Article

# The Hidden History of Verse Forty - Number Twenty-One

Skrivena povijest četrdesetoga retka - broja dvadeset i jedan

The Second Woe - Part Eight - Ezekiel Number Two

Drugo jao – osmi dio – Ezekiel broj dva

Author

Jeff Pippenger

Published

August 5, 2026

Formats

PDF
Word
Song MP3

Ezekiel represents those who have had a work of instruction accomplished for them by the Lion of the tribe of Judah, and His basic instruction is “line upon line.”

Ezekiel predstavlja one nad kojima je Lav iz Judina plemena izvršio djelo pouke, a Njegova temeljna pouka jest „redak po redak“.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:12, 13.

> Kojima reče: Ovo je počinak kojim možete dati odmora umornome; i ovo je okrjepa; ali oni nisu htjeli slušati. Zato im je riječ Gospodnja bila zapovijed na zapovijed, zapovijed na zapovijed; redak na redak, redak na redak; ovdje malo i ondje malo; da bi išli, i padali nauznak, i bili satrti, i uhvaćeni u zamku, i zarobljeni. Izaija 28:12, 13.

Currently the Lion of the tribe of Judah is opening up the book of Ezekiel. We are informed that Ezekiel is a priest in the thirtieth year, whether “thirty” represents his symbolic age as a priest, or the thirtieth year in the prophetic line that began at Josiah’s Great Passover. The final priesthood of the latter days is the one hundred and forty-four thousand, and the ancient literal histories typify a symbolic history in the latter days.

Trenutačno Lav iz plemena Judina otvara knjigu Ezekielovu. Obaviješteni smo da je Ezekiel svećenik u tridesetoj godini, bilo da „trideset“ predstavlja njegovu simboličnu dob kao svećenika, bilo tridesetu godinu u proročkoj liniji koja je započela na Jošijinoj Velikoj Pashi. Konačno svećenstvo posljednjih dana jest sto četrdeset i četiri tisuće, a drevne doslovne povijesti predoznačuju simboličnu povijest u posljednjim danima.

> But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:6.

> A vi ćete se zvati Svećenicima Gospodnjim; ljudi će vas nazivati Službenicima Boga našega; jest ćete bogatstvo poganâ i slavom njihovom dičit ćete se. Izaija 61:6.

Ezekiel is a symbol of God’s people in the latter days–the sacred history which every prophetic testimony identifies. That sacred history is the movement of the third angel, which was especially typified by the movement of the first angel in 1840. The movement of the first angel was the alpha angel of the three angels and the third is the omega angel. Ezekiel is therefore aligned with Peter in the sealing time of the one hundred and forty-four thousand. The symbolic history both Peter and Ezekiel are located at, is represented as the history Panium.

Ezekiel je simbol Božjega naroda u posljednjim danima – svete povijesti koju svako proročko svjedočanstvo prepoznaje. Ta sveta povijest jest pokret trećega anđela, koji je bio osobito predočen pokretom prvoga anđela 1840. godine. Pokret prvoga anđela bio je alfa-anđeo triju anđela, a treći je omega-anđeo. Ezekiel je stoga usklađen s Petrom u vremenu pečaćenja sto četrdeset i četiri tisuće. Simbolična povijest u kojoj se nalaze i Petar i Ezekiel predstavljena je kao povijest Panija.

## The Little Book

Mala knjiga

Ezekiel takes the little book, as did John in Revelation ten.

Ezekiel uzima malu knjigu, kao što je učinio i Ivan u desetom poglavlju Otkrivenja.

> But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–10, 3:1–3.

> Ali ti, sine čovječji, poslušaj što ti govorim; ne budi nepokoran poput doma toga nepokornoga: otvori usta svoja i pojedi što ti dajem. I kad pogledah, gle, ruka mi bijaše pružena; i evo, u njoj svitak knjige. I razvi ga preda mnom; i bijaše ispisan iznutra i izvana; i u njemu bijahu napisani naricaljke, tugovanje i jao. I još mi reče: Sine čovječji, pojedi što nalaziš; pojedi ovaj svitak i idi, govori domu Izraelovu. Tada otvorih usta svoja, i dade mi da pojedem taj svitak. I reče mi: Sine čovječji, nahrani trbuh svoj i napuni utrobu svoju ovim svitkom koji ti dajem. Tada ga pojedoh; i bijaše u ustima mojim sladak kao med. Ezekiel 2:8–10, 3:1–3.

In Revelation ten, John eats the little book, and the entire chapter represents the manifestation of the power of God from August 11, 1840 until October 22, 1844.

U desetom poglavlju Otkrivenja Ivan jede knjižicu, a cijelo to poglavlje predstavlja očitovanje Božje sile od 11. kolovoza 1840. do 22. listopada 1844.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> „Anđeo koji se pridružuje naviještanju poruke trećega anđela treba obasjati svu zemlju svojom slavom. Ovdje je prorečeno djelo svjetskih razmjera i neobične snage. Adventni pokret od 1840. do 1844. bio je slavno očitovanje Božje sile; poruka prvoga anđela bila je donesena do svake misijske postaje u svijetu, a u nekim je zemljama postojao najveći vjerski interes koji je zabilježen u ijednoj zemlji od reformacije šesnaestoga stoljeća; ali to će nadmašiti silni pokret pod posljednjim upozorenjem trećega anđela.” The Great Controversy, 611.

Ezekiel is aligned with John in Chapter ten of Revelation, so Peter, John and Ezekiel stand together in their allotted place during the sealing time of the one hundred and forty-four thousand.

Ezekiel je usklađen s Ivanom u desetom poglavlju Otkrivenja, tako da Petar, Ivan i Ezekiel stoje zajedno na svojemu određenom mjestu tijekom vremena pečaćenja sto četrdeset i četiri tisuće.

1840 to 1844 represents a four-year-period that began when the time prophecy that began with a one-hundred-and-fifty-year period on July 27, 1299. Those “five months” ended and joined with the time prophecy of three hundred ninety-one years and fifteen days that concluded on August 11, 1840, when the glorious manifestation of the power of God was manifested until October 22, 1844. Then the application of prophetic time ceased.

Razdoblje od 1840. do 1844. predstavlja četverogodišnje razdoblje koje je započelo kada je vremensko proročanstvo, koje je počelo razdobljem od sto pedeset godina 27. srpnja 1299., stupilo na snagu. Tih „pet mjeseci” završilo je i povezalo se s vremenskim proročanstvom od tristo devedeset i jedne godine i petnaest dana, koje je završilo 11. kolovoza 1840., kada se slavno očitovanje Božje sile očitovalo sve do 22. listopada 1844. Tada je primjena proročkoga vremena prestala.

> 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 10:6.

> I zakle se Onim koji živi u vijeke vjekova, koji stvori nebo i što je na njemu, i zemlju i što je na njoj, i more i što je u njemu, da vremena više neće biti. Otkrivenje 10,6.

Prophetic time ended as a valid application of prophecy on October 22, 1844. Ezekiel, Peter and John each represent God’s wise virgins of the movement of the first and second angels and also the movement of the third angel.

Proročko vrijeme prestalo je biti valjana primjena proročanstva 22. listopada 1844. Ezekiel, Petar i Ivan svaki pojedinačno predstavljaju Božje mudre djevice iz pokreta prvoga i drugoga anđela, a također i pokret trećega anđela.

## Visions

Viđenja

The first ‘eleven’ chapters of Ezekiel present a series of “visions” as set forth in verse one of chapter one.

Prvih „jedanaest” poglavlja Ezekiela iznosi niz „viđenja”, kako je izloženo u prvome retku prvoga poglavlja.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> I dogodi se tridesete godine, četvrtoga mjeseca, petoga dana u mjesecu, dok bijah među sužnjima kraj rijeke Kebara, da se otvoriše nebesa i vidjeh viđenja Božja. Ezekiel 1:1.

The “visions” of the first eleven chapters was first given in chapter one by the river of Chebar, then it was enlarged upon in chapter three’s vision on the “plain” and then again in chapter eight’s vision at Jerusalem. The three locations of the river of Chebar, the plain and Jerusalem represent three visions that together make up one vision, which is the “visions” of verse one and of the first ‘eleven’ chapters.

„Viđenje” prvih jedanaest poglavlja prvi je put dano u prvom poglavlju kraj rijeke Kebara, zatim je dalje razrađeno u viđenju iz trećega poglavlja na „poljani”, a potom ponovno u viđenju iz osmoga poglavlja u Jeruzalemu. Ta tri mjesta — rijeka Kebar, poljana i Jeruzalem — predstavljaju tri viđenja koja zajedno tvore jedno viđenje, a to su „viđenja” iz prvoga retka i iz prvih „jedanaest” poglavlja.

## Jubilee

Jubilej

Considering the thirtieth year as the thirtieth year of the Jubilee cycle that began at Josiah's famous Passover, and then ended on October 22, is easily supportable, for that particular line of sacred history is portrayed distinctly, line upon line with more than one witness. As an example; Passover represents the Spring feasts and the day of atonement represents the Fall feasts. Leviticus twenty-three is therefore aligned with the Jubilee cycle that began with Josiah. There are other lines that align with the history represented by king Josiah unto October 22, 573 BC. The historical fulfillment on October 22, 573 BC of a Jubilee year is supported by the historians.

Smatrati tridesetu godinu kao tridesetu godinu jubilejskog ciklusa koji je započeo na Josijinoj znamenitoj Pashi, a potom završio 22. listopada, lako je obranjivo, jer je upravo ta osobita crta svete povijesti prikazana jasno, redak na redak, s više nego jednim svjedokom. Kao primjer: Pasha predstavlja proljetne blagdane, a Dan pomirenja predstavlja jesenske blagdane. Levitski zakonik dvadeset i tri stoga je usklađen s jubilejskim ciklusom koji je započeo s Josijom. Postoje i druge crte koje se podudaraju s poviješću prikazanom od kralja Josije do 22. listopada 573. pr. Kr. Povijesno ispunjenje jubilejske godine 22. listopada 573. pr. Kr. podupiru povjesničari.

The chronologists are generally comfortable with placing the day of atonement as October 22, 573 BC, and Josiah’s Great Passover in 622 BC, is also an accepted date by those biblical chronologists. The Passover, a symbol of the spring feasts, began a forty-nine-year Jubilee cycle, that ended at the symbol of the fall feasts on the day of atonement. The seven weeks of years that made up forty-nine years were the symbols of the Sabbath of the land.

Kronolozi su općenito skloni smjestiti Dan pomirenja na 22. listopada 573. pr. Kr., a Jošijina Velika Pasha 622. pr. Kr. također je datum koji prihvaćaju ti biblijski kronolozi. Pasha, simbol proljetnih blagdana, započela je četrdesetdevetogodišnji jubilejski ciklus, koji je završio simbolom jesenskih blagdana na Dan pomirenja. Sedam tjedana godina, koji su činili četrdeset i devet godina, bili su simboli počinka zemlje.

> “In every page, whether history, or precept, or prophecy, the Old Testament Scriptures are irradiated with the glory of the Son of God. So far as it was of divine institution, the entire system of Judaism was a compacted prophecy of the gospel. To Christ “give all the prophets witness.” Acts 10:43. From the promise given to Adam, down through the patriarchal line and the legal economy, heaven’s glorious light made plain the footsteps of the Redeemer. Seers beheld the Star of Bethlehem, the Shiloh to come, as future things swept before them in mysterious procession. In every sacrifice Christ’s death was shown. In every cloud of incense His righteousness ascended. By every jubilee trumpet His name was sounded. In the awful mystery of the holy of holies His glory dwelt.” The Desire of Ages, 211.

> „Na svakoj stranici, bilo povijesti, bilo propisa, bilo proročanstva, starozavjetna su Pisma obasjana slavom Sina Božjega. Ukoliko je bio božanskoga ustanovljenja, cjelokupni sustav judaizma bio je zbijeno proročanstvo Evanđelja. Kristu „svjedoče svi proroci“. Djela 10,43. Od obećanja danoga Adamu, preko niza patrijarhā i pravnoga poretka, slavna svjetlost Neba jasno je pokazivala stope Otkupitelja. Vidjeoci su promatrali Betlehemsku Zvijezdu, Šilo koji ima doći, dok su budući događaji prolazili pred njima u tajanstvenoj povorci. U svakoj je žrtvi bila prikazana Kristova smrt. U svakom se oblaku kâda uzdizala Njegova pravednost. Uz svaki je jubilejski zvuk trube bilo razglašavano Njegovo ime. U strašnome otajstvu nad svetinjom nad svetinjama prebivala je Njegova slava.“ Čežnja vjekova, 211.

## Seventeen

Sedamnaest

Zedekiah had been taken to Babylon when Jerusalem fell fourteen years before 573 BC. The Jewish historians identify the Jubilee cycle from Josiah in 622 to October 22, 573 as the 17th Jubilee cycle. The period from the battle of Raphia to the battle of Panium was seventeen years. Ptolemy, was the victor at the battle of Raphia, and he reigned as the king of the south for seventeen years. From the Edict of Milan until Constantine divided his empire in 330, was seventeen years. In the seventeenth Jubilee cycle Jerusalem was destroyed by Nebuchadnezzar.

Sidkija je bio odveden u Babilon kada je Jeruzalem pao četrnaest godina prije 573. pr. Kr. Židovski povjesničari određuju jubilejski ciklus od Jošije 622. do 22. listopada 573. kao 17. jubilejski ciklus. Razdoblje od bitke kod Rafije do bitke kod Panija trajalo je sedamnaest godina. Ptolemej je bio pobjednik u bitki kod Rafije i vladao je kao kralj juga sedamnaest godina. Od Milanskog edikta do trenutka kada je Konstantin podijelio svoje carstvo 330. godine proteklo je sedamnaest godina. U sedamnaestom jubilejskom ciklusu Nabukodonozor je razorio Jeruzalem.

> For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days. Hosea 3:4, 5.

> Jer će sinovi Izraelovi ostati mnogo dana bez kralja i bez kneza, i bez žrtve, i bez lika, i bez oplećka, i bez terafima; potom će se sinovi Izraelovi vratiti i tražit će Jahvu, Boga svojega, i Davida, kralja svojega; i sa strahopoštovanjem će pristupiti Jahvi i dobroti njegovoj u posljednje dane. Hošea 3,4.5.

Hosea is addressing a subject that has direct bearing on the captivity of Zedekiah, though it also represents the beginning of captivity for the northern kingdom in 723 BC. The reason Hosea’s passage connects with Ezekiel’s testimony has to do with the rejection of God when Israel insisted on a human king. Israel’s desire to be ruled by a human king, rather than a Divine king is represented as “the pride of your power” in the judgment of "seven times" in Leviticus 26.

Hošea se bavi temom koja je u izravnoj vezi sa sužanjstvom Zedekije, premda također predstavlja početak sužanjstva sjevernoga kraljevstva 723. pr. Kr. Razlog zbog kojega je Hošein odlomak povezan s Ezekielovim svjedočanstvom tiče se odbacivanja Boga onda kada je Izrael ustrajao na ljudskome kralju. Izraelova želja da njime vlada ljudski kralj, a ne Božanski Kralj, prikazana je kao „oholost vaše moći” u sudu „sedam vremena” u Levitskom zakoniku 26.

> And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

> A ako me ni uz sve to ne budete htjeli poslušati, kaznit ću vas sedam puta više za vaše grijehe. I slomit ću oholost vaše moći; i učinit ću da vam nebo bude kao željezo, a zemlja kao mjed. Levitski zakonik 26:18, 19.

The “pride of your power” represents Israel's desire to be like the world and have their own king. The removal of the king from the northern kingdom in 723 BC and then king Zedekiah’s of the southern kingdom’s captivity in 586 BC represents the breaking of the “pride” of ancient Israel, and pride precedes a fall. In Bible prophecy a “power” is a king or kingdom, and the pride of Israel in securing a human king marks the rejection of the theocracy and the Divine king.

„Ponos vaše moći“ predstavlja želju Izraela da bude poput svijeta i da ima vlastitoga kralja. Uklanjanje kralja iz sjevernoga kraljevstva 723. pr. Kr., a zatim sužanjstvo kralja Zedekije iz južnoga kraljevstva 586. pr. Kr., predstavlja slamanje „ponosa“ drevnoga Izraela, a oholost prethodi padu. U biblijskom proroštvu „moć“ je kralj ili kraljevstvo, a ponos Izraela u osiguravanju ljudskoga kralja označava odbacivanje teokracije i božanskoga Kralja.

> And it came to pass, when Samuel was old, that he made his sons judges over Israel. Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 1 Samuel 8:1–9.

> I dogodi se, kad Samuel ostari, da postavi svoje sinove za suce nad Izraelom. A ime njegova prvorođenca bijaše Joel, a ime drugoga Abija; oni bijahu suci u Beer-Šebi. Ali njegovi sinovi ne hodiše njegovim putovima, nego skrenuše za dobitkom, primaše mito i izvrtaše pravdu. Tada se sabraše sve starješine Izraelove i dođoše Samuelu u Ramu, pa mu rekoše: Evo, ti si ostario, a tvoji sinovi ne hode tvojim putovima; sada nam postavi kralja da nam sudi, kao i svim narodima. Ali Samuelu se ne svidje ta riječ kad rekoše: Daj nam kralja da nam sudi. I Samuel se pomoli Gospodinu. A Gospodin reče Samuelu: Poslušaj glas naroda u svemu što ti govore; jer nisu odbacili tebe, nego su odbacili mene, da ne kraljujem nad njima. Po svim djelima koja su činili od dana kad sam ih izveo iz Egipta pa do ovoga dana, kojima su me ostavili i služili drugim bogovima, tako čine i tebi. Zato sada poslušaj njihov glas; ali ih ipak svečano opomeni i pokaži im kakvo će biti pravo kralja koji će kraljevati nad njima. 1 Samuelova 8:1–9.

It is to be noted that at that point Israel rejected not only God as their king, but also the Spirit of Prophecy, as represented by Samuel, for it states, “they have forsaken me, and served other gods, so do they also unto thee.”

Valja zapaziti da je u tom trenutku Izrael odbacio ne samo Boga kao svojega kralja, nego i Duh proroštva, kako ga je predstavljao Samuel, jer stoji: „mene su ostavili i služili drugim bogovima, tako čine i tebi.”

> “Satan is... constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> „Sotona neprestano nameće krivotvorinu kako bi odveo od istine. Posljednja će Sotonina prijevara biti učiniti svjedočanstvo Božjega Duha bez učinka. ‘Gdje nema utvare, narod propada’ (Izreke 29,18). Sotona će djelovati domišljato, na različite načine i preko različitih sredstava, kako bi poljuljao pouzdanje Božjega ostatka u istinito svjedočanstvo.

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> „Rasplamsat će se mržnja protiv Svjedočanstava koja je sotonska. Sotonino će djelovanje biti da uzdrma vjeru crkava u njih, iz ovoga razloga: Sotona ne može imati tako jasan put da uvede svoje prijevare i sveže duše u svojim zabludama ako se posluša upozorenja, ukori i savjeti Duha Božjega.“ Selected Messages, knjiga 1, 48.

The last deception for the theocracy of ancient Israel was a rejection of not only God, but also the Spirit of Prophecy. That rejection in 1097 BC typifies the last deception of Laodicean Seventh-day Adventism in 1863. The “seven times” of Leviticus twenty-six is the Word of God, and the Spirit of Prophecy states of the “seven times” that it “should not be altered.”

Posljednja prijevara za teokraciju drevnoga Izraela bila je odbacivanje ne samo Boga nego i Duha proroštva. To odbacivanje 1097. pr. Kr. predočuje posljednju prijevaru laodicejskog adventizma sedmoga dana 1863. godine. „Sedam vremena” iz Levitskog zakonika dvadeset i šest jest Božja Riječ, a Duh proroštva o „sedam vremena” kaže da se to „ne bi smjelo mijenjati”.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> „Vidjela sam da je karta iz 1843. bila vođena rukom Gospodnjom i da se ne smije mijenjati; da su brojke bile onakve kakvima ih je On želio; da je Njegova ruka bila nad njima i prikrila pogrešku u nekim brojkama, tako da je nitko nije mogao vidjeti dok Njegova ruka nije bila uklonjena.“ Early Writings, 74.

The Spirit of Prophecy obviously endorsed the “seven times” and her endorsement was a warning not to change the figures on the chart, of which the "seven times" is the center column and the upper right-hand corner. With Uriah Smith’s counterfeit chart in 1863, the progressive rejection of the foundational truths, typified by ancient Israel in their rejection of God and the Spirit of Prophecy identified the rebellion of 1863. The date of the 1863 rebellion aligns with the prophetic line set forth in the book of Ezekiel. In that line of history, the conclusion was the destruction of Jerusalem, which typified the Sunday law. 1863 to the soon-coming Sunday law was typified by the history of king Saul in 1097 BC to Zedekiah in 586 BC.

Duh Proroštva očito je potvrdio „sedam vremena“, a njezina je potvrda bila upozorenje da se ne mijenjaju brojke na karti, na kojoj su „sedam vremena“ središnji stupac i gornji desni kut. S Uriah Smithovom krivotvorenom kartom 1863. godine započelo je postupno odbacivanje temeljnih istina, predočeno drevnim Izraelom u njihovu odbacivanju Boga, a Duh Proroštva prepoznao je pobunu iz 1863. godine. Datum pobune iz 1863. usklađuje se s proročkom linijom iznesenom u knjizi Ezekiela. U toj povijesnoj liniji završetak je bilo razorenje Jeruzalema, koje je predočavalo nedjeljni zakon. Razdoblje od 1863. do uskoro nadolazećega nedjeljnog zakona bilo je predočeno poviješću kralja Šaula od 1097. pr. Kr. do Sidkije 586. pr. Kr.

Zedekiah was taken captive to Babylon fourteen years before the Jubilee of 573 BC. The seventeenth Jubilee cycle began in 622 BC, and in the thirtieth year Ezekiel is set forth as a priest in 591 BC, then five years later Jerusalem was destroyed in 586 BC. It was destroyed on the same day of the year as it was destroyed the second time in AD 70 by Titus. Verse one of Ezekiel one is five years before Jerusalem’s destruction and nineteen years before the temple vision of chapter forty.

Sidkija je bio odveden u sužanjstvo u Babilon četrnaest godina prije jubileja 573. pr. Kr. Sedamnaesti jubilejski ciklus započeo je 622. pr. Kr., a u tridesetoj godini Ezekiel je postavljen kao svećenik 591. pr. Kr., a zatim je pet godina poslije Jeruzalem bio razoren 586. pr. Kr. Bio je razoren istoga dana u godini kao i drugi put, godine 70. po Kr., od Tita. Prvi redak prve glave Ezekiela jest pet godina prije razorenja Jeruzalema i devetnaest godina prije viđenja Hrama u četrdesetoj glavi.

> In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1.

> Dvadeset i pete godine našega sužanjstva, početkom godine, desetoga dana u mjesecu, četrnaeste godine nakon što je grad bio poražen, upravo toga dana ruka Gospodnja bijaše na meni i odvede me onamo. Ezekiel 40,1.

For disobedience unto the covenant of the Sabbath of the land, God identified that “seven times” would be the curse for disobedience to the seventh-year, which is the Sabbath of the land. “Time” is a year, and a “year” is three hundred and sixty days, and seven times three hundred and sixty is twenty-five hundred and twenty years. The Millerites may not have employed the expression of “the twenty-five twenty,” but both their sacred charts identified numerically the twenty-five hundred and twenty years.

Zbog neposluha prema Savezu o suboti zemlje, Bog je odredio da će „sedam vremena” biti prokletstvo za neposluh prema sedmoj godini, koja je subota zemlje. „Vrijeme” je godina, a „godina” ima tristo šezdeset dana, i sedam puta tristo šezdeset iznosi dvije tisuće petsto dvadeset godina. Mileriti možda nisu rabili izraz „dvije tisuće petsto dvadeset”, ali obje njihove svete karte brojčano su označavale dvije tisuće petsto dvadeset godina.

The pronouncement of the curse of seven times upon both the northern kingdom of Israel and the southern kingdom of Judah was the first, or you can say the ‘foundational,’ or you might even say the “alpha” understanding of William Miller. In 1863 the Laodicean Seventh-day Adventist church rejected the foundational understanding of Miller’s discoveries; “discoveries” that represented the entire foundation of the Millerite movement. Inspiration warned directly that this might happen, and it has, and it happened a long time ago.

Objava prokletstva od sedam vremena nad sjevernim kraljevstvom Izraela i južnim kraljevstvom Jude bila je prvo, ili možete reći „temeljno“, ili biste čak mogli reći „alfa“ razumijevanje Williama Millera. Godine 1863. laodicejska Crkva adventista sedmoga dana odbacila je temeljno razumijevanje Millerovih otkrića; „otkrića“ koja su predstavljala cjelokupni temelj mileritskog pokreta. Nadahnuće je izravno upozorilo da bi se to moglo dogoditi, i to se jest dogodilo, i dogodilo se davno.

The foundation to the temple that was rebuilt after the captivity in Babylon was finished during the history of the first decree, and before the second decree. The temple was fully built in the history of the second decree. In the third decree national sovereignty was restored to literal ancient Israel. William Miller represented the first angel that arrived in 1798 and was empowered on August 11, 1840. The second angel arrived after the foundations were laid, as represented by the 1843 chart, which was published in May of 1842. At the first disappointment of 1844, the alpha disappointment of 1844, the second angel and also the tarrying time in the parable of the virgins arrived, and when the second angel’s message was empowered at the Exeter camp meeting the temple was finished. Then at the great, or omega disappointment of 1844, the Messenger of the Covenant suddenly came to His temple, in fulfillment of the twenty-three hundred years that began at the third decree and ended at the arrival of the third angel.

Temelj hrama koji je bio ponovno sagrađen nakon sužanjstva u Babilonu bio je dovršen tijekom povijesti prvoga dekreta, i prije drugoga dekreta. Hram je bio potpuno sagrađen u povijesti drugoga dekreta. U trećem dekretu nacionalna je suverenost bila obnovljena doslovnom drevnom Izraelu. William Miller predstavljao je prvoga anđela koji je stigao 1798. i bio osnažen 11. kolovoza 1840. Drugi je anđeo stigao nakon što su temelji bili položeni, kako je prikazano kartom iz 1843., koja je bila objavljena u svibnju 1842. Pri prvom razočaranju 1844., alfa-razočaranju 1844., stigli su drugi anđeo i također vrijeme zastoja u prispodobi o djevicama, a kada je poruka drugoga anđela bila osnažena na taborovanju u Exeteru, hram je bio dovršen. Zatim je pri velikom, ili omega-razočaranju 1844., Glasnik Saveza iznenada došao u svoj hram, u ispunjenju dvije tisuće i tri stotine godina koje su započele trećim dekretom i završile dolaskom trećega anđela.

Josiah, means ‘the foundation of God.’ Whether its king Josiah or Josiah Litch; both are symbols of the foundations, as represented in the history of the first decree and as represented by the spring feasts set forth in the first twenty-two verses of Leviticus twenty-three. The foundations, the spring feasts and the first decree are all symbols of 1840 and the empowerment of the first angel. October 22, 573 BC as set forth in Ezekiel chapter forty and verse one is a symbol of October 22, 1844 and the opening of the judgment of the dead, and also a symbol of September 11, 2001 at the opening of the judgment of the living. Any who have been following these articles should know the applications I am employing.

Jošija znači „temelj Božji“. Bilo da je riječ o kralju Jošiji ili o Josiahu Litchu; obojica su simboli temelja, kako je to prikazano u povijesti prvoga dekreta i kako je predstavljeno proljetnim blagdanima iznesenima u prva dvadeset i dva retka Levitskog zakonika dvadeset trećega poglavlja. Temelji, proljetni blagdani i prvi dekret svi su simboli 1840. godine i osnaženja prvoga anđela. Dvadeset i drugi listopada 573. pr. Kr., kako je izloženo u četrdesetom poglavlju i prvom retku Ezekiela, simbol je 22. listopada 1844. i otvaranja suda mrtvima, a također i simbol 11. rujna 2001. pri otvaranju suda živima. Svatko tko je pratio ove članke trebao bi poznavati primjene kojima se služim.

Ezekiel is a symbol within the prophetic history represented in His writings. Ezekiel is there when the twenty-five men bow to the sun at the end of chapter eight. He was also there in the next chapters as ‘the sealing that is followed by the slaughtering’ is brought upon Jerusalem, which Ellen White identifies as the Seventh-day Adventist church. In the first eleven chapters, Ezekiel is brought into the heavenly sanctuary to receive his instructions, as were the Millerites called to do in 1844, and as this movement is now being called to do.

Ezekiel je simbol unutar proročke povijesti prikazane u njegovim spisima. Ezekiel je ondje kada se dvadeset i pet ljudi klanja suncu na kraju osmog poglavlja. On je također bio ondje u sljedećim poglavljima kada se nad Jeruzalem izvršava „zapečaćivanje nakon kojega slijedi pokolj”, što Ellen White poistovjećuje s Crkvom adventista sedmoga dana. U prvih jedanaest poglavlja Ezekiel biva doveden u nebesko Svetište da primi svoje upute, kao što su i mileriti bili pozvani učiniti 1844. godine, i kao što je i ovaj pokret sada pozvan učiniti.

> Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.

> Tako vam je Ezekiel znak: po svemu što je učinio i vi ćete činiti; i kada ovo dođe, znat ćete da sam ja Gospod Bog. Ezekiel 24,24.

## When This Cometh

Kad Ovo Dođe

When we reach the point in the latter days that the things Ezekiel illustrated are repeating in God’s people, then we have reached the sign of Ezekiel. When you know that Ezekiel represents the one hundred and forty-four thousand, and you know it to a level of faith and understanding that possesses the sanctified expectation that everything illustrated by Ezekiel in his writings typifies a sacred sequence of events in the latter days involving the one hundred and forty-four thousand—when you know that, then “ye shall know” “the Lord” is “God.”

Kad dođemo do točke u posljednjim danima da se ono što je Ezekiel predočio ponovno zbiva među Božjim narodom, tada smo dosegli znak Ezekielov. Kad znate da Ezekiel predstavlja sto četrdeset i četiri tisuće, i znate to do takve razine vjere i razumijevanja da posjedujete posvećeno očekivanje kako sve što je Ezekiel predočio u svojim spisima predoznačuje sveti slijed događaja u posljednjim danima koji uključuje sto četrdeset i četiri tisuće — kad to znate, tada “ćete znati” da je “Gospodin” “Bog.”

We will continue these thoughts in the next article.

Nastavit ćemo ove misli u sljedećem članku.

Back to Articles