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

Knjiga proroka Joela i laodicejska Crkva adventista sedmoga dana - Broj osamnaest

Number Eighteen

Broj osamnaest

Author

Jeff Pippenger

Published

December 25, 2025

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We are considering the covenant of Abram, and have not yet addressed the element of the prophecy of Abram that has a direct connection with the opening verses of the book of Joel. Abram’s prophecy of 400 years of bondage along with Paul’s 430 years produces the prophetic structure that aligns with the 1290 years of Daniel 12:11. The 1290-year prophecy of verse eleven is the omega prophetic period of Abram and Paul’s 430-year line. This truth is an element of what is unsealed in the latter days that separates the wise and the wicked.

Razmatramo savez s Abramom i još se nismo osvrnuli na onaj dio proroštva o Abramu koji je u izravnoj vezi s uvodnim redcima knjige proroka Joela. Abramovo proroštvo o 400 godina ropstva, zajedno s Pavlovih 430 godina, tvori proročku strukturu koja se usklađuje s 1290 godina iz Daniela 12,11. Proroštvo od 1290 godina iz jedanaestog retka jest omega-proročko razdoblje Abramove i Pavlove linije od 430 godina. Ta istina jedan je od elemenata onoga što je otpečaćeno u posljednjim danima i što razdvaja mudre od opakih.

Connected with the omega prophecy of 430 years was the symbol of “four generations,” identifying a period of probationary time for the nation which held God’s chosen people in bondage. For Moses it was Egypt, for the one hundred and forty-four thousand, who sing the song of Moses, it is the history of the United States from 1798 unto the Sunday law. The United States, represented as the “earth beast” in Revelation thirteen begins as a lamb and ends speaking as a dragon. Joseph, a symbol of the Lamb, represents the period of relative peace in Egypt, until there was a new Pharaoh and the bondage began. Thus, the nation that is judged in the fourth generation, which was Egypt for Moses, is the United States. The remnant is judged at the Sunday law as typified by the plagues that culminated for the Hebrews with blood on their doorpost, and thereafter with the nation of Egypt at the Red Sea. Joseph and Moses represent a good Pharaoh and a bad Pharaoh, which for the United States is first the lamb, and then the dragon.

S proročanstvom omege od 430 godina povezan je simbol „četiri naraštaja”, koji označava razdoblje vremena kušnje za narod koji je držao Božji izabrani narod u ropstvu. Za Mojsija to je bio Egipat; za sto četrdeset i četiri tisuće, koji pjevaju pjesmu Mojsijevu, to je povijest Sjedinjenih Država od 1798. do nedjeljnoga zakona. Sjedinjene Države, predstavljene kao „zvijer iz zemlje” u Otkrivenju trinaest, započinju kao janje, a završavaju govoreći kao zmaj. Josip, simbol Janjeta, predstavlja razdoblje relativnoga mira u Egiptu, sve dok nije ustao novi faraon i dok nije započelo ropstvo. Tako je narod nad kojim se izvršava sud u četvrtom naraštaju, a koji je za Mojsija bio Egipat, zapravo Sjedinjene Države. Ostatak se sudi pri nedjeljnom zakonu, kako je predočeno zlama koje su za Hebreje dosegnule vrhunac krvlju na njihovim dovratnicima, a potom nad egipatskim narodom na Crvenome moru. Josip i Mojsije predstavljaju dobroga faraona i lošega faraona, što za Sjedinjene Države najprije znači janje, a zatim zmaja.

Abram’s prophecy of judgment in the fourth generation included the fact that the close of probation is progressive, for within Moses’ fulfillment of Abram’s prophecy; not only did probation close for Egypt, but there was still time left for the Amorites to fill up their cup of probationary time—after Egypt had filled theirs. The Red Sea for Egypt was the Sunday law for the United States, and then “every other country on the globe” will “follow the example” of the United States, as represented by the Amorites post-Egypt close of probation.

Abramovo proročanstvo o sudu u četvrtom naraštaju uključivalo je činjenicu da je završetak vremena kušnje postupan, jer je unutar Mojsijeva ispunjenja Abramova proročanstva; ne samo da je vrijeme kušnje za Egipat završilo, nego je još uvijek preostajalo vremena da Amorejci napune svoju čašu vremena kušnje—nakon što je Egipat napunio svoju. Crveno more za Egipat bilo je nedjeljni zakon za Sjedinjene Države, a zatim će „svaka druga zemlja na kugli zemaljskoj” „slijediti primjer” Sjedinjenih Država, kao što su predstavljali Amorejci nakon završetka vremena kušnje za Egipat.

The Amorites are one of the ten tribes that identify the world from the river of Egypt to the river of Babylon, in Abram’s covenant, and the Amorites therefore represent the nations of the world, who close their individual probation as nations, after the Sunday law in the United States. The Amorites are the biblical symbol of judgment closing upon the world, and it happens in the third and fourth generation. The Red Sea is the symbol of the close of probation for the United States, and the Amorites represent the nations progressively closing their probation until human probation closes. Therefore, the Amorites are a symbol of the period of the Sunday law crisis at the Red Sea unto the deliverance of the east wind, when the path of deliverance is opened to God’s people.

Amorejci su jedno od deset plemena koja, u Abramovu savezu, označuju svijet od rijeke egipatske do rijeke babilonske, te stoga Amorejci predstavljaju narode svijeta, koji kao narodi završavaju svoje pojedinačno vrijeme kušnje nakon nedjeljnog zakona u Sjedinjenim Državama. Amorejci su biblijski simbol suda koji se zatvara nad svijetom, i to se događa u trećem i četvrtom naraštaju. Crveno more je simbol završetka vremena kušnje za Sjedinjene Države, a Amorejci predstavljaju narode koji postupno završavaju svoje vrijeme kušnje sve dok se ljudsko vrijeme kušnje ne okonča. Stoga su Amorejci simbol razdoblja krize nedjeljnog zakona od Crvenoga mora pa sve do izbavljenja istočnim vjetrom, kada se Božjem narodu otvara put izbavljenja.

But Abram’s prophecy not only addresses the fourth generation in terms of the United States as Egypt, and the world as the Amorites, it more importantly places the generation of God’s people who cross the Red Sea as a “fourth generation.” When we dredge up, what we can dredge up, from the understanding of “four generations” in Abram’s first step of three steps, we will consider the second and third steps of Abraham’s covenant. The second step is chapter seventeen, and the third step is of course—chapter twenty-two.

No Abramovo proročanstvo ne govori samo o četvrtom naraštaju u smislu Sjedinjenih Američkih Država kao Egipta, i svijeta kao Amorejaca, nego još važnije smješta naraštaj Božjega naroda koji prelazi Crveno more kao „četvrti naraštaj“. Kada iz razumijevanja „četiri naraštaja“ u Abramovu prvom koraku od triju koraka izvučemo ono što se može izvući, razmotrit ćemo drugi i treći korak Abrahamova saveza. Drugi je korak sedamnaesto poglavlje, a treći je, dakako — dvadeset drugo poglavlje.

In Daniel chapter twelve, three prophetic periods are identified, and they all represent prophetic time that ceased in 1844. Those three periods are unsealed in the latter days, and those three periods represent the increase of knowledge that befalls God’s people in the latter days. Christ as the man in linen, sets forth the first of the three prophetic periods in verse seven, and in so doing, He aligns Himself with the angel of Revelation ten, who stands not upon the water, but upon the earth and the sea.

U dvanaestom poglavlju Daniela utvrđena su tri proročka razdoblja, i sva ona predstavljaju proročko vrijeme koje je prestalo 1844. godine. Ta su tri razdoblja otpečaćena u posljednjim danima, i ta tri razdoblja predstavljaju umnoženje spoznaje koje zadesi Božji narod u posljednjim danima. Krist kao čovjek odjeven u lan iznosi prvo od ta tri proročka razdoblja u sedmom retku, i čineći to, poistovjećuje se s anđelom iz Otkrivenja 10, koji ne stoji na vodi, nego na zemlji i moru.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> I anđeo kojega vidjeh gdje stoji na moru i na zemlji podiže svoju ruku k nebu, i zakle se Onim koji živi u vijeke vjekova, koji stvori nebo i što je u njemu, i zemlju i što je na njoj, i more i što je u njemu, da vremena više neće biti. Otkrivenje 10:5, 6.

In verse seven of chapter twelve the man in linen also swears by Him that lives forever.

U sedmom retku dvanaestoga poglavlja čovjek odjeven u lan također se zaklinje Onim koji živi dovijeka.

> 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 forever 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 i zakle se Onim koji živi dovijeka da će to biti za vrijeme, vremena i polovicu vremena; i kad dovrši raspršiti moć svetoga naroda, sve će se to svršiti. Daniel 12,7.

We are informed by inspiration that the same line of prophecy located in the book of Daniel is taken up in the book of Revelation, and the Millerite understanding is that these two descriptions are parallel passages of Christ. Christ as the Angel with the little book, identifying the end of the application of prophetic time in 1844 in the book of Revelation, and Christ as the Man in linen in the book of Daniel, identifying that when the Sunday law in the United States arrives, all the marvels of Daniel’s final vision would be finished. Within that sacred history, which precedes and culminates at the Sunday law, God’s people were to be scattered for a period represented by the symbol of 1260. The period of scattering that precedes the Sunday law is set forth in Revelation chapter eleven where Moses and Elijah are slain and are dead in the street for three and a half days, which is a symbol of 1260.

Nadahnućem smo obaviješteni da se ista linija proročanstva koja se nalazi u knjizi proroka Daniela nastavlja u knjizi Otkrivenja, a milleritsko razumijevanje jest da su ta dva opisa paralelni odlomci o Kristu. Krist kao Anđeo s knjižicom, koji u knjizi Otkrivenja označava završetak primjene proročkoga vremena 1844. godine, i Krist kao Čovjek odjeven u lan u knjizi proroka Daniela, koji označava da će, kada u Sjedinjenim Državama stupi na snagu zakon o nedjelji, sva čudesa Danielova posljednjeg viđenja biti dovršena. Unutar te svete povijesti, koja prethodi zakonu o nedjelji i doseže svoj vrhunac u njemu, Božji je narod trebao biti raspršen kroz razdoblje predstavljeno simbolom 1260. Razdoblje raspršenja koje prethodi zakonu o nedjelji izneseno je u jedanaestom poglavlju Otkrivenja, gdje su Mojsije i Ilija ubijeni te leže mrtvi na ulici tri i pol dana, što je simbol 1260.

In verse seven, the man in linen identifies that when the scattering of the power of the holy people has finished its three-and-a-half days, the “marvels” that befall God’s people of the latter days shall be finished. We closed the last article with Sister White’s commentary on Zechariah chapter three. The first sentence stated, “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.” In the chapter, and in the inspired commentary of Sister White upon the chapter, the one hundred and forty-four thousand are the “men wondered at.” The “wonders” of Daniel’s last vision that are completed by the Sunday law, are the “wonders” associated with the sealing of God’s people.

U sedmom retku čovjek odjeven u lan izjavljuje da će, kad raspršenje snage svetoga naroda navrši svoja tri i pol dana, biti dovršena „čudesa” koja snalaze Božji narod posljednjih dana. Posljednji smo članak zaključili komentarom sestre White o trećem poglavlju Zaharije. Prva rečenica glasila je: „Zaharijino viđenje Jošue i Anđela primjenjuje se s osobitom silom na iskustvo Božjega naroda u završnim prizorima velikoga Dana pomirenja.” U tom su poglavlju, i u nadahnutom komentaru sestre White na to poglavlje, sto četrdeset i četiri tisuće „ljudi kojima se dive”. „Čudesa” posljednjega Danielova viđenja, koja se dovršavaju nedjeljnim zakonom, jesu „čudesa” povezana sa zapečaćenjem Božjega naroda.

Daniel chapter twelve provides the light that seals the one hundred and forty-four thousand in the latter days. That light is represented by three prophetic periods, that were all identified and established as truth in the Millerite history. The three periods are presented in three verses and are three pillars which hold up the structure of truth. The structure of truth is held up with a three-step process. That process of three steps, is represented within the passage of nine verses (4–12), by the three verses which present prophetic time. Those three prophetic periods, when approached from the foundational Millerite understanding, produce three symbolic periods that are defined in agreement with the Millerite understanding, but do not apply the element of time.

Dvanaesto poglavlje Daniela pruža svjetlo koje pečati sto četrdeset i četiri tisuće u posljednjim danima. To je svjetlo prikazano kroz tri proročka razdoblja, koja su sva bila prepoznata i uspostavljena kao istina u mileritskoj povijesti. Ta su tri razdoblja iznesena u trima stihovima i tri su stupa koji podupiru ustrojstvo istine. Ustrojstvo istine poduprto je procesom od tri koraka. Taj proces od tri koraka prikazan je unutar odlomka od devet stihova (4–12) putem triju stihova koji iznose proročko vrijeme. Ta tri proročka razdoblja, kada im se pristupa iz temeljnog mileritskog razumijevanja, proizvode tri simbolička razdoblja koja su određena u skladu s mileritskim razumijevanjem, ali ne primjenjuju element vremena.

The three periods are located within the very passage of Scripture that defines ‘the process of prophecy being sealed up—and then unsealed,’ including the classic biblical description of a threefold testing process. The nine verses that begin with Daniel being told to seal up his book, are the very verses where the three periods are set forth, and in those nine verses the purification process that is accomplished when truth is unsealed is expressed as “purified, made white and tried.” The three periods in the three verses are the increase of knowledge, at the time of the end, in the latter days, that represent the final testing and sealing process of God’s covenant people. That history is where the symbolic “marvels” that befall God’s people in the latter days are set forth. Please read this paragraph again.

Tri razdoblja nalaze se unutar samoga odlomka Svetoga pisma koji definira „proces zapečaćivanja proročanstva — a zatim njegova otpečaćivanja”, uključujući klasični biblijski opis trostrukoga procesa kušnje. Devet redaka koji započinju time što je Danielu rečeno da zapečati svoju knjigu upravo su oni reci u kojima su izložena ta tri razdoblja, a u tih devet redaka proces pročišćenja koji se ostvaruje kada se istina otpečati izražen je riječima „očišćeni, ubijeljeni i iskušani”. Tri razdoblja u tri retka predstavljaju umnoženje znanja, u vrijeme svršetka, u posljednjim danima, i predočuju završni proces kušnje i zapečaćivanja Božjega zavjetnog naroda. To je povijest u kojoj su izložena simbolična „čudesa” koja snalaze Božji narod u posljednjim danima. Molim vas, ponovno pročitajte ovaj odlomak.

The three periods, in the three verses in the passage of nine verses, represent the climax of the book of Daniel, and the climax represented there is the climax of the internal prophetic line; it is the story of how a rock gets “cut” out of a mountain, without hands, which is the story of the remnant. That internal line is represented in chapters ten and twelve, and the climax of the external line of prophecy is in the closing verses of chapter eleven, and the first few verses of Daniel twelve.

Tri razdoblja, u tri retka u odlomku od devet redaka, predstavljaju vrhunac Danielove knjige, a vrhunac koji je ondje prikazan jest vrhunac unutarnje proročke linije; to je priča o tome kako se kamen „odvaljuje” s gore, bez ruku, što je priča o Ostatku. Ta unutarnja linija predstavljena je u desetom i dvanaestom poglavlju, a vrhunac vanjske linije proroštva nalazi se u završnim recima jedanaestog poglavlja i u prvih nekoliko redaka Daniela dvanaest.

Those three periods are also the climax of the visions of both the Ulai and Hiddekel river’s testimony, and the three verses include a prophetic period that represents the climatic fulfillment of the covenant time prophecy that provides both Abram and Paul as witnesses. Jesus, as the Man in linen is in verse seven, walking upon the water. In verse eleven two voices, which are also the voice of Christ, Abram and Paul stand to testify. In verse twelve the history of the sealing of God’s people is represented, for the one hundred and forty-four thousand are virgins, and virgins experience the parable of the ten virgins, and the blessing in verse twelve is upon those who wait. Those who wait in the parable, and who are “blessed,” are those who receive the garment that allows them to enter into the marriage, when the door is closed.

Ta su tri razdoblja također vrhunac viđenja svjedočanstva rijeke Ulaja i rijeke Hiddekela, a ta tri retka uključuju proročko razdoblje koje predstavlja vrhunsko ispunjenje proročanstva o vremenu Saveza, koje daje i Abrama i Pavla kao svjedoke. Isus je, kao Čovjek odjeven u lan, u sedmom retku, hodeći po vodi. U jedanaestom retku dva glasa, koji su također glas Kristov, Abram i Pavao stoje da posvjedoče. U dvanaestom retku prikazana je povijest pečaćenja Božjega naroda, jer sto četrdeset i četiri tisuće jesu djevice, a djevice proživljavaju prispodobu o deset djevica, i blagoslov u dvanaestom retku nad onima je koji čekaju. Oni koji čekaju u prispodobi, i koji su „blagoslovljeni“, jesu oni koji primaju haljinu koja im dopušta ući na svadbu, kad se vrata zatvore.

In verse seven, Jesus is walking upon the water, which produces fear, but Peter determines to believe and begins to walk and give God glory, but Peter is often a symbol of both classes, and the glory is turned back to fear, as his hour of judgment arrived. The first period located in verse seven, represents the first angel’s message. Jesus is upon the waters, a symbol of fear and the first angel. Then Jesus identifies a period where He will glorify His people in advance of the judgment of the Sunday law. All three elements of the three angels are within verse seven, for verse seven is the first of three verses that represent the three angels.

U sedmom retku Isus hodi po vodi, što izaziva strah, ali Petar odlučuje vjerovati te počinje hoditi i proslavljati Boga; no Petar je često simbol obaju razreda, i slava se ponovno pretvara u strah, kako je pristigao njegov čas suda. Prvo razdoblje smješteno u sedmom retku predstavlja poruku prvoga anđela. Isus je na vodama, simbolu straha i prvoga anđela. Zatim Isus označuje razdoblje u kojem će proslaviti svoj narod prije suda nedjeljnoga zakona. Sva tri elementa trojice anđela nalaze se unutar sedmoga retka, jer je sedmi redak prvi od triju redaka koji predstavljaju trojicu anđela.

Verse eleven provides a ‘doubling’ with its omega testimony to the alpha voices of Abram and Paul. Their “doubled” voices merge to set forth the covenant time prophecy, and verse eleven fulfills the prophecy as the omega, by identifying the prophetic period that concludes with the fall of Babylon in 1798, and thus typifies the fall of Babylon when Michael stands up in the latter days. In verse eleven we have a doubling of prophets, and a period that represents two falls of Babylon, thus representing the second angel’s message that announced that, “Babylon is fallen is fallen.”

Jedanaesti redak pruža „udvostručenje“ svojim omega-svjedočanstvom alfa-glasovima Abrama i Pavla. Njihovi se „udvostručeni“ glasovi sjedinjuju kako bi iznijeli proročanstvo o vremenu saveza, a jedanaesti redak ispunjava proročanstvo kao omega, time što prepoznaje proročko razdoblje koje završava padom Babilona 1798. godine, te tako predočuje pad Babilona kada Mihael ustane u posljednje dane. U jedanaestom retku imamo udvostručenje proroka i razdoblje koje predstavlja dva pada Babilona, te tako predstavlja poruku drugoga anđela koja je objavila: „Pade, pade Babilon.“

Verse seven is the first angel’s message, and verse eleven is the second angel’s message and verse twelve, which is Daniel 12*12 or Daniel 144, is about the distinction between the wise and foolish, which is accomplished in the judgment process that ends with the manifestation of character at the crisis of judgment. Verse twelve is the third angel’s message identifying how the world is divided into two classes, and the counterpart of the third angel’s external portrayal of that very division, is the internal division of the third angel represented in verse twelve. Verse seven, eleven and twelve are the message of the three angels and the verses are the light that is unsealed in the latter days. These three verses unsealing in the latter days aligns with Revelation chapter ten.

Sedmi redak predstavlja poruku prvoga anđela, a jedanaesti redak poruku drugoga anđela, dok dvanaesti redak, koji je Daniel 12*12 ili Daniel 144, govori o razlikovanju između mudrih i ludih, koje se ostvaruje u procesu suda što završava očitovanjem karaktera u krizi suda. Dvanaesti redak predstavlja poruku trećega anđela, pokazujući kako je svijet podijeljen u dva razreda, a pandan vanjskomu prikazu upravo te podjele kod trećega anđela jest unutarnja podjela trećega anđela, prikazana u dvanaestome retku. Sedmi, jedanaesti i dvanaesti redak poruka su triju anđela, a ti su redci svjetlo koje se otpečaćuje u posljednjim danima. Otpečaćivanje ta tri retka u posljednjim danima u skladu je s desetim poglavljem Otkrivenja.

Christ as the mighty angel, as well as the Lion of the tribe of Judah in chapter ten, cried as a “lion” and His roar produced seven thunders which were sealed up, as was Daniel chapter ten. They are parallel passages. For this reason, the three periods in chapter twelve, are also the seven thunders of Revelation ten.

Krist kao moćni anđeo, kao i Lav iz plemena Judina u desetom poglavlju, povikao je kao „lav“, a njegova je rika proizvela sedam gromova koji su bili zapečaćeni, kao i deseto poglavlje Daniela. To su usporedni odlomci. Zbog toga su i tri razdoblja u dvanaestom poglavlju također sedam gromova iz Otkrivenja deset.

The “seven thunders” are simply another expression of Christ as Alpha and Omega, for the primary symbolism of the “seven thunders,’ is that it represents a “delineation of events” which took place from 1798 unto 1844 that is repeated in “future events” that “will be disclosed in their order” in the history of the one hundred and forty-four thousand. The “seven thunders” are therefore a symbol of Alpha and Omega; who is also the beginning and the ending; the first and the last, the foundation and the temple; the cornerstone and the capstone—the seven thunders.

„Sedam gromova“ jednostavno su još jedan izraz za Krista kao Alfu i Omegu, jer je primarna simbolika „sedam gromova“ ta da oni predstavljaju „razgraničenje događaja“ koji su se odigrali od 1798. do 1844. i koji se ponavljaju u „budućim događajima“ koji će „biti razotkriveni svojim redom“ u povijesti sto četrdeset i četiri tisuće. „Sedam gromova“ stoga su simbol Alfe i Omege; koji je također početak i svršetak; prvi i posljednji, temelj i hram; ugaoni kamen i završni kamen — sedam gromova.

The light of the three symbolic periods in Daniel twelve must align with the light of the seven thunders, for they are the identical prophetic line. In the first period Christ holds both hands to heaven, as He does with one hand in Revelation ten. In Revelation ten, His hand becomes the symbol of the end of the application of prophetic time, marking the transition from prophetic time periods to simply prophetic periods. That transition of the major prophetic rule employed by the Millerites, was typified by the major transition from literal to spiritual in the time of Christ.

Svjetlo triju simboličkih razdoblja u Danielu dvanaest mora biti usklađeno sa svjetlom sedam gromova, jer su oni ista proročka linija. U prvom razdoblju Krist podiže obje ruke prema nebu, kao što u Otkrivenju deset čini jednom rukom. U Otkrivenju deset Njegova ruka postaje simbol završetka primjene proročkoga vremena, označavajući prijelaz s proročkih vremenskih razdoblja na jednostavno proročka razdoblja. Taj prijelaz glavnog proročkog pravila kojim su se služili mileriti bio je predočen velikim prijelazom s doslovnoga na duhovno u Kristovo vrijeme.

The apostle Paul was raised up to establish the major prophetic rule connected to the prophetic line of a chosen people. At the very beginning of spiritual Israel, a major prophetic rule is established that redefines the very covenant itself. From then on to be a child of Abraham, it was to be a child of Abraham by faith, not blood. That prophetic principle was put in place primarily through the pen of Paul, who in this regard typified Christ in Revelation chapter ten, changing and ending the prophetic application of time in 1844.

Apostol Pavao bio je podignut da uspostavi glavno proročko pravilo povezano s proročkom lozom izabranoga naroda. Na samome početku duhovnoga Izraela uspostavlja se glavno proročko pravilo koje iznova određuje sam Savez. Od tada nadalje biti Abrahamovo dijete značilo je biti Abrahamovo dijete po vjeri, a ne po krvi. To je proročko načelo postavljeno ponajprije perom Pavlovim, koji je u tom pogledu predočavao Krista u desetome poglavlju Otkrivenja, mijenjajući i okončavajući proročku primjenu vremena 1844.

The covenant with mankind is represented by the rainbow and the Ark of Noah represents a period of time, before and after the flood, when there was no distinctly identified chosen people. The calling of Abraham represented a major and significant change in the prophetic relation of God with mankind. The covenant made with Abraham represented a major shift in line of covenant history, and in doing so it typified the major shift from literal to spiritual in the days of Paul, and from time application to no time application in 1844.

Savez s čovječanstvom predstavljen je dugom, a Noina arka predstavlja razdoblje vremena, prije i poslije potopa, kada nije postojao jasno određen izabrani narod. Poziv Abrahama predstavljao je veliku i značajnu promjenu u proročkom odnosu Boga s čovječanstvom. Savez sklopljen s Abrahamom predstavljao je velik zaokret u tijeku savezničke povijesti te je time predočavao veliki prijelaz s doslovnoga na duhovno u Pavlovim danima, i s vremenske primjene na primjenu bez vremena godine 1844.

The first shift in God’s covenant with mankind was the Garden, and the pronounced change was the restrictions upon the tree of life and it also produced a change of clothing, from spiritual light to literal lambskin. The next major shift in covenant history is the flood, which Noah represents, as did Adam in the first major covenant shift. Then the shift to a chosen people with Abram, that led to Moses, who introduces the prophetic principles that a day represents a year. That principle is valid until 1844, when there was another major covenant shift. At the great epochs of covenant history there is always a major shift in a principle of God’s prophetic Word. That shift during the history of the one hundred and forty-four thousand is that Alpha Omega is the Truth. Alpha and omega is the principle that the end is always illustrated with the beginning in God’s Word. Attached to that principle of alpha and omega, is the threefold structure of the Hebrew word “truth.”

Prvi pomak u Božjem savezu s čovječanstvom bio je vrt, a izrazita promjena bila su ograničenja u vezi sa stablom života, te je ona također proizvela promjenu odjeće, od duhovne svjetlosti do doslovne janjeće kože. Sljedeći veliki pomak u povijesti saveza jest potop, koji predstavlja Noa, kao što je Adam predstavljao prvi veliki pomak u savezu. Zatim dolazi pomak prema izabranom narodu s Abramom, koji je doveo do Mojsija, koji uvodi proročka načela da jedan dan predstavlja jednu godinu. To načelo vrijedi sve do 1844., kada je nastupio još jedan veliki pomak u savezu. U velikim epohama povijesti saveza uvijek postoji velik pomak u nekom načelu Božje proročke Riječi. Taj je pomak tijekom povijesti sto četrdeset i četiri tisuće taj da je Alfa Omega Istina. Alfa i omega načelo je prema kojemu je svršetak u Božjoj Riječi uvijek prikazan početkom. Uz to načelo alfe i omege vezana je trostruka struktura hebrejske riječi „istina”.

The major prophetic shift during the history of the remnant is directly represented in each of the major covenant histories, and so too in other lines of truth. The “key” that is laid upon Eliakim in Isaiah 22:22 is the same key given to Peter at Panium in Matthew sixteen. That key is given to the Philadelphian church, and it was William Miller who was given the key that allowed him to connect with the very day for a year principle that had been recorded by Moses during the history of Moses, which typified the history of the Millerites. Miller’s connection with Moses prophecy was represented by Paul’s connection with Abram’s prophecy. And why shouldn’t Miller connect with Moses, Moses salvation in an ark had connected with Noah salvation in an ark in order to tie both covenants together. The shifts of prophetic application that begin in Eden identify that a major revelation of prophetic light is identified in the history of the final covenant people—the one hundred and forty-four thousand. I contend that the major prophetic shift is represented with the seven thunders, which are directly connected with the three periods in Daniel chapter twelve and these are only recognized when applying the principles of alpha and omega upon a line upon line application that stands upon the three-step structure of truth.

Veliki proročki pomak tijekom povijesti Ostatka izravno je prikazan u svakoj od glavnih povijesti saveza, a isto tako i u drugim linijama istine. „Ključ“ koji je položen na Elijakima u Izaiji 22,22 isti je ključ koji je dan Petru u Paniju u Mateju šesnaestom poglavlju. Taj je ključ dan filadelfijskoj crkvi, a William Miller bio je onaj kojemu je dan ključ koji mu je omogućio da se poveže s načelom dan za godinu, zabilježenim od Mojsija tijekom Mojsijeve povijesti, koja je bila praslika povijesti milerita. Millerovo povezivanje s Mojsijevim proročanstvom bilo je prikazano Pavlovim povezivanjem s Abramovim proročanstvom. A zašto se Miller ne bi povezao s Mojsijem, kad se Mojsijevo spasenje u korablji povezalo s Noinim spasenjem u korablji kako bi se oba saveza povezala zajedno. Pomaci u proročkoj primjeni koji započinju u Edenu pokazuju da je veliko otkrivenje proročke svjetlosti prepoznato u povijesti naroda konačnog saveza — sto četrdeset i četiri tisuće. Tvrdim da je veliki proročki pomak prikazan sa sedam gromova, koji su izravno povezani s trima razdobljima u dvanaestom poglavlju Daniela, a oni se prepoznaju jedino kada se načela alfe i omege primjenjuju u primjeni redak na redak, koja počiva na trostupanjskoj strukturi istine.

In the verses that immediately precede the announcement that “time is no longer,” Christ introduced the seven thunders, which, as with the truths of Daniel twelve—were sealed up. The context for the man in linen holding up both hands in chapter twelve is the unsealing of the book of Daniel, and the context for Christ the Lion in Revelation ten is the sealing up of the seven thunders. Sister White aligns the sealing of the seven thunders with the sealing up of Daniel’s book.

U redcima koje neposredno prethode objavi da „vremena više neće biti“, Krist je uveo sedam gromova, koji su, kao i istine iz Daniela dvanaest, bili zapečaćeni. Kontekst čovjeka odjevena u lanene haljine koji podiže obje ruke u dvanaestom poglavlju jest otpečaćenje Danielove knjige, a kontekst Krista Lava u Otkrivenju deset jest zapečaćenje sedam gromova. Sestra White usklađuje zapečaćenje sedam gromova sa zapečaćenjem Danielove knjige.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> „Nakon što je ovih sedam gromova izreklo svoje glasove, Ivanu dolazi nalog, kao i Danielu u vezi s malom knjigom: ‘Zapečati ono što je izreklo sedam gromova.’ To se odnosi na buduće događaje koji će biti otkriveni svojim redom.“ The Seventh-day Adventist Bible Commentary, volume 7, 971.

The seven thunders are defined by Revelation ten and the Spirit of Prophecy and by the history of the Millerites from 1840 through to 1844, which is repeated in the history of the one hundred and forty-four thousand. In the same passage it states, “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed.” The Millerites did not understand that they were to be confronted by two disappointments, for their lack of understanding was designed to test them. The Millerites did not suspect any “advanced truths” which is to say, they did not expect any “major prophetic shifts” in covenant history.

Sedam gromova određeni su desetim poglavljem Otkrivenja i Duhom proroštva te poviješću milerita od 1840. do 1844., koja se ponavlja u povijesti sto četrdeset i četiri tisuće. U istom odlomku stoji: „Posebna svjetlost dana Ivanu, koja je bila izražena u sedam gromova, bila je prikaz događaja koji će se zbiti pod porukama prvoga i drugoga anđela. Nije bilo najbolje da narod zna te stvari, jer njihova je vjera nužno morala biti iskušana. Po Božjem redu bit će objavljene najčudesnije i najuzvišenije istine.” Mileriti nisu razumjeli da će se suočiti s dva razočaranja, jer je njihov nedostatak razumijevanja bio određen da ih iskuša. Mileriti nisu naslućivali nikakve „uzvišene istine”, to jest, nisu očekivali nikakve „velike proročanske pomake” u povijesti saveza.

Even though “it was not best for the” Millerite “people to know these things,” the one hundred and forty-four thousand are tested with the same history, but not by innocently misunderstanding the history, but for not understanding a history you are required to know. It is the same test, only reversed. John in Revelation ten, is first and foremost representing the one hundred and forty-four thousand and only secondarily, the Millerite movement of the first and second angels. This is recognized when you see John informed in advance of his eating the little book that it would be sweet and then bitter. It was not best for the Millerites to know what that meant, but John represents a people who know in advance what happens when the Millerites ate the little book.

Iako „nije bilo najbolje da“ mileritski „narod zna te stvari“, sto četrdeset i četiri tisuće bivaju kušane istom poviješću, ali ne time što nevino pogrešno razumiju povijest, nego time što ne razumiju povijest koju su dužni poznavati. To je ista kušnja, samo obrnuta. Ivan u desetom poglavlju Otkrivenja, prije svega predstavlja sto četrdeset i četiri tisuće, a tek drugotno mileritski pokret prvoga i drugoga anđela. To se prepoznaje kada se vidi da je Ivan unaprijed obaviješten, prije nego što je pojeo malu knjigu, da će ona biti slatka, a zatim gorka. Za milerite nije bilo najbolje da znaju što je to značilo, ali Ivan predstavlja narod koji unaprijed zna što se događa kada su mileriti pojeli malu knjigu.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> I otiđoh k anđelu i rekoh mu: Daj mi knjižicu. A on mi reče: Uzmi je i pojedi je; i zagorčat će ti utrobu, ali će ti u ustima biti slatka kao med. I uzeh knjižicu iz ruke anđelove i pojedoh je; i bijaše mi u ustima slatka kao med; a čim je pojedoh, utroba mi zagorča. Otkrivenje 10,9.10.

John is told in advance of the bitter-sweet experience of 1840 unto 1844, the history represented in chapter ten. That experience represented so clearly in verses nine and ten is also distinctly identified in verses two through four.

Ivanu je unaprijed rečeno o gorko-slatkom iskustvu od 1840. do 1844. godine, o povijesti prikazanoj u desetom poglavlju. To iskustvo, tako jasno predstavljeno u devetom i desetom retku, također je jasno prepoznatljivo u recima od drugoga do četvrtoga.

> And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:2–4.

> I u ruci je imao otvorenu knjižicu; i stavi svoju desnu nogu na more, a lijevu na zemlju, te povika glasom velikim, kao kad lav riče; i kad je povikao, sedam gromova oglasiše svoje glasove. A kad sedam gromova oglasiše svoje glasove, htjedoh pisati; i začuh glas s neba gdje mi govori: Zapečati ono što su izrekli sedam gromova i ne zapisuj toga. Otkrivenje 10,2–4.

The “seven thunders” represent “a delineation of events” that would transpire under the first and second angels, and also “future events which will be disclosed in their order.” The “seven thunders” represent the truth that the history of the Millerites is repeated in the history of the one hundred and forty-four thousand, and the truths which were unsealed at the time of the end in 1798 and onward, represent an unsealing of truth in the latter days of God’s people. Jesus in Revelation ten, aligns with Jesus in Daniel twelve. In both passages the sealing and unsealing of testing truth in the latter days is set forth.

„Sedam gromova“ predstavljaju „izlaganje događaja“ koji bi se zbili pod prvim i drugim anđelom, a također i „buduće događaje koji će biti otkriveni svojim redom“. „Sedam gromova“ predstavljaju istinu da se povijest milerita ponavlja u povijesti sto četrdeset i četiri tisuće, te da istine koje su bile odpečaćene u vrijeme svršetka 1798. godine i nadalje predstavljaju odpečaćenje istine u posljednjim danima Božjega naroda. Isus se u Otkrivenju 10 podudara s Isusom u Danielu 12. U oba odlomka iznosi se pečaćenje i odpečaćenje iskušavajuće istine u posljednjim danima.

Some might argue that Jesus is speaking in verse seven, but that Gabriel is speaking to Daniel in verses eleven and twelve, but it can also be understood that Jesus is speaking in all three passages. In either side of the issue, it is the voice of Christ that speaks through Daniel and the three prophetic periods in chapter twelve are the words of Christ, and He sets forth the three periods in the structure of truth. All three periods are sealed up, making them one threefold symbol.

Neki bi mogli tvrditi da Isus govori u sedmom retku, a da Gabrijel govori Danielu u jedanaestom i dvanaestom retku, no može se također razumjeti da Isus govori u sva tri odlomka. Kako god se to pitanje promatralo, glas je Kristov onaj koji govori kroz Daniela, a tri proročka razdoblja u dvanaestom poglavlju riječi su Kristove, i On iznosi ta tri razdoblja u ustroju istine. Sva su tri razdoblja zapečaćena, čineći jedan trostruki simbol.

Verse seven addresses the finishing of the wonders, identifying the final work of Christ in the Most Holy Place as He blots out the sins of, and seals the one hundred and forty-four thousand. The first verse identifies the “wonders” and the last of the three verses also identifies the “wonders” as those who are blessed for waiting and experiencing a first disappointment. The period in the middle identifies the rebellion of mankind during the Sunday law crisis, while also identifying the period that leads to the Sunday law as a period of preparation for the one hundred and forty-four thousand. All the verses are directly identifying “what shall befall” Daniel’s people “in the latter days.” All three verses speak to the theme of the purification of the one hundred and forty-four thousand. The first period aligns with the third period and the middle period represents the rebellion of the entire world as they march to Armageddon.

Sedmi redak govori o dovršenju čudesa, određujući završno Kristovo djelo u Svetinji nad svetinjama dok briše grijehe stotinu četrdeset i četiri tisuće i zapečaćuje ih. Prvi redak određuje „čudesa“, a posljednji od ta tri retka također određuje „čudesa“ kao one koji su blagoslovljeni jer čekaju i doživljavaju prvo razočaranje. Razdoblje u sredini određuje pobunu čovječanstva tijekom krize zakona o nedjelji, dok također određuje razdoblje koje vodi do zakona o nedjelji kao razdoblje pripreme za stotinu četrdeset i četiri tisuće. Svi retci izravno određuju „što će zadesiti“ Danielov narod „u posljednje dane“. Sva tri retka govore o temi pročišćenja stotinu četrdeset i četiri tisuće. Prvo razdoblje usklađuje se s trećim razdobljem, a srednje razdoblje predstavlja pobunu cijeloga svijeta dok maršira prema Armagedonu.

If those three periods are also the seven thunders, then the three verses must identify “future events, which will be [disclosed] in their order,” and those “future events” would align with the “delineation of events that transpired under the first and second angels” from 1840 to 1844. There are several truths which this movement has accepted that are distinctly different that the pioneer understanding, yet all those truths agree with the pioneer understanding. There has been a major prophetic shift from the Millerites to now. The day for a year principle is the classic example, but there are others. An example of a major prophetic shift is represented in connection with the seven thunders.

Ako su ta tri razdoblja također i sedam gromova, tada ta tri retka moraju prepoznati „buduće događaje, koji će biti [otkriveni] svojim redom“, a ti bi se „budući događaji“ uskladili s „prikazom događaja koji su se zbili pod prvim i drugim anđelom“ od 1840. do 1844. godine. Postoji nekoliko istina koje je ovaj pokret prihvatio, a koje se izrazito razlikuju od pionirskog razumijevanja, no sve su te istine u skladu s pionirskim razumijevanjem. Došlo je do velikog proročkog pomaka od milerita do danas. Načelo dan za godinu klasičan je primjer, ali postoje i drugi. Primjer velikog proročkog pomaka prikazan je u vezi sa sedam gromova.

After John was told in the last verse of chapter ten that he must prophesy again, thus emphasizing that the history of chapter ten represented both the movement of the Millerites and the one hundred and forty-four thousand, he was given a rod to measure the temple, but he was told to leave off the courtyard.

Nakon što je Ivanu u posljednjem retku desetoga poglavlja bilo rečeno da mora ponovno prorokovati, čime se naglašava da je povijest desetoga poglavlja predstavljala i pokret milerita i sto četrdeset i četiri tisuće, dana mu je trska da izmjeri hram, ali mu je bilo rečeno da izostavi predvorje.

> 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 dano mi bija trska slična štapu; i anđeo stade govoreći: Ustani i izmjeri hram Božji, i žrtvenik, i one koji se u njemu klanjaju. Ali izostavi vanjski trijem koji je izvan hrama i ne mjeri ga, jer je dan poganima; i oni će gaziti sveti grad četrdeset i dva mjeseca. Otkrivenje 11,1.2.

When measuring the temple in post-1844, John is told to leave off the Gentiles who are represented as the courtyard. This illustration in 1844 was identifying that God had just chosen a new covenant bride, and a distinction was then made with His bride and the courtyard. Sister White is clear that the courtyard represents the Gentiles and the temple is God’s chosen people, just read the chapter, The Outer Court, in the Desire of Ages.

Kada je mjerio hram nakon 1844., Ivanu je rečeno da izostavi pogane koji su prikazani kao predvorje. Ovaj prikaz iz 1844. označavao je da je Bog upravo bio izabrao novu nevjestu Saveza, te je tada učinjena razlika između Njegove nevjeste i predvorja. Sestra White jasno kaže da predvorje predstavlja pogane, a hram Božji izabrani narod; samo pročitajte poglavlje „Vanjsko predvorje” u knjizi Čežnja vjekova.

John is illustrating the Millerites, who had just become God’s chosen people in 1844. A distinction was placed between the Millerites, who had just experienced the bitter-sweet message and the rest of the professed Christian world, represented as Gentiles.

Ivan prikazuje milerite, koji su 1844. upravo postali Božji izabrani narod. Uspostavljena je razlika između milerita, koji su upravo iskusili gorko-slatku poruku, i ostatka svijeta koji se izjašnjava kršćanskim, prikazanoga kao neznabošci.

The foundation was laid from 1840 until the first disappointment, and the temple was finished during the proclamation of the Midnight Cry. Then came the great disappointment and John is told to rise and measure, but leave off the Gentiles. John is illustrating the opening of the judgment, and for this reason inspiration applies the measuring of John in the verses as the symbol of the investigative judgment. What we have just set forth about John as a symbol of measuring is in agreement with typical Adventist understanding, but in this movement, there was a major shift of understanding the symbol.

Temelj je bio položen od 1840. do prvoga razočaranja, a hram je bio dovršen tijekom objavljivanja Ponoćnoga poklika. Zatim je nastupilo veliko razočaranje i Ivanu je rečeno da ustane i izmjeri, ali da izostavi neznabošce. Ivan prikazuje otvaranje suda, i zbog toga nadahnuće primjenjuje Ivanovo mjerenje u tim redcima kao simbol istražnoga suda. Ono što smo upravo izložili o Ivanu kao simbolu mjerenja u skladu je s uobičajenim adventističkim razumijevanjem, ali je u ovome pokretu došlo do velikoga pomaka u razumijevanju toga simbola.

In agreement with Millerite understanding, we came to see that within the history of the Millerites as represented by John in chapter ten, was also a prediction of a parallel movement that would become the one hundred and forty-four thousand. We recognized if you took the measurements of the Millerite history, and left off the time of the Gentiles, you could see the very temple John was measuring.

U skladu s mileritskim razumijevanjem, uvidjeli smo da se unutar povijesti milerita, kako je predstavljena po Ivanu u desetom poglavlju, nalazilo i proročanstvo o usporednom pokretu koji će postati sto četrdeset i četiri tisuće. Prepoznali smo da, ako uzmete mjerila povijesti milerita i izostavite vrijeme neznabožaca, možete vidjeti sam hram koji je Ivan mjerio.

We came to see one 2520-year time prophecy ending in 1798 and the other in 1844, thus revealing a forty-six-year period that Christ built the Millerite temple. John identified the courtyard as Gentiles and there is a prophetic “times of the Gentiles.”

Došli smo do spoznaje da jedno vremensko proroštvo od 2520 godina završava 1798., a drugo 1844., otkrivajući tako razdoblje od četrdeset i šest godina tijekom kojega je Krist izgradio mileritski hram. Ivan je predvorje poistovjetio s poganima, a postoji i proročko „vrijeme pogana“.

> 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.

The “times” of the Gentiles is plural, and represent the two periods that both literal and spiritual Israel was trampled down. The last of the two trampling downs of paganism followed by papalism, ended in 1798. In spite of what may be claimed, the “times of the Gentiles” ended in 1798, with the arrival of the first angel. John was to start measuring in 1798, and nothing before. He was placed in the history of 1844, so to leave off the period that ended in 1798, was to leave off the courtyard, and in so doing you reveal the forty-six years when the Millerite temple was raised up by the Messenger of the Covenant. Many associated truths are derived from this application, but I am simply using this as an example of light which is different than pioneer understanding, but it is light that does not contradict the original truths, but no longer applies time.

„Vremena” neznabožaca su u množini i predstavljaju dva razdoblja tijekom kojih su bili pogaženi i doslovni i duhovni Izrael. Posljednje od ta dva gaženja, ono poganstva nakon kojega je uslijedilo papinstvo, završilo je 1798. Unatoč tomu što bi se moglo tvrditi, „vremena neznabožaca” završila su 1798., s dolaskom prvoga anđela. Ivan je trebao započeti mjerenje 1798., a ne prije toga. On je bio postavljen u povijest 1844.; stoga izostaviti razdoblje koje je završilo 1798. značilo je izostaviti predvorje, a čineći to otkrivate četrdeset i šest godina tijekom kojih je Milleritski hram bio podignut po Glasniku Saveza. Iz ove primjene proizlaze mnoge povezane istine, ali ja ovo jednostavno koristim kao primjer svjetla koje se razlikuje od razumijevanja pionira, ali je to svjetlo koje ne proturječi izvornim istinama, nego više ne primjenjuje vrijeme.

That particular truth was recognized before 9/11, but was really established deeply post-9/11. The truth of John measuring the temple cannot be separated from the seven thunders, for it is the very same passage. There is a truth about the application of the seven thunders that was sealed up until the period where the “wonders” of Daniel chapter twelve are accomplished. The application of the “seven thunders” that was unsealed post-July 2023 aligns perfectly, or should I say it complements the three verses of Daniel twelve in a profound way.

Ta je osobita istina bila prepoznata prije 11. rujna, ali je doista bila duboko utvrđena nakon 11. rujna. Istina o tome da Ivan mjeri hram ne može se odvojiti od sedam gromova, jer je riječ o istome odlomku. Postoji istina o primjeni sedam gromova koja je bila zapečaćena sve do razdoblja u kojemu se izvršavaju „čudesa” iz dvanaestoga poglavlja Daniela. Primjena „sedam gromova” koja je bila otpečaćena nakon srpnja 2023. savršeno se podudara, ili bolje rečeno nadopunjuje, tri retka iz dvanaestoga poglavlja Daniela na dubok način.

Sister White employs the word complement, not the word compliment to describe the relation of the books of Daniel and Revelation. Complement, which means “to bring to perfection,” is what the two prophetic books do for one another. The seven thunders, when unsealed in Daniel chapter twelve post-July 2023, bring the message therein to perfection. What opens up the seven thunders is the principle of alpha and omega in conjunction with the structure of truth.

Sestra White rabi riječ complement, a ne riječ compliment, kako bi opisala odnos knjiga Daniela i Otkrivenja. Complement, što znači „dovesti do savršenstva“, jest ono što te dvije proročke knjige čine jedna za drugu. Sedam gromova, kada budu otpečaćeni u dvanaestom poglavlju Daniela nakon srpnja 2023., dovode ondje sadržanu poruku do savršenstva. Ono što otvara sedam gromova jest načelo alfe i omege u sprezi sa strukturom istine.

The “times” of the Gentiles was fulfilled in 1798, and represents two periods’ of 1260 years when paganism and then papalism trampled down the sanctuary and the host. When measuring the temple, we are to leave off the courtyard, and the courtyard stretches to 1798, but post-1844, time is no longer. Today the 1260 years simply represent a period of time that identifies the distinction between the temple and the courtyard. For this reason, from July 18, 2020 unto July of 2023 the trampling down was accomplished. To measure the temple today, in conjunction with the seven thunders that represent a delineation of events that transpired under the first and second angels’ messages, is the work assigned to John. “Our great work” is to “combine” the messages of the three angels, thus identifying a prophetic work that had not been done in prior covenant history, and is very rarely done even now. When we leave off the courtyard representing the times of the Gentiles, we are leaving off the 1260 years of papal persecution that ended at the time of the end in 1798.

„Vremena“ neznabožaca ispunila su se 1798. godine i predstavljaju dva razdoblja od 1260 godina tijekom kojih su poganstvo, a zatim papinstvo, gazili Svetište i vojsku. Kada mjerimo hram, trebamo izostaviti predvorje, a predvorje se proteže do 1798.; no nakon 1844. vremena više nema. Danas 1260 godina jednostavno predstavlja vremensko razdoblje koje označava razliku između hrama i predvorja. Iz toga razloga, od 18. srpnja 2020. do srpnja 2023. gaženje je bilo izvršeno. Mjeriti hram danas, u vezi sa sedam gromova koji predstavljaju razgraničenje događaja što su se zbili pod porukama prvoga i drugoga anđela, djelo je dodijeljeno Ivanu. „Naše veliko djelo“ jest „sjediniti“ poruke trojice anđela, te tako prepoznati proročko djelo koje nije bilo učinjeno u ranijoj povijesti saveza i koje se čak i sada vrlo rijetko čini. Kada izostavljamo predvorje koje predstavlja vremena neznabožaca, izostavljamo 1260 godina papinskog progonstva koje je završilo u vrijeme svršetka 1798. godine.

The temple that was erected over forty-six years in Millerite history identifies a temple that is erected from July of 2023, until just before the Sunday law. That history is the period of the seven thunders “future events,” that “will be”, not might be, “disclosed in their order.”

Hram koji je podizan četrdeset i šest godina u mileritskoj povijesti označava hram koji se podiže od srpnja 2023. do neposredno prije nedjeljnog zakona. Ta je povijest razdoblje sedam gromova, „budućih događaja“, koji će, a ne možda, „biti objavljeni svojim redom“.

When we combine the history of the first angel, with that of the second, we find the history begins with an alpha disappointment and ends with an omega disappointment. When we align the prophetic waymarks in the history of the first angel from 1840 unto April 19, 1844, with the waymarks of the second angel who arrived at that time and continued until the arrival of the third on October 22, 1844—we have two periods that both begin and end with the arrival of an angel. The history of the first unto the second illustrates the history of the second to the third.

Kada sjedinimo povijest prvoga anđela s poviješću drugoga, uviđamo da ta povijest započinje alfa-razočaranjem i završava omega-razočaranjem. Kada uskladimo proročke međaše u povijesti prvoga anđela od 1840. do 19. travnja 1844. s međašima drugoga anđela, koji je došao u to vrijeme i nastavio do dolaska trećega 22. listopada 1844. — imamo dva razdoblja koja i započinju i završavaju dolaskom anđela. Povijest od prvoga do drugoga prikazuje povijest od drugoga do trećega.

A prophetic witness that this is a valid application is found in the alpha and omega of the application. Two parallel lines applied together and the beginning and the ending of both lines identifies the arrival of an angel. Then when they are combined line upon line together into one line, the beginning marks the first disappointment and the ending marks the great disappointment. A further proof is found in the principles of alpha and omega that identifies the end as greater than the beginning. An alpha disappointment that ends with the great omega disappointment identifies the lesser and greater element of alpha and omega.

Proročko svjedočanstvo da je ovo valjana primjena nalazi se u alfi i omegi te primjene. Dvije usporedne crte primijenjene zajedno, te početak i svršetak obiju crta, označuju dolazak anđela. Zatim, kada se one spoje, redak na redak, u jednu crtu, početak označava prvo razočaranje, a svršetak označava veliko razočaranje. Daljnji se dokaz nalazi u načelima alfe i omege, koja prepoznaju svršetak kao veći od početka. Razočaranje alfe koje završava velikim razočaranjem omege prepoznaje manji i veći element alfe i omege.

When we begin at April 19, 1844, (the arrival of the second angel that leads to the arrival of the third on October 22, 1844); and we then also begin the second line on August 11, 1840, which ends at April 19, 1844, we find the disappointment of April 19, 1844 is both the alpha and omega of the prophetic line which is produced by combining the prophetic line of the first and second angels.

Kada započnemo s 19. travnja 1844. (dolaskom drugoga anđela koji vodi do dolaska trećega 22. listopada 1844.); i zatim također započnemo drugu liniju 11. kolovoza 1840., koja završava 19. travnja 1844., nalazimo da je razočaranje od 19. travnja 1844. i alfa i omega proročke linije koja nastaje spajanjem proročke linije prvoga i drugoga anđela.

At the end of the period, you have the third angel arriving along with the second angel, thus typifying 9/11, and the two voices of the mighty angel of Revelation chapter eighteen. The two voices are both the second and third angel’s messages, and those two angels touched each other on October 22, 1844, and they meet again when the two histories are brought together line upon line. Brought together in this fashion they represent the history of the first disappointment unto the great disappointment, and the waymark in the middle of that history in the time of the Millerites was the Exeter camp meeting where two classes of worshippers were manifested, representing the rebellion of the foolish virgins in the parable, and identifying the middle waymark as rebellion.

Na kraju razdoblja pojavljuje se treći anđeo zajedno s drugim anđelom, predočujući tako 11. rujna te dva glasa moćnoga anđela iz osamnaestog poglavlja Otkrivenja. Ta dva glasa jesu poruke i drugoga i trećega anđela, a ta su se dva anđela dotaknula 22. listopada 1844. te se ponovno susreću kada se dvije povijesti dovedu zajedno, red na red. Dovedene zajedno na taj način, one predstavljaju povijest od prvoga razočaranja do velikoga razočaranja, a putokaz u sredini te povijesti, u vrijeme milerita, bio je taborni skup u Exeteru, gdje su se očitovale dvije klase štovatelja, predstavljajući pobunu ludih djevica u prispodobi i označujući srednji putokaz kao pobunu.

The seven thunders represent the history of the first and second angel’s messages combined line upon line, which then identifies a history from the first disappointment to the great disappointment in the history of the one-hundred and forty-four thousand. The understanding of what that history represents prophetically aligns identically with the message represented in Daniel twelve as being sealed up until the time of the end.

Sedam gromova predstavljaju povijest poruka prvoga i drugoga anđela, združenih redak po redak, što zatim prepoznaje jednu povijest od prvoga razočaranja do velikoga razočaranja u povijesti sto četrdeset i četiri tisuće. Razumijevanje onoga što ta povijest proročki predstavlja podudara se istovjetno s porukom prikazanom u Danielu dvanaest kao zapečaćenom do vremena svršetka.

We will continue this study in the next article, but I will leave the portion of Daniels last vision which only addresses Daniel’s illustration of God’s people in the latter days. Note in the context of the rule of first mention, that in verse one Daniel is in a class who understands the vision. The first thing mentioned in the vision is an illustration of Daniel as the wise who understand, and the last nine verses are all about the wise who understand on the twenty-second day.

Nastavit ćemo ovu studiju u sljedećem članku, ali ovdje ću izdvojiti dio Danielova posljednjeg viđenja koji se bavi isključivo Danielovim prikazom Božjega naroda u posljednjim danima. Zapazite, u kontekstu pravila prvoga spominjanja, da je u prvom retku Daniel svrstan u skupinu onih koji razumiju viđenje. Prvo što se u viđenju spominje jest prikaz Daniela kao jednoga od mudrih koji razumiju, a posljednjih devet redaka u cijelosti govore o mudrima koji razumiju dvadeset i drugoga dana.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.

> Treće godine vladavine Kira, kralja Perzije, Danielu, koji se zvao Baltazar, bila je otkrivena jedna stvar; i ta je stvar bila istinita, ali određeno je vrijeme bilo dugo; i on je razumio tu stvar i imao razumijevanje viđenja.

> In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold

> U one dane ja, Daniel, tugovah tri puna tjedna. Ne jedoh ukusnoga kruha, niti mi meso ni vino uđoše u usta, niti se uopće pomazah, dok se ne navršiše tri puna tjedna. A dvadeset i četvrtoga dana prvoga mjeseca, kad bijah uz obalu velike rijeke, to jest Hiddekel, podigoh svoje oči i pogledah, i gle,

> a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

> neki čovjek odjeven u lan, čija su bedra bila opasana čistim zlatom iz Ufazа: tijelo mu bijaše kao beril, lice mu kao sjaj munje, oči mu kao ognjene svjetiljke, ruke i noge kao uglačana mjed, a glas njegovih riječi kao glas mnoštva.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

> I ja, Daniel, sam vidio viđenje, ja jedini; ljudi koji bijahu sa mnom ne vidješe viđenje; ali silno drhtanje obuze ih, te pobjegoše da se sakriju. Tako ostadoh sam i vidjeh to veliko viđenje, i ne osta u meni snage; jer se moje lice u meni izobliči do raspadljivosti, i ne zadržah snage.

> Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me,

> I čuh glas njegovih riječi; i kad začuh glas njegovih riječi, padoh u dubok san licem k zemlji, s licem okrenutim prema tlu. I gle, ruka me dotače te me podiže na koljena i na dlanove mojih ruku. I reče mi,

> O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent.

> O Danijele, miljeni mužu, razumij riječi koje ti govorim i uspravi se, jer sada sam poslan k tebi.

> And when he had spoken this word unto me, I stood trembling. Then said he unto me,

> I kad mi je izgovorio tu riječ, stajao sam dršćući. Tada mi reče,

> Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.

> Ne boj se, Daniele: jer od prvoga dana kad si upravio svoje srce da razumiješ i da se poniziš pred svojim Bogom, tvoje su riječi bile uslišane, i ja sam došao zbog tvojih riječi. Ali knez kraljevstva perzijskoga opirao mi se dvadeset i jedan dan; no evo, Mihael, jedan od prvih knezova, došao mi je u pomoć; i ja sam ostao ondje kod kraljeva perzijskih.

> 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.

> Sada sam došao da ti dam razumjeti što će zadesiti tvoj narod u posljednje dane; jer se viđenje odnosi na mnoge dane.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me,

> I kad mi je izgovorio takve riječi, oborih lice svoje prema zemlji i nijem postadoh. I gle, netko nalik obličju sinova ljudskih dotače moje usne; tada otvorih usta svoja, progovorih i rekoh onomu koji stajaše preda mnom,

> O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord?

> Gospodaru moj, zbog viđenja me obuzeše boli moje i ne ostade u meni snage. Jer kako bi sluga ovoga gospodara mojega mogao govoriti s ovim gospodarom mojim?

> for as for me, straightway there remained no strength in me, neither is there breath left in me. Then there came again and touched me one like the appearance of a man, and he strengthened me, And said,

> jer što se mene tiče, odmah ne osta u meni snage, niti mi ostade daha. Tada opet dođe i dotače me netko nalik na sina čovječjega te me okrijepi, i reče,

> O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. …

> Čovječe, mili, ne boj se: mir tebi; budi jak, da, budi jak. A kad mi je progovorio, osnažio sam se te rekoh: Neka govori moj gospodar, jer si me osnažio. …

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.

> A ti, Daniele, zatvori ove riječi i zapečati knjigu sve do vremena svršetka: mnogi će tumarati amo-tamo i znanje će se umnožiti.

> 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 odjevenu u lan, koji bijaše nad vodama rijeke: Dokle će biti do svršetka tih 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.

> 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 polovinu vremena; i kad dovrši raspršiti moć svetoga naroda, sve će se to svršiti.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?

> I čuh, ali ne razumjeh; tada rekoh: O Gospodaru moj, kakav će biti svršetak ovih stvari?

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.

> I reče: Idi svojim putem, Daniele, jer su ove riječi zatvorene i zapečaćene do vremena svršetka. Mnogi će se očistiti, i ubijeliti, i biti okušani; ali bezbožnici će bezbožno činiti; i nijedan od bezbožnika neće razumjeti; ali mudri će razumjeti.

> 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.

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

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

> Blago onome koji čeka i dosegne tisuću tristo trideset i pet dana.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 10:1–18; 12:4–13.

> A ti idi svojim putem do kraja; jer ćeš počinuti i ustati u svojoj baštini na svršetku danā. Daniel 10,1–18; 12,4–13.

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