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# The Book of Daniel - Number Seventy-Four

Knjiga proroka Daniela - Broj sedamdeset i četiri

Unveiling the Prophetic Puzzle: Ezekiel’s Abominations, the Last Day Church, and the Mark of the Beast

Razotkrivanje proročke zagonetke: Ezekielove gadosti, Crkva posljednjega dana i žig Zvijeri

Author

Jeff Pippenger

Published

February 7, 2024

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The four abominations of Ezekiel chapter eight, lead to the leadership of God’s last day Laodicean church bowing down to the sun, and thus receiving the mark of the beast. The next chapter, which is the same vision, illustrates those in God’s last day church who receive the seal of God. Sister White informs us the sealing of Ezekiel chapter nine, is the same as the sealing represented in Revelation chapter seven. God judges a nation in its third and fourth generation, and the four abominations of Ezekiel identify the four generations of rebellion that began in 1863, when Laodicean Adventism introduced a counterfeit of the two tables of Habakkuk which had been given as a symbol of the covenant relationship between God and His people, just as the two tables of the Ten Commandments had been given at the beginning of ancient Israel.

Četiri gadosti iz osmog poglavlja Ezekiela vode vodstvo Božje laodicejske crkve posljednjih dana do toga da se klanja suncu i tako prima žig zvijeri. Sljedeće poglavlje, koje je isto viđenje, prikazuje one u Božjoj crkvi posljednjih dana koji primaju Božji pečat. Sestra White nas obavještava da je pečaćenje iz devetog poglavlja Ezekiela isto kao i pečaćenje prikazano u sedmom poglavlju Otkrivenja. Bog sudi narodu u njegovu trećem i četvrtom naraštaju, a četiri gadosti iz Ezekiela označuju četiri naraštaja pobune koja je započela 1863. godine, kada je laodicejski adventizam uveo krivotvorinu dviju ploča iz Habakuka, koje su bile dane kao simbol savezničkog odnosa između Boga i Njegova naroda, kao što su i dvije ploče Deset zapovijedi bile dane na početku drevnog Izraela.

Aaron’s golden calf, was a counterfeit image, the symbol of rebellion that was manifested just as God was producing the two tables that represent a genuine image of jealousy. Aaron’s golden calf typified the counterfeit 1863 chart, which had removed the “seven times,” of Leviticus twenty-six from the message along with other time-prophecies. Thus, Laodicean Adventism set up an image of jealousy in the very beginning of its history, as Aaron had done in the beginning history of ancient Israel, and as Jeroboam had done in the beginning history of the northern kingdom of Ephraim.

Aronovo zlatno tele bilo je krivotvorena slika, simbol pobune koja se očitovala upravo dok je Bog stvarao dvije ploče koje predstavljaju istinsku sliku ljubomore. Aronovo zlatno tele predoznačavalo je krivotvorenu kartu iz 1863., koja je iz poruke uklonila „sedam vremena” iz Levitskog zakonika dvadeset i šest, zajedno s drugim vremenskim proročanstvima. Tako je laodicejski adventizam postavio sliku ljubomore već na samom početku svoje povijesti, kao što je Aron učinio na početku povijesti drevnoga Izraela i kao što je Jeroboam učinio na početku povijesti sjevernoga kraljevstva Efrajima.

The “seven times,” of Leviticus twenty-six was the first prophecy of time which Miller was led to understand, and it was the first jewel of prophetic time set aside in the rebellion of 1863. 1863 marked the beginning of the covering up of the jewels of Miller’s dream and the introduction of counterfeit jewels and coins. The “seven times,” was the cornerstone that the builders rejected. In 1863 it was those who had been the builders of the Millerite temple that set aside the cornerstone of the “seven times,” but in the last days that stone is now the head of the corner. That stone represented the Rock of Ages, and it also was represented by the day which the Lord had made, for it was a symbol of the sabbath rest for the land. In 1844, Millerite Adventism rebuked Jeroboam’s false system of worship, and separated from “the assembly of mockers” who had “rejoiced” over the first disappointment.

„Sedam vremena“ iz Levitskog zakonika dvadeset i šest bilo je prvo vremensko proročanstvo koje je Miller bio naveden razumjeti, i bilo je prvi dragulj proročkog vremena koji je bio odložen u pobuni 1863. godine. Godina 1863. označila je početak prekrivanja dragulja iz Millerova sna i uvođenja krivotvorenih dragulja i novčića. „Sedam vremena“ bio je kamen ugaoni koji su graditelji odbacili. Godine 1863. bili su to oni koji su bili graditelji mileritskoga hrama koji su odložili ugaoni kamen „sedam vremena“, ali u posljednjim danima taj je kamen sada zaglavni kamen ugla. Taj je kamen predstavljao Stijenu vjekova, a također je bio predstavljen danom koji je Gospod načinio, jer je bio simbol subotnjega počinka za zemlju. Godine 1844. mileritski adventizam ukorio je Jeroboamov lažni sustav bogoštovlja i odvojio se od „zbora podrugljivaca“ koji su se „radovali“ zbog prvoga razočaranja.

The builders were instructed to never return to “the assembly of mockers,” as the Judean prophet had been instructed to return to Jerusalem by a different path than what had led him to 1844. The path that had led him to 1844, was the path he had come out of, which was Protestantism, and in that history Protestantism had become apostate Protestantism. The builders were commanded to never return to “the assembly of mockers,” and they were instructed to not eat their food or drink their water. The builders had eaten the little book that was in the angel’s hand in 1840, and that food was sweet in their mouths.

Graditeljima je bilo naloženo da se nikada ne vrate u „zbor podrugljivaca”, kao što je judejskom proroku bilo naloženo da se vrati u Jeruzalem drugim putem od onoga koji ga je doveo do 1844. Put koji ga je doveo do 1844. bio je put iz kojega je izišao, a to je bio protestantizam, i u toj je povijesti protestantizam postao otpali protestantizam. Graditeljima je bilo zapovjeđeno da se nikada ne vrate u „zbor podrugljivaca”, te im je bilo naloženo da ne jedu njihovu hranu niti piju njihovu vodu. Graditelji su 1840. pojeli malu knjigu koja je bila u anđelovoj ruci, i ta je hrana bila slatka u njihovim ustima.

The eating and drinking of prophecy represents the methodology used to study the Bible. The Millerites were given a specific way to study God’s Word, and those rules produced a totally different biblical message than the theologians of apostate Protestantism and Catholicism produced with their corrupted methodology. The builders, who are also the Judean prophet, were not to return and eat or drink of the methodology of either apostate Protestantism or Catholicism. The Judean prophet did that very thing, thus identifying that Laodicean Adventism would do that very thing in 1863, for in 1863, they employed the theological arguments of apostate Protestantism to reject Miller’s application of the “seven times,” and thus set up Aaron’s and Jeroboam’s images of jealousy. The first generation of Laodicean Adventism had then begun.

Jedenje i pijenje proročanstva predstavlja metodologiju kojom se proučava Biblija. Mileritima je bio dan određen način proučavanja Božje Riječi, a ta su pravila proizvela posve drukčiju biblijsku poruku od one koju su teolozi otpalog protestantizma i katolicizma proizveli svojom iskvarenom metodologijom. Graditelji, koji su ujedno i judejski prorok, nisu se smjeli vratiti i jesti ili piti od metodologije ni otpalog protestantizma ni katolicizma. Judejski je prorok učinio upravo to, čime je označeno da će laodicejski adventizam učiniti upravo to 1863. godine, jer su 1863. godine upotrijebili teološke argumente otpalog protestantizma kako bi odbacili Millerovu primjenu „sedam vremena“, i tako postavili Aronove i Jeroboamove slike ljubomore. Tada je započeo prvi naraštaj laodicejskog adventizma.

After the prophet from Judea interacted with Jeroboam he started on his journey back to Judea, but he never made it. The prophet represents Laodicean Adventism, which, according to inspiration, arrived into the Millerite movement in 1856. Sister White never backed away from identifying Adventism as Laodicea, and there is no biblical evidence that Laodicea ever changes. There are individuals that leave their own personal Laodicean experience, but as a church Laodicea is to be spewed out of the mouth of the Lord, for Laodicea means “a people judged.” Adventism uses the definition to claim it represents the church that exists during the period of the judgment in the heavenly sanctuary. In their blindness they acknowledge the Investigative Judgment element of the meaning of Laodicea, but cannot see the Executive Judgment that is clearly represented in their name.

Nakon što je prorok iz Judeje stupio u dodir s Jeroboamom, krenuo je na svoje putovanje natrag u Judeju, ali tamo nikada nije stigao. Taj prorok predstavlja laodicejski adventizam, koji je, prema nadahnuću, stupio u milleritski pokret 1856. godine. Sestra White nikada nije odstupila od poistovjećivanja adventizma s Laodicejom, a ne postoji nikakav biblijski dokaz da se Laodiceja ikada mijenja. Postoje pojedinci koji napuštaju vlastito osobno laodicejsko iskustvo, ali kao crkva Laodiceja treba biti izbljuvana iz usta Gospodnjih, jer Laodiceja znači „narod suđen”. Adventizam se služi tom definicijom kako bi tvrdio da predstavlja crkvu koja postoji tijekom razdoblja suda u nebeskoj Svetinji. U svojoj sljepoći oni priznaju element istražnog suda u značenju Laodiceje, ali ne mogu vidjeti izvršni sud koji je jasno predstavljen u njihovu imenu.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:14–17.

> I anđelu crkve u Laodiceji napiši: Ovo govori Amen, svjedok vjerni i istiniti, početak Božjega stvorenja: Znam tvoja djela: nisi ni studen ni vruć. O, da si studen ili vruć! Tako, jer si mlak, i nisi ni studen ni vruć, ispljunut ću te iz svojih usta. Jer govoriš: Bogat sam, obogatio sam se i ništa mi ne treba; a ne znaš da si upravo ti nevoljan i jadan i siromašan i slijep i gol. Otkrivenje 3:14–17.

The Judean prophet ends up buried with the false prophet who deceived him into eating his food and drinking his drink. They both end up in the same grave, and the lying prophet of Bethel (the counterfeit church), calls him brother when he dies.

Judejski prorok na kraju biva pokopan zajedno s lažnim prorokom koji ga je prevario da jede njegovu hranu i pije njegovo piće. Obojica na kraju završavaju u istom grobu, a lažljivi prorok iz Betela (krivotvorena crkva) naziva ga bratom kad umre.

> Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers. 1 Kings 13:11–22.

> A u Betelu je živio jedan stari prorok; i dođoše njegovi sinovi te mu ispripovjediše sva djela što ih je onoga dana čovjek Božji učinio u Betelu; i riječi koje je govorio kralju, i njih su kazali svome ocu. A njihov im otac reče: Kojim je putem otišao? Jer su njegovi sinovi vidjeli kojim je putem otišao čovjek Božji koji bijaše došao iz Jude. I reče svojim sinovima: Osamarite mi magarca. Tako mu osamariše magarca, i on uzjaha na nj, te pođe za čovjekom Božjim i nađe ga gdje sjedi pod hrastom; i reče mu: Jesi li ti čovjek Božji koji je došao iz Jude? A on reče: Jesam. Tada mu on reče: Pođi sa mnom kući i jedi kruha. A on reče: Ne mogu se vratiti s tobom niti poći s tobom; niti ću jesti kruha ni piti vode s tobom na ovome mjestu. Jer mi je po riječi Gospodnjoj bilo rečeno: Ne jedi ondje kruha i ne pij vode, niti se vraćaj putem kojim si došao. A on mu reče: I ja sam prorok kao i ti; i anđeo mi je po riječi Gospodnjoj govorio ovako: Vrati ga sa sobom u svoju kuću da jede kruha i pije vode. No slagao mu je. Tako se on vrati s njim te jeo kruha u njegovoj kući i pio vode. I dogodi se, dok su sjedili za stolom, da riječ Gospodnja dođe proroku koji ga bijaše vratio. I on povika čovjeku Božjemu koji bijaše došao iz Jude govoreći: Ovako govori Gospodin: Budući da si bio neposlušan ustima Gospodnjim i nisi držao zapovijedi koju ti je zapovjedio Gospodin, Bog tvoj, nego si se vratio te jeo kruha i pio vode na mjestu za koje ti je rekao: Ne jedi kruha i ne pij vode; tvoje mrtvo tijelo neće doći u grob tvojih otaca. 1 Kraljevima 13:11–22.

The second angel’s message in the summer of 1844, consisted of identifying that the Protestant churches had fallen and become the daughters of Catholicism. Millerite Adventism had called men and women to leave those denominations for to stay in them meant spiritual and eternal death. The lying prophet of Bethel represents the religious system instituted in Bethel by Jeroboam. It was a system that set up an image to the beast, and the beast that was copied is the beast of Catholicism. The Protestants continued to identify themselves as Protestants, but they also continued to observe the day of the sun as the day of worship which is the mark of Catholicism’s authority.

Poruka drugoga anđela u ljeto 1844. sastojala se u tome da je prepoznala kako su protestantske crkve pale i postale kćeri katolicizma. Mileritski adventizam pozivao je muškarce i žene da napuste te denominacije, jer ostati u njima značilo je duhovnu i vječnu smrt. Lažni prorok iz Betela predstavlja vjerski sustav koji je Jeroboam uspostavio u Betelu. To je bio sustav koji je podigao sliku Zvijeri, a Zvijer koja je oponašana jest Zvijer katolicizma. Protestanti su se i dalje nastavljali identificirati kao protestanti, ali su također nastavili svetkovati dan sunca kao dan bogoslužja, što je znak autoriteta katolicizma.

The Protestants claim to be Protestants, though the only definition of Protestant is to protest Rome, and in so doing their profession is an image of the Roman church, for she professes to be a Christian institution, though she has no biblical justification for the claim. Her claim is based upon the empty authority of tradition and custom, which is the same false authority Protestantism employs as they claim to be Protestants. It is the same logic that had blinded Seventh-day Adventists to believe that as Laodiceans, they are still in a secure covenant relationship. It is the same false authority that ancient Israel proclaimed when they stated, “The temple of the Lord, the temple of the Lord are we.”

Protestanti tvrde da su protestanti, premda je jedina definicija protestanta prosvjedovati protiv Rima, te je time njihovo ispovijedanje slika Rimske crkve, jer ona tvrdi da je kršćanska ustanova, premda za tu tvrdnju nema nikakvo biblijsko opravdanje. Njezina se tvrdnja temelji na ispraznom autoritetu predaje i običaja, što je isti lažni autoritet kojim se služi protestantizam dok tvrdi da su protestanti. To je ista logika koja je zaslijepila adventiste sedmoga dana da vjeruju kako su, kao Laodicejci, još uvijek u sigurnom saveznom odnosu. To je isti lažni autoritet koji je drevni Izrael proglašavao kad je govorio: „Hram Gospodnji, hram Gospodnji, to smo mi.“

> “The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.

> Upozorenje židovski narod nije poslušao. Zaboravili su Boga i izgubili iz vida svoju uzvišenu prednost kao Njegovi predstavnici. Blagoslovi koje su primili nisu donijeli blagoslov svijetu. Sve svoje prednosti prisvojili su za vlastito proslavljanje. Okrali su Boga za službu koju je od njih zahtijevao, a svoje su bližnje lišili vjerskog vodstva i svetoga primjera. Poput stanovnika pretpotopnoga svijeta, slijedili su svaku pomisao svojih zlih srdaca. Tako su učinili da svete stvari izgledaju kao lakrdija, govoreći: „Hram Gospodnji, hram Gospodnji, hram Gospodnji je ovo“ (Jeremija 7,4), dok su u isto vrijeme pogrešno predstavljali Božji karakter, sramotili Njegovo ime i oskvrnjivali Njegovo Svetište.

> “The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.” Christ’s Object Lessons, 292.

> „Vinogradari koji su bili postavljeni da upravljaju Gospodnjim vinogradom iznevjerili su svoje povjerenje. Svećenici i učitelji nisu bili vjerni poučavatelji naroda. Nisu pred njima držali Božju dobrotu i milosrđe te Njegovo pravo na njihovu ljubav i službu. Ti su vinogradari tražili vlastitu slavu. Željeli su prisvojiti plodove vinograda. Njihova je preokupacija bila privući pozornost i štovanje sebi.” Kristove priče, 292.

In 1863 the movement of the Millerites ended, but it had ceased to be a movement of Philadelphians in 1856. The rejection of the message of Moses (the “seven times”), that was presented by Elijah (William Miller) was rejected, and the rejection was based upon the methodology of the lying prophet of Bethel. 1863 was the end of sixty-five years that had began in 1798, and was the end of the prophecy of Isaiah chapter seven.

Godine 1863. završio je pokret milerita, ali je već 1856. prestao biti pokret filadelfijaca. Poruka Mojsija („sedam vremena“), koju je iznio Ilija (William Miller), bila je odbačena, a to je odbacivanje bilo utemeljeno na metodologiji lažnoga proroka iz Betela. Godina 1863. označila je kraj šezdeset i pet godina koje su započele 1798. te kraj proročanstva iz sedmoga poglavlja Izaije.

> And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field; And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:1–9.

> I dogodi se u dane Ahaza, sina Jotamova, sina Uzijina, kralja Judina, da su Resin, kralj sirijski, i Pekah, sin Remalijin, kralj Izraelov, pošli na Jeruzalem da zarate protiv njega, ali ga nisu mogli nadvladati. I javiše domu Davidovu govoreći: Sirija se udružila s Efrajimom. I uzdrhta srce njegovo i srce naroda njegova, kao što drveće u šumi dršće od vjetra. Tada Gospod reče Izaiji: Izađi sada u susret Ahazu, ti i Šear-Jašub, sin tvoj, na kraju vodovoda gornjega ribnjaka, na putu k valjarevu polju; i reci mu: Pazi i budi miran; ne boj se i ne kloni duhom zbog ta dva kraja zadimljenih glavnja, zbog žestokoga gnjeva Resina i Sirije te sina Remalijina. Jer Sirija, Efrajim i sin Remalijin skovali su zlu osnovu protiv tebe govoreći: Pođimo gore na Judu i smutimo ga, i provalimo u nj za sebe, i postavimo kralja usred njega, sina Tabealova. Ovako veli Gospodin Bog: To neće opstati niti će se zbiti. Jer glava Sirije jest Damask, a glava Damaska jest Resin; i za šezdeset i pet godina Efrajim će biti satrt tako da više ne bude narod. I glava Efrajimova jest Samarija, a glava Samarije sin je Remalijin. Ako ne budete vjerovali, zacijelo se nećete održati. Izaija 7:1–9.

The sixty-five-year prophecy of verse eight, identifies that “within” the period of sixty-five years the northern kingdom of the ten tribes would be taken into captivity. The vision was recorded in the year 742 BC, and nineteen years later in 723 BC, Ephraim was scattered and taken into captivity by the Assyrians. In 677 BC, at the end of the sixty-five years king Manasseh was captured and carried into Babylon. The starting point in 742 BC, marks a civil war between the northern kingdom and the southern kingdoms of Israel, just as 1863, marks the very center of the Civil War in the United States between the North and South. The prophecy was proclaimed by Isaiah in the literal glorious land (Judah), and the prophecy of 1863 was fulfilled in the spiritual glorious land (the United States).

Šezdesetpetogodišnje proročanstvo iz osmoga retka pokazuje da će „unutar“ razdoblja od šezdeset i pet godina sjeverno kraljevstvo deset plemena biti odvedeno u sužanjstvo. Viđenje je zabilježeno godine 742. pr. Kr., a devetnaest godina poslije, 723. pr. Kr., Efrajim je bio raspršen i odveden u sužanjstvo od Asiraca. Godine 677. pr. Kr., na kraju šezdeset i pet godina, kralj Manaše bio je zarobljen i odveden u Babilon. Početna točka 742. pr. Kr. označuje građanski rat između sjevernoga kraljevstva i južnih kraljevstava Izraela, upravo kao što 1863. označuje samo središte Građanskoga rata u Sjedinjenim Američkim Državama između Sjevera i Juga. Proročanstvo je Izaija proglasio u doslovnoj slavnoj zemlji (Juda), a proročanstvo iz 1863. ispunilo se u duhovnoj slavnoj zemlji (Sjedinjene Američke Države).

There are three waymarks within the sixty-five-year prophecy. The civil war of 742 BC, is followed in nineteen years by the scattering of the northern kingdom, in 723 BC. At the end of the sixty-five years the southern kingdom was scattered. The prophecy, including its beginning and ending, represents both “indignations” of God against the northern and southern kingdoms, and those two indignations are preceded by nineteen years at their starting points, and then followed by another nineteen years that follow their fulfillments.

Unutar proročanstva od šezdeset i pet godina nalaze se tri vremenske oznake. Građanski rat 742. pr. Kr. nakon devetnaest godina slijedi raspršenje sjevernoga kraljevstva, 723. pr. Kr. Na kraju šezdeset i pet godina bilo je raspršeno južno kraljevstvo. Proročanstvo, uključujući njegov početak i završetak, predstavlja obje Božje „srdžbe” protiv sjevernoga i južnoga kraljevstva, a tim dvjema srdžbama na njihovim početnim točkama prethodi devetnaest godina, a potom nakon njihova ispunjenja slijedi još devetnaest godina.

The entire chiastic structure identifies a period of civil war between north and south that marks the beginning and ending. In the midst of the beginning and ending the two antagonists of the civil war were both carried into slavery, and in the sixty-five years that they are gathered out of their mutually scattered condition of slavery into one nation, they arrive at 1863, which is the date of the Emancipation Proclamation that freed the slaves. The prophecy of a civil war in literal Judah concludes at the civil war in spiritual Judah, for Jesus always illustrates the end of a thing, with the beginning of a thing, for He is Alpha and Omega.

Cjelokupna hijastična struktura označava razdoblje građanskoga rata između sjevera i juga koje obilježava početak i završetak. Usred početka i završetka oba protivnika građanskoga rata bila su odvedena u ropstvo, a u šezdeset i pet godina tijekom kojih su iz svojega međusobno raspršenoga stanja ropstva sabrani u jedan narod, dolaze do 1863. godine, što je datum Proglasa o emancipaciji koji je oslobodio robove. Proročanstvo o građanskome ratu u doslovnoj Judi završava građanskim ratom u duhovnoj Judi, jer Isus uvijek kraj jedne stvari prikazuje njezinim početkom, jer On je Alfa i Omega.

The history of 1863 was represented by the history of 742 BC, when the prophet Isaiah, along with his son, delivered a message to the wicked king of Judah (Ahaz). 742 BC in the passage is represented by the testimony of king Ahaz, who was king of Judah and who had shut down God’s sanctuary service and had his high priest erect a model of a Syrian temple in the very precincts of God’s earthly sanctuary.

Povijest 1863. godine bila je predočena poviješću iz 742. pr. Kr., kada je prorok Izaija, zajedno sa svojim sinom, donio poruku opakom kralju Jude (Ahazu). Godina 742. pr. Kr. u tom je odlomku predočena svjedočanstvom kralja Ahaza, koji je bio kralj Jude, koji je obustavio službu u Božjem svetištu i dao svome velikom svećeniku da podigne uzor sirijskoga hrama u samim predvorjima Božjega zemaljskog svetišta.

In the history of wicked king Ahaz (marked as 742 BC by the prophecy of Isaiah), the leader of Jerusalem introduced the worship of paganism (Catholicism) into God’s church, just as Laodicean Adventism returned to the methodology of apostate Protestantism to discard the message of Moses that had been delivered by Elijah. In 742 BC, Isaiah confronted the wicked king of Judah at the end of the conduit of the upper pool, by the fuller’s field, and he brought his son with him when he did. His son’s name was a sign, and when the prophet from Judah confronted king Jeroboam, he also gave him a sign.

U povijesti opakoga kralja Ahaza (obilježenoj kao 742. pr. Kr. Izaijinim proročanstvom), vođa Jeruzalema uveo je bogoštovlje poganstva (katolicizma) u Božju crkvu, baš kao što se laodicejski adventizam vratio metodologiji otpaloga protestantizma kako bi odbacio Mojsijevu poruku koju je bio donio Ilija. Godine 742. pr. Kr. Izaija se suočio s opakim kraljem Jude na kraju vodovoda gornjega ribnjaka, kraj valjareva polja, i poveo je sa sobom svoga sina kada je to učinio. Ime njegova sina bilo je znak, a kada se prorok iz Jude suočio s kraljem Jeroboamom, također mu je dao znak.

> Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.

> Evo, ja i djeca koju mi je dao Gospod za znakove smo i za čudesa u Izraelu od Gospoda nad vojskama, koji prebiva na gori Sionu. Izaija 8,18.

The name of Isaiah’s son “Shearjashub,” means “a remnant shall return.” Those that “return” who make up the remnant, are those who wait for the Lord during the tarrying time.

Ime Izaijina sina „Šearjašub“ znači „ostatak će se vratiti“. Oni koji se „vrate“ i koji čine ostatak jesu oni koji čekaju Gospodina tijekom vremena odgode.

> And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:17, 18.

> I čekat ću Gospoda, koji skriva lice svoje od doma Jakovljeva, i uzdat ću se u njega. Evo, ja i djeca koju mi je Gospod dao jesmo za znakove i za čudesa u Izraelu od Gospoda nad vojskama, koji prebiva na gori Sionu. Izaija 8,17.18.

When Isaiah interacts with wicked king Ahaz in 742 BC, he represents those who have “waited,” for all the prophets are speaking of the last days, and those who “wait” in the last days are those who have suffered the first disappointment. Jeremiah thought God had lied, and withheld the rain, and Isaiah thinks God has hidden “his face from the house of Jacob,” but Isaiah determines that he will wait, and look for the Lord, which represents the “wise” during the tarrying time of the vision. Those that did return and separate the precious from the vile, who were to become God’s mouthpiece were sealed, and therefore contrasted with those who receive the mark of the beast.

Kada Izaija stupa u odnos s opakim kraljem Ahazom 742. pr. Kr., on predstavlja one koji su „čekali“, jer svi proroci govore o posljednjim danima, a oni koji „čekaju“ u posljednjim danima jesu oni koji su pretrpjeli prvo razočaranje. Jeremija je mislio da je Bog slagao i uskratio kišu, a Izaija misli da je Bog sakrio „svoje lice od doma Jakovljeva“, ali Izaija odlučuje da će čekati i tražiti Gospoda, što predstavlja „mudre“ tijekom vremena odgađanja viđenja. Oni koji su se doista vratili i odvojili dragocjeno od bezvrijednoga, koji su trebali postati Božjim glasnicima, bili su zapečaćeni te su stoga suprotstavljeni onima koji primaju žig Zvijeri.

> And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:16–20.

> I mnogi će se među njima spotaknuti, i pasti, i razbiti se, i upasti u zamku, i biti uhvaćeni. Sveži svjedočanstvo, zapečati zakon među mojim učenicima. I ja ću čekati Gospoda, koji skriva svoje lice od doma Jakovljeva, i njega ću iščekivati. Evo, ja i djeca koju mi je Gospod dao jesmo za znakove i za čudesa u Izraelu od Gospoda nad vojskama, koji prebiva na gori Sionu. I kad vam reknu: Tražite one koji imaju prisne duhove, i čarobnjake koji cijuču i mrmljaju — zar ne treba narod tražiti Boga svojega? Za žive k mrtvima? K zakonu i k svjedočanstvu: ako ne govore prema ovoj riječi, to je zato što nema svjetlosti u njima. Izaija 8:16–20.

We will continue this study in the next article.

Nastavit ćemo ovo proučavanje u sljedećem članku.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> „Ovo nisu riječi sestre White, nego riječi Gospodnje, i Njegova mi ih je glasnica dala da ih prenesem vama. Bog vas poziva da više ne djelujete u suprotnosti s Njime. Mnoge su upute dane u vezi s ljudima koji tvrde da su kršćani, a ipak očituju Sotonine osobine, te duhom, riječju i djelom priječe napredak istine i zasigurno slijede put kojim ih Sotona vodi. U tvrdoći svojega srca prigrabili su vlast koja im ni na koji način ne pripada i koju ne bi smjeli vršiti. Kaže veliki Učitelj: ‘Oborit ću, oborit ću, oborit ću.’ Ljudi u Battle Creeku govore: ‘Hram Gospodnji, hram Gospodnji mi smo’, ali se služe običnim ognjem. Njihova srca nisu omekšana niti pokorena Božjom milošću.” Manuscript Releases, svezak 13, 222.

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