeni iz Božje naklonosti. ‘Jesu li to’, kaže on, ‘ljudi koji trebaju zauzeti moje mjesto na nebu i mjesto anđela koji su se sa mnom sjedinili? Ispovijedaju da slušaju Božji zakon; ali jesu li držali njegove odredbe? Nisu li više ljubili sebe nego Boga? Nisu li svoje vlastite interese stavili iznad Njegove službe? Nisu li ljubili ono što je od svijeta? Pogledajte grijehe koji su obilježili njihov život. Promatrajte njihovu sebičnost, njihovu zlobu, njihovu međusobnu mržnju. Hoće li Bog protjerati mene i moje anđele iz svoje prisutnosti, a ipak nagraditi one koji su bili krivi za iste grijehe? To ne možeš učiniti, o Gospodine, po pravdi. Pravda zahtijeva da se protiv njih izrekne osuda.’”

> “But while the followers of Christ have sinned, they have not given themselves up to be controlled by the satanic agencies. They have repented of their sins and have sought the Lord in humility and contrition, and the divine Advocate pleads in their behalf. He who has been most abused by their ingratitude, who knows their sin and also their penitence, declares: ‘The Lord rebuke thee, O Satan. I gave My life for these souls. They are graven upon the palms of My hands. They may have imperfections of character; they may have failed in their endeavors; but they have repented, and I have forgiven and accepted them.’

> „Ali premda su Kristovi sljedbenici sagriješili, nisu se predali da budu pod vlašću sotonskih sila. Pokajali su se za svoje grijehe i tražili Gospodina u poniznosti i skrušenosti, a božanski Zastupnik zauzima se za njih. Onaj koji je najviše bio zlostavljan njihovom nezahvalnošću, koji poznaje njihov grijeh, a također i njihovo pokajanje, izjavljuje: ‘Gospodin neka te ukori, o Sotono. Dao sam svoj život za ove duše. Urezane su na dlanovima mojih ruku. Možda imaju nedostatke karaktera; možda su podbacili u svojim nastojanjima; ali pokajali su se, i ja sam im oprostio i primio ih.’”

> “The assaults of Satan are strong, his delusions are subtle; but the Lord’s eye is upon His people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire. Their earthliness will be removed, that through them the image of Christ may be perfectly revealed.

> Sotonini su nasrtaji siloviti, njegove su obmane podmukle; ali Gospodnje je oko na Njegovu narodu. Njihova je nevolja velika, plamenovi peći kao da će ih upravo progutati; ali Isus će ih izvesti kao zlato okušano u ognju. Njihova će se zemaljskost ukloniti, kako bi se po njima Kristova slika mogla savršeno očitovati.

> “At times the Lord may seem to have forgotten the perils of His church and the injury done her by her enemies. But God has not forgotten. Nothing in this world is so dear to the heart of God as His church. It is not His will that worldly policy shall corrupt her record. He does not leave His people to be overcome by Satan’s temptations. He will punish those who misrepresent Him, but He will be gracious to all who sincerely repent. To those who call upon Him for strength for the development of Christian character, He will give all needed help.

> „Ponekad se može činiti da je Gospod zaboravio pogibli svoje crkve i nepravdu koju joj nanose njezini neprijatelji. Ali Bog nije zaboravio. Ništa na ovome svijetu nije tako drago Božjemu srcu kao Njegova crkva. Nije Njegova volja da svjetovna politika iskvari njezin zapis. On ne prepušta svoj narod da bude nadvladan Sotoninim kušnjama. Kaznit će one koji Ga pogrešno predstavljaju, ali će biti milostiv svima koji se iskreno kaju. Onima koji Ga prizivaju za snagu radi izgradnje kršćanskoga karaktera, dat će svu potrebnu pomoć.“

> “In the time of the end the people of God will sigh and cry for the abominations done in the land. With tears they will warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they will humble themselves before the Lord in penitence. The wicked will mock their sorrow and ridicule their solemn appeals. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, because their eyes are fixed on His perfect purity, that they discern so clearly the exceeding sinfulness of sin. Meekness and lowliness are the conditions of success and victory. A crown of glory awaits those who bow at the foot of the cross.

> „U vrijeme svršetka Božji će narod uzdisati i plakati zbog gadosti koje se čine u zemlji. Sa suzama će opominjati zle na njihovu pogibelj što gaze božanski Zakon, i s neizrecivom će se žalošću poniziti pred Gospodinom u pokajanju. Zli će se rugati njihovoj žalosti i ismijavati njihove ozbiljne opomene. Ali tjeskoba i poniženje Božjega naroda nepogrešiv su dokaz da ponovno zadobivaju snagu i plemenitost karaktera izgubljene kao posljedicu grijeha. Upravo zato što se približavaju Kristu, što su im oči uprte u Njegovu savršenu čistoću, tako jasno razabiru krajnju grešnost grijeha. Krotkost i poniznost uvjeti su uspjeha i pobjede. Kruna slave čeka one koji se prigibaju podno križa.“

> “God’s faithful, praying ones are, as it were, shut in with Him. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could the eyes of God’s children be opened as were the eyes of Elisha’s servant at Dothan, they would see angels of God encamped about them, holding in check the hosts of darkness.

> „Božji vjerni, molitveni ljudi su, tako reći, zatvoreni s Njime. Oni sami ne znaju koliko su sigurno zaštićeni. Potaknuti od Sotone, vladari ovoga svijeta nastoje ih uništiti; ali kad bi se oči Božje djece otvorile kao što su se otvorile oči Elizejeva sluge u Dotanu, vidjeli bi anđele Božje utaborene oko njih, kako obuzdavaju čete tame.

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

> „Dok Božji narod pred Njim muči svoje duše, vapeći za čistoćom srca, izdaje se zapovijed: ‘Skinite s njega haljine nečiste’, a izgovaraju se riječi ohrabrenja: ‘Vidi, skinuo sam s tebe tvoju krivicu i zaodjenut ću te svečanim haljinama.’ Zaharija 3,4. Besprijekorna haljina Kristove pravednosti polaže se na kušanu, napastovanu, vjernu Božju djecu. Prezreni Ostatak odijeva se u slavnu odjeću da se više nikada ne okalja pokvarenošću svijeta. Njihova imena ostaju zapisana u Janjetovoj knjizi života, ubrojena među vjerne svih vjekova. Oduprli su se lukavstvima varalice; rik zmaja nije ih odvratio od njihove vjernosti. Sada su zauvijek sigurni od spletaka kušača. Njihovi grijesi prenose se na začetnika grijeha. Na njihove se glave stavlja ‘čista kapa’.“

> “While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.

> „Dok je Sotona iznosio svoje optužbe, sveti anđeli, nevidljivi, prolazili su amo-tamo, stavljajući na vjerne pečat živoga Boga. To su oni koji stoje na gori Sionu s Janjetom, imajući ime Očevo napisano na svojim čelima. Oni pjevaju novu pjesmu pred prijestoljem, onu pjesmu koju nitko ne može naučiti osim stotinu četrdeset i četiri tisuće otkupljenih sa zemlje. ‘To su oni koji slijede Janje kamo god ono ide. Oni su otkupljeni između ljudi kao prvina Bogu i Janjetu. I u njihovim se ustima ne nađe prijevare, jer su bez mane pred prijestoljem Božjim.’ Otkrivenje 14:4, 5.”

> “Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings 587–592.

> „Sada se doseže potpuno ispunjenje riječi Anđela: ‘Čuj sada, Jošua, veliki svećeniče, ti i tvoji drugovi koji sjede pred tobom: jer oni su ljudi kojima se drugi čude; jer, evo, izvest ću Svojega Slugu, Izdanak.’ Zaharija 3,8. Krist se otkriva kao Otkupitelj i Izbavitelj svojega naroda. Sada su doista ostatak ‘ljudi kojima se drugi čude’, jer suze i poniženje njihova hodočašća ustupaju mjesto radosti i časti u prisutnosti Boga i Janjeta. ‘U onaj dan Izdanak Jahvin bit će krasan i slavan, i plod zemlje bit će izvrstan i lijep onima koji su umakli od Izraela. I dogodit će se da će se onaj koji ostane na Sionu i onaj koji preostane u Jeruzalemu zvati svetim, svaki koji bude zapisan među živima u Jeruzalemu.’ Izaija 4,2.3.” Proroci i kraljevi, 587–592.

Back to Articles