Article

# The Book of Daniel - Number One-Hundred and Ninety-Seven

Knjiga proroka Daniela - sto devedeset i sedam

Prophetic Unfolding’s: Christ’s Second Gathering and the Eschatological Role of Islam in Revelation’s Narrative

Proročko razotkrivanje: Kristovo drugo sabiranje i eshatološka uloga islama u narativu Otkrivenja

Author

Jeff Pippenger

Published

April 29, 2024

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We are now identifying that one of the events represented by the seven thunders is the work of Christ gathering His people a second time, which He began to do in July, 2023. Millerite history identifies that this work is accomplished with the warfare of Islam as the backdrop of the message.

Sada prepoznajemo da je jedan od događaja predstavljenih sa sedam gromova djelo Krista koji po drugi put sabire svoj narod, što je počeo činiti u srpnju 2023. Milleritska povijest pokazuje da se to djelo ostvaruje uz ratovanje islama kao pozadinu poruke.

The message is the Revelation of Jesus Christ, which is unsealed just before probation closes, but that message is carried by (placed within the context of) the message of the third woe. At the very time the Lord was stretching His hand a second time in 1849, Sister White was commenting upon the shaking of the angry nations, which is a symbol of Islam.

Poruka je Otkrivenje Isusa Krista, koje se otpečaćuje neposredno prije nego što se vrijeme milosti završi, no ta se poruka nosi po (postavlja unutar konteksta) poruci trećega jaoja. Upravo u vrijeme kada je Gospodin po drugi put ispružio svoju ruku 1849. godine, sestra White je govorila o potresanju gnjevnih naroda, što je simbol islama.

> “December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

> „Dana 16. prosinca 1848. Gospodin mi je dao viđenje o potresanju sila nebeskih. Vidjela sam da je Gospodin, kada je, dajući znakove zapisane kod Mateja, Marka i Luke, rekao ‘nebo’, mislio na nebo, a kada je rekao ‘zemlja’, mislio na zemlju. Sile neba jesu sunce, mjesec i zvijezde. One vladaju na nebesima. Sile zemlje jesu one koje vladaju na zemlji. Sile nebeske bit će potresene glasom Božjim. Tada će sunce, mjesec i zvijezde biti pomaknuti sa svojih mjesta. Neće proći, nego će biti potreseni glasom Božjim.

> “Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> „Tamni, teški oblaci nadigoše se i sudariše jedni s drugima. Nebeski se svod rastvori i povuče; tada smo mogli pogledati gore kroz otvoreni prostor u Orionu, odakle je došao Božji glas. Sveti će Grad sići kroz taj otvoreni prostor. Vidjela sam da se sile zemlje sada potresaju i da događaji dolaze redom. Rat, i glasovi o ratovima, mač, glad i kuga prvi potresaju sile zemlje; zatim će Božji glas potresti sunce, mjesec i zvijezde, a i ovu zemlju također. Vidjela sam da potresanje sila u Europi nije, kako neki naučavaju, potresanje sila nebeskih, nego je to potresanje gnjevnih naroda.” Early Writings, 41.

The historians confirm that what was shaking the nations of Europe in 1848, was the activities of the armies of Islam, for prophetically they are symbolized as the power that angers the nations. In the first witness to the Lord stretching out His hand a second time in the history of 1840 to 1844, the message of the Midnight Cry arrived at the Exeter camp meeting. From there unto October 22, 1844 the message swept across the eastern seaboard of the United States like a tidal wave. That movement had been typified by Christ’s triumphal entry into Jerusalem, and it was an ass that carried Christ into Jerusalem.

Povjesničari potvrđuju da su ono što je 1848. potresalo narode Europe bile aktivnosti vojski islama, jer su one proročki simbolizirane kao sila koja gnjevi narode. U prvom svjedočanstvu o tome da Gospodin drugi put pruža svoju ruku u povijesti od 1840. do 1844., poruka Ponoćnog pokliča stigla je na taborni sastanak u Exeteru. Odatle pa sve do 22. listopada 1844. ta se poruka poput plimnog vala proširila istočnom obalom Sjedinjenih Država. Taj je pokret bio pralikom Kristova svečanog ulaska u Jeruzalem, a magarac je bio taj koji je nosio Krista u Jeruzalem.

The message of the Midnight Cry represents the entire prophetic message of the Revelation of Jesus Christ, but that Revelation is placed within the context of Islam of the third woe angering the nations, for it is Islam that carries the message that is the Revelation of Jesus Christ. Jesus is the Lion of the tribe of Judah, and He is bound to the message of the “ass.”

Poruka ponoćnoga poklika predstavlja cjelokupnu proročku poruku Otkrivenja Isusa Krista, ali to je Otkrivenje smješteno u kontekst islama trećega jao, koji razgnjevljuje narode, jer upravo islam nosi poruku koja je Otkrivenje Isusa Krista. Isus je Lav iz plemena Judina i vezan je uz poruku „magarca“.

> Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.

> Juda, tebe će braća tvoja hvaliti; ruka će tvoja biti za vratom neprijatelja tvojih; sinovi oca tvojega klanjat će ti se. Juda je lavić; s plijena si se, sine moj, podigao; sagnuo se, legao kao lav i kao stari lav; tko će ga podići? Žezlo se neće odvojiti od Jude, niti zakonodavac od između nogu njegovih, dok ne dođe Šilo; i njemu će pripadati poslušnost naroda. Privezujući svoje magare uz vinovu lozu, i magareće mladunče svoje uz izabranu lozu; oprao je haljine svoje u vinu, i odjeću svoju u krvi grožđa: oči će mu biti crvene od vina, i zubi bijeli od mlijeka. Postanak 49:8–12.

It is through Judah that “the gathering of the people” is accomplished. Christ, as Judah, is also the “Vine,” and the “choice vine,” is bound to the “ass’s colt.” His “garments” are washed in “wine,” which was “the blood of grapes.” Christ began shedding His blood in Gethsemane, when He sweat blood, and Gethsemane means the “olive press.” From Gethsemane to the cross He shed His precious blood to gather all men unto Himself.

Po Judi se ostvaruje „okupljanje naroda“. Krist je, kao Juda, također i „Trs“, a „plemeniti trs“ vezan je za „magareće mladunče“. Njegove se „haljine“ peru u „vinu“, koje bijaše „krv grožđa“. Krist je počeo prolijevati svoju krv u Getsemaniju, kada se znojio krvlju, a Getsemani znači „tijesak za masline“. Od Getsemanija do križa prolijevao je svoju dragocjenu krv kako bi sve ljude privukao k sebi.

> Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:31–33.

> Sada je sud ovomu svijetu; sada će knez ovoga svijeta biti izbačen. A ja, kad budem uzdignut sa zemlje, sve ću privući k sebi. To reče naznačujući kakvom će smrću umrijeti. Ivan 12,31–33.

Christ’s work of drawing all men unto Himself is a twostep process, for He first gathers the “outcasts of Israel,” and then uses them as an ensign to draw His other flock.

Kristovo djelo privlačenja svih ljudi k sebi dvofazni je proces, jer on najprije sabire „izgnanike Izraelove“, a zatim njih upotrebljava kao stijeg da privuče svoje drugo stado.

> I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:14–16.

> Ja sam pastir dobri i poznajem svoje, i mene poznaju moje. Kao što Otac poznaje mene, tako i ja poznajem Oca; i život svoj polažem za ovce. I druge ovce imam, koje nisu iz ovoga tora; i njih mi valja dovesti, i čut će glas moj; i bit će jedno stado i jedan pastir. Ivan 10,14–16.

The one hundred and forty-four thousand are the “sheep” who know Him. The “other sheep” are His flock that come out of Babylon when they see and hear the ensign. Before He lifts up His ensign, which are His sheep, He first gathers them a second time. That line of sacred history aligns with verses thirteen through fifteen of Daniel chapter eleven, and is therefore aligned with the hidden history of verse forty. It represents the line of the true Protestant horn which runs within the history of the apostate Protestant horn, the apostate Republican horn and the arrival of the whore of Tyre, just before the Sunday law of verse forty-one. The line of the true Protestant horn represents both the history and also the message where the one hundred and forty-four thousand are sealed.

Stotinu četrdeset i četiri tisuće čine „ovce” koje Ga poznaju. „Druge ovce” jesu Njegovo stado koje izlazi iz Babilona kada ugleda i čuje stijeg. Prije nego što podigne svoj stijeg, koji su Njegove ovce, On ih najprije sabire po drugi put. Ta crta svete povijesti podudara se sa stihovima trinaest do petnaest jedanaestoga poglavlja Daniela te je stoga usklađena sa skrivenom poviješću četrdesetoga stiha. Ona predstavlja crtu istinskoga protestantskog roga koja se proteže unutar povijesti otpadničkoga protestantskog roga, otpadničkoga republikanskog roga i dolaska tirske bludnice, neposredno prije nedjeljnoga zakona iz četrdeset i prvoga stiha. Crta istinskoga protestantskog roga predstavlja i povijest i poruku u kojoj je zapečaćeno stotinu četrdeset i četiri tisuće.

The “outcasts of Israel” represent a line in contrast with the “assembly of mockers”, as Jeremiah identifies them, or as the “synagogue of Satan” as John identifies them in Revelation chapters two and three where the church of Smyrna and Philadelphia are addressed. The Philadelphians represent the “one hundred and forty-four thousand” of Revelation chapter seven, and Smyrna is “the great multitude” of the same chapter, who cannot be numbered. The two classes of redeemed in the last days are in controversy with those who lie, and who are in the synagogue of Satan, and claim they are God’s people, for they say they are Jews.

„Izopćenici Izraelovi” predstavljaju jedan niz nasuprot „zboru podrugljivaca”, kako ih označuje Jeremija, odnosno „sinagogi Sotoninoj”, kako ih Ivan označuje u Otkrivenju, u drugom i trećem poglavlju, gdje se obraća crkvama u Smirni i Filadelfiji. Filadelfijci predstavljaju „sto četrdeset i četiri tisuće” iz sedmoga poglavlja Otkrivenja, a Smirna je „veliko mnoštvo” iz istoga poglavlja, koje se ne može izbrojiti. Te dvije skupine otkupljenih u posljednjim danima u prijeporu su s onima koji lažu i koji su u sinagogi Sotoninoj te tvrde da su Božji narod, jer govore da su Židovi.

The line of the true Protestant horn consists of the controversy that exists between themselves and the former covenant people who are then being passed by. In the same history the faithful are also in controversy with the line of apostate Protestantism and Catholicism. Those three religious entities represent the dragon, the beast and the false prophet at the micro level within the line of the true Protestant horn.

Linija istinskoga protestantskog roga sastoji se od prijepora koji postoji između njih samih i negdašnjega zavjetnog naroda koji se tada zaobilazi. U istoj povijesti vjerni su također u prijeporu s linijom otpadajućega protestantizma i katolicizma. Ta tri vjerska entiteta predstavljaju zmaja, Zvijer i lažnoga proroka na mikro razini unutar linije istinskoga protestantskog roga.

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.” Spalding and Magan, 1, 2.

> „Vidjela sam da će nominalna crkva i nominalni adventisti, poput Jude, izdati nas katolicima kako bi stekli njihov utjecaj da ustanu protiv istine. Tada će sveti biti neupadljiv narod, malo poznat katolicima; ali crkve i nominalni adventisti koji znaju za našu vjeru i običaje (jer su nas mrzili zbog subote, budući da je nisu mogli opovrgnuti) izdat će svete i prijaviti ih katolicima kao one koji zanemaruju ustanove naroda; to jest, da drže subotu i zanemaruju nedjelju.” Spalding i Magan, 1, 2.

We have dealt with this passage before, and in so doing identified that the expression “nominal church” and the expression “nominal Adventist” would have had a different meaning and application when Sister White penned the words. Yet the prophets spoke more for the last days than they did for their own history, so in this passage the nominal church in the last days would be apostate Protestantism. The word “nominal” means “in name only”.

Već smo se ranije bavili ovim odlomkom i pritom utvrdili da bi izraz „nominalna crkva” i izraz „nominalni adventist” imali drukčije značenje i primjenu u vrijeme kada je sestra White zapisala te riječi. Ipak, proroci su govorili više za posljednje dane nego za vlastitu povijest, pa bi u ovom odlomku nominalna crkva u posljednjim danima bila otpali protestantizam. Riječ „nominalan” znači „samo po imenu”.

The so-called Protestant church ceased to protest Rome in 1844, when they rebelled against entering into the Most Holy Place by faith, where they could have recognized the seventh-day Sabbath is the correct day of worship. Instead, they retained the worship of the sun, which is the mark of Catholicism. It is impossible to “protest” Rome, which is the only definition of the word “Protestant,” if you have accepted her symbol of authority, which the Roman church has repeatedly identified as her authority to change the day of worship in the Bible from the seventh-day Sabbath unto Sunday.

Takozvana protestantska crkva prestala je prosvjedovati protiv Rima 1844. godine, kada se pobunila protiv toga da vjerom uđe u Svetinju nad svetinjama, gdje je mogla prepoznati da je subota sedmoga dana pravi dan bogoslužja. Umjesto toga, zadržala je štovanje sunca, koje je znak katolicizma. Nemoguće je „prosvjedovati” protiv Rima, što je jedino značenje riječi „protestant”, ako ste prihvatili njezin simbol vlasti, koji je rimska crkva više puta označila kao svoju vlast da u Bibliji promijeni dan bogoslužja sa subote sedmoga dana na nedjelju.

“Nominal Adventists” are those who profess to be Seventh-day Adventists, but they are also identified as Judas, who is the symbol of a disciple that has betrayed his profession. The nominal Seventh-day Adventist church will hate the “saints” and those saints “will” then “be an obscure people.” They hate the obscure saints, “on account of the Sabbath,” truth they cannot “refute.” The Sabbath truth in Sister White’s history was the seventh-day Sabbath, but it typifies the Sabbath truth of the last days, which cannot be refuted, and that is the doctrine that was first rejected by Laodicean Seventh-day Adventism in their rebellion in 1863. That doctrine was the first foundational truth discovered by William Miller, and it represents the foundational truths of Adventism that the nominal Adventists refuse to walk in, as represented by Jeremiah’s old paths. That Sabbath truth is the “seven times,” of Leviticus twenty-six.

„Nominalni adventisti“ su oni koji tvrde da su adventisti sedmoga dana, ali su također poistovjećeni s Judom, koji je simbol učenika koji je izdao svoje ispovijedanje. Nominalna crkva adventista sedmoga dana mrzit će „svete“, a ti će sveti tada „biti neupadljiv narod“. Oni mrze neupadljive svete „zbog subote“, istine koju ne mogu „pobiti“. Istina o suboti u povijesti sestre White bila je subota sedmoga dana, ali ona predoznačuje subotnju istinu posljednjih dana, koja se ne može pobiti, a to je nauk koji je laodikejski adventizam sedmoga dana najprije odbacio u svojoj pobuni 1863. godine. Taj je nauk bio prva temeljna istina koju je otkrio William Miller, i on predstavlja temeljne istine adventizma u kojima nominalni adventisti odbijaju hoditi, kako je prikazano Jeremijinim starim stazama. Ta subotnja istina jest „sedam vremena“ iz Levitskog zakonika dvadeset i šest.

The line of true Protestantism that is made up of Philadelphia and Smyrna are betrayed by those represented as Judas. Judas covenanted to betray Jesus three times, thus identifying a progressive betrayal that preceded and concluded at the cross. Verse sixteen of Daniel eleven represents the Sunday law, which was typified by the cross. Therefore, in the verses leading to the Sunday law of verse sixteen, which is also the Sunday law of verse forty-one, a three-step betrayal is brought upon the saints of the last days. The betrayal occurs during the period when the Lord is gathering His last-day ensign a second time.

Niz istinskoga protestantizma koji čine Filadelfija i Smirna izdaju oni koji su prikazani kao Juda. Juda se pogodio da će izdati Isusa tri puta, čime se označuje postupna izdaja koja je prethodila križu i na njemu se dovršila. Šesnaesti redak jedanaestoga poglavlja Daniela predstavlja zakon o nedjelji, koji je bio predoznačen križem. Stoga se u redcima koji vode do zakona o nedjelji u šesnaestom retku, koji je također zakon o nedjelji iz četrdeset i prvoga retka, na svece posljednjih dana obrušava izdaja u tri koraka. Izdaja se događa tijekom razdoblja kada Gospod po drugi put okuplja svoju zastavu posljednjih dana.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:10–14.

> I u onaj dan pojavit će se korijen Jišajev, koji će stajati kao stijeg narodima; njemu će pogani hrliti, i počivalište njegovo bit će slavno. I dogodit će se u onaj dan da će Gospod ponovno, po drugi put, pružiti svoju ruku da povrati ostatak svoga naroda koji preostane iz Asirije, i iz Egipta, i iz Patrosa, i iz Kuša, i iz Elama, i iz Šinara, i iz Hamata, i s morskih otoka. I podignut će stijeg narodima, i sabrat će prognanike Izraelove, i okupit će raspršene Judine sa četiri kraja zemlje. Iščeznut će i Efrajimova zavist, i protivnici Judini bit će istrijebljeni: Efrajim neće zavidjeti Judi, i Juda neće tlačiti Efrajima. Nego će poletjeti na pleća Filistejcima prema zapadu; zajedno će plijeniti one na istoku; pružit će svoju ruku na Edom i Moab; i sinovi Amonovi bit će im pokorni. Izaija 11:10–14.

Isaiah identifies the historical setting for this passage in verse ten, with the expression “in that day.” That “day” has therefore been identified in the verses that preceded verse ten. When we trace this particular prophetic narrative back to a reference that allows us to identify when “that day” is, we come to verse one, of chapter ten.

Izaija u desetom retku određuje povijesni okvir za ovaj odlomak izrazom „u onaj dan“. Taj je „dan“ stoga određen u redcima koji prethode desetom retku. Kada slijedimo taj osobiti proročki slijed unatrag do mjesta koje nam omogućuje utvrditi kada je „onaj dan“, dolazimo do prvoga retka desetoga poglavlja.

> Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.

> Jao onima koji donose nepravedne odredbe i koji propisuju tlaku koju su odredili. Izaija 10,1.

Sister White identifies the “unrighteous decree” of this verse as the soon coming Sunday law:

Sestra White poistovjećuje „nepravednu odredbu” iz ovoga retka sa zakonom o nedjelji koji će uskoro doći:

> “An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18]” Manuscript Releases, volume 14, 92.

> „Uspostavljena je idolopoklonička subota, kao što je zlatni lik bio postavljen u ravnici Duri. I kao što je Nabukodonozor, kralj Babilona, izdao odredbu da svi koji se ne bi poklonili i štovali taj lik trebaju biti ubijeni, tako će biti objavljen proglas da će svi koji ne budu odavali poštovanje nedjeljnoj ustanovi biti kažnjeni tamnicom i smrću. Tako se gazi pod nogama subota Gospodnja. Ali Gospodin je objavio: ‘Jao onima koji donose nepravedne uredbe i propisuju tegobne odredbe’ [Izaija 10:1]. [Sefanija 1:14–18]” Manuscript Releases, svezak 14, 92.

The context of the Lord gathering His people a second time is placed in the history of the approaching Sunday law crisis, for in verse twelve of chapter ten, Isaiah speaks of the Lord finishing a work among His people before He brings His executive judgment at the unrighteous decree, which is the Sunday law.

Kontekst Gospodnjega okupljanja Njegova naroda po drugi put smješten je u povijest približavanja krize zakona o nedjelji, jer u dvanaestom retku desetoga poglavlja Izaija govori o tome da Gospod dovršava jedno djelo među svojim narodom prije nego što donese svoj izvršni sud na nepravednu odredbu, koja je zakon o nedjelji.

> Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. Isaiah 10:12.

> Stoga će se dogoditi da, kad Gospod izvrši sve svoje djelo na gori Sionu i u Jeruzalemu, kaznit ću plod ohologa srca kralja asirskoga i slavu uznositih njegovih pogleda. Izaija 10,12.

The “work upon Zion and on Jerusalem”, which the Lord “performs” before the punishment of the papacy begins at the Sunday law, is the sealing of the one hundred and forty-four thousand. In Ezekiel chapter nine, the man with the writer’s inkhorn goes through Jerusalem placing a mark upon those “that sigh and cry for the abominations done in the land” and in the church. That work includes the process of the Lord gathering together the outcasts of Israel a second time. He gathers them from the four corners of the earth, and the “four corners of earth” is represented by eight geographical areas. Eight is the symbol of the testing process of the image of the beast, thus identifying that the final gathering of those who would be the ensign takes place during the period when the image of the beast test is being accomplished in the earth.

„Djelo na Sionu i u Jeruzalemu”, koje Gospodin „izvršava” prije nego što kazna papinstva započne nedjeljnim zakonom, jest pečaćenje sto četrdeset i četiri tisuće. U devetom poglavlju Ezekiela čovjek s pisarskom tintarnicom prolazi kroz Jeruzalem stavljajući znak na one „koji uzdišu i plaču zbog gadosti što se čine u zemlji” i u crkvi. To djelo uključuje proces po kojemu Gospodin po drugi put sabire prognanike Izraelove. On ih sabire s četiri kraja zemlje, a „četiri kraja zemlje” predstavljena su s osam zemljopisnih područja. Broj osam simbol je procesa kušnje slike zvijeri, čime se pokazuje da se završno sabiranje onih koji će biti stijeg odvija tijekom razdoblja u kojemu se na zemlji provodi kušnja slike zvijeri.

The unity represented by “Ephraim” “not envying Judah, and Judah” “not vexing Ephraim,” occurs when the adversaries of Judah are cut off. Prophetically, the former covenant people, represented by Judas, or the synagogue of Satan, or the assembly of mockers, or the Protestants of Millerite history, or the Jews of Christ’s history are “cut off” at the first disappointment. When Jeremiah represents that very history, he was instructed that he could never return to the assembly of mockers, though they could return to him if they chose to repent.

Jedinstvo predstavljeno time da „Efrajim“ „ne zavidi Judi, i Juda“ „ne uznemiruje Efrajima“, nastupa kada se protivnici Jude istrijebe. U proročkom smislu, nekadašnji saveznički narod, predstavljen Judom, ili Sotonina sinagoga, ili zbor podrugljivaca, ili protestanti iz mileritske povijesti, ili Židovi iz Kristove povijesti, bivaju „istrijebljeni“ pri prvom razočaranju. Kada Jeremija predstavlja upravo tu povijest, bilo mu je naloženo da se nikada ne može vratiti u zbor podrugljivaca, premda bi se oni mogli vratiti k njemu kad bi izabrali pokajati se.

From July 18, 2020 unto the Sunday law the Lord gathers His last-day people a second time. He gathers them from around the world, during a period when He is finishing His whole work on Judah and Jerusalem. In that sealing time, God’s last-day people will be obscure, but will never-the-less be confronted by a threefold union which opposes their work.

Od 18. srpnja 2020. pa do nedjeljnoga zakona Gospodin po drugi put okuplja svoj narod posljednjih dana. Okuplja ih iz cijeloga svijeta, tijekom razdoblja u kojem dovršava sve svoje djelo nad Judom i Jeruzalemom. U tom vremenu pečaćenja Božji narod posljednjih dana bit će neznatan, ali će se ipak suočiti s trostrukim savezom koji se protivi njihovu djelu.

Catholicism is the beast of the threefold union, and one of her daughters is the class Sister White identifies as the nominal church. They represent the false prophet. The nominal Laodicean Adventists, represented by Judas, are the dragon in this representation. The rebellion of 1863 was typified by the rebellion of ancient Israel at the first Kadesh, when they chose to reject the message of Joshua and Caleb and return to Egypt. Egypt is a symbol of the dragon.

Katolicizam je zvijer trostrukoga saveza, a jedna od njezinih kćeri jest skupina koju sestra White poistovjećuje s nominalnom crkvom. One predstavljaju lažnoga proroka. Nominalni laodicejski adventisti, predstavljeni Judom, zmaj su u ovom prikazu. Pobuna iz 1863. bila je predočena pobunom drevnoga Izraela kod prvoga Kadeša, kada su izabrali odbaciti poruku Jošue i Kaleba i vratiti se u Egipat. Egipat je simbol zmaja.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> Sine čovječji, okreni lice svoje protiv faraona, kralja egipatskoga, i prorokuj protiv njega i protiv svega Egipta: Govori i reci: Ovako veli Gospodin Bog: Evo, ja sam protiv tebe, faraone, kralju egipatski, zmaju veliki, koji leži usred rijeka svojih, koji je rekao: Moja je rijeka moja vlastita i ja sam je sebi načinio. Ezekiel 29:2, 3.

The rebellion at Kadesh represented the tenth test in a testing process that brought about the rejection and death of the chosen people who had been brought out of Egypt, and typified the final test of a testing process that was brought upon Philadelphian Millerite Adventism on October 22, 1844 and concluded with the rebellion of 1863. At the very end of ancient Israel’s history, the Jews “cried out, ‘Away with him, away with him, crucify him’. Pilate saith unto them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’” In the first rebellion and the last rebellion the former covenant people chose to identify a symbol of the dragon (Egypt and pagan Rome) as their king.

Pobuna kod Kadeša predstavljala je desetu kušnju u procesu kušanja koji je doveo do odbacivanja i smrti izabranog naroda koji je bio izveden iz Egipta te je predoznačavala završnu kušnju u procesu kušanja koji je bio nametnut filadelfijskom mileritskom adventizmu 22. listopada 1844. i zaključen pobunom 1863. Na samome kraju povijesti staroga Izraela, Židovi su „povikaše: ‘Ukloni ga, ukloni ga, razapni ga’. Pilat im reče: ‘Zar da razapnem vašega Kralja?’ Glavari svećenički odgovoriše: ‘Nemamo kralja osim cara.’” U prvoj pobuni i posljednjoj pobuni, nekadašnji zavjetni narod izabrao je poistovjetiti simbol zmaja (Egipat i poganski Rim) kao svoga kralja.

On July 18, 2020, the “adversaries of Judah” were “cut off,” and the temple of the one hundred and forty-four thousand was set up. All that was left was for the temple to be cleansed, in advance of the Messenger of the Covenant suddenly coming to His temple. The temple of Millerite history was erected in forty-six years from 1798 unto 1844. At the first disappointment of April 19, 1844 the Protestants were cut off and became part of the synagogue of Satan, the assembly of mockers, a daughter of Rome. From that point until October 22, 1844 a purification process occurred in advance of the faithful following Christ into the Most Holy Place, that He might accomplish the work of joining His Divinity to their humanity.

Dana 18. srpnja 2020. „protivnici Judini“ bili su „odsječeni“, i hram stotinu četrdeset i četiri tisuće bio je podignut. Sve što je preostalo bilo je da hram bude očišćen, prije nego što Glasnik Saveza iznenada dođe u svoj hram. Hram mileritske povijesti bio je podizan četrdeset i šest godina, od 1798. do 1844. Pri prvom razočaranju 19. travnja 1844. protestanti su bili odsječeni i postali dio sinagoge Sotonine, zbora podrugljivaca, kćeri Rima. Od te točke pa do 22. listopada 1844. odvijao se proces očišćenja prije nego što su vjerni slijedili Krista u Svetinju nad svetinjama, da bi On izvršio djelo sjedinjenja svojega božanstva s njihovom ljudskošću.

The history of the true Protestant horn, that is gathered a second time just before the unrighteous decree, that they might be the ensign that God employs to call His other flock out of Babylon, occurs in the same period where the apostate Republican and Protestant horns are joining together, committing spiritual fornication, thus becoming one flesh, or one temple, which is the image of the beast. God’s temple is simultaneously forming the image of Christ.

Povijest pravoga protestantskog roga, koji se po drugi put sabire neposredno prije nepravednoga dekreta, da bi bio stijeg kojim Bog poziva svoje drugo stado iz Babilona, odvija se u istom razdoblju u kojem se otpadnički republikanski i protestantski rogovi sjedinjuju, čineći duhovni blud, te tako postaju jedno tijelo, ili jedan hram, što je slika Zvijeri. Božji hram istodobno oblikuje Kristovu sliku.

We will continue this study in the next article.

Nastavit ćemo ovo proučavanje u sljedećem članku.

> The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord.

> Riječ koja dođe Jeremiji od Gospoda govoreći: Stani na vratima Doma Gospodnjega i ondje objavi ovu riječ te reci: Čujte riječ Gospodnju, svi vi iz Jude koji ulazite na ova vrata da se poklonite Gospodu. Ovako govori Gospod nad vojskama, Bog Izraelov: Popravite svoje putove i svoja djela, i dat ću vam da prebivate na ovome mjestu. Ne uzdajte se u lažljive riječi govoreći: Hram Gospodnji, Hram Gospodnji, Hram Gospodnji — to je ovo. Jer ako doista popravite svoje putove i svoja djela; ako doista vršite pravdu između čovjeka i njegova bližnjega; ako ne tlačite stranca, siročeta i udovicu, i ne prolijevate nevinu krv na ovome mjestu, niti idete za drugim bogovima sebi na propast: tada ću vam dati da prebivate na ovome mjestu, u zemlji koju sam dao vašim ocima, od vijeka do vijeka. Evo, uzdate se u lažljive riječi koje ne mogu koristiti. Hoćete li krasti, ubijati i činiti preljub, i krivo se zaklinjati, i kaditi Baalu, i ići za drugim bogovima kojih ne poznajete; pa onda dolaziti i stajati preda mnom u ovome domu koji se zove mojim imenom, i govoriti: Izbavljeni smo da činimo sve te gadosti? Je li ovaj dom, koji se zove mojim imenom, postao u vašim očima razbojnička pećina? Evo, i ja sam to vidio, govori Gospod.

> But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? Jeremiah 7:1–17.

> Nego idite sada na moje mjesto koje bijaše u Šilu, gdje sam isprva nastanio svoje ime, i vidite što sam mu učinio zbog opačine svojega naroda Izraela. A sada, jer ste učinili sva ta djela, govori Gospodin, i jer sam vam govorio, ustajući rano i govoreći, ali vi niste slušali; i jer sam vas zvao, ali vi se niste odazvali; stoga ću ovoj Kući koja se naziva mojim imenom, u koju se uzdate, i mjestu koje sam dao vama i vašim ocima, učiniti kao što sam učinio Šilu. I odbacit ću vas ispred svojega lica, kao što sam odbacio svu vašu braću, sav rod Efrajimov. Zato se ne moli za ovaj narod, niti podiži vapaj ni molitvu za njih, niti posreduj kod mene: jer te neću uslišiti. Ne vidiš li što čine po gradovima Judinim i po ulicama Jeruzalema? Jeremija 7:1–17.

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