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

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The Progressive Rejection of the Gospel: From Christ’s Birth to Stephen’s Stoning

Postupno odbacivanje evanđelja: od Kristova rođenja do Stjepanova kamenovanja

Author

Jeff Pippenger

Published

February 29, 2024

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In the last article we noted that inspiration identified that the Jews “sealed their rejection” of the gospel at the cross, and then confirmed their rejection again at the stoning of Stephen. How can this be? Of course, the rejection of the gospel by the quibbling Jews of that history was accomplished progressively. They had already been passed by at His birth. Christ’s birth to the stoning of Stephen illustrates a progressive rejection of the gospel.

U posljednjem smo članku zapazili da je nadahnuće utvrdilo kako su Židovi na križu „zapečatili svoje odbacivanje” evanđelja, a zatim svoje odbacivanje ponovno potvrdili pri kamenovanju Stjepana. Kako to može biti? Odbacivanje evanđelja od strane cjepidlačavih Židova toga povijesnog razdoblja, naravno, odvijalo se postupno. Već su bili zaobiđeni pri Njegovu rođenju. Od Kristova rođenja do kamenovanja Stjepana prikazano je postupno odbacivanje evanđelja.

> “Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.

> „Ljudi to ne znaju, ali vijest ispunjava nebo radošću. Sa sve dubljim i nježnijim zanimanjem sveta bića iz svijeta svjetlosti privučena su zemlji. Cijeli je svijet svjetliji zbog Njegove prisutnosti. Nad betlehemskim brežuljcima okupljeno je nebrojeno mnoštvo anđela. Oni čekaju znak da svijetu objave radosnu vijest. Da su vođe u Izraelu bile vjerne svojemu povjerenju, mogle su sudjelovati u radosti navješćivanja Isusova rođenja. Ali sada su zaobiđene.” The Desire of Ages, 47.

From the birth of Jesus to the death of Stephen the progressive rejection of the gospel by ancient Israel is illustrated. Acknowledging the Jews rejection of Christ as progressive allows an identification of “sealing their rejection,” at both the cross, where the veil of the temple was rent, and at Stephen’s death. The rending of the veil was a symbol that they were no longer God’s covenant people, and when Stephen was stoned, Stephen saw Jesus standing on the right hand of God, which in Daniel chapter twelve, verse one is a symbol of the close of probation. The destruction of Jerusalem is also a symbol of the close of probation.

Od rođenja Isusa do smrti Stjepana prikazano je postupno odbacivanje evanđelja od strane drevnoga Izraela. Priznavanje da je odbacivanje Krista od strane Židova bilo postupno omogućuje prepoznavanje „zapečaćenja njihova odbacivanja” i na križu, gdje se hramski zastor razderao, i pri Stjepanovoj smrti. Razdiranje zastora bilo je simbol da oni više nisu Božji zavjetni narod, a kada je Stjepan bio kamenovan, vidio je Isusa kako stoji s desne strane Boga, što je u dvanaestom poglavlju Danielove knjige, u prvom retku, simbol završetka vremena milosti. Razorenje Jeruzalema također je simbol završetka vremena milosti.

> “The retribution to come upon Jerusalem could be delayed only a short time; and as Christ’s eye rested upon the doomed city, he saw not merely its destruction, but the destruction of a world. He saw that as Jerusalem was given up to destruction, so the world will be given up to its doom. He saw the retribution that will be visited on the adversaries of God. The scenes that were transacted at the destruction of Jerusalem will be repeated at the great and terrible day of the Lord, but in a more fearful manner.” Review and Herald, December 7, 1897.

> „Odmazda koja je trebala doći na Jeruzalem mogla je biti odgođena samo za kratko vrijeme; i dok je Kristov pogled počivao na osuđenom gradu, vidio je ne samo njegovo razorenje, nego i razorenje svijeta. Vidio je da će, kao što je Jeruzalem bio predan uništenju, tako i svijet biti predan svojoj propasti. Vidio je odmazdu koja će pohoditi protivnike Božje. Prizori koji su se odigrali pri razorenju Jeruzalema ponovit će se u veliki i strašni dan Gospodnji, ali na još strašniji način.” Review and Herald, 7. prosinca 1897.

It was only God’s mercy that prevented Jerusalem from being destroyed at the cross.

Samo je Božje milosrđe spriječilo da Jeruzalem bude uništen na križu.

> “In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.” The Desire of Ages, 600.

> „U židovskom razapinjanju Krista bilo je uključeno razorenje Jeruzalema. Krv prolivena na Kalvariji bila je teret koji ih je potonuo u propast za ovaj svijet i za svijet koji dolazi. Tako će biti i u velikom posljednjem danu, kada sud padne na one koji odbacuju Božju milost. Krist, njihova stijena spoticanja, tada će im se pojaviti kao osvetnička gora. Slava Njegova lica, koja je pravednima život, bezbožnima će biti oganj koji proždire. Zbog odbačene ljubavi, prezrene milosti, grešnik će biti uništen.” The Desire of Ages, 600.

It was only God’s mercy that lingered in not bringing Jerusalem’s destruction at the time of the cross.

Samo je Božje milosrđe odgađalo uništenje Jeruzalema da ne dođe u vrijeme križa.

> “For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son.” The Great Controversy, 27.

> „Gotovo četrdeset godina nakon što je sam Krist izrekao propast Jeruzalema, Gospodin je odgodio svoje sudove nad gradom i narodom. Čudesna je bila Božja dugotrpnost prema odbaciteljima svojega evanđelja i ubojicama svojega Sina.“ Velika borba, 27.

At the time of His last temple cleansing Jesus had set forth the warning to flee Jerusalem when the abomination of desolation, spoken of by Daniel the prophet, was seen by His followers. The first time He cleansed the temple He had stated that the Jews had made His father’s house a den of thieves, but the last time He said “your house” is left unto you desolate. Even before the cross, which was just about to take place, the temple where the veil was to be rent at the crucifixion had already been identified as the Jew’s house, not God’s house. Sister White addresses when Christ made that declaration, and as her testimony proceeds she also addresses the forty years of extended mercy.

U vrijeme svojega posljednjeg čišćenja hrama Isus je iznio upozorenje da se pobjegne iz Jeruzalema kada Njegovi sljedbenici ugledaju grozotu pustoši o kojoj je govorio prorok Daniel. Prvi put kada je očistio hram izjavio je da su Židovi dom Njegova Oca učinili razbojničkom pećinom, ali posljednji put rekao je: „vaša kuća“ ostavlja vam se pusta. Čak i prije križa, koji se upravo trebao dogoditi, hram u kojemu je pri raspeću zastor trebao biti razderan već je bio označen kao kuća Židova, a ne Božja kuća. Sestra White govori o tome kada je Krist dao tu izjavu, a kako njezino svjedočanstvo dalje teče, govori i o četrdeset godina produljene milosti.

> “Christ’s words to the priests and rulers, ‘Behold, your house is left unto you desolate’ (Matthew 23:38), had struck terror to their hearts. They affected indifference, but the question kept rising in their minds as to the import of these words. An unseen danger seemed to threaten them. Could it be that the magnificent temple, which was the nation’s glory, was soon to be a heap of ruins? . . .

> „Kristove riječi svećenicima i glavarima: ‘Evo, vaša vam se kuća ostavlja pusta’ (Matej 23,38), unijele su strah u njihova srca. Pravili su se ravnodušnima, ali im se u umu neprestano javljalo pitanje o značenju tih riječi. Činilo se da im prijeti neka nevidljiva opasnost. Je li moguće da će veličanstveni Hram, koji je bio slava naroda, uskoro postati hrpa ruševina?...“

> “Christ gave His disciples a sign of the ruin to come on Jerusalem, and He told them how to escape: ‘When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled.’ This warning was given to be heeded forty years after, at the destruction of Jerusalem. The Christians obeyed the warning, and not a Christian perished in the fall of the city.” The Desire of Ages, 628, 630.

> „Krist je svojim učenicima dao znak propasti koja će doći na Jeruzalem i rekao im kako da umaknu: ‘Kad ugledate Jeruzalem opkoljen vojskama, tada znajte da se približilo njegovo opustošenje. Tada neka oni koji budu u Judeji bježe u gore; a oni koji budu usred njega neka iziđu; i oni koji budu po krajevima neka ne ulaze u njega. Jer ovo su dani osvete, da se ispuni sve što je napisano.’ Ovo je upozorenje dano da bude poslušano četrdeset godina poslije, pri razorenju Jeruzalema. Kršćani su poslušali upozorenje i nijedan kršćanin nije poginuo pri padu grada.” The Desire of Ages, 628, 630.

Christ was crucified in the year 31, and nearly forty years later in the year 70, Jerusalem was destroyed after a three-and-a-half-year siege. How could Jerusalem have been destroyed at the cross in the year 31, if there was still three and a half years of probationary time identified as seventy weeks in Daniel chapter nine, verse twenty-four? How can these seeming inconsistencies be resolved? The easiest resolution is to simply identify the fact that when it comes to the close of the probationary time represented by the seventy weeks, that it must be understood as a progressive close of probation. This is true, but it removes any prophetic specificity when applying the waymarks of that history. I will try to explain.

Krist je bio razapet godine 31., a gotovo četrdeset godina kasnije, godine 70., Jeruzalem je bio razoren nakon troipolgodišnje opsade. Kako je Jeruzalem mogao biti razoren na križu godine 31., ako su još preostajale tri i pol godine vremena kušnje, označene kao sedamdeset tjedana u devetom poglavlju Danielove knjige, dvadeset četvrtom retku? Kako se te prividne nedosljednosti mogu razriješiti? Najjednostavnije rješenje jest jednostavno utvrditi činjenicu da se završetak vremena kušnje, prikazanog sa sedamdeset tjedana, mora razumjeti kao postupno završavanje vremena kušnje. To je istina, ali se time uklanja svaka proročka određenost pri primjeni znamenja toga razdoblja. Pokušat ću objasniti.

If Pentecost represents the soon-coming Sunday law where the other flock in Babylon is called out, why was it three and a half years after Pentecost that the gospel went to the Gentiles? Is the death of Christ or the death of Stephen a sign of the close of probation for ancient Israel? If Laodicean Adventism ceases to be a church at the soon-coming Sunday law, did the destruction of the temple in the year 70, represent the end of the temple of Laodicean Adventism at the Sunday law? What might appear as seeming inconsistencies is resolved by the application of “line upon line,” and when that application is employed the testimony of the waymarks we are identifying become very clear and concise.

Ako Duhovi predstavljaju uskoro dolazeći nedjeljni zakon, kada se drugi tor u Babilonu poziva da izađe, zašto je tek tri i pol godine nakon Duhova evanđelje otišlo poganima? Je li Kristova smrt ili Stjepanova smrt znak završetka vremena milosti za stari Izrael? Ako laodicejski adventizam prestaje biti crkva pri uskoro dolazećem nedjeljnom zakonu, je li razorenje Hrama godine 70. predstavljalo kraj hrama laodicejskog adventizma pri nedjeljnom zakonu? Ono što bi se moglo činiti kao prividne nedosljednosti razrješuje se primjenom načela „red na red”, a kada se ta primjena uporabi, svjedočanstvo međaša koje prepoznajemo postaje vrlo jasno i sažeto.

The week that Christ confirmed the covenant is broken up into two equal periods of three and a half years. The first three and a half years begins at Christ’s baptism and ends with His death. Baptism is the symbol of His death and resurrection, so the beginning of that period of three and a half years is identical to the ending. In that period Christ presented the gospel exclusively to the Jews. The end of that three and a half years marks the beginning of the following three and a half years. The beginning of the second period of three and a half years begins with the death of Christ, and it ends with the death of Stephen. In that period the disciples presented the gospel exclusively to the Jews.

Tjedan u kojem je Krist potvrdio Savez podijeljen je na dva jednaka razdoblja od po tri i pol godine. Prvo razdoblje od tri i pol godine počinje Kristovim krštenjem i završava Njegovom smrću. Krštenje je simbol Njegove smrti i uskrsnuća, tako da je početak toga razdoblja od tri i pol godine istovjetan njegovu svršetku. U tom je razdoblju Krist iznosio evanđelje isključivo Židovima. Kraj tih tri i pol godina označava početak sljedećih tri i pol godina. Početak drugoga razdoblja od tri i pol godine započinje Kristovom smrću, a završava Stjepanovom smrću. U tom su razdoblju učenici iznosili evanđelje isključivo Židovima.

Those two periods, which are separate prophetic lines, are to be brought together “line upon line.” Both beginnings and endings possess the signature of Alpha and Omega, for the beginning and ending histories are the same. Both periods of duration are identical, and the work that is carried out during each period is identical. Christ who is the First and the Last, is also the creator of all things, and in that regard He is the Creator of Truth. The Hebrew word “truth” was created by three Hebrew letters. The first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet are combined to make the Hebrew word “truth.”

Ta dva razdoblja, koja su odvojene proročke linije, trebaju biti dovedena zajedno „red na red”. I počeci i završeci nose obilježje Alfe i Omege, jer su povijesti početka i svršetka iste. Oba razdoblja trajanja istovjetna su, a djelo koje se obavlja tijekom svakoga razdoblja istovjetno je. Krist, koji je Prvi i Posljednji, ujedno je i Stvoritelj svega, i u tom pogledu On je Stvoritelj Istine. Hebrejska riječ „istina” sastavljena je od triju hebrejskih slova. Prvo slovo, zatim trinaesto slovo, a potom posljednje slovo hebrejskoga alfabeta, spojeni su kako bi tvorili hebrejsku riječ „istina”.

Both of the periods of three and a half years have Christ as the first and the last, for Christ is at the beginning of the first period at His baptism, as He is at the ending at His death in the first period. And Christ is at His death in the beginning of the second period and He is standing at the right hand of God at the ending of the second period. The number thirteen is the symbol of rebellion, and in both periods whether the gospel was presented in person by Christ, or in the second period by His disciples, the quibbling Jews rebelled against the message of the gospel.

Oba razdoblja od po tri i pol godine imaju Krista kao prvoga i posljednjega, jer je Krist na početku prvoga razdoblja pri svome krštenju, kao što je i na njegovu završetku pri svojoj smrti u prvome razdoblju. A Krist je pri svojoj smrti na početku drugoga razdoblja, i stoji zdesna Bogu na završetku drugoga razdoblja. Broj trinaest simbol je pobune, i u oba razdoblja, bilo da je evanđelje osobno iznosio Krist, bilo u drugome razdoblju njegovi učenici, cjepidlačavi Židovi pobunili su se protiv poruke evanđelja.

Both periods are the same duration, possess the signature of Alpha and Omega, and identify the same gospel message. Those two periods are to be brought together “line upon line.” The methodology of “line upon line,” is the testing methodology of the latter rain. It is the methodology of the last days, and the truths which are identified and established by that methodology in the last days are what purges or purifies the sons of Levi during the sealing of the one hundred and forty-four thousand.

Oba razdoblja imaju isto trajanje, nose pečat Alfe i Omege te prepoznaju istu evanđeosku poruku. Ta se dva razdoblja trebaju dovesti zajedno „redak na redak“. Metodologija „redak na redak“ jest ispitna metodologija kasne kiše. To je metodologija posljednjih dana, a istine koje su u posljednjim danima prepoznate i utvrđene tom metodologijom jesu ono što čisti ili pročišćuje sinove Levijeve tijekom pečaćenja sto četrdeset i četiri tisuće.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Koga će poučiti znanju? i koga će učiniti da razumije nauk? one koji su odviknuti od mlijeka i odvojeni od prsiju. Jer zapovijed mora biti na zapovijed, zapovijed na zapovijed; redak na redak, redak na redak; ovdje malo, ondje malo: Jer će mucavim usnama i drugim jezikom govoriti ovom narodu. Kojemu je rekao: Ovo je počinak kojim možete dati počinak umornome; i ovo je osvježenje: ali oni nisu htjeli slušati. Ali im je riječ Gospodnja bila zapovijed na zapovijed, zapovijed na zapovijed; redak na redak, redak na redak; ovdje malo, ondje malo; da bi išli, i padali nauznak, i bili slomljeni, i uhvaćeni u zamku, i zarobljeni. Izaija 28:9–13.

The next verse in Isaiah addresses the scornful men that rule the people of Jerusalem. For those scornful men, the “rest and the refreshing” (the latter rain), which they refused to “hear,” is what causes them to “go, and fall backward, and be broken, and snared, and taken.” That test was presented to them from another tongue, for Elijah, John the Baptist and William Miller were not trained in the theological schools of their respective histories. The latter rain message that tests Laodicean Adventism, is the message that is produced by the application of “line upon line.”

Sljedeći redak u Izaiji obraća se podrugljivim ljudima koji vladaju narodom Jeruzalema. Za te podrugljive ljude, „počinak i okrjepa” (kasna kiša), koju su odbili „čuti”, upravo je ono što uzrokuje da „odu, i padnu nauznak, i budu satrti, i uhvaćeni u zamku, i zarobljeni”. Taj im je ispit bio iznesen drugim jezikom, jer Ilija, Ivan Krstitelj i William Miller nisu bili školovani u teološkim školama svojih odnosnih povijesnih razdoblja. Poruka kasne kiše koja ispituje laodicejski adventizam jest poruka koja nastaje primjenom načela „redak na redak”.

When the first three and a half years of the week in which Christ confirmed the covenant is laid over the second three and a half years, we find prophetic light that clarifies any seeming inconsistencies that might arise in an inquiring mind. The week was when the Messenger of the Covenant was to confirm the covenant, and a biblical covenant must be confirmed with blood. The baptism and crucifixion of Christ and the stoning of Stephen all identify blood. Both lines represent the blood of the covenant, and those lines are confirming the covenant.

Kada se prve tri i pol godine tjedna u kojem je Krist potvrdio Savez polože preko drugih triju i pol godina, nalazimo proročku svjetlost koja razjašnjava svaku prividnu nedosljednost koja bi se mogla pojaviti u istraživačkom umu. Taj je tjedan bio vrijeme kada je Glasnik Saveza trebao potvrditi Savez, a biblijski savez mora biti potvrđen krvlju. Kristovo krštenje i raspeće te kamenovanje Stjepana — sve to upućuje na krv. Obje crte predstavljaju krv Saveza, i te crte potvrđuju Savez.

When brought together “line upon line,” the baptism and crucifixion are the first waymark, and the crucifixion and stoning of Stephen are the last waymark. When brought together into one line we find the cross and Michael standing up at the death of Stephen as two witnesses of the Jews sealing their rejection of the gospel. The death of Christ, is also the death of His disciple Stephen, which is Passover when the two lines are combined. Three days later Christ is resurrected as the First Fruit offering.

Kada se dovedu zajedno „redak po redak“, krštenje i raspeće predstavljaju prvi putokaz, a raspeće i kamenovanje Stjepana posljednji putokaz. Kada se dovedu zajedno u jednu liniju, nalazimo križ i Mihaelovo ustajanje pri Stjepanovoj smrti kao dva svjedoka o tome da su Židovi zapečatili svoje odbacivanje evanđelja. Kristova smrt također je smrt njegova učenika Stjepana, što je Pasha kada se te dvije linije sjedine. Tri dana kasnije Krist uskrsava kao prinos Prvine.

> But now is Christ risen from the dead, and become the first fruits of them that slept. 1 Corinthians 15:20.

> Ali sada je Krist uskrsnuo od mrtvih i postao prvina onih koji usnuše. 1. Korinćanima 15,20.

In between Passover and the feast of First Fruits on the third day is the beginning of the feast of Unleavened Bread. Unleavened bread does not “rise”, and Christ did not rise on the second day, He rose on the third day. Christ and Stephen die together in the “line upon line” application, but Stephen is resurrected after Christ for there is an order to the first fruit resurrection.

Između Pashe i blagdana Prvina trećega dana nalazi se početak blagdana Beskvasnih kruhova. Beskvasni kruh ne „uzlazi”, a ni Krist nije ustao drugoga dana; ustao je trećega dana. Krist i Stjepan umiru zajedno u primjeni „redak na redak”, ali Stjepan uskrsava nakon Krista, jer postoji red u uskrsnuću prvina.

> But every man in his own order: Christ the first fruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:22.

> Nego svatko u svom redu: Krist prvina; potom oni koji su Kristovi o njegovu dolasku. 1 Korinćanima 15,22.

The Spring feasts cannot be separated from each other, for they are directly related to one another. In this sense, Pentecost represents the soon-coming Sunday law, when there will be a repetition of the pouring out of the Holy Spirit, and the second voice of Revelation chapter eighteen will then call those that do not currently know the gospel, to come out of Babylon. The word “Babylon,” is based upon the word, “Babel,” which means confusion, for it was in the fall of Babel that God confused the languages, and it was at Pentecost that God reverses the confusion of the languages in order to carry the gospel to the world. Thus Pentecost and the Sunday law align.

Proljetni se blagdani ne mogu odvajati jedan od drugoga, jer su izravno međusobno povezani. U tom smislu, Pedesetnica predstavlja uskoro nadolazeći nedjeljni zakon, kada će doći do ponavljanja izlijevanja Duha Svetoga, a drugi glas iz osamnaestoga poglavlja Otkrivenja tada će pozvati one koji sada ne poznaju evanđelje da izađu iz Babilona. Riječ „Babilon” temelji se na riječi „Babel”, koja znači pomutnju, jer je pri padu Babelа Bog pomutio jezike, a na Pedesetnicu Bog preokreće pomutnju jezika kako bi evanđelje bilo odneseno svijetu. Stoga se Pedesetnica i nedjeljni zakon podudaraju.

At Pentecost the gift of languages was given to the disciples, but their message then was still restricted to the Jews. When both lines are brought together Pentecost occurs in the year 34, when Stephen was stoned and the gospel was then carried to those who do not currently know the gospel.

Na Pedesetnicu je učenicima bio dan dar jezika, ali je njihova poruka tada još uvijek bila ograničena na Židove. Kada se obje linije dovedu zajedno, Pedesetnica se događa u 34. godini, kada je Stjepan bio kamenovan i evanđelje je tada bilo odneseno onima koji trenutačno ne poznaju evanđelje.

Stephen represents those who are resurrected “at His coming,” but who have died with Him. The First Fruit offering marks the resurrection of Christ on the third day, and it also marks the beginning of the Feast of Weeks, which is also the feast of Pentecost, and which commemorates the giving of the Ten Commandments at Sinai.

Stjepan predstavlja one koji uskrsavaju „o Njegovu dolasku“, ali koji su umrli s Njime. Prinos prvine označuje Kristovo uskrsnuće trećega dana, a također označuje i početak Blagdana tjedana, koji je ujedno i blagdan Pedesetnice te koji obilježava davanje Deset zapovijedi na Sinaju.

October 22, 1844, aligns with the cross, for among other proofs Sister White aligns the disappointment of the disciples after the cross with the disappointment that followed October 22, 1844. Both the cross and October 22, 1844, prefigure the soon-coming Sunday law. Pentecost also typifies the soon coming Sunday law, but Pentecost came fifty-two days after the cross. The cross, which was typified by Passover, ushers in a series of feasts which commemorate the old paths of ancient Israel from the night the angel of death passed over Egypt, through to the giving of the law. Though the feasts possess their own distinctions, they are inseparably linked to each other. It is therefore accurate to apply the complete fifty-two days from Passover to Pentecost as one singular waymark.

22. listopada 1844. usklađuje se s križem, jer među ostalim dokazima sestra White razočaranje učenika nakon križa usklađuje s razočaranjem koje je uslijedilo nakon 22. listopada 1844. I križ i 22. listopada 1844. predoznačuju uskoro dolazeći nedjeljni zakon. Pedesetnica također predstavlja tip uskoro dolazećega nedjeljnog zakona, ali Pedesetnica je nastupila pedeset i dva dana nakon križa. Križ, koji je bio predoznačen Pashom, uvodi niz blagdana koji obilježavaju stare staze drevnoga Izraela od noći kada je anđeo smrti poštedio Egipat, pa sve do davanja zakona. Premda blagdani posjeduju svoje vlastite razlike, oni su nerazdvojivo povezani jedni s drugima. Stoga je točno primijeniti punih pedeset i dva dana od Pashe do Pedesetnice kao jedan jedinstveni waymark.

For this reason, the cross, the death of Stephen, and Pentecost all prefigure the soon coming Sunday law, when the progressive executive judgment upon Modern Babylon begins, as the second voice of Revelation chapter eighteen begins to call God’s other flock out of Babylon. It is at that waymark that the executive judgment upon Jerusalem arrived, though God in His mercy deferred the actual destruction of the temple and city nearly forty years after the cross to the year 70. The destruction of ancient Jerusalem represents the beginning of the progressive executive judgment that begins in the United States when “national apostasy is followed by national ruin.”

Zbog toga križ, smrt Stjepanova i Pedesetnica svi predoznačuju uskoro nadolazeći nedjeljni zakon, kada započinje progresivni izvršni sud nad Modernim Babilonom, dok drugi glas iz osamnaestoga poglavlja Otkrivenja počinje pozivati drugo Božje stado iz Babilona. Na toj je oznaci puta stigao izvršni sud nad Jeruzalemom, premda je Bog u svojoj milosti odgodio stvarno razorenje hrama i grada gotovo četrdeset godina nakon križa, do 70. godine. Razorenje staroga Jeruzalema predstavlja početak progresivnoga izvršnog suda koji započinje u Sjedinjenim Državama kada „nacionalni otpad slijedi nacionalna propast.”

Truth is established upon the testimony of two, and in the two lines of three and a half years that Christ confirmed the covenant we find two witnesses of a death and resurrection that is associated with the history that identifies the soon-coming Sunday law. That Sunday law in Revelation chapter eleven, is identified as the “hour of the great earthquake.” That “hour” is directly connected to two witnesses that gave a testimony of three and a half years. Their testimony ends with their death and resurrection.

Istina se utvrđuje na svjedočanstvu dvojice, a u dvjema razdobljima od tri i pol godine u kojima je Krist potvrdio savez nalazimo dva svjedoka o smrti i uskrsnuću povezanima s poviješću koja prepoznaje uskoro dolazeći nedjeljni zakon. Taj se nedjeljni zakon u jedanaestom poglavlju Otkrivenja prepoznaje kao „čas velikoga potresa“. Taj je „čas“ izravno povezan s dvojicom svjedoka koji su davali svjedočanstvo tijekom tri i pol godine. Njihovo svjedočanstvo završava njihovom smrću i uskrsnućem.

Their testimony of three and a half years, followed by their death and resurrection has been represented by the death and resurrection of both Jesus and Stephen, for “line upon line,” Stephen is represented as being resurrected with Christ. In the feast of First Fruits, two primary offerings were presented.

Njihovo svjedočanstvo od tri i pol godine, nakon kojega su uslijedili njihova smrt i uskrsnuće, prikazano je smrću i uskrsnućem i Isusa i Stjepana, jer „redak na redak“, Stjepan je prikazan kao da uskrsava s Kristom. U blagdanu Prvina bile su prinesene dvije glavne žrtve.

One was a lamb without blemish, and the other an offering of barley. The barley represented the crop to follow, and the lamb represented Christ. Christ was resurrected on the third day, and Stephen represented those that follow, and the barley represented the crop that was to follow. The two witnesses in Revelation eleven testified for three and a half years, after which they were then slain and then were resurrected three and a half days later. Those two witnesses had been typified by Christ, who was the First Fruits, for they represent the one hundred and forty-four thousand, who are also first fruits.

Jedno je bilo janje bez mane, a drugo prinos od ječma. Ječam je predstavljao usjev koji će uslijediti, a janje je predstavljalo Krista. Krist je uskrsnuo trećega dana, a Stjepan je predstavljao one koji slijede, i ječam je predstavljao usjev koji je imao uslijediti. Dva svjedoka u jedanaestom poglavlju Otkrivenja svjedočila su tri i pol godine, nakon čega su bila ubijena, a zatim uskrsnula tri i pol dana kasnije. Ta su dva svjedoka bila predoznačena Kristom, koji je bio Prvina, jer oni predstavljaju sto četrdeset i četiri tisuće, koji su također prvine.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> I pogledah, i gle: Jaganjac stajaše na gori Sionu, i s njime sto četrdeset i četiri tisuće, koji imahu ime Oca njegova napisano na svojim čelima. I začuh glas s neba, kao glas mnogih voda i kao glas silna groma; i začuh glas svirača koji svirahu na svojim harfama. I pjevahu kao novu pjesmu pred prijestoljem i pred četiri bića i starješinama; i nitko ne mogaše naučiti te pjesme osim onih sto četrdeset i četiri tisuće, koji su otkupljeni sa zemlje. To su oni koji se nisu okaljali sa ženama, jer su djevice. To su oni koji slijede Jaganjca kamo god on ide. Oni su otkupljeni između ljudi kao prvina Bogu i Jaganjcu. I u njihovim se ustima ne nađe prijevare, jer su bez mane pred prijestoljem Božjim. Otkrivenje 14:1–5.

The barley offering on the feast of First Fruits represented the crop that was to follow, and Stephen in the year 34, followed Christ’s death in the year 31, though “line upon line,” they died at the same waymark. In relation to the first fruit offerings, Christ was the lamb that was slain and Stephen was the barley. According to Paul “Christ” is “the first fruits of them that slept,” and then “afterward they that are Christ’s at his coming.” The one hundred and forty-four thousand are first fruits, and they are those “which follow the Lamb whithersoever he goeth.”

Prinos ječma na blagdanu Prvina predstavljao je usjev koji je trebao uslijediti, a Stjepan je godine 34. slijedio Kristovu smrt iz godine 31., premda su, „red na red“, umrli na istoj oznaci puta. U odnosu na prinose prvina, Krist je bio zaklano janje, a Stjepan je bio ječam. Prema Pavlu, „Krist“ je „prvina onih koji usnuše“, a zatim „poslije oni koji su Kristovi o njegovu dolasku“. Sto četrdeset i četiri tisuće su prvine, i oni su oni „koji slijede Janje kamo god ono ide“.

In the “hour” of the “great earthquake” of Revelation chapter eleven, the two witnesses that have prophesied for three and a half years, only to be slain and lie in the streets for three and a half days, are resurrected. They are those represented by Stephen who prophetically was resurrected with Jesus, but also after Jesus. They are therefore resurrected “three and a half days,” after they are murdered by the beast that ascended from the bottomless pit. The same “hour,” that they are resurrected they ascend to heaven as an ensign. The process of their resurrection and ascension is carefully outlined in God’s prophetic Word, and it includes that they were typified by the literal death of Stephen, thus representing a spiritual death that is accomplished upon the two witnesses as they are transformed from the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.

U „satu“ „velikoga potresa“ iz jedanaestoga poglavlja Otkrivenja, dva svjedoka koji su prorokovali tri i pol godine, da bi potom bili ubijeni i tri i pol dana ležali na ulicama, uskrsavaju. Oni su oni koje predstavlja Stjepan, koji je proročki bio uskrišen s Isusom, ali i nakon Isusa. Stoga oni uskrsavaju „nakon tri i pol dana“, nakon što ih ubije zvijer koja je uzašla iz bezdana. U istome „satu“ u kojem uskrsavaju, uzlaze na nebo kao stijeg. Proces njihova uskrsnuća i uzašašća pomno je izložen u Božjoj proročkoj Riječi, i uključuje to da su bili predočeni doslovnom Stjepanovom smrću, predstavljajući tako duhovnu smrt koja se izvršava nad dvojicom svjedoka dok se preobražavaju iz laodicejskog pokreta trećega anđela u filadelfijski pokret trećega anđela.

We will continue this study in the next article.

Ovo ćemo proučavanje nastaviti u sljedećem članku.

> “One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.

> „Jedno je sigurno: oni adventisti sedmoga dana koji zauzmu svoje mjesto pod Sotoninim stijegom najprije će se odreći svoje vjere u upozorenja i ukore sadržane u Svjedočanstvima Duha Božjega.״

> “The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

> „Upućuje se poziv na veću posvećenost i svetiju službu, i nastavit će se upućivati. Neki koji sada iznose Sotonine prijedloge doći će k sebi. Ima onih koji se nalaze na važnim položajima povjerenja, a ne razumiju istinu za ovo vrijeme. Njima se mora dati poruka. Ako je prime, Krist će ih prihvatiti i učinit će ih svojim suradnicima. Ali ako odbiju poslušati poruku, stat će pod crnu zastavu Kneza tame.

> “I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.

> „Naloženo mi je da kažem kako se dragocjena istina za ovo vrijeme ljudskim umovima otvara sve jasnije i jasnije. U posebnom smislu muškarci i žene trebaju jesti Kristovo tijelo i piti njegovu krv. Doći će do razvoja razumijevanja, jer je istina sposobna za stalno proširivanje. Božanski začetnik istine stupit će u sve prisnije i prisnije zajedništvo s onima koji ustraju da ga upoznaju. Dok Božji narod prima njegovu riječ kao kruh nebeski, znat će da su njegovi izlasci pripravljeni kao zora. Primit će duhovnu snagu, kao što tijelo prima tjelesnu snagu kada se hrana jede.

> “We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.

> „Ne razumijemo ni napola Gospodnji naum kad je djecu Izraelovu izveo iz egipatskoga ropstva i vodio ih kroz pustinju u Kanaan.״

> “As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.

> „Dok budemo sabirali božanske zrake koje sjaje iz evanđelja, steći ćemo jasniji uvid u židovski poredak i dublje cijeniti njegove važne istine. Naše istraživanje istine još je nepotpuno. Sabrali smo tek nekoliko zraka svjetlosti. Oni koji nisu svakodnevni proučavatelji Riječi neće riješiti probleme židovskoga poretka. Neće razumjeti istine koje je poučavala hramska služba. Djelo Božje ometano je svjetovnim razumijevanjem njegova velikoga plana. Budući život razotkrit će značenje zakona koje je Krist, zaogrnut stupom od oblaka, dao svojemu narodu.” Spalding and Magan, 305, 306.

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