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

Knjiga proroka Joela i laodicejska crkva adventista sedmoga dana - Broj dvadeset i jedan

Number Twenty-One

Broj dvadeset i jedan

Author

Jeff Pippenger

Published

December 31, 2025

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

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

Since October 22, 1844, the application of prophetic time is no longer a correct application of prophecy, by those who might wish to rightly divide the word of truth. The period of 1290 years in verse eleven is to be applied as a symbolic period after 1844, and the application after 1844, or a period without the elements of “time,” must retain the foundational understanding of the truth, as it was understood before 1844. The 1290 represents a period of 30, followed by 1260. The understanding before 1844 was that the thirty years from 508 unto 538 represented a period of preparation for the antichrist to begin to rule from 538 unto 1798.

Od 22. listopada 1844. primjena proročkoga vremena više nije ispravna primjena proroštva za one koji bi željeli ispravno razdjeljivati riječ istine. Razdoblje od 1290 godina u jedanaestom retku treba primijeniti kao simboličko razdoblje nakon 1844., a ta primjena nakon 1844., odnosno razdoblje bez sastavnica „vremena“, mora zadržati temeljno razumijevanje istine, kako se ono razumjelo prije 1844. Broj 1290 predstavlja razdoblje od 30, nakon čega slijedi 1260. Razumijevanje prije 1844. bilo je da je trideset godina od 508. do 538. predstavljalo razdoblje pripreme da bi antikrist počeo vladati od 538. do 1798.

The 30 years transition is the subject of Paul in 2 Thessalonians. Paul includes no reference to the element of “time,” but he identifies the prophetic characteristics of paganism giving way to papalism in those thirty years. Then the papal rule began. The historical understanding, absent any element of time, identifies the transition of the fourth kingdom of Bible prophecy unto the fifth kingdom, followed by the first of two papal blood baths, thus typifying the transition of the sixth kingdom unto the threefold union of the dragon, the beast and the false prophet and the second papal blood bath.

Prijelaz od 30 godina predmet je Pavlova razmatranja u 2. Solunjanima. Pavao ne uključuje nikakvu referenciju na sastavnicu „vremena“, ali prepoznaje proročke značajke prijelaza iz poganstva u papinstvo tijekom tih trideset godina. Tada je započela papinska vlast. Povijesno razumijevanje, bez ikakve sastavnice vremena, prepoznaje prijelaz četvrtoga kraljevstva biblijskog proročanstva u peto kraljevstvo, nakon čega slijedi prvo od dvaju papinskih krvoprolića, čime se predoznačuje prijelaz šestoga kraljevstva u trostruki savez zmaja, zvijeri i lažnoga proroka te drugo papinsko krvoproliće.

The thirty years preparation followed by a prophetic period is a primary symbol of God’s covenant with a chosen people. The transition of the two powers over the thirty years, that is followed by 1260 years of persecution aligns with Christ’s thirty years of preparation, followed by 1260 days of salvation. Antichrist’s thirty years preparation counterfeited Christ’s thirty years of preparation. The end of the thirty years identifies either the empowerment of Christ at His baptism, or the empowerment of the antichrist in 538. The empowerment of the antichrist came from the economic and military support that came from the previous kingdom, and the power poured out upon Christ came from the previous kingdom He left thirty years before.

Priprema od trideset godina, nakon koje slijedi proročko razdoblje, prvotni je simbol Božjega saveza s izabranim narodom. Smjena dviju sila tijekom tih trideset godina, nakon koje slijedi 1260 godina progonstva, podudara se s Kristovih trideset godina pripreme, nakon kojih slijedi 1260 dana spasenja. Antikristova priprema od trideset godina bila je krivotvorina Kristove pripreme od trideset godina. Kraj tih trideset godina označava ili osnaženje Krista pri Njegovu krštenju, ili osnaženje antikrista godine 538. Osnaženje antikrista proizašlo je iz gospodarske i vojne potpore koja je došla od prethodnoga kraljevstva, a sila izlivena na Krista došla je iz prethodnoga kraljevstva koje je On napustio trideset godina prije.

The break in the two periods is marked by an empowerment, and the break in the two periods set forth by Abram and Paul is recognized by simple comparison. In Abram and Pauls’ thirty-year distinction, the preparation period was the first thirty years representing the covenant process, which empowered Abram’s descendants to fulfill the prophecy of bondage in Egypt. The four hundred and thirty years has a further symbolic division, for correctly applied the first two hundred and fifteen years is represented by God’s representative and Pharaoh. For Joseph and the first 215 years it was the good Pharaoh, and for Moses and the second 215 years it was the bad Pharaoh.

Prijelom između dvaju razdoblja označen je osnaženjem, a prijelom između dvaju razdoblja koje iznose Abram i Pavao prepoznaje se jednostavnom usporedbom. U Abramovoj i Pavlovoj razlici od trideset godina, razdoblje priprave bilo je prvih trideset godina koje predstavljaju saveznički proces, što je osnažilo Abramove potomke da ispune proročanstvo o ropstvu u Egiptu. Četiristo trideset godina ima i daljnju simboličku podjelu, jer, pravilno primijenjeno, prvih dvjesto petnaest godina predstavljeni su Božjim predstavnikom i faraonom. Jer za Josipa i prvih 215 godina to je bio dobar faraon, a za Mojsija i drugih 215 godina to je bio zao faraon.

That division identifies two periods of four generations. The first four generations can be laid over the second four generations line upon line, and in doing so, Joseph and Moses, a prophetic alpha and omega, interact with a alpha-good Pharaoh and an omega bad Pharaoh. There is great light to be derived from this parallel consideration, but I am simply identifying that Abram’s prediction of the fourth generation identifies two witnesses of the four generations in the 430 years. The twofold representation of four generations is found in the genealogies of Genesis four and five. When we consider Cain and Seth as the start of the listing of the blood lines, we find that there are eight generations from Seth to Noah, and that when divided in the middle there is a representation of two periods of four generations. This is recognized in the eight generational lines of both Seth and Cain.

Ta podjela prepoznaje dva razdoblja od po četiri naraštaja. Prva četiri naraštaja mogu se položiti preko drugih četiriju naraštaja, redak na redak, te na taj način Josip i Mojsije, proročki alfa i omega, stupaju u odnos s faraonom alfa-dobrim i faraonom omega-zlim. Iz ovoga paralelnog razmatranja može se izvesti veliko svjetlo, no ja samo utvrđujem da Abramovo proročanstvo o četvrtom naraštaju prepoznaje dva svjedoka četiriju naraštaja unutar 430 godina. Dvostruki prikaz četiriju naraštaja nalazi se u rodoslovljima Postanka četvrtog i petog poglavlja. Kada promatramo Kajina i Šeta kao početak popisa krvnih loza, nalazimo da postoji osam naraštaja od Šeta do Noe te da, kada se podijele po sredini, predstavljaju dva razdoblja od po četiri naraštaja. To se prepoznaje u osam naraštajnih linija i Šeta i Kajina.

The genealogies in chapters four and five are represented with the conclusion of the lines, which is Noah. Noah is the symbol of God’s covenant with mankind as represented by the rainbow. Abram is the symbol of God’s covenant with a chosen people as represented by circumcision. Those two covenants are always tied together, and Genesis eleven, where we find the tower of Babel right after Noah’s flood, is where the genealogy that leads to Abram is set forth. In that passage it is ten generations, not eight. In the passage that leads to Abram and the passage that lead to Noah the Noachian and Abrahamic covenants are represented.

Rodovlja u četvrtom i petom poglavlju prikazana su sa završetkom loza, a to je Noa. Noa je simbol Božjega saveza s čovječanstvom, kako je to prikazano dugom. Abram je simbol Božjega saveza s izabranim narodom, kako je to prikazano obrezanjem. Ta su dva saveza uvijek povezana, a u Postanku jedanaest, gdje nalazimo babilonsku kulu neposredno nakon Noinoga potopa, izloženo je rodoslovlje koje vodi do Abrama. U tome je odlomku riječ o deset naraštaja, a ne o osam. U odlomku koji vodi do Abrama i u odlomku koji vodi do Noe prikazani su nojevski i abrahamski savezi.

In the passage from chapter eleven that addresses a chosen people we find two of those generations are laden with great light.

U odlomku iz jedanaestoga poglavlja koji se obraća izabranom narodu nalazimo da su dva od tih naraštaja opterećena velikom svjetlošću.

> And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–19.

> A Eber poživje trideset i četiri godine te rodi Pelega. I pošto rodi Pelega, Eber poživje četiri stotine i trideset godina te rodi sinove i kćeri. A Peleg poživje trideset godina te rodi Reua. Postanak 11,16–19.

The reference to Eber is the first reference of the Hebrew word that is eventually identified as the Hebrew word “Hebrew.” In the genealogy of a chosen people, one of the ten descendants is named Hebrew, which is what the chosen people were to be known as. In three verses Eber and Peleg are used to mark the distinction of the chosen Hebrew race. Eber means “crossing over” or “the one who crosses over” and is the root of the word, “Hebrew.” Abram is a symbol of those who cross over from Babylon to the Promised Land. “Peleg” means “division” or “split,” as referenced in Genesis 10:25, where we are informed that in Peleg’s days the “earth was divided.”

Spominjanje Ebera prvo je spominjanje hebrejske riječi koja se naposljetku prepoznaje kao hebrejska riječ „Hebrejac“. U rodoslovlju izabranoga naroda jedan od deset potomaka nosi ime Hebrejac, po kojemu je izabrani narod trebao biti poznat. U tri retka Eber i Peleg služe za označavanje razlike izabranoga hebrejskog roda. Eber znači „prelazak” ili „onaj koji prelazi” i korijen je riječi „Hebrejac”. Abram je simbol onih koji prelaze iz Babilona u Obećanu zemlju. „Peleg” znači „podjela” ili „razdvajanje”, kao što se navodi u Postanku 10,25, gdje smo obaviješteni da je u Pelegovo vrijeme „zemlja bila podijeljena”.

Eber and Peleg represent a prophetic division for those who wish to rightly divide the word of truth. The genealogy of Noah produced two lines of eight, which represented two sets of four generations, as does the 430 years in Egypt. The genealogy of Genesis eleven is represented by ten, not eight, for it is the genealogy of a chosen people. The chosen people are divided into two groups of five, thus aligning with the parable of the ten virgins, which is the parable of God’s covenant people.

Eber i Peleg predstavljaju proročansku podjelu za one koji žele ispravno razdjeljivati riječ istine. Noino rodoslovlje iznjedrilo je dvije loze od po osam, koje su predstavljale dva niza od po četiri naraštaja, kao što to čini i 430 godina u Egiptu. Rodoslovlje iz jedanaestog poglavlja Postanka predstavljeno je brojem deset, a ne osam, jer je to rodoslovlje izabranoga naroda. Izabrani narod podijeljen je u dvije skupine od po pet, usklađujući se tako s prispodobom o deset djevica, koja je prispodoba o Božjem saveznom narodu.

In that chosen people genealogy, Peleg’s name and his historical fulfillment represent a division of two classes of wise or foolish virgins, at the very point in biblical history that the earth had been divided at the tower of Babel. In the list of ten, Peleg is number five, for that is the center of ten. Eber the Hebrew, typified by Abram represents a foolish virgin who crosses over and becomes a wise virgin, when the two classes are divided at the cry at midnight. Eber, the first Hebrew in name, represents Abram, the first Hebrew by covenant. When the Lord called Abram out of Babylon, it typified the message of the midnight cry, which is the empowerment of the second angel, who calls men and women out of Babylon.

U tom rodoslovlju izabranoga naroda, Pelegovo ime i njegovo povijesno ispunjenje predstavljaju podjelu dviju skupina mudrih ili ludih djevica, upravo u onoj točki biblijske povijesti kada je zemlja bila razdijeljena kod kule babilonske. Na popisu od deset, Peleg je peti, jer je to središte desetorice. Eber Hebrejac, predočen Abramom, predstavlja ludu djevicu koja prelazi i postaje mudra djevica, kada se te dvije skupine razdvajaju na povik u ponoć. Eber, prvi Hebrejac po imenu, predstavlja Abrama, prvoga Hebrejca po Savezu. Kada je Gospodin pozvao Abrama iz Babilona, to je predočavalo poruku ponoćnoga povika, koja je osnaženje drugoga anđela, koji poziva muškarce i žene iz Babilona.

The parable of the ten virgins is represented with Eber and Peleg representing a call to come out, just before the dividing line of Peleg closes the door of probation. In the prophetic relationship Eber lived 430 years after Peleg, who then lived 30 years. The first step of Abram’s threefold covenant was represented by Eber and Peleg. Abram, as Eber and Peleg as the dividing line between two classes. Paul’s addition to Abram’s prophecy is Peleg’s addition to Eber’s prophecy. Eber proclaimed 400 years, but Peleg identified 430 years. Peleg therefore represented Paul, and Paul’s addition of 30 years to the 400 years, and Paul’s ministry was to identify the Peleg of Bible prophecy. The “Peleg” of Bible prophecy that Paul identified represented the dividing of the nation from literal to spiritual.

Prispodoba o deset djevica prikazana je preko Ebera i Pelega, koji predstavljaju poziv da se izađe, neposredno prije nego što razdjelna crta Pelega zatvori vrata milosti. U proročkom odnosu Eber je živio 430 godina nakon Pelega, koji je potom živio 30 godina. Prvi korak Abramova trostrukog saveza bio je prikazan preko Ebera i Pelega. Abram, kao Eber i Peleg, jest razdjelna crta između dviju skupina. Pavlov dodatak Abramovu proročanstvu jest Pelegov dodatak Eberovu proročanstvu. Eber je objavio 400 godina, ali je Peleg odredio 430 godina. Peleg je stoga predstavljao Pavla, kao i Pavlov dodatak od 30 godina na 400 godina, a Pavlova je služba bila prepoznati Pelega biblijskog proročanstva. „Peleg” biblijskog proročanstva, kojega je Pavao prepoznao, predstavljao je razdvajanje naroda od doslovnoga prema duhovnome.

From Shem to Peleg is five descendants, and from Rue to Abram is five.

Od Šema do Pelega pet je potomaka, a od Reua do Abrama pet.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.

> I reče Abramu: Znaj zasigurno da će tvoje potomstvo biti došljak u zemlji koja nije njihova, i služit će im; a oni će ih tlačiti četiri stotine godina. Postanak 15,13.

> Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Galatians 3:16–18.

> A Abrahamu i njegovu potomstvu dana su obećanja. Ne kaže: „i potomstvima”, kao o mnogima, nego kao o jednome: „i tvome potomstvu”, koje je Krist. A ovo velim: Savez koji je Bog prije potvrdio u Kristu ne može ukinuti Zakon, koji je nastao četiri stotine i trideset godina poslije, tako da obećanje učini ništavnim. Jer ako je baština od Zakona, onda više nije od obećanja; a Bog ju je Abrahamu darovao obećanjem. Galaćanima 3,16–18.

Thirty Years Old

Trideset godina star

Jesus was thirty when he began His ministry.

Isus je imao trideset godina kad je započeo svoju službu.

> And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli. Luke 3:23.

> A sam Isus poče bijaše oko trideset godina, budući (kako se mislilo) sin Josipov, Helijev. Luka 3,23.

Joseph began to serve Pharaoh in Egypt when he was thirty years old.

Josip je počeo služiti faraonu u Egiptu kad mu je bilo trideset godina.

> And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. Genesis 41:46.

> A Josipu bijaše trideset godina kad stade pred faraona, kralja egipatskoga. Potom Josip iziđe ispred faraona i prođe svom zemljom egipatskom. Postanak 41,46.

The prophet Ezekiel was thirty years old when he began his ministry, and his ministry lasted twenty-two years.

Prorok Ezekiel imao je trideset godina kada je započeo svoju službu, a njegova je služba trajala dvadeset i dvije godine.

> 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 dogodilo 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.

Ezekiel has more historical references within his writings than any other prophet. There are thirteen direct references to ascertainable dates in the writings of Ezekiel, and unknowingly, the biblical scholars and historians confirm that his ministry spanned twenty-two years, though they know not that twenty-two is a symbol of the one hundred and forty-four thousand.

Ezekiel u svojim spisima sadrži više povijesnih referenci nego ijedan drugi prorok. U Ezekielovim se spisima nalazi trinaest izravnih upućivanja na utvrdive datume, a biblijski znanstvenici i povjesničari, ne znajući to, potvrđuju da je njegova služba trajala dvadeset i dvije godine, premda ne znaju da je dvadeset i dva simbol stotinu četrdeset i četiri tisuće.

King David was thirty years old when he began to reign and he reigned for forty years.

Kralj David imao je trideset godina kad je počeo kraljevati i kraljevao je četrdeset godina.

> David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 5:4, 5.

> David je imao trideset godina kad se zakraljio, i kraljevao je četrdeset godina. U Hebronu je kraljevao nad Judom sedam godina i šest mjeseci; a u Jeruzalemu je kraljevao trideset i tri godine nad svim Izraelom i Judom. 2 Samuelova 5,4. 5.

David’s forty-year reign is a symbolic number, and the period of 40 is like Abram and Paul’s 430 years, for the 40 years is divided into two parts (7 and a half and 33 years). The two periods of David’s forty-year reign, have an added prophetic enigma, for another biblical witness records those two periods as seven years and thirty-three years. What does the extra six months in Second Samuel represent, and how does 7.5 and 33 equal 40? There is an overlap of six months that must represent a prophetic truth.

Davidova četrdesetogodišnja vladavina simboličan je broj, a razdoblje od 40 nalik je Abramovih i Pavlovih 430 godina, jer je tih 40 godina podijeljeno na dva dijela (7 i pol i 33 godine). Dva razdoblja Davidove četrdesetogodišnje vladavine imaju dodatnu proročku zagonetku, jer drugi biblijski svjedok ta dva razdoblja bilježi kao sedam godina i trideset tri godine. Što predstavlja dodatnih šest mjeseci u Drugoj Samuelovoj i kako 7,5 i 33 daju 40? Postoji preklapanje od šest mjeseci koje mora predstavljati proročku istinu.

> And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 1 Kings 2:11.

> A dani koje je David kraljevao nad Izraelom bijahu četrdeset godina: sedam je godina kraljevao u Hebronu, a trideset i tri godine kraljevao je u Jeruzalemu. 1 Kraljevima 2,11.

22 is a symbolic number representing the combination of Divinity with humanity and Ezekiel’s ministry lasted twenty-two-years. Joseph’s fourteen years is divided into two periods of seven years, Christ’s covenant week divided into two equal 1260-day periods, and David’s forty year reign is broken into two periods, with an additional symbol connecting the two periods.

22 je simboličan broj koji predstavlja sjedinjenje božanstva s čovještvom, a Ezekielova je služba trajala dvadeset i dvije godine. Josipovih četrnaest godina podijeljeno je na dva razdoblja od po sedam godina, Kristov saveznički tjedan podijeljen je na dva jednaka razdoblja od po 1260 dana, a Davidova četrdesetogodišnja vladavina razdijeljena je na dva razdoblja, uz dodatni simbol koji povezuje ta dva razdoblja.

Jesus is the Prophet, the Priest and the King. In the latter days He will lift up His church triumphant as an ensign, and that church is represented by Christ, the prophet, priest and king who has combined His Divinity with men, represented by Ezekiel the prophet, Joseph the priest and David the king. The four symbols represent three worthies in the furnace that was heated seven times above normal, and then there appeared the fourth, and He was as the son of God. All the world was represented at the celebration of Nebuchadnezzar’s golden image, and they all saw the church triumphant made up of a human prophet, a human priest and a human king, sustained by the fourth Divine person.

Isus je Prorok, Svećenik i Kralj. U posljednje dane On će svoju crkvu pobjedonosnu podići kao stijeg, a ta je crkva predstavljena Kristom, prorokom, svećenikom i kraljem koji je svoje Božanstvo sjedinio s ljudima, predstavljenima Ezekielom prorokom, Josipom svećenikom i Davidom kraljem. Četiri simbola predstavljaju trojicu dostojnika u peći koja je bila užarena sedam puta više nego obično, a zatim se pojavio četvrti, i bio je kao Sin Božji. Sav je svijet bio predstavljen na proslavi zlatnoga lika Nabukodonozorova, i svi su vidjeli crkvu pobjedonosnu sastavljenu od ljudskoga proroka, ljudskoga svećenika i ljudskoga kralja, poduprtu četvrtom Božanskom osobom.

> “Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

> „Sotona je odveo svijet u ropstvo. Uveo je idolsku subotu, pridajući joj naizgled veliku važnost. Oteo je počast kršćanskoga svijeta od Gospodnje subote i usmjerio je na tu idolsku subotu. Svijet se klanja predaji, ljudskoj zapovijedi. Kao što je Nabukodonozor postavio svoj zlatni kip na ravnici Duri i tako uzvisio samoga sebe, tako i Sotona uzvisuje samoga sebe u toj lažnoj suboti, za koju je ukrao obilježje neba.“ Review and Herald, 8. ožujka 1898.

## The Number Four

Broj četiri

At the prophetic level, forty is a tithe of Abram’s four hundred, and four is a tithe of forty. Any prophetic characteristic that is found in the number four, must align with the symbolism of forty, which in turn must align with the symbolism of four hundred. In context, four often represents “worldwide,” a familiar understanding, but it also represents “a progression” and in some contexts a “progressive destruction.”

Na proročkoj razini, četrdeset je desetina Abramovih četiristo, a četiri su desetina od četrdeset. Svako proročko obilježje koje se nalazi u broju četiri mora biti usklađeno sa simbolikom četrdeset, koja pak mora biti usklađena sa simbolikom četiristo. U danom kontekstu, četiri često predstavlja „širom svijeta”, što je uobičajeno razumijevanje, ali također predstavlja „napredovanje” i u nekim kontekstima „postupno uništenje”.

The first four of the seven trumpets represent the progressive destruction of Western Rome. Eastern Rome in Constantinople ended in submission to the four Ottoman Sultans. Line upon line eastern and western Rome progressively disintegrated over four periods, represented by four trumpets, while also being brought down by Islam of the fifth and sixth trumpets. Together the two lines identify the fall of Rome over four generations of trumpets, while an escalating war with Islam leads to the ultimate demise when the four sultans of Islam take supremacy over the kingdom. The history of west and east began with the division of the Empire by Constantine in 330.

Prve četiri od sedam truba predstavljaju postupno uništenje Zapadnoga Rima. Istočni Rim u Konstantinopolu završio je u podložnosti četvorici osmanskih sultana. Redak po redak, istočni i zapadni Rim postupno su se raspadali tijekom četiri razdoblja, prikazana četirima trubama, dok ih je ujedno obarao i islam pete i šeste trube. Zajedno te dvije crte označuju pad Rima tijekom četiriju naraštaja truba, dok sve žešći rat s islamom vodi konačnoj propasti kada četiri sultana islama zadobiju vrhovnu vlast nad kraljevstvom. Povijest Zapada i Istoka započela je podjelom Carstva koju je proveo Konstantin 330. godine.

The four trumpets of western Rome begin in 330, and the fifth and sixth trumpet represent the power that bring eastern Rome down, an eastern Rome also began in 330. Both eastern and western Rome contributed to the work of placing the papal power on the throne of the earth in 538, so the two lines of western and eastern typify the two horns of the United States, who places the papal power back on the throne at the Sunday law. Western Rome is the symbol of churchcraft in the prophetic relationship and eastern Rome is the symbol of statecraft.

Četiri trube zapadnog Rima počinju 330. godine, a peta i šesta truba predstavljaju silu koja obara istočni Rim, a i istočni Rim također je započeo 330. godine. I istočni i zapadni Rim pridonijeli su djelu postavljanja papinske vlasti na prijestolje zemlje 538. godine, stoga dvije linije zapadnog i istočnog tipološki predočuju dva roga Sjedinjenih Država, koji pri nedjeljnom zakonu ponovno postavljaju papinsku vlast na prijestolje. Zapadni Rim simbol je crkvenjaštva u proročkom odnosu, a istočni Rim simbol je državničke vlasti.

Within the history of the fall of western and eastern Rome, the history of papal Rome is set forth. Beginning with the church of the disciples, represented by Ephesus, the first three churches lead to the fourth church, which is the papacy from 538 until 1798. In Revelation thirteen, the papacy is identified as ruling for 42 months, after its deadly wound of 1798 is healed at the Sunday law. “Time is no longer” after 1844, so the forty-two months are a symbol of the period of persecution from the Sunday law until Michael stands up. The pioneers understood the churches, seals and trumpets represented three lines of history that run parallel to one another. Laying the prophetic testimony of western Rome over the line of eastern Rome and the line of papal Rome is not a prophetic application which was employed by the Millerites, but the technique does not contradict any of their established understandings.

U okviru povijesti pada zapadnoga i istočnoga Rima izložena je povijest papinskoga Rima. Počevši s crkvom učenika, predstavljenom Efezom, prve tri crkve vode do četvrte crkve, koja je papinstvo od 538. do 1798. godine. U trinaestom poglavlju Otkrivenja papinstvo je prikazano kao ono koje vlada 42 mjeseca, nakon što njegova smrtna rana iz 1798. bude iscijeljena pri nedjeljnom zakonu. „Vremena više neće biti” nakon 1844., stoga su četrdeset i dva mjeseca simbol razdoblja progonstva od nedjeljnog zakona sve dok Mihael ne ustane. Pioniri su razumjeli da crkve, pečati i trube predstavljaju tri linije povijesti koje teku usporedno jedna s drugom. Polaganje proročkoga svjedočanstva zapadnoga Rima preko linije istočnoga Rima i linije papinskoga Rima nije proročka primjena kojom su se služili mileriti, ali ta tehnika ne proturječi nijednom od njihovih utvrđenih razumijevanja.

Line upon line, the first four trumpets are to be laid over the history represented by the fifth and sixth trumpets, and then the line of the first three churches that lead to the period of papal persecution represented by the fourth church. Four trumpets on the one line, four sultans on the second line, and four churches on the third line. The number “four” represents worldwide, but it also represents a progressive destruction of either a civil or religious power. What it represents is determined by context.

Redak po redak, prve četiri trube treba položiti preko povijesti prikazane petom i šestom trubom, a zatim red prvih triju crkava koje vode do razdoblja papinskoga progona prikazanog četvrtom crkvom. Četiri trube na jednoj crti, četiri sultana na drugoj crti i četiri crkve na trećoj crti. Broj „četiri“ predstavlja sveopćost, ali također predstavlja i postupno uništenje bilo građanske bilo vjerske vlasti. Što on predstavlja određuje kontekst.

At the Sunday law the papal power is restored. The first time the papacy was empowered there was a thirty-year period of preparation. In the first four churches, the fourth church is the papacy, and the first church was the disciples, represented as Ephesus. The first three generations of the Christian church led to the fourth church of Thyatira, that is represented by Jezebel. When you get to Thyatira, in 538, a Sunday law was enacted at the Counsel of Orleans, thus identifying the Sunday law in the United States, when the deadly wound of 1798 is healed.

Pri donošenju nedjeljnog zakona papinska se vlast obnavlja. Prvi put kada je papinstvo bilo osnaženo, postojalo je tridesetogodišnje razdoblje pripreme. U prve četiri crkve, četvrta crkva jest papinstvo, a prva crkva bili su učenici, predstavljeni kao Efez. Prve tri generacije kršćanske crkve vodile su do četvrte crkve, Tijatire, koja je predstavljena Jezabelom. Kada dođete do Tijatire, godine 538. na Koncilu u Orléansu donesen je nedjeljni zakon, čime se prepoznaje nedjeljni zakon u Sjedinjenim Državama kada se iscjeljuje smrtonosna rana iz 1798.

The history from 1798, until the Sunday law in the United States is represented by the first four churches. The fourth church of Thyatira is the Sunday law, and the papal persecution which follows. The first church of Ephesus, the church who lost its first love, ended up at the conclusion of the four-step progressive destruction, at the Sunday law of Thyatira. The generation that leads to the Sunday law of Thyatira, is the third generation of Pergamos. Thyatira represents the Sunday law until the close of probation, and Pergamos represents the compromise of the third generation that prepares the way for Thyatira. The third generation of Pergamos, and the compromise it represents was first fulfilled in the time of Constantine, who passed the very first Sunday law in 321. The United States began as the lamb of Ephesus, but when it places Thyatira back on the throne, it speaks as a dragon.

Povijest od 1798. godine pa do zakona o nedjelji u Sjedinjenim Državama predstavljena je prvim četirima crkvama. Četvrta crkva, Tijatira, jest zakon o nedjelji i papinski progon koji nakon toga slijedi. Prva crkva, Efez, crkva koja je izgubila svoju prvu ljubav, završila je na kraju četverostupanjskog progresivnog razaranja, kod zakona o nedjelji u Tijatiri. Naraštaj koji vodi do zakona o nedjelji u Tijatiri jest treći naraštaj Pergama. Tijatira predstavlja zakon o nedjelji sve do završetka vremena milosti, a Pergam predstavlja kompromis trećega naraštaja koji priprema put za Tijatiru. Treći naraštaj Pergama, i kompromis koji on predstavlja, prvi se put ispunio u vrijeme Konstantina, koji je 321. godine donio prvi zakon o nedjelji. Sjedinjene Države započele su kao janje Efeza, ali kada ponovno postave Tijatiru na prijestolje, govore kao zmaj.

The progressive destruction of the United States is represented by the first four churches of Revelation. The progressive destruction of the sixth kingdom of Bible prophecy occurs over four generations that lead to the Sunday law, where the earth beast, speaks as a dragon. The final generation is represented by the dragon, that is a reptile, as in the Garden of Eden, and for this reason, both John the Baptist and Jesus called the last generation of ancient Israel, “a generation of vipers.”

Postupno uništenje Sjedinjenih Američkih Država prikazano je kroz prve četiri crkve iz Otkrivenja. Postupno uništenje šestoga kraljevstva biblijskoga proroštva odvija se kroz četiri naraštaja koji vode do nedjeljnoga zakona, kada zvijer iz zemlje progovara kao zmaj. Posljednji naraštaj predstavljen je zmajem, koji je gmaz, kao u Edenskome vrtu, i iz toga su razloga i Ivan Krstitelj i Isus posljednji naraštaj drevnoga Izraela nazvali „naraštajem gujinjim“.

The fourth and last generation is either the “chosen generation” representing the one hundred and forty-four thousand, or its counterpart, the generation of vipers. One class has formed the image of Christ, the other the image of the beast—the serpent. The generation of vipers is directly set forth, four times in God’s Word. The context at each reference is different.

Četvrti i posljednji naraštaj jest ili „izabrani naraštaj“, koji predstavlja sto četrdeset i četiri tisuće, ili njegov pandan, naraštaj gujinji. Jedan je stalež oblikovao Kristov lik, a drugi lik zvijeri — zmije. Naraštaj gujinji izravno se iznosi četiri puta u Božjoj Riječi. Kontekst je pri svakom navodu različit.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Ali kad je vidio gdje mnogi farizeji i saduceji dolaze na njegovo krštenje, reče im: Leglo gujinje, tko vas je upozorio da bježite od gnjeva koji dolazi? Matej 3,7.

If the “generation of vipers” were simply some derogatory remarks about a couple sects of people that John didn’t like, then there would be nothing to say about the expression. But every word is sacred within God’s Word, so John was assigning a specific label to the Sadducees and Pharisees. That label is defined prophetically by the context of the passage where it is expressed. In the passage John is identified as accomplishing his ministry, then the Sadducees and Pharisees enter the narrative. In the opening verses John is identified as Isaiah’s “voice in the wilderness.”

Kad bi „porod zmija” bile tek neke pogrdne primjedbe o nekoliko sljedbi ljudi koji se Ivanu nisu sviđali, tada o tom izrazu ne bi bilo što reći. Ali svaka je riječ u Božjoj Riječi sveta, stoga je Ivan saducejima i farizejima dodijelio određenu oznaku. Ta je oznaka proročki određena kontekstom odlomka u kojem je izrečena. U tom se odlomku Ivan prikazuje kako izvršava svoju službu, a zatim saduceji i farizeji stupaju u pripovijest. U početnim redcima Ivan je označen kao Izaijin „glas koji viče u pustinji”.

> In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand.

> U one dane dođe Ivan Krstitelj propovijedajući u pustinji judejskoj i govoreći: Obratite se, jer se približilo kraljevstvo nebesko.

> For this is he that was spoken of by the prophet Esaias, saying,

> Jer ovo je onaj o kojemu je govorio prorok Izaija, govoreći,

> The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

> Glas onoga koji viče u pustinji: Pripravite put Gospodinu, poravnite njegove staze.

> And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.

> A taj isti Ivan imao je odjeću od devine dlake i kožnat pojas oko svojih bokova; a hrana mu bijahu skakavci i divlji med.

> Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:2–7.

> Tada je izlazio k njemu Jeruzalem, i sva Judeja, i sav kraj oko Jordana, te su od njega bili kršteni u Jordanu, ispovijedajući svoje grijehe. A kad ugleda mnoge farizeje i saduceje gdje dolaze na njegovo krštenje, reče im: Leglo gujinje, tko vas je upozorio da bježite od gnjeva koji dolazi? Matej 3,2–7.

The final generation of ancient Israel is labelled as “a generation of vipers,” by a prophet who came out of the wilderness. John is the prophet who fulfilled the role as Malachi’s messenger who prepared the way for the Messenger of the Covenant, who was also the voice in the wilderness identified by Isaiah.

Posljednji naraštaj drevnoga Izraela označen je kao „naraštaj zmija otrovnica” od proroka koji je izišao iz pustinje. Ivan je prorok koji je ispunio ulogu kao Malahijin glasnik koji je pripravio put Glasniku Saveza, koji je također bio glas u pustinji što ga je prepoznao Izaija.

If we consider “leaves” as a symbol, we find that they represent “profession.” The first reference is with Adam and Eve, who covered their unrighteousness, with fig leaves. They had previously worn the garment of light, the garment of righteousness, but when that was gone, they realized they were naked Laodiceans, who think all they need to do is hide behind the “leaves of profession,” and everything will be OK. Further on in the passage, John speaks directly against the Laodicean Jews trusting in the bloodline of Abraham to save them, for their presumption was simply the empty leaves of profession. A person’s garments represent who they are.

Ako „lišće” promatramo kao simbol, nalazimo da ono predstavlja „ispovijedanje”. Prva se referenca pojavljuje kod Adama i Eve, koji su svoju nepravednost prekrili smokvinim lišćem. Prethodno su nosili haljinu svjetlosti, haljinu pravednosti, ali kada je ona nestala, shvatili su da su goli laodicejci, koji misle da je sve što trebaju učiniti sakriti se iza „lišća ispovijedanja”, i sve će biti u redu. Nadalje u odlomku, Ivan izravno govori protiv laodicejskih Židova koji se uzdaju u Abrahamovu krvnu lozu da će ih spasiti, jer je njihova drskost bila jednostavno prazno lišće ispovijedanja. Čovjekove haljine predstavljaju ono što on jest.

Trees are a symbol of men and of kingdoms, and the fruit, the branch, the seed, the soil, the water, the root and obviously the leaves all represent specific prophetic symbols unto themselves, but each of those truths is connected to the other symbols represented in the various lines of prophecy that employ the prophetic symbols that go to make up a “tree.” Of course, the first prophetic symbolism of a tree is that it represents a life-or-death test.

Drveće je simbol ljudi i kraljevstava, a plod, grana, sjeme, tlo, voda, korijen i, očito, lišće svi predstavljaju zasebne, određene proročke simbole, no svaka je od tih istina povezana s drugim simbolima prikazanima u različitim linijama proroštva koje se služe proročkim simbolima od kojih je sačinjeno „drvo“. Naravno, prva proročka simbolika drveta jest da ono predstavlja kušnju života ili smrti.

John’s message is represented by the clothes he wore, and the food he ate. Prophetic food, such as the manna at the beginning of ancient Israel, or the Bread of Heaven at the end; must be eaten. The food represents a prophetic testing message which must be eaten, for it is Christ’s flesh and His blood. The clothes John wore and the food he ate identifies the message, and messenger who prepared the way for Christ. John typifies the final messenger who prepares the way for Christ, who is the Messenger of the Covenant who suddenly comes to His temple at the Sunday law. When that takes place, the foolish virgins, who are also Laodiceans and tares, represent the final fourth generation of those who profess to be the legitimate covenant people of Abraham, just as did the Pharisees and Sadducees, in the time when John appeared out of the wilderness.

Ivanova poruka predočena je odjećom koju je nosio i hranom koju je jeo. Proročku hranu, kao što je mana na početku drevnoga Izraela ili Kruh s Neba na svršetku, mora se jesti. Ta hrana predstavlja proročku poruku kušanja koja se mora jesti, jer ona je Kristovo tijelo i Njegova krv. Odjeća koju je Ivan nosio i hrana koju je jeo poistovjećuju poruku i glasnika koji je pripravio put Kristu. Ivan je praslika posljednjega glasnika koji pripravlja put Kristu, koji je Glasnik Saveza koji iznenada dolazi u svoj hram prigodom nedjeljnoga zakona. Kada se to dogodi, lude djevice, koje su ujedno i Laodikejci i kukolj, predstavljaju završni četvrti naraštaj onih koji tvrde da su zakoniti saveznički Abrahamov narod, kao što su to bili farizeji i saduceji u vrijeme kada se Ivan pojavio iz pustinje.

John wore camel hair, a leather girdle that included a harness attachment, such as farm animals have with a yoke. He ate, and therefore his message was of locusts, a premier symbol of Islam in the Scriptures, and he mixed his message of Islam, with the honey.

Ivan je nosio devinu dlaku, kožni pojas koji je uključivao zaprežni pričvrstak, kakav domaće životinje imaju s jarmom. Jeo je, i stoga je njegova poruka bila o skakavcima, istaknutom simbolu islama u Pismima, i svoju je poruku o islamu miješao s medom.

> And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. Exodus 16:31.

> I dom Izraelov nadjenu mu ime Mana; a bijaše kao sjeme korijandrovo, bijelo, i okus mu bijaše kao oblatne s medom. Izlazak 16,31.

Manna is a symbol of God’s Word, and it tasted like honey, which the prophets identify as the taste of the message, they are represented as eating. John brought the message of Islam as represented by the locusts, and a girdle of camel leather and camel hair. The locusts and the camel are both symbols of Islam. That message of Islam was mixed with the enlightenment of God’s Word that is represented as “honey.”

Mana je simbol Božje Riječi, a okus joj je bio kao med, što proroci prepoznaju kao okus poruke koju su prikazani da jedu. Ivan je donio poruku islama, kako je predstavljena skakavcima te pojasom od devine kože i devinom dlakom. I skakavci i deva simboli su islama. Ta poruka islama bila je pomiješana s prosvjetljenjem Božje Riječi, koje je predstavljeno kao „med”.

> Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 1 Samuel 14:29.

> Tada reče Jonatan: Moj je otac uznemirio zemlju; pogledajte, molim vas, kako su mi se oči razbistrile jer sam okusio malo ovoga meda. 1 Samuelova 14:29.

John did not simply represent a message of Islam, but he came from the wilderness, as did Elijah, and John did not eat honey, he ate wild honey, for he, as with Christ, was not trained in the institutions of the day who had their own honey of a message, represented by the leaven of the Pharisees and Sadducees. John ate honey from the wilderness, for he was trained by the Holy Spirit outside the religious institutions of his day. The typical girdle of the time period contained a hinge mechanism that a person would tie their camel hair garment onto. The hinge represents John, who was the turning point from the earthly unto the heavenly sanctuary.

Ivan nije jednostavno predstavljao poruku islama, nego je došao iz pustinje, kao i Ilija, i Ivan nije jeo med, nego je jeo divlji med, jer on, kao i Krist, nije bio poučavan u ustanovama onoga vremena koje su imale svoj vlastiti med poruke, prikazan kvascem farizeja i saduceja. Ivan je jeo med iz pustinje, jer ga je Sveti Duh poučavao izvan vjerskih ustanova njegova vremena. Uobičajeni pojas toga razdoblja sadržavao je mehanizam nalik šarki na koji bi čovjek privezao svoju odjeću od devine dlake. Šarka predstavlja Ivana, koji je bio prijelomna točka od zemaljskog prema nebeskom svetištu.

> “The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.

> „Prorok Ivan bio je povezujuća karika između dviju raspodjela. Kao Božji predstavnik istupio je da pokaže odnos Zakona i Proroka prema kršćanskoj raspodjeli. Bio je manje svjetlo, za kojim je trebalo doći veće. Ivanov um bio je prosvijetljen Svetim Duhom da bi mogao obasjati svoj narod; ali nikakvo drugo svjetlo nikada nije obasjalo niti će ikada obasjati paloga čovjeka tako jasno kao ono koje proizlazi iz učenja i primjera Isusa. Krist i Njegovo poslanje bili su tek nejasno shvaćeni, kako su bili predočeni u slikovitim žrtvama. Čak ni Ivan nije u potpunosti shvaćao budući, besmrtni život po Spasitelju.“ The Desire of Ages, 220.

The hinge garment of John is introduced at the very point of Christ’s baptism, which was the turning point, represented by the place where John was baptizing. That place was named Bethabara meaning “ferry crossing,” and is the very place ancient Israel entered into the Promised Land as they came out of the wilderness, just as John had done.

Odjevni predmet sa šarkom Ivana uvodi se upravo na mjestu Kristova krštenja, koje je bilo prijelomna točka, predstavljena mjestom na kojem je Ivan krštavao. To se mjesto zvalo Bethabara, što znači „prijelaz skelom“, i upravo je to mjesto na kojem je drevni Izrael ušao u Obećanu zemlju izlazeći iz pustinje, baš kao što je to učinio i Ivan.

Of course, the movement of the one hundred and forty-four thousand are who John is representing, but we are simply pointing out that when Jesus was baptized, it was that generation that He and John called the “generation of vipers.” Jesus came to magnify God’s Ten Commandment law, and He inspired every word in the Bible, so when He calls the final generation of ancient Israel a generation of vipers, He knows full well that the second commandment identifies the judgment being accomplished in the third and fourth generations.

Dakako, pokret sto četrdeset i četiri tisuće jest ono što Ivan predstavlja, no mi tek ukazujemo na to da je, kada je Isus bio kršten, upravo taj naraštaj bio onaj koji su On i Ivan nazvali „naraštajem gujinjim“. Isus je došao uzveličati Božji zakon Deset zapovijedi i nadahnuo je svaku riječ u Bibliji, stoga, kada posljednji naraštaj drevnoga Izraela naziva naraštajem gujinjim, On posve dobro zna da druga zapovijed prepoznaje sud koji se izvršava u trećem i četvrtom naraštaju.

The third and fourth generations represent a progressive judgment that ends in the fourth generation, which is the generation of vipers. Christ baptism typifies 9/11. The Laodicean Seventh-day Adventist generation has been in its final generation since that time. John’s message to the Pharisees and Sadducees was the Laodicean message.

Treći i četvrti naraštaj predstavljaju postupni sud koji završava u četvrtom naraštaju, a to je naraštaj zmijâ. Kristovo krštenje predoznačuje 11. rujna. Laodicejski naraštaj adventista sedmoga dana od toga je vremena u svojem završnom naraštaju. Ivanova poruka farizejima i saducejima bila je laodicejska poruka.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them,

> Ali kad je vidio mnoge farizeje i saduceje gdje dolaze na njegovo krštenje, reče im,

> O generation of vipers, who hath warned you to flee from the wrath to come?

> Naraštaju zmija otrovnica, tko vas je upozorio da bježite od gnjeva koji dolazi?

> Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father:

> Donosite, dakle, plodove dostojne pokajanja; i ne pomišljajte u sebi govoriti: Imamo Abrahama za oca.

> for I say unto you, that God is able of these stones to raise up children unto Abraham.

> jer kažem vam da Bog može od ovoga kamenja podići djecu Abrahamovu.

> And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

> A sada je i sjekira položena na korijen stablima; stoga se svako stablo koje ne donosi dobra roda siječe i baca u oganj. Ja vas, doista, krstim vodom na pokajanje; ali Onaj koji dolazi za mnom moćniji je od mene; ja nisam dostojan nositi Mu obuću: On će vas krstiti Duhom Svetim i ognjem. Njemu je lopata u ruci, i on će temeljito očistiti svoje gumno te skupiti svoju pšenicu u žitnicu; a pljevu će spaliti neugasivim ognjem.

> Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:7–13.

> Tada Isus dođe iz Galileje na Jordan k Ivanu, da ga on krsti. Matej 3,7–13.

Jesus came from Galilee, which symbolizes a turning point in agreement with John’s girdle-hinge, and the meaning of Bethabara. John’s work of preparing the way, had then changed to Christ’s work of confirming the covenant. The thirty years of preparation was ended and the three and a half years before and after the cross began.

Isus je došao iz Galileje, koja simbolizira prijelomnu točku u skladu s Ivanovim pojasno-zglobnim obilježjem i značenjem Betabare. Ivanovo djelo pripravljanja puta tada se promijenilo u Kristovo djelo potvrđivanja saveza. Trideset godina priprave bilo je završeno i započele su tri i pol godine prije i poslije križa.

John’s message was a warning of the coming wrath at the destruction of Jerusalem, a destruction that also represents the end of the world and the seven last plagues. That warning message was set within the context of Islam, and it was delivered by a man who not only fulfilled Malachi’s messenger who prepares the way, and Isaiah’s voice in the wilderness, but also the message of Elijah, for John’s clothing paralleled Elijah’s just as John’s message paralleled Elijah’s.

Ivanova poruka bila je upozorenje na nadolazeći gnjev pri razorenju Jeruzalema, razorenju koje također predstavlja svršetak svijeta i sedam posljednjih zala. Ta poruka upozorenja bila je postavljena u kontekst islama, i bila je objavljena po čovjeku koji ne samo da je ispunio Malahijina glasnika koji pripravlja put, i Izaijin glas u pustinji, nego i Ilijinu poruku, jer je Ivanova odjeća bila usporedna Ilijinoj kao što je Ivanova poruka bila usporedna Ilijinoj.

> And he said unto them, What manner of man was he which came up to meet you, and told you these words? And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite. 2 Kings 1:7, 8.

> I on im reče: Kakav bijaše čovjek koji vam je izišao ususret i kazao vam te riječi? A oni mu odgovoriše: Bijaše to dlakav čovjek, opasan kožnatim pojasom oko svojih bokova. I on reče: To je Ilija Tišbijac. 2 Kings 1:7, 8.

If they were to ask of John, and not of Elijah, “what manner of man was he?” they would be answered “a hairy man, and girt with a girdle of leather about his loins.” The entire six-month ministry of John is represented in the passage where the final and fourth generation is specifically identified and defined. The Laodicean message unto them directly attacks the profession of being God’s covenant people, it warns them of the coming wrath as illustrated by an ax striking the roots of the trees. The message included that Christ would finish the testing process that began with John. Later in Matthew, Jesus also calls the Jews “a generation of vipers,” and He takes the thought up from John’s theme of cutting down a tree, and explains why.

Kad bi za Ivana, a ne za Iliju, pitali: „Kakav bijaše on čovjek?”, bilo bi im odgovoreno: „čovjek odjeven u kostrijet, i opasan kožnatim pojasom oko bokova.” Cjelokupna šestomjesečna Ivanova služba prikazana je u odlomku u kojem je posljednji, četvrti naraštaj posebno prepoznat i definiran. Laodicejska poruka upućena njima izravno napada njihovo ispovijedanje da su Božji saveznički narod; upozorava ih na dolazeći gnjev, predočen sjekirom koja udara u korijenje drveća. Poruka je uključivala i to da će Krist dovršiti proces kušanja koji je započeo s Ivanom. Kasnije u Mateju Isus također naziva Židove „naraštajem zmija otrovnica”, te preuzima misao iz Ivanove teme o sječi stabla i objašnjava zašto.

> Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:33–37.

> Ili učinite stablo dobrim i plod njegov dobrim; ili učinite stablo trulim i plod njegov trulim: jer se stablo poznaje po plodu svojem. O, porode zmijski, kako možete vi, budući zli, govoriti dobro? jer iz obilja srca usta govore. Dobar čovjek iz dobre riznice srca iznosi dobro; a zao čovjek iz zle riznice iznosi zlo. Ali kažem vam da će za svaku ispraznu riječ koju ljudi izgovore dati račun u dan suda. Jer po svojim riječima bit ćeš opravdan, i po svojim riječima bit ćeš osuđen. Matej 12:33–37.

The day of judgment, according to the second commandment is in the fourth generation. The judgment is based upon the message we speak, and that message comes out of our hearts. It is the message we speak that identifies whether we are Peter’s “chosen generation” or a “generation of vipers.” Either class is manifested at the conclusion of a testing process where Christ, as the dirt brush man cleans His floor. As with the oil in the parable of the ten virgins, the message is represented either by an evil or a good heart. Christ’s reference adds that this generation of vipers, which is the fourth and final generation—seek after a sign, and the only sign they would be given was the sign of Jonah.

Dan suda, prema drugoj zapovijedi, jest u četvrtom naraštaju. Sud se temelji na poruci koju izgovaramo, a ta poruka izlazi iz naših srca. Upravo poruka koju izgovaramo otkriva jesmo li Petrovo „izabrano pokoljenje” ili „leglo gujinje”. Svaki se od tih razreda očituje na završetku procesa kušnje, kada Krist, poput čovjeka s četkom za prašinu, čisti svoj pod. Kao i s uljem u prispodobi o deset djevica, poruka je predstavljena ili zlim ili dobrim srcem. Kristova napomena dodaje da ovaj naraštaj gujinji, koji je četvrti i posljednji naraštaj, traži znak, a jedini znak koji će mu biti dan jest znak Jonin.

> Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Matthew 12:38–42.

> Tada neki od pismoznanaca i farizeja odgovoriše govoreći: Učitelju, htjeli bismo vidjeti znak od tebe. A on odgovori i reče im: Naraštaj zao i preljubnički traži znak; i neće mu se dati drugi znak osim znaka proroka Jone. Jer kao što je Jona bio tri dana i tri noći u utrobi kita, tako će i Sin Čovječji biti tri dana i tri noći u srcu zemlje. Ninivljani će ustati na sudu s ovim naraštajem i osudit će ga, jer su se pokajali na Jonino propovijedanje; i evo, ovdje je veći od Jone. Kraljica juga ustat će na sudu s ovim naraštajem i osudit će ga, jer je došla s krajeva zemlje da čuje Salomonovu mudrost; i evo, ovdje je veći od Salomona. Matej 12,38–42.

Christ referenced the Jews as a generation of vipers, and He uses illustrations of judgment as the message of Jonah, and the message of the wisdom of Solomon. Jesus is identifying by context, and with two witnesses, that the generation of vipers is the fourth generation, for the fourth generation is where judgment is accomplished.

Krist je Židove nazvao naraštajem gujinjim, i služi se slikama suda, kao što su poruka Jone i poruka Salomonove mudrosti. Isus prema kontekstu i s pomoću dvaju svjedoka utvrđuje da je naraštaj gujinji četvrti naraštaj, jer se u četvrtom naraštaju izvršava sud.

The one hundred and forty-four thousand are the ensign, or the sign of the latter days, as is the law of God, and the Sabbath. The sign of Jonah is the sign of the resurrection, which for the Jews in Christ’s day and age was His baptism, when the Holy Spirit descended, represented as a dove. Jonah means “dove.” Jonah, John the Revelator, Daniel, Joseph and Lazarus represent the one hundred and forty-four thousand, who are resurrected from being dead in the street for three and a half days. At that point they are to transition from Laodiceans unto Philadelphians, thus becoming the eighth that is of the seven. Jonah represents baptism, for he was cast into the water and symbolically died when he was eaten by the whale. He was thereafter resurrected, as was John, when he was taken out of the boiling oil, and as was Daniel when he was taken out of the lion’s den, and as was Joseph, when he was taken out of the pit, as was Lazarus, the sealing miracle in the time of Christ. The Jews could not see the sign of Jonah, as represented by Christ’s resurrection any clearer than Adventism sees the sign of 9/11, which is the sign of Jonah.

Sto četrdeset i četiri tisuće jesu stijeg, odnosno znak posljednjih dana, kao što su to i Božji zakon i subota. Znak Jone jest znak uskrsnuća, koji je za Židove u Kristovo doba bio Njegovo krštenje, kada je Duh Sveti sišao, prikazan kao golub. Jona znači „golub”. Jona, Ivan Otkrivač, Daniel, Josip i Lazar predstavljaju sto četrdeset i četiri tisuće, koji uskrsavaju od toga da budu mrtvi na ulici tri i pol dana. U toj točki trebaju prijeći iz laodikejaca u filadelfijce, postajući tako osmi koji je od sedmorice. Jona predstavlja krštenje, jer je bio bačen u vodu i simbolično umro kada ga je progutao kit. Nakon toga bio je uskrišen, kao što je bio i Ivan kada je bio izvađen iz vreloga ulja, i kao što je bio Daniel kada je bio izvađen iz lavlje jame, i kao što je bio Josip kada je bio izvađen iz jame, kao i Lazar, zapečaćujuće čudo u Kristovo vrijeme. Židovi nisu mogli vidjeti znak Jone, kako je predstavljen Kristovim uskrsnućem, ništa jasnije nego što adventizam vidi znak 11. rujna, koji je znak Jone.

We will continue these subjects in the next article.

Ove ćemo teme nastaviti u sljedećem članku.

> “The burden of the warning now to come to the people of God, nigh and afar off, is the third angel’s message. And those who are seeking to understand this message will not be led by the Lord to make an application of the Word that will undermine the foundation and remove the pillars of the faith that has made Seventh-day Adventists what they are today. The truths that have been unfolding in their order, as we have advanced along the line of prophecy revealed in the Word of God, are truth, sacred, eternal truth today. Those who passed over the ground step by step in the past history of our experience, seeing the chain of truth in the prophecies, were prepared to accept and obey every ray of light. They were praying, fasting, searching, digging for the truth as for hidden treasures, and the Holy Spirit, we know, was teaching and guiding us. Many theories were advanced, bearing a semblance of truth, but so mingled with misinterpreted and misapplied scriptures, that they led to dangerous errors. Very well do we know how every point of truth was established, and the seal set upon it by the Holy Spirit of God. And all the time voices were heard, ‘Here is the truth,’ ‘I have the truth; follow me.’ But the warnings came, ‘Go not ye after them. I have not sent them, but they ran.’ (See Jeremiah 23:21.)

> „Teret upozorenja koje sada treba doći Božjem narodu, blizu i daleko, jest poruka trećega anđela. A oni koji nastoje razumjeti tu poruku neće biti vođeni od Gospodina da primjenjuju Riječ na način koji bi potkopao temelj i uklonio stupove vjere koja je adventiste sedmoga dana učinila onime što su danas. Istine koje su se razotkrivale svojim redom, kako smo napredovali duž crte proročanstva objavljenoga u Riječi Božjoj, jesu istina, sveta, vječna istina i danas. Oni koji su u prošloj povijesti našega iskustva korak po korak prelazili to tlo, promatrajući lanac istine u proročanstvima, bili su pripravni prihvatiti i poslušati svaku zraku svjetlosti. Molili su se, postili, istraživali, kopali za istinom kao za skrivenim blagom, a Duh Sveti, to znamo, poučavao nas je i vodio. Mnoge su teorije bile iznošene, noseći privid istine, ali tako pomiješane s pogrešno protumačenim i pogrešno primijenjenim Svetim pismima da su vodile u opasne zablude. Vrlo dobro znamo kako je svaka točka istine bila utvrđena i kako je na nju pečat stavio Sveti Duh Božji. A sve su se vrijeme čuli glasovi: ‘Ovdje je istina’, ‘Ja imam istinu; slijedite me.’ Ali upozorenja su dolazila: ‘Ne idite za njima. Ja ih nisam poslao, nego su sami trčali.’ (Vidi Jeremija 23,21.)”

> “The leadings of the Lord were marked, and most wonderful were His revelations of what is truth. Point after point was established by the Lord God of heaven. That which was truth then, is truth today. But the voices do not cease to be heard—‘This is truth. I have new light.’ But these new lights in prophetic lines are manifest in misapplying the Word and setting the people of God adrift without an anchor to hold them. If the student of the Word would take the truths which God has revealed in the leadings of His people, and appropriate these truths, digest them, and bring them into their practical life, they would then be living channels of light. But those who have set themselves to study out new theories, have a mixture of truth and error combined, and after trying to make these things prominent, have demonstrated that they have not kindled their taper from the divine altar, and it has gone out in darkness.” Selected Messages, book 2, 103, 104.

> „Vodstva Gospodnja bila su jasna, a Njegova otkrivenja o tome što je istina bila su nadasve čudesna. Točku po točku utvrđivao je Gospodin Bog neba. Ono što je tada bilo istina, istina je i danas. Ali glasovi ne prestaju odjekivati — ‘Ovo je istina. Imam novo svjetlo.’ No ta nova svjetla u proročkim crtama očituju se u pogrešnoj primjeni Riječi i prepuštanju Božjeg naroda da pluta bez sidra koje bi ga držalo. Kad bi proučavatelj Riječi uzeo istine koje je Bog otkrio u vodstvu svojega naroda, i prisvojio te istine, probavio ih i unio ih u svoj praktični život, tada bi bio živi kanal svjetla. Ali oni koji su se dali na proučavanje novih teorija imaju mješavinu istine i zablude spojenu zajedno, i nakon što su nastojali te stvari istaknuti, pokazali su da nisu upalili svoju svijeću na božanskom žrtveniku te se ona ugasila u tami.” Selected Messages, knjiga 2, 103, 104.

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