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# The Book of Daniel - Number Ninety-Nine

Knjiga proroka Daniela - broj devedeset i devet

The Last Days and the Judgment of God: Unveiling Prophetic Insights

Posljednji dani i Božji sud: razotkrivanje proročkih uvida

Author

Jeff Pippenger

Published

February 29, 2024

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The “last days” represent the announcement of the opening of judgment in the movement of the first angel, and in the movement of the third angel, the close of judgment is announced. In the “last days” God’s people were, and are raised up to announce the judgment of God, but in order to be a messenger of God’s judgment, you must understand the judgment. A primary characteristic of Laodicean Adventism, both the learned class and the unlearned class, is that they do not know the judgment of God. All the prophets are more specifically addressing the last days, than the days in which they lived.

„Posljednji dani” predstavljaju navještaj otvaranja suda u pokretu prvoga anđela, a u pokretu trećega anđela naviješta se završetak suda. U „posljednje dane” Božji je narod bio, i jest, podignut da objavi Božji sud, ali da bi netko bio glasnik Božjega suda, mora razumjeti sud. Osnovno obilježje laodicejskog adventizma, kako učene tako i neuke skupine, jest da ne poznaju Božji sud. Svi se proroci određenije odnose na posljednje dane nego na dane u kojima su živjeli.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11.” Selected Messages, book 3, 338.

> „Svaki od drevnih proroka govorio je manje za svoje vrijeme nego za naše, tako da je njihovo prorokovanje na snazi za nas. ‘A sve im se to događalo za primjer, a napisano je za opomenu nama, kojima su došli svršeci svijeta.’ 1. Korinćanima 10,11.“ Selected Messages, knjiga 3, 338.

All the prophets agree with one another, so their prophecies are all presenting the same illustration, and that illustration is of the last days, which are the days of judgment.

Svi se proroci međusobno slažu, stoga sva njihova proročanstva iznose isti prikaz, a taj je prikaz o posljednjim danima, koji su dani suda.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> I duhovi proroka prorocima su podložni. Jer Bog nije začetnik nereda, nego mira, kao u svim crkvama svetih. 1. Korinćanima 14:32, 33.

Jerusalem in Ezekiel’s vision that begins in chapter eight, is God’s church, which is the Laodicean Seventh-day Adventist church in the last days. Chapters eight and nine of Ezekiel, identify two classes of worshippers in the conclusion of the judgment of the house of God. One class is represented with the twenty-five ancient men bowing to the sun, but those who sigh and cry for the abominations done in the church and land, receive the seal of God. In chapter eleven, Ezekiel’s vision continues the illustration of the punishment of the twenty-five men that bow to the sun.

Jeruzalem u Ezekielovoj viziji, koja započinje u osmom poglavlju, Božja je crkva, to jest laodicejska Crkva adventista sedmoga dana u posljednjim danima. Osmo i deveto poglavlje Ezekiela prepoznaju dvije skupine štovatelja pri završetku suda nad domom Božjim. Jednu skupinu predstavljaju dvadeset i pet starješina koji se klanjaju suncu, a oni koji uzdišu i plaču zbog gadosti koje se čine u crkvi i u zemlji primaju Božji pečat. U jedanaestom poglavlju Ezekielova vizija nastavlja prikaz kažnjavanja dvadeset i petorice ljudi koji se klanjaju suncu.

> Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ezekiel 11:1–9.

> I duh me podiže i odvede me k istočnim vratima doma Gospodnjega, koja gledaju na istok; i gle, na ulazu u vrata bijaše dvadeset i pet ljudi; među njima vidjeh Jaazaniju, sina Azurova, i Pelatiju, sina Benajina, knezove naroda. Tada mi reče: Sine čovječji, ovo su ljudi koji smišljaju opačinu i daju bezbožan savjet u ovome gradu; koji govore: Nije blizu; gradimo kuće; ovaj je grad kotao, a mi smo meso. Zato prorokuj protiv njih, prorokuj, sine čovječji. I Duh Gospodnji siđe na me i reče mi: Govori; ovako veli Gospod: Tako ste govorili, dome Izraelov; jer ja znam misli što svakomu od vas dolaze na um. Umnožili ste svoje pobijene u ovome gradu i njegove ste ulice napunili pobijenima. Zato ovako veli Gospodin Bog: Vaši pobijeni, koje ste položili usred njega, oni su meso, a ovaj je grad kotao; ali vas ću izvesti iz njegove sredine. Mača ste se bojali; i mač ću navesti na vas, govori Gospodin Bog. I izvest ću vas iz njegove sredine i predati vas u ruke tuđincima te izvršiti sudove među vama. Ezekiel 11:1–9.

Jerusalem is identified as the “caldron,” and the people in Jerusalem are “the flesh” that is being cooked in the caldron, which is a pot. The judgment of the wicked that is accomplished by the angels with the destroying weapons in their hands, in the time of the sealing of the one hundred and forty-four thousand (for Sister White says the sealing of Ezekiel chapter nine is the same as the sealing of Revelation chapter seven), includes the truth that the wicked are removed from Jerusalem. At the soon-coming Sunday law, spiritual Jerusalem will be cleansed and lifted up as an ensign above all the mountains.

Jeruzalem se prepoznaje kao „kotao“, a ljudi u Jeruzalemu jesu „meso“ koje se kuha u kotlu, to jest u loncu. Sud nad bezbožnima, koji izvršavaju anđeli s oružjem za uništavanje u svojim rukama, u vrijeme zapečaćenja sto četrdeset i četiri tisuće (jer sestra White kaže da je zapečaćenje iz devetoga poglavlja Ezekiela isto što i zapečaćenje iz sedmoga poglavlja Otkrivenja), uključuje istinu da se bezbožni uklanjaju iz Jeruzalema. Pri uskoro nadolazećem zakonu o nedjelji, duhovni će Jeruzalem biti očišćen i uzdignut kao stijeg iznad svih gora.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> I dogodit će se u posljednje dane: gora Doma Gospodnjega bit će utvrđena nad vrhovima gora i uzdignuta iznad brežuljaka; i svi će narodi pritjecati k njoj. I mnogi će puci ići i govoriti: Dođite, uzađimo na goru Gospodnju, u Dom Boga Jakovljeva; i on će nas učiti svojim putovima, a mi ćemo hoditi njegovim stazama. Jer će iz Siona izaći Zakon, i riječ Gospodnja iz Jeruzalema. Izaija 2:2, 3.

The cleansing which is accomplished for Jerusalem at the Sunday law, is the removal of Laodicean Adventists, where only Philadelphian Adventists remain. The legal corporate structure is then finished, for the United States government is the controlling entity in the legal arrangement that was made in 1863, and when the government of the United States enforces Sunday observance upon the land, the corporate structure of the Seventh-day Adventist church is either legally dissolved, or perhaps its name is legally changed to something of the order of the Sunday Adventist church.

Očišćenje koje se izvršava za Jeruzalem pri nedjeljnom zakonu jest uklanjanje laodicejskih adventista, pri čemu ostaju samo filadelfijski adventisti. Pravna korporativna struktura tada je dovršena, jer je vlada Sjedinjenih Država upravno tijelo u pravnom ustroju koji je uspostavljen 1863. godine, a kada vlada Sjedinjenih Država nametne svetkovanje nedjelje zemlji, korporativna struktura Crkve adventista sedmoga dana ili će biti pravno raspuštena, ili će joj možda naziv biti pravno promijenjen u nešto poput Crkve nedjeljnih adventista.

When the wicked in Jerusalem are removed from the caldron, by the destroying angels, the Laodicean Adventist church ends, and the Philadelphian movement becomes spiritual Jerusalem that is lifted up as an ensign. Micah addresses the ancient men, that Isaiah calls the scornful men that call light darkness and darkness light, and through a question, identifies that the ancient men should have known “judgment.” They should have known the time of their visitation.

Kada zli u Jeruzalemu budu uklonjeni iz kotla po anđelima zatiračima, laodicejska adventistička crkva završava, a filadelfijski pokret postaje duhovni Jeruzalem koji je podignut kao stijeg. Mihej se obraća starješinama, koje Izaija naziva podrugljivim ljudima koji svjetlost nazivaju tamom, a tamu svjetlošću, te putem pitanja pokazuje da su starješine trebale poznavati „sud”. Trebale su prepoznati vrijeme svojega pohođenja.

> And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Micah 3:1–3.

> I rekoh: Čujte, molim vas, glavari Jakovljevi i knezovi doma Izraelova! Nije li na vama da poznajete sud? Vi koji mrzite dobro, a ljubite zlo; koji gulite kožu s njih i meso s njihovih kostiju; koji još i jedete meso moga naroda, i derete kožu s njih; i lomite njihove kosti te ih sijecete u komade, kao za lonac i kao meso u kotlu. Mihej 3,1–3.

God intended, and still intends that His last day people “know judgment,” and judgment is not a singular concept. It is a progressive history, possessing several elements and specific waymarks. It is a prophetic period that began in 1798, and continues until the end of the millennium. It is both investigative and executive. It is accomplished upon every man who has ever lived upon planet earth, and also upon the angels that were expelled from heaven. The periods of judgment are an essential understanding, for God’s faithful in the last days, for the answer to Micah’s question is, “yes, Israel is to understand the judgment.”

Bog je namjeravao, i još uvijek namjerava, da Njegov narod posljednjih dana „poznaje sud“, a sud nije jedinstven pojam. On je progresivna povijest, koja posjeduje nekoliko elemenata i određene posebne međaše. On je proročko razdoblje koje je započelo 1798. godine i traje do kraja tisućljeća. On je i istražni i izvršni. Izvršava se nad svakim čovjekom koji je ikada živio na planetu Zemlji, a također i nad anđelima koji su bili izbačeni s neba. Razdoblja suda predstavljaju bitno razumijevanje za Božje vjerne u posljednjim danima, jer odgovor na Mihejino pitanje glasi: „da, Izrael treba razumjeti sud.“

Jeremiah identifies that the ancient men of Jerusalem in the last days represent the culmination of a “perpetual backsliding,” as represented by the four generations of escalating rebellion, symbolized by Ezekiel chapter eight’s four escalating abominations. Jeremiah identifies that the ancient men are wrapped up in spiritualism, for they “worship” “the sun, the moon, and all the host of heaven.” He identifies they are to “fall, and not rise,” for “they have rejected the word of the Lord.” With these characteristics Jeremiah identifies that the “people know not the judgment of the Lord.”

Jeremija utvrđuje da starješine Jeruzalema u posljednjim danima predstavljaju vrhunac „trajnog otpada“, kako je prikazano kroz četiri naraštaja sve većeg buntovništva, simbolizirana četirima sve većim gadostima iz osmog poglavlja Ezekiela. Jeremija utvrđuje da su starješine obuzete spiritualizmom, jer „obožavaju“ „sunce, mjesec i svu vojsku nebesku“. On utvrđuje da trebaju „pasti, i ne ustati“, jer „odbacili su riječ Gospodnju“. Ovim obilježjima Jeremija utvrđuje da „narod ne poznaje suda Gospodnjega“.

> At that time, saith the Lord, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves: And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth. And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the Lord of hosts. Moreover thou shalt say unto them, Thus saith the Lord; Shall they fall, and not arise? shall he turn away, and not return? Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return. I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle. Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the Lord. How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Jeremiah 8:1–9.

> U ono vrijeme, govori Gospod, iznijet će kosti kraljeva Judinih i kosti knezova njegovih, i kosti svećenika, i kosti proroka, i kosti stanovnika jeruzalemskih iz njihovih grobova. I razastrijet će ih pred suncem i mjesecom i pred svom vojskom nebeskom, koje su ljubili i kojima su služili i za kojima su hodili i koje su tražili i kojima su se klanjali; neće se sabrati niti pokopati; bit će kao gnoj po licu zemlje. I smrt će biti izabrana radije nego život od svega ostatka onih koji ostanu od ove zle obitelji, koji ostanu na svim mjestima kamo sam ih prognao, govori Gospod nad vojskama. Nadalje ćeš im reći: Ovako govori Gospod: Pada li tko, a da opet ne ustaje? Odvrati li se tko, a da se ne vraća? Zašto onda ovaj narod jeruzalemski otpada trajnim otpadom? Čvrsto se drže prijevare, odbijaju se vratiti. Slušao sam i čuo, ali oni ne govore pravo; nitko se ne kaje za svoju zloću govoreći: Što sam učinio? Svaki se okreće svojemu putu kao konj koji juriša u boj. Čak i roda na nebu poznaje svoja određena vremena; i grlica i ždral i lasta drže se vremena svojega dolaženja; ali moj narod ne poznaje suda Gospodnjega. Kako govorite: Mudri smo i zakon je Gospodnji s nama? Gle, doista ga je uzalud načinila; uzalud je pero književnika. Mudraci su posramljeni, smeteni i uhvaćeni: gle, odbacili su riječ Gospodnju; i kakva je mudrost u njima? Jeremija 8:1–9.

In chapter five, Jeremiah identifies those who know not the Lord’s judgment are “foolish.”

U petom poglavlju Jeremija one koji ne poznaju sud Gospodnji naziva „bezumnima“.

> Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it. And though they say, The Lord liveth; surely they swear falsely. O Lord, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return. Therefore I said, Surely these are poor; they are foolish: for they know not the way of the Lord, nor the judgment of their God. Jeremiah 5:1–4.

> Prođite amo-tamo ulicama Jeruzalema, i pogledajte sada, i spoznajte, i potražite po njegovim trgovima možete li naći čovjeka, ima li ikoga tko vrši pravdu, tko traži istinu; i oprostit ću mu. A premda govore: Živ bio Gospodin; doista se lažno kunu. Gospodine, nisu li oči tvoje uprte u istinu? Udario si ih, ali oni nisu žalili; satro si ih, ali odbili su primiti ukor: učinili su lica svoja tvrđima od stijene; odbili su se vratiti. Stoga rekoh: Zacijelo su to siromasi; oni su bezumni, jer ne poznaju puta Gospodnjega ni suda Boga svojega. Jeremija 5,1–4.

In the last days Laodicean Adventism, those who are represented as the foolish virgins of the parable of the ten virgins, which Sister White identifies represents the “experience of the Adventist people,” “know not the way of the Lord, nor the judgment of their God.” In the next chapter Jeremiah identifies that “the way” of the Lord is the “old paths,” but the foolish Laodicean Adventists refuse to walk therein, or to hearken to the sound of the trumpet. The “trumpet” is a symbol of judgment, which of course, the foolish Laodicean Adventists do not know.

U posljednjim danima laodicejski adventizam, oni koji su prikazani kao lude djevice iz prispodobe o deset djevica, za koje sestra White utvrđuje da predstavljaju „iskustvo adventnog naroda“, „ne poznaju put Gospodnji ni sud Boga svojega“. U sljedećem poglavlju Jeremija utvrđuje da je „put“ Gospodnji „staze stare“, ali ludi laodicejski adventisti odbijaju hoditi njima ili poslušati glas trube. „Truba“ je simbol suda, koji, dakako, ludi laodicejski adventisti ne poznaju.

> 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. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Ovako govori Gospodin: Stanite na putove i pogledajte, i raspitajte se za stare staze, gdje je dobar put, pa idite njime, i naći ćete pokoj dušama svojim. Ali oni rekoše: Nećemo ići njime. I postavih nad vama stražare, govoreći: Poslušajte glas trube. Ali oni rekoše: Nećemo slušati. Zato čujte, narodi, i spoznaj, o zajednico, što je među njima. Čuj, o zemljo: evo, dovest ću zlo na ovaj narod, plod njihovih misli, jer nisu poslušali moje riječi ni moj Zakon, nego su ga odbacili. Jeremija 6:16–19.

The “evil” that is brought upon the “congregation” that refused to “hearken to the sound of the trumpet,” and “walk” in “the old paths,” where the “rest” of the latter rain would be found, occurs when the “congregation” “rejects His law” at the soon coming Sunday law.

„Zlo“ koje se dovodi na „zajednicu“ koja je odbila „poslušati zvuk trube“ i „hoditi“ „starim stazama“, gdje bi se našao „pokoj“ poznoga dažda, nastupa kada „zajednica“ „odbaci Njegov zakon“ prigodom uskoro dolazećega nedjeljnog zakona.

The triple application of Elijah identifies the work of a messenger and movement in the time of the executive judgment, which begins at the soon-coming Sunday law. Closely related to the triple application of Elijah is the triple application of the messenger that prepares the way for the Messenger of the Covenant. The triple application of the messenger that prepares the way is identifying a work by a messenger and movement in the time of the investigative judgment. The messenger who prepares the way, and Elijah are closely related triple applications, as is the triple application of Rome with the triple application of Babylon’s fall, but they possess important distinctions that are associated with the judgment of God.

Trostruka primjena Ilije prepoznaje djelo glasnika i pokreta u vremenu izvršne osude, koja započinje uskoro nadolazećim nedjeljnim zakonom. Usko povezana s trostrukom primjenom Ilije jest trostruka primjena glasnika koji pripravlja put za Glasnika Saveza. Trostruka primjena glasnika koji pripravlja put prepoznaje djelo glasnika i pokreta u vremenu istražnog suda. Glasnik koji pripravlja put i Ilija usko su povezane trostruke primjene, kao što je to i trostruka primjena Rima s trostrukom primjenom pada Babilona, ali one posjeduju važne razlike koje su povezane s Božjim sudom.

The triple applications of Elijah and the triple application of the messenger that prepares the way for the Messenger of the Covenant are associated with two distinct works of judgment which are accomplished by God, through His chosen messenger and the movement that joins to the message of the messenger. Those two works are associated with two distinct periods of judgment, although there is overlap between the symbols.

Trostruke primjene Ilije i trostruka primjena glasnika koji pripravlja put Glasniku Saveza povezane su s dvama različitim djelima suda koja Bog izvršava preko svojega izabranog glasnika i pokreta koji se pridružuje poruci toga glasnika. Ta su dva djela povezana s dvama različitim razdobljima suda, premda među simbolima postoji preklapanje.

The work of the third and final Elijah is in relation to the executive judgment of the threefold union of modern Babylon, and the work of the messenger who prepares the way, is in relation to the investigative judgment and cleansing of God’s people. Malachi chapter three, is introduced with the last verse of chapter two.

Djelo trećega i posljednjega Ilije odnosi se na izvršnu osudu trostrukoga saveza suvremenoga Babilona, a djelo glasnika koji pripravlja put odnosi se na istražni sud i čišćenje Božjega naroda. Treće poglavlje Malahije uvodi se posljednjim retkom drugoga poglavlja.

> Ye have wearied the Lord with your words. Yet ye say, Wherein have we wearied him? When ye say, Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment? Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 2:17–3:4.

> Dodijali ste Gospodu svojim riječima. A vi kažete: Čime smo mu dodijali? Time što govorite: Tko god čini zlo, dobar je u očima Gospodnjim, i takvi su mu mili; ili: Gdje je Bog suda? Evo, ja ću poslati glasnika svojega, i on će pripraviti put preda mnom; i iznenada će doći u svoj hram Gospodin, kojega tražite, i Anđeo Saveza, kojega se radujete: evo, on dolazi, veli Gospod nad vojskama. Ali tko će podnijeti dan njegova dolaska? i tko će opstati kad se on pojavi? Jer on je kao oganj talioničara i kao lužina bjeliočeva. I sjedit će kao onaj koji tali i pročišćuje srebro; i očistit će sinove Levijeve, i pročistit će ih kao zlato i srebro, da prinose Gospodu žrtveni prinos u pravednosti. Tada će prinos Judin i jeruzalemski biti mio Gospodu kao u dane starine i kao u prijašnje godine. Malahija 2:17–3:4.

In the last days, according to the testimony of Malachi, God is wearied by Laodicean Adventism who cling to the rebellion of 1888. The rebellion of 1888, was typified by the rebellion of Korah, Dathan and Abiram, and the doctrinal argument of Korah’s rebellion was whether those who do evil, are still righteous in the sight of the Lord.

U posljednjim danima, prema svjedočanstvu Malahije, Bog je umoran od laodikejskog adventizma koji se drži pobune iz 1888. Pobuna iz 1888. bila je predočena pobunom Koraha, Datana i Abirama, a doktrinarna rasprava u Korahovoj pobuni odnosila se na pitanje jesu li oni koji čine zlo još uvijek pravedni u očima Gospodnjim.

> Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.

> A Korah, sin Izharov, sin Kehatov, sin Levijev, te Datan i Abiram, sinovi Eliabovi, i On, sin Peletov, sinovi Rubenovi, uzeše ljude; i ustadoše pred Mojsija, s nekima od sinova Izraelovih, dvjesto i pedeset knezova zbora, uglednih u zajednici, ljudi na glasu; i skupiše se protiv Mojsija i protiv Arona te im rekoše: Previše uzimate na sebe, jer sav je zbor svet, svaki od njih, i Gospodin je među njima; zašto se onda uzdižete iznad zbora Gospodnjega? Brojevi 16,1–3.

In the last days, God is wearied by Laodicean Adventism who cling to the rebellion of 1957, which is simply the manifestation of the rebellion of 1888, placed into an official statement. The book, Questions on Doctrine enshrined the rebellion of 1888, which was a repetition of the rebellion of Korah, Dathan and Abiram, according to the testimony of the angel who instructed Sister White that she must stay at the conference of 1888, in order to record the repetition of history of Korah’s rebellion. Two-hundred and fifty men of renown gathered together with Korah, Dathan and Abiram, against Moses, God’s representative in the rebellion.

U posljednjim danima Bog je umoran od laodikejskog adventizma koji se drži pobune iz 1957., koja je jednostavno očitovanje pobune iz 1888., pretočene u službenu izjavu. Knjiga Questions on Doctrine ovjekovječila je pobunu iz 1888., koja je bila ponavljanje pobune Koraha, Datana i Abirama, prema svjedočanstvu anđela koji je poučio sestru White da mora ostati na konferenciji 1888. godine kako bi zabilježila ponavljanje povijesti Korahove pobune. Dvjesto pedeset uglednih ljudi okupilo se zajedno s Korahom, Datanom i Abiramom protiv Mojsija, Božjega predstavnika, u toj pobuni.

The twenty-five men that bow to the sun in Ezekiel chapter eight, represent a tithe, or a tenth of the two hundred and fifty men that offered incense in the rebellion of Korah, Dathan and Abiram, which typified the leaders of the rebellion of 1888, whose doctrinal rebellion was formalized in 1957, with the publishing of the book Questions on Doctrine.

Dvadeset i pet ljudi koji se klanjaju suncu u osmom poglavlju Ezekiela predstavljaju desetak, odnosno desetinu od dvjesto i pedeset ljudi koji su prinosili kad u pobuni Koreja, Datana i Abirama, a koji su predočavali vođe pobune iz 1888. godine, čija je doktrinarna pobuna formalizirana 1957. godine objavljivanjem knjige Questions on Doctrine.

The rebellion of Korah, Dathan and Abiram rejected the “judgment” which God had rendered, pronouncing them to wander in the wilderness for forty years. Laodicean Adventism began to wander in the wilderness of Laodicea in 1863, after they rejected the Laodicean message which was presented in 1856, that produced the judgment of wandering in the wilderness for many more years, due to their lack of faith. In the rebellion of 1888, they were still unwilling to accept the Laodicean message which was brought by Elders Jones and Waggoner.

Pobuna Koraha, Datana i Abirama odbacila je „presudu” koju je Bog bio izrekao, osudivši ih da lutaju pustinjom četrdeset godina. Laodicejski adventizam počeo je lutati pustinjom Laodiceje 1863. godine, nakon što su odbacili laodicejsku poruku koja je bila iznesena 1856. godine, a koja je proizvela presudu da zbog svojega nedostatka vjere još mnogo godina lutaju pustinjom. U pobuni 1888. godine još uvijek nisu bili voljni prihvatiti laodicejsku poruku koju su donijeli starješine Jones i Waggoner.

Those who rebelled in 1888, not only rejected the spiritual authority of Elders Jones and Waggoner, but the authority of the prophetess Ellen White and the authority of the Holy Spirit too, for they acted out the idea that the whole congregation was equally holy.

Oni koji su se pobunili 1888. godine nisu odbacili samo duhovni autoritet starješina Jonesa i Waggonera, nego i autoritet proročice Ellen White te autoritet Duha Svetoga, jer su provodili zamisao da je cijela zajednica jednako sveta.

In 1863, they had returned to eat with the lying prophet of Bethel, and in doing so they ultimately accepted the definition of salvation that was represented by the rebellion of Korah, and then officially enshrined the false doctrine in the book, Questions on Doctrine. That doctrine is a false definition of “justification by faith.”

Godine 1863. vratili su se da blaguju s lažnim prorokom iz Betela, te su time naposljetku prihvatili definiciju spasenja koju je predstavljala pobuna Korahova, a potom su tu lažnu doktrinu službeno ovjekovječili u knjizi Questions on Doctrine. Ta je doktrina lažna definicija „opravdanja vjerom”.

The rebellion of 1863 was the beginning of the rejection of Miller’s jewels that were reflected upon Habakkuk’s two tables. In Habakkuk chapter two, the “debate” of verse one ultimately produces two classes of worshippers who are manifested over their disagreement of the message that tarried.

Pobuna 1863. godine bila je početak odbacivanja Millerovih dragulja koji su se odražavali na dvjema Habakukovim pločama. U drugom poglavlju Habakuka, „rasprava” iz prvoga retka na koncu proizvodi dvije skupine štovatelja koje se očituju kroz svoje neslaganje glede poruke koja je oklijevala.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Evo, duša njegova koja se uzoholila nije prava u njemu; a pravednik će živjeti od svoje vjere. Habakuk 2,4.

The “faith” of the “just” in the “debate” of Habakkuk chapter two, was based upon the “vision” that had been plainly written upon tables. In the rebellion of 1863, the first step to remove what was written on the tables was accomplished by those who no longer possessed the faith of the “just.” The rebellion of 1863, represented the first seed of the rebellion that would ultimately enshrine a false definition of the doctrine of justification by faith in 1957.

„Vjera” „pravednika” u „raspravi” iz drugoga poglavlja Habakuka temeljila se na „viđenju” koje je bilo jasno zapisano na pločama. U pobuni 1863. godine prvi je korak prema uklanjanju onoga što je bilo napisano na pločama ostvaren od strane onih koji više nisu posjedovali vjeru „pravednika”. Pobuna iz 1863. godine predstavljala je prvo sjeme pobune koja će naposljetku ustoličiti lažnu definiciju nauka o opravdanju vjerom 1957. godine.

We will continue this study in the next article.

Nastavit ćemo ovo proučavanje u sljedećem članku.

> “The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.

> „Gospodin je u svojoj velikoj milosti poslao svojemu narodu preko starješina Waggonera i Jonesa nadasve dragocjenu poruku. Ta je poruka trebala istaknutije iznijeti pred svijet uzdignutoga Spasitelja, žrtvu za grijehe cijeloga svijeta. Ona je iznosila opravdanje po vjeri u Jamca; pozivala je narod da primi Kristovu pravednost, koja se očituje u poslušnosti svim Božjim zapovijedima. Mnogi su izgubili Isusa iz vida. Bilo je potrebno da njihove oči budu upravljene na njegovu božansku osobu, njegove zasluge i njegovu nepromjenjivu ljubav prema ljudskom rodu. Sva je vlast dana u njegove ruke, da bi ljudima mogao dijeliti bogate darove, podarujući bespomoćnom ljudskom oruđu neprocjenjivi dar svoje vlastite pravednosti. To je poruka za koju je Bog zapovjedio da se objavi svijetu. To je poruka trećega anđela, koja se treba naviještati jakim glasom i biti praćena izlijevanjem njegova Duha u velikoj mjeri.” Testimonies to Ministers, 91.

> “The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.

> „Istina za ovo vrijeme, poruka trećega anđela, treba se objavljivati jakim glasom, to jest sa sve većom silom, kako se približavamo velikoj završnoj kušnji.“ The 1888 Materials, 1710.

> “The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.

> „Vrijeme kušnje upravo je pred nama, jer je glasni poklič trećega anđela već započeo u objavi Kristove pravednosti, Otkupitelja koji oprašta grijeh. To je početak svjetla anđela čija će slava ispuniti svu zemlju.” Selected Messages, knjiga 1, 362.

> “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.

> „Pozna 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.

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