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# The Book of Daniel - Number One-Hundred and Thirteen

Knjiga proroka Daniela – sto trinaesti dio

Unveiling the Triple Application of Prophecy: Understanding the Significance of September 11, 2001, in Biblical Context

Otkrivanje trostruke primjene proročanstva: razumijevanje značenja 11. rujna 2001. u biblijskom kontekstu

Author

Jeff Pippenger

Published

March 3, 2024

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When the Lord led His last-day people back to Jeremiah’s “old paths” on September 11, 2001, He had already identified the rule of the triple application of prophecy.

Kada je Gospod 11. rujna 2001. poveo svoj narod posljednjih dana natrag na Jeremijine „stare staze”, već je bio utvrdio pravilo trostruke primjene proročanstva.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Ovako veli Gospodin: Stanite na putovima i pogledajte, i pitajte za stare staze, gdje je dobar put, i hodite njime, pa ćete naći počinak dušama svojim. Ali oni rekoše: Nećemo hoditi njime. Također postavih nad vama stražare govoreći: Poslušajte zvuk trube. Ali oni rekoše: Nećemo poslušati. Jeremija 6:16, 17.

When the Lord returned His people to the old paths, they would find rest (the latter rain), and the watchmen were then given a trumpet message. All the prophets most perfectly identify the end of the last days, so the trumpet message of the last days would be the final trumpet, which is the seventh trumpet, which is the third woe.

Kad je Gospodin vratio svoj narod na stare staze, oni će naći počinak (kasnu kišu), a stražarima je tada dana trubljinska poruka. Svi proroci na najsavršeniji način označuju svršetak posljednjih dana, stoga bi trubljinska poruka posljednjih dana bila posljednja truba, koja je sedma truba, koja je treći jao.

When His last-day people began to walk within the old paths, it was recognized that the characteristics of the first woe, identified a specific symbolic historical leader (Mohammed), and that the second woe, did the same thing (Osman). It was found that each of the first four trumpets also had specific symbolic leaders to identify the trumpet, and it was then recognized that Osama bin Laden was the symbolic leader of the third woe.

Kada je Njegov narod posljednjih dana počeo hoditi starim stazama, prepoznalo se da su obilježja prvoga jaoa upućivala na određenoga simboličkog povijesnog vođu (Muhameda) te da je drugi jao činio isto (Osman). Utvrđeno je da su i svaka od prve četiri trube imale određene simboličke vođe koji su ih identificirali, te je tada prepoznato da je Osama bin Laden simbolički vođa trećega jaoa.

Mohammed was associated with Arabia, and Osman was the symbol of the Ottoman Empire in Turkey, and Osama bin Laden represented world-wide Islamic terror, though he, as with Mohammed, was an Arabian.

Muhamed je bio povezan s Arabijom, a Osman je bio simbol Osmanskoga Carstva u Turskoj, a Osama bin Laden predstavljao je islamski teror diljem svijeta, premda je i on, kao i Muhamed, bio Arapin.

It was also recognized that the first woe, hurt the armies of Rome and that the second woe, killed the armies of Rome. September 11, 2001 was then recognized as the point when Islam of the third woe, hurt the army of Rome (the United States), but that at the Sunday law, it will kill the army of Rome, as the United States comes to its conclusion as the sixth kingdom of Bible prophecy, and surrenders its national sovereignty to the threefold union of the dragon, the beast and the false prophet.

Također je bilo prepoznato da je prvo jao ranilo vojske Rima i da je drugo jao ubilo vojske Rima. Tada je 11. rujna 2001. bio prepoznat kao trenutak kada je islam trećega jao ranio vojsku Rima (Sjedinjene Države), ali da će je kod nedjeljnoga zakona ubiti, kada Sjedinjene Države dođu svojemu završetku kao šesto kraljevstvo biblijskoga proročanstva i predaju svoj nacionalni suverenitet trostrukoj uniji zmaja, zvijeri i lažnoga proroka.

It was recognized that the United States was the earth beast with two horns of power. A primary prophetic characteristic of the earth beast is that it changes from a lamb to a dragon. Prophetically horns represent strength, and the strength of the earth beast was Republicanism and Protestantism, represented as the two horns of the earth beast. But now in the last days, the two strengths of the earth beast have changed to military and economic power. On September 11, 2001 Islam of the third woe struck the earth, a symbol of the earth beast, the Pentagon, a symbol of its military might, and the Twin Towers in New York City, a symbol of its economic strength.

Prepoznato je da su Sjedinjene Američke Države zemaljska zvijer s dva roga moći. Primarna proročka značajka zemaljske zvijeri jest da se ona mijenja iz janjeta u zmaja. U proročkom smislu rogovi predstavljaju snagu, a snaga zemaljske zvijeri bili su republikanizam i protestantizam, prikazani kao dva roga zemaljske zvijeri. No sada, u posljednjim danima, dvije snage zemaljske zvijeri promijenile su se u vojnu i gospodarsku moć. Dana 11. rujna 2001. islam trećega jaoa udario je na zemlju, simbol zemaljske zvijeri, Pentagon, simbol njezine vojne moći, i Blizance u New Yorku, simbol njezine gospodarske snage.

When it was also recognized that the beginning history of the first woe, and the ending history of the second woe, both presented an illustration of the sealing of the one hundred and forty-four thousand, it was recognized that at the arrival of the third woe, when the great buildings of New York were brought down, it was identified that the sealing process of the one hundred and forty-four thousand had began.

Kad je također bilo prepoznato da i početna povijest prvoga jao, i završna povijest drugoga jao, obje prikazuju ilustraciju pečaćenja sto četrdeset i četiri tisuće, bilo je prepoznato da je pri dolasku trećega jao, kada su velike zgrade New Yorka bile oborene, bilo utvrđeno da je proces pečaćenja sto četrdeset i četiri tisuće započeo.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> „A sada dolazi tvrdnja da sam izjavila kako New York treba biti zbrisan plimnim valom? To nikada nisam rekla. Rekla sam, dok sam gledala kako se ondje podižu velike zgrade, kat za katom: ‘Kakvi će se strašni prizori odigrati kada Gospod ustane da silno potrese zemlju! Tada će se ispuniti riječi Otkrivenja 18,1–3.’ Cijelo osamnaesto poglavlje Otkrivenja upozorenje je na ono što dolazi na zemlju. Ali nemam posebno svjetlo u pogledu onoga što dolazi na New York, osim što znam da će jednoga dana velike zgrade ondje biti oborene okretanjem i prevrtanjem Božje sile. Iz svjetla koje mi je dano znam da je uništenje u svijetu. Jedna riječ od Gospoda, jedan dodir njegove silne moći, i te će goleme građevine pasti. Odigrat će se prizori čiju strahotu ne možemo ni zamisliti.” Review and Herald, 5. srpnja 1906.

The “destruction that is in the world,” is the character of Islam, for its character is represented as Apollyon and Abaddon in chapter nine, verse eleven of Revelation.

„propast koja je u svijetu“ jest karakter islama, jer je njegov karakter prikazan kao Apolion i Abadon u devetom poglavlju, jedanaestom retku Otkrivenja.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11 (NINE ELEVEN).

> I imali su nad sobom kralja, anđela bezdana, kojemu je ime na hebrejskom Abadon, a na grčkom mu je ime Apolion. Otkrivenje 9,11 (DEVET JEDANAEST).

The meaning of the name, or character, of the king that rules Islam, both in Hebrew and Greek, as represented by the two names is “death” and “destruction,” which arrived on September 11, 2001, when the great buildings of New York were thrown down. At that point, Revelation chapter eighteen, verses one through three began to be fulfilled.

Značenje imena, odnosno karaktera, kralja koji vlada islamom, i na hebrejskom i na grčkom, kako je predstavljeno tim dvama imenima, jest „smrt” i „uništenje”, što je došlo 11. rujna 2001., kada su veliki njujorški tornjevi bili oboreni. U tom su se trenutku počeli ispunjavati Otkrivenje, osamnaesto poglavlje, reci jedan do tri.

It was recognized that the first mention of the wild man of Islam in the book of Genesis used the Hebrew word for the “wild Arabian ass,” which was translated in the verse as a “wild man.” The symbol of Islam is the horse family, and in Revelation chapter nine, it was also represented as a warhorse. Upon the sacred charts of Habakkuk, that God’s people had been informed “should not be altered,” Islam was also represented by the war horses.

Prepoznalo se da je pri prvome spomenu divljega čovjeka islama u knjizi Postanka upotrijebljena hebrejska riječ za „divljega arapskog magarca”, koja je u tome retku prevedena kao „divlji čovjek”. Simbol islama jest porodica konja, a u devetome poglavlju Otkrivenja također je bio prikazan kao bojni konj. Na svetim Habakukovim kartama, za koje je Božji narod bio obaviješten da se „ne smiju mijenjati”, islam je također bio prikazan bojnim konjima.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> I anđeo Gospodnji reče joj: Evo, začela si i rodit ćeš sina te ćeš mu nadjenuti ime Jišmael, jer je Gospod čuo tvoju nevolju. I on će biti divlji čovjek; ruka će njegova biti protiv svakoga, i svačija ruka protiv njega; i prebivat će pred licem sve svoje braće. Postanak 16,11.12.

The first mention of the birth of Ishmael was associated with a “restraint,” which became a primary symbol associated with Islam.

Prvo spominjanje Išmaelova rođenja bilo je povezano s „uzdom“, koja je postala primarni simbol povezan s islamom.

> Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. Genesis 16:1, 2.

> A Saraja, žena Abramova, nije mu rodila djece; a imala je sluškinju, Egipćanku, kojoj bijaše ime Hagara. I Saraja reče Abramu: Evo, Gospod me je spriječio da rodim; molim te, idi k mojoj sluškinji; možda ću po njoj steći djecu. I Abram posluša glas Sarajin. Postanak 16:1, 2.

In the very same first mention of Islam, as represented by the birth of Ishmael, submission is emphasized. The concept of submission is fundamental to the religion of Islam. The word “Islam,” is derived from two Arabic words, “salaam,” which means “peace”, and “aslama,” which means “to submit” or “surrender”. Islam teaches that believers should submit their will to the will of Allah (God) in all aspects of life. Once Sarah realized she had made a bad decision by encouraging Abraham to take Hagar and produce Ishmael she got permission from Abraham to treat Hagar harshly, causing Hagar to flee from the home of Abraham. There she received a message from the angel.

Već pri samom prvom spomenu islama, kako je prikazan rođenjem Jišmaela, naglašava se podložnost. Pojam podložnosti temelj je religije islama. Riječ „islam” izvedena je iz dviju arapskih riječi, „salaam”, što znači „mir”, i „aslama”, što znači „podložiti se” ili „predati se”. Islam naučava da vjernici trebaju svoju volju podložiti volji Allaha (Boga) u svim vidovima života. Kada je Sara shvatila da je donijela lošu odluku potaknuvši Abrahama da uzme Hagaru i rodi Jišmaela, dobila je Abrahamovo dopuštenje da postupa grubo s Hagarom, što je prouzročilo da Hagara pobjegne iz Abrahamova doma. Ondje je primila poruku od anđela.

> But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands. And the angel of the Lord said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:6–12.

> Ali Abram reče Saraji: Evo, tvoja je sluškinja u tvojoj ruci; učini s njom kako ti je po volji. A kad Saraja strogo postupi s njom, ona pobježe od njezina lica. I anđeo Gospodnji nađe je kraj izvora vode u pustinji, kraj izvora na putu za Šur. I reče: Hagaro, sluškinjo Sarajina, odakle dolaziš i kamo ćeš poći? A ona reče: Bježim od lica svoje gospodarice Saraje. I anđeo Gospodnji reče joj: Vrati se svojoj gospodarici i ponizi se pod njezinim rukama. I anđeo Gospodnji reče joj: Umnožit ću veoma tvoje potomstvo, tako da se od mnoštva neće moći izbrojiti. I anđeo Gospodnji reče joj: Evo, začela si i rodit ćeš sina, i nadjenut ćeš mu ime Jišmael, jer je Gospod čuo tvoju nevolju. I on će biti divlji čovjek; ruka će njegova biti protiv svakoga čovjeka, i ruka svakoga čovjeka protiv njega; i prebivat će pred licem sve svoje braće. Postanak 16:6–12.

The restraint of Islam, the “submission” that represents the character of the religion of Islam, and the role of Islam are all in the first mention of Ishmael, and represent the prophetic DNA of the Islam represented by the three woes of Revelation. Once the Lord brought His people to Jeremiah’s old paths they also recognized that the “four winds” that are held in check by the four angels of Revelation chapter seven, are specifically the four winds of Islam.

Suzdržanost islama, „pokornost” koja predstavlja narav religije islama, i uloga islama, sve je to sadržano u prvom spomenu Jišmaela te predstavlja proročki DNK islama prikazanog trima jadima u Otkrivenju. Kad je Gospodin doveo svoj narod na stare staze Jeremijine, oni su također prepoznali da su „četiri vjetra” koje četiri anđela iz sedmoga poglavlja Otkrivenja drže pod nadzorom, upravo četiri vjetra islama.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.

> „Anđeli zadržavaju četiri vjetra, prikazana kao razjareni konj koji nastoji otrgnuti se i pojuriti preko lica cijele zemlje, noseći na svome putu razaranje i smrt.“ Manuscript Releases, sv. 20, 217.

The “angry horse” of Islam that is also the “four winds” that are “restrained” while the sealing of the one hundred and forty-four thousand is accomplished, bear “death and destruction” (Abaddon and Apollyon) in their “path.” Just as the restraint placed upon Hagar, placed that prophetic attribute into the symbol of Islam, the four winds and the angry horse are both restrained, and with that fact in place it was recognized that the beginning of the first woe, identifies a restraint upon Islam as represented by Abubakar’s historical command.

„Gnjevni konj” islama, koji su također „četiri vjetra” što se „zadržavaju” dok se ne izvrši pečaćenje sto četrdeset i četiri tisuće, nose „smrt i uništenje” (Abaddon i Apollyon) na svome „putu”. Kao što je ograničenje postavljeno na Hagaru unijelo taj proročki atribut u simbol islama, tako su i četiri vjetra i gnjevni konj oboje zadržani, i kada je ta činjenica uspostavljena, prepoznato je da početak prvoga jao označava zadržavanje islama, kako je predstavljeno Abubakarovom povijesnom zapovijedi.

> And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.

> I bi im zapovjeđeno da ne oštećuju travu zemaljsku, ni ikakvo zelenilo, ni ikakvo stablo, nego samo one ljude koji nemaju pečat Božji na svojim čelima. Otkrivenje 9,4.

Line upon line, the beginning of the second woe, which in the triple application of the three woes is placed over the beginning of the first woe, identifies a release of the four angels, who in the verse represents the release of Islam’s second great jihad.

Redak po redak, početak drugoga jaoa, koji je u trostrukoj primjeni triju jaoa postavljen nad početak prvoga jaoa, označuje oslobađanje četvorice anđela, što u retku predstavlja oslobađanje drugoga velikog džihada islama.

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. Revelation 9:14.

> Govoreći šestome anđelu koji je imao trubu: Odriješi četiri anđela koji su svezani na velikoj rijeci Eufratu. Otkrivenje 9,14.

It was therefore understood that at the beginning of the third woe, Islam would be both released and restrained, which is the very testimony of Sister White.

Stoga se razumjelo da će na početku trećega jao Islam biti i oslobođen i obuzdan, što je upravo svjedočanstvo sestre White.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> „U to vrijeme, dok se djelo spasenja bude privodilo kraju, nevolja će dolaziti na zemlju, i narodi će se gnjeviti, ali će biti zadržavani kako ne bi spriječili djelo trećeg anđela. U to će vrijeme doći ‘kasna kiša’, ili osvježenje od prisutnosti Gospodnje, da dade silu snažnom glasu trećeg anđela i pripravi svete da opstanu u razdoblju kada će se izliti sedam posljednjih zala.” Early Writings, 85.

When the historical record of Islam was investigated it was found that the warfare and accomplishments of Arabic Islam of the first woe, is understood by Islam as “the first great jihad”, and that the warfare of the Ottoman Empire that began when the four angels were loosed is understood by Islam as “the second great jihad”. In agreement with the triple application Islam believes the third and last great jihad, began on September 11, 2001. As William Miller once wrote, “History and prophecy, doth agree.”

Kada je povijesni zapis islama bio istražen, ustanovljeno je da se ratovanje i postignuća arapskog islama prvoga jao razumiju u islamu kao „prvi veliki džihad“, te da se ratovanje Osmanskoga Carstva, koje je započelo kada su četiri anđela bila odriješena, u islamu razumije kao „drugi veliki džihad“. U skladu s trostrukom primjenom, islam vjeruje da je treći i posljednji veliki džihad započeo 11. rujna 2001. Kao što je William Miller nekoć napisao: „Povijest i proroštvo slažu se.“

The “line upon line” application of a release and simultaneous restraint as represented by laying the beginning prophetic line of the first and second woes, over one another, was perfectly confirmed by the Spirit of Prophecy, and immediately after Islam struck on September 11, 2001 President George W. Bush placed a world-wide restraint upon Islam by initiating his war on terror. The simultaneous releasing and restraining of the “angry horse” of Islam was confirmed by the Bible, the Spirit of Prophecy, and also history.

Primjena načela „redak na redak” oslobađanja i istodobnog obuzdavanja, kako je predstavljena polaganjem početne proročke crte prvoga i drugoga jao jednoga preko drugoga, bila je savršeno potvrđena po Duhu proroštva, a odmah nakon što je islam udario 11. rujna 2001., predsjednik George W. Bush nametnuo je islamu svjetsko obuzdavanje pokretanjem svojega rata protiv terora. Istodobno oslobađanje i obuzdavanje „gnjevnoga konja” islama bilo je potvrđeno Biblijom, Duhom proroštva, a također i poviješću.

Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the nations are angered, yet held in check, as they were on September 11, 2001.

Oni koji „slijede Janjca” natrag na stare milleritske staze nalaze „počinak”, koji je kasna kiša, za koju sestra White navodi da započinje kada se narodi razgnjeve, a ipak budu zadržani, kao što su bili 11. rujna 2001.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> „U to vrijeme, dok se djelo spasenja bude privodilo kraju, nevolja će dolaziti na zemlju, i narodi će se gnjeviti, ali će biti zadržavani kako ne bi spriječili djelo trećega anđela. U to će vrijeme doći ‘kasna kiša’, ili osvježenje od Gospodnje prisutnosti, da dade silu snažnom glasu trećega anđela i pripravi svete da opstanu u razdoblju kada će biti izliveno sedam posljednjih zala.” Early Writings, 85.

Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the mighty angel of Revelation eighteen descended on September 11, 2001.

Oni koji se „vrate putovima starih milerita” i „slijede Jaganjca” nalaze „počinak”, koji je kasna kiša, za koju sestra White navodi da započinje kada je silni anđeo iz Otkrivenja osamnaest sišao 11. rujna 2001. godine.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> „Kasna kiša treba pasti na Božji narod. Silan anđeo treba sići s neba, i sva zemlja treba biti obasjana njegovom slavom.” Review and Herald, 21. travnja 1891.

That mighty angel descended when the buildings of New York were thrown down, the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle. Those who were led back to Jeremiah’s old paths, and found the “rest,” which is the latter rain, then recognized that Isaiah’s “rest and refreshing,” was also the latter rain, but it was also an identification of the test which on September 11, 2001 confronted God’s people, and especially the “scornful men” who “ruled Jerusalem”. They came to understand that the test was twofold, for it represented the message of Islam of the third woe, and just as importantly, it represented the biblical methodology that established the message of the latter rain.

Onaj silni anđeo sišao je kada su zgrade New Yorka bile oborene, zapečaćivanje sto četrdeset i četiri tisuće započelo je, a kasna kiša počela je škropiti. Oni koji su bili vraćeni na stare staze Jeremijine i pronašli „počinak”, koji je kasna kiša, tada su prepoznali da je Izaijin „počinak i okrjepa” također bila kasna kiša, ali da je to ujedno bilo i prepoznavanje kušnje koja je 11. rujna 2001. stala pred Božji narod, a osobito pred „podrugljive ljude” koji su „vladali Jeruzalemom”. Došli su do razumijevanja da je ta kušnja bila dvostruka, jer je predstavljala poruku islama trećeg jaoa, a jednako tako važno, predstavljala je biblijsku metodologiju koja je uspostavila poruku kasne kiše.

> 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. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:12–14.

> Kojima je rekao: Ovo je počinak kojim možete dati odmora umornomu; i ovo je okrjepa; ali oni ne htjedoše poslušati. Zato im je riječ Gospodnja bila zapovijed na zapovijed, zapovijed na zapovijed; redak na redak, redak na redak; ovdje malo, ondje malo; da odu, i padnu nauznak, i razbiju se, i zapletu se u zamku, i budu uhvaćeni. Zato čujte riječ Gospodnju, ljudi podrugljivci, koji vladate ovim narodom što je u Jeruzalemu. Izaija 28:12–14.

Walking in the old paths allowed God’s last day people to then see that the parable of the ten virgins, which “illustrates the experience of the Adventist people,” was to be repeated “to the very letter,” during the sealing time of the one hundred and forty-four thousand. The testimony of the history where the parable was first fulfilled identified that Habakkuk chapter two was directly connected with and part of the parable. Therefore the “debate” of Habakkuk two represented the test of the rest and refreshing that the scornful men refused to hear. As faithful Bible students continued to investigate the old paths, they realized that not only was the parable of the ten virgins, and Habakkuk two, the same prophecy, but so too was Ezekiel chapter twelve.

Hoditi starim stazama omogućilo je Božjem narodu posljednjih dana da tada uvidi kako se prispodoba o deset djevica, koja „prikazuje iskustvo adventističkog naroda“, treba ponoviti „do u najsitnije pojedinosti“ tijekom vremena zapečaćenja sto četrdeset i četiri tisuće. Svjedočanstvo povijesti u kojoj se prispodoba prvi put ispunila pokazalo je da je drugo poglavlje Habakuka bilo izravno povezano s prispodobom i njezin sastavni dio. Stoga je „rasprava“ iz Habakuka 2 predstavljala kušnju odmora i osvježenja koju su ljudi podrugljivci odbili čuti. Dok su vjerni proučavatelji Biblije nastavili istraživati stare staze, shvatili su da ne samo da su prispodoba o deset djevica i drugo poglavlje Habakuka isto proročanstvo, nego je to također i dvanaesto poglavlje Ezekiela.

> “A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 393.

> „Dio Ezekielova proročanstva također je bio izvor snage i utjehe vjernicima: ‘I dođe mi riječ Gospodnja govoreći: Sine čovječji, kakva je to poslovica što je imate u zemlji Izraelovoj govoreći: Dani se oduljuju i svako viđenje propada? Zato im reci: Ovako veli Gospodin Gospod.... Dani su blizu i ispunjenje svakoga viđenja.... Ja ću govoriti, i riječ koju ću izreći obistinit će se; neće se više odgađati.’ ‘Dom Izraelov govori: Viđenje koje on vidi odnosi se na mnoge dane koji će doći, i on prorokuje o vremenima koja su daleko. Zato im reci: Ovako veli Gospodin Gospod; Nijedna se od Mojih riječi više neće odgađati, nego će se izvršiti riječ koju sam izrekao.’ Ezekiel 12:21–25, 27, 28.” Velika borba, 393.

The period of the sealing of the one hundred and forty-four thousand, as represented by the Advent movement of 1840 to 1844, represents the period of time in the last days, when “the effect of every vision” “shall come to pass.” The prophetic history of the first woe, laid upon the prophetic history of the second woe, identifies the prophetic history of the third woe, which is the prophetic history of the sealing of the one hundred and forty-four thousand. It is also the history of 1840 to 1844. It is also the history where the work of the messenger who prepares the way for the Messenger of the Covenant is accomplished. It is the history where the two horns of the earth beast go through a transition from the sixth unto the “eighth” that “is of the seven”. It is the history where the two prophets are slain in the street, in chapter eleven of Revelation.

Razdoblje pečaćenja sto četrdeset i četiri tisuće, kako je predstavljeno adventnim pokretom od 1840. do 1844., predstavlja vremensko razdoblje u posljednjim danima, kada će se „ispuniti djelovanje svakoga viđenja”. Proročka povijest prvoga jaoja, položena na proročku povijest drugoga jaoja, prepoznaje proročku povijest trećega jaoja, koja je proročka povijest pečaćenja sto četrdeset i četiri tisuće. To je također povijest od 1840. do 1844. To je također povijest u kojoj se izvršava djelo glasnika koji pripravlja put Glasniku Saveza. To je povijest u kojoj dva roga zvijeri iz zemlje prolaze kroz prijelaz od šestoga do „osmoga” koji „je od sedmorice”. To je povijest u kojoj su dva proroka ubijena na ulici, u jedanaestom poglavlju Otkrivenja.

Just as significant though, is the fact that because God’s word never fails, in conjunction with the principle that all the prophets are speaking more of the last days than any other period, on September 11, 2001 the “prophetic days are at hand” where the “words that” God has spoken “will come to pass,” and “it shall be no more prolonged.”

Jednako je značajna i činjenica da, budući da riječ Božja nikada ne zakaže, zajedno s načelom da svi proroci govore više o posljednjim danima nego o bilo kojem drugom razdoblju, 11. rujna 2001. „proročki su dani blizu“, kada će se „riječi koje“ je Bog izrekao „ispuniti“, i „to se više neće odgađati“.

The rebellion of 1863 assigned Laodicean Adventism to wander in the wilderness until they were all dead. The Lord returned to that history on September 11, 2001 as He had done with ancient Israel at Kadesh.

Pobuna iz 1863. odredila je laodikejskom adventizmu da luta pustinjom dok svi ne pomru. Gospodin se vratio toj povijesti 11. rujna 2001., kao što je učinio s drevnim Izraelom kod Kadeša.

The first visit to Kadesh produced the rebellion of the ten spies, and brought the time of wandering in the wilderness. At the end of the forty years, they returned to Kadesh, and it was there that Moses struck the Rock a second time and was prevented from entering into the Promised Land, but they went in with Joshua. September 11, 2001, identifies the last generation, and God will no longer prolong His Word.

Prvi posjet Kadešu iznjedrio je pobunu desetorice uhoda i donio vrijeme lutanja po pustinji. Na kraju četrdeset godina vratili su se u Kadeš, i ondje je Mojsije drugi put udario u Stijenu te mu je bilo zabranjeno ući u Obećanu Zemlju, ali oni su ušli s Jošuom. Jedanaesti rujna 2001. označava posljednji naraštaj, i Bog više neće odgađati svoju Riječ.

We will address this fact in the next article.

O ovoj ćemo činjenici govoriti u sljedećem članku.

> “The history of the wilderness life of Israel was chronicled for the benefit of the Israel of God to the close of time. God’s dealings with the wanderers of the desert in all their marchings to and fro, in their exposure to hunger, thirst, and weariness, and in the striking manifestations of his power for their relief, are a divine parable, fraught with warning and instruction for his people in all ages. The varied experience of the Hebrews was a school of preparation for their promised home in Canaan. God would have his people in these last days review with humble hearts, and teachable spirits, the fiery trials through which ancient Israel passed, that they may be instructed in their preparation for the heavenly Canaan.

> „Povijest pustinjskoga života Izraela zabilježena je na korist Božjemu Izraelu sve do svršetka vremena. Božje postupanje s lutalicama po pustinji u svim njihovim hodovima amo-tamo, u njihovoj izloženosti gladi, žeđi i umoru, te u upečatljivim očitovanjima njegove sile radi njihove pomoći, božanska je prispodoba, bremenita opomenom i poukom za njegov narod u svim vjekovima. Raznoliko iskustvo Hebreja bilo je škola priprave za njihov obećani dom u Kanaanu. Bog bi htio da njegov narod u ovim posljednjim danima ponizna srca i poučljiva duha promotri ognjene kušnje kroz koje je prošao drevni Izrael, kako bi bio poučen u svojoj pripravi za nebeski Kanaan.“

> “The rock which, smitten by the command of God, sent forth its living waters, was a symbol of Christ, smitten and bruised that by his blood a fountain might be prepared for the salvation of perishing man. As the rock had been once smitten, so Christ was to be ‘once offered, to bear the sins of many.’ But when Moses rashly smote the rock at Kadesh, the beautiful symbol of Christ was marred. Our Saviour was not to be sacrificed a second time. As the great offering was made but once, it is only necessary for those who seek the blessings of his grace to ask in Jesus’ name,—to pour forth the heart’s desires in penitential prayer. Such prayer will bring before the Lord of hosts the wounds of Jesus, and then will flow forth afresh the life-giving blood, symbolized by the flowing of the living water for thirsting Israel.

> „Stijena koja je, udarena po Božjoj zapovijedi, pustila svoje žive vode bila je simbol Krista, udarena i satrta kako bi njegovom krvlju mogao biti pripravljen izvor za spasenje čovjeka koji propada. Kao što je stijena bila jednom udarena, tako je i Krist trebao biti „jednom prinesen, da ponese grijehe mnogih“. Ali kada je Mojsije prenagljeno udario stijenu u Kadešu, narušen je taj prekrasni simbol Krista. Naš Spasitelj nije trebao biti žrtvovan drugi put. Kao što je velika žrtva prinesena samo jednom, potrebno je samo da oni koji traže blagoslove njegove milosti zatraže u Isusovo ime — da izliju želje srca u pokajničkoj molitvi. Takva će molitva pred Gospoda nad vojskama iznijeti Isusove rane, i tada će ponovno poteći krv koja daje život, simbolizirana istjecanjem žive vode za žedni Izrael.“

> “Only by living faith in God, and humble obedience to his commands, can man hope to meet the divine approval. On the occasion of that mighty miracle at Kadesh, Moses, wearied with the continual murmuring and rebellion of the people, lost sight of his Almighty Helper; he heeded not the command, ‘Speak ye unto the rock, and it shall give forth its waters;’ and without the divine strength he was left to mar his record with an exhibition of passion and human weakness. The man who should, and might have stood pure, firm, and unselfish to the close of his work, was overcome at last. God was dishonored before the congregation of Israel, when he might have been honored, and his name glorified.

> „Samo živom vjerom u Boga i poniznom poslušnošću njegovim zapovijedima čovjek se može nadati da će zadobiti božansko odobrenje. Prigodom toga silnoga čuda u Kadešu, Mojsije, iscrpljen neprestanim mrmljanjem i bunom naroda, izgubio je iz vida svojega svemogućeg Pomoćnika; nije poslušao zapovijed: ‘Govorite stijeni, i ona će dati svoju vodu;’ te je, bez božanske snage, bio prepušten tomu da svoj zapis okalja pokazivanjem strasti i ljudske slabosti. Čovjek koji je trebao, i mogao, ostati čist, postojan i nesebičan do završetka svojega djela, naposljetku je bio svladan. Bog je bio obeščašćen pred zborom Izraelovim, kad je mogao biti počašćen i njegovo ime proslavljeno.“

> “The judgment immediately pronounced against Moses was most cutting and humiliating,—that he with rebellious Israel must die before crossing the Jordan. But shall man assert that the Lord dealt severely with his servant for that one offense? God had honored Moses as he had honored no other man then living. He had vindicated his cause again and again. He had heard his prayers, and had spoken with him face to face, as a man speaketh with a friend. Just in proportion to the light and knowledge which Moses had enjoyed, was his criminality increased.” Signs of the Times, October 7, 1880.

> „Presuda koja je odmah izrečena protiv Mojsija bila je krajnje bolna i ponižavajuća — da on zajedno s buntovnim Izraelom mora umrijeti prije nego što prijeđe Jordan. No hoće li čovjek tvrditi da je Gospod postupio strogo sa svojim slugom zbog toga jednoga prijestupa? Bog je odao čast Mojsiju kao nijednom drugom čovjeku koji je tada živio. Više je puta iznova opravdao njegovu stvar. Uslišao je njegove molitve i govorio s njim licem u lice, kao što čovjek govori s prijateljem. Upravo razmjerno svjetlu i spoznaji koje je Mojsije uživao, toliko se povećavala i njegova krivnja.” Signs of the Times, 7. listopada 1880.

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