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# Laodicea - Number Four

Laodiceja – Broj četiri

Overlapping Histories

Preklapajuće povijesti

Author

Jeff Pippenger

Published

September 1, 2023

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The aspect which I pointed out that Stephen Haskell probably did not see, though he upheld by his recognition of the truths which bring to light this fact, is that in the history at the end of ancient Israel, you simultaneously find the beginning of modern Israel overlapping the same historical period. When Christ was confirming the covenant with many for one week (twenty-five hundred and twenty days), ancient Israel was living out the experience of Laodicea, on the verge of being spewed out of the mouth of the Lord. Simultaneously modern Israel was living out the experience of Ephesus. Laodicea of ancient Israel was being scattered and Ephesus of modern Israel was being gathered in the very same history.

Vid koji sam istaknuo, a koji Stephen Haskell vjerojatno nije uvidio, premda ga je podupro svojim prepoznavanjem istina koje iznose na vidjelo tu činjenicu, jest da se u povijesti na kraju staroga Izraela istodobno nalazi početak modernoga Izraela, koji se preklapa s istim povijesnim razdobljem. Dok je Krist potvrđivao Savez s mnogima za jedan tjedan (dvije tisuće petsto i dvadeset dana), stari je Izrael proživljavao iskustvo Laodiceje, na rubu da bude izbljuvan iz usta Gospodnjih. Istodobno je moderni Izrael proživljavao iskustvo Efeza. Laodiceja staroga Izraela bila je rasijavana, a Efez modernoga Izraela bio je sabiran u istoj toj povijesti.

And “yes” if you are wondering, I am aware that the week that Christ confirmed the covenant in fulfillment of Daniel chapter nine, which began at His baptism and ended with the stoning of Stephen was not a literal twenty-five hundred and twenty days, but prophetically it most definitely was, for prophetically a year equals three hundred and sixty days. Three hundred and sixty days multiplied by seven is twenty-five hundred and twenty days, and “the dead center” of that prophetic week is the cross. Prophetically Christ placed the cross, dead center of the prophetic period of twenty-five hundred and twenty days, thus showing that the “seven times” of Leviticus twenty-six is established and upheld by the cross of Christ. It is not an accident that when Sister White teaches, as she does that both of Habakkuk’s sacred tables; the 1843 and 1850 chart have the twenty-five hundred and twenty year prophecy in the very center of the chart, and both charts have the cross dead center of that illustration.

I „da”, ako se pitate, svjestan sam da tjedan u kojemu je Krist potvrdio Savez u ispunjenju devetoga poglavlja Danielove knjige, koji je započeo pri Njegovu krštenju, a završio kamenovanjem Stjepana, nije bio doslovnih dvije tisuće petsto dvadeset dana, ali proročki to sasvim sigurno jest bio, jer proročki jedna godina iznosi tri stotine šezdeset dana. Tri stotine šezdeset dana pomnoženo sa sedam jest dvije tisuće petsto dvadeset dana, a „samo središte” toga proročkog tjedna jest križ. Proročki je Krist postavio križ točno u središte proročkoga razdoblja od dvije tisuće petsto dvadeset dana, pokazujući time da je „sedam vremena” iz Levitskog zakonika dvadeset i šest uspostavljeno i potvrđeno Kristovim križem. Nije slučajno to što, kada sestra White uči, kao što to čini, da obje Habakukove svete ploče — karta iz 1843. i karta iz 1850. — imaju proročanstvo o dvije tisuće petsto dvadeset godina u samome središtu karte, obje karte također imaju križ točno u središtu toga prikaza.

> “The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

> „Biblija sadrži sva načela koja ljudi trebaju razumjeti kako bi bili osposobljeni bilo za ovaj život bilo za život koji dolazi. A ta načela mogu razumjeti svi. Nitko tko ima duh sposoban cijeniti njezino učenje ne može pročitati ni jedan jedini odlomak iz Biblije a da iz njega ne stekne neku korisnu misao. No najvrjedniji nauk Biblije ne može se steći povremenim ili nepovezanim proučavanjem. Njezin veliki sustav istine nije izložen tako da bi ga razabrao brzoplet ili nemaran čitatelj. Mnoge od njezinih riznica leže daleko ispod površine i mogu se zadobiti samo marljivim istraživanjem i ustrajnim naporom. Istine koje sačinjavaju tu veliku cjelinu moraju se istražiti i sabrati, ‘ovdje malo, ondje malo.’ Izaija 28,10.”

> “When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

> „Kad se tako istraže i objedine, pokazat će se da su savršeno usklađeni jedan s drugim. Svako Evanđelje nadopuna je drugima, svako proročanstvo objašnjenje drugoga, svaka istina razrada neke druge istine. Tipovi židovskog poretka postaju jasni po evanđelju. Svako načelo u Božjoj riječi ima svoje mjesto, svaka činjenica svoje značenje. A cjelokupna građevina, u naumu i ostvarenju, svjedoči o svojem Autoru. Takvu građevinu nijedan um osim uma Beskonačnoga ne bi mogao zamisliti ni oblikovati.“ Education, 123.

Along with the principle that each of the seven churches are repeated in Millerite history and also our history is another important principle early Adventism acknowledged. That principle demonstrates that “internal and external” prophetic lines of the same history is employed by the Holy Spirit to convey truth. Miller recognized this and directly taught it. He correctly taught that the seven seals of Revelation represent a parallel history to the churches, but in that parallel illustration the seals represent an external and the churches an internal truth of the identical history. Uriah Smith also addresses this principle and employs the words “internal” and “external” which seems to me to be the best way to express the two parallel lines.

Uz načelo da se svaka od sedam crkava ponavlja u mileritskoj povijesti, kao i u našoj povijesti, postoji još jedno važno načelo koje je rano adventističko pokretanje priznalo. To načelo pokazuje da Duh Sveti upotrebljava „unutarnje i vanjske” proročke linije iste povijesti kako bi prenio istinu. Miller je to prepoznao i tome je izravno poučavao. Ispravno je poučavao da sedam pečata iz Otkrivenja predstavlja povijest usporednu s crkvama, ali u toj usporednoj ilustraciji pečati predstavljaju vanjsku, a crkve unutarnju istinu iste povijesti. Uriah Smith također razmatra to načelo i upotrebljava riječi „unutarnje” i „vanjske”, što mi se čini najboljim načinom da se izraze te dvije usporedne linije.

> “The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.

> „Pečati se uvode našoj pozornosti u 4., 5. i 6. poglavlju Otkrivenja. Prizori prikazani pod tim pečatima iznose se u Otkrivenju 6 i u prvom retku Otkrivenja 8. Očito obuhvaćaju događaje s kojima je Crkva povezana od početka ove raspodjele do Kristova dolaska.

> “While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.

> „Dok sedam crkava prikazuju unutarnju povijest crkve, sedam pečata iznose pred oči velike događaje njezine vanjske povijesti.” Uriah Smith, The Biblical Institute, 253.

We will now begin our consideration of the seven churches. It is important to recognize that the first two churches and then again, the third and fourth church have a “cause and effect” relationship that demands that they be considered together. Smyrna is the church that represents those that are persecuted by Rome, and Ephesus was the church that carried the gospel to the entire world.

Sada ćemo započeti naše razmatranje sedam crkava. Važno je prepoznati da prve dvije crkve, a zatim ponovno treća i četvrta crkva, imaju odnos „uzroka i posljedice” koji zahtijeva da ih se razmatra zajedno. Smirna je crkva koja predstavlja one koje Rim progoni, a Efez je crkva koja je pronijela evanđelje po cijelome svijetu.

> “It was in Antioch that the disciples were first called Christians. The name was given them because Christ was the main theme of their preaching, their teaching, and their conversation. Continually they were recounting the incidents that had occurred during the days of His earthly ministry, when His disciples were blessed with His personal presence. Untiringly they dwelt upon His teachings and His miracles of healing. With quivering lips and tearful eyes they spoke of His agony in the garden, His betrayal, trial, and execution, the forbearance and humility with which He had endured the contumely and torture imposed upon Him by His enemies, and the Godlike pity with which He had prayed for those who persecuted Him. His resurrection and ascension, and His work in heaven as the Mediator for fallen man, were topics on which they rejoiced to dwell. Well might the heathen call them Christians, since they preached Christ and addressed their prayers to God through Him.

> „U Antiohiji su učenici prvi put nazvani kršćanima. To im je ime dano zato što je Krist bio glavna tema njihova propovijedanja, njihova naučavanja i njihova razgovora. Neprestano su pripovijedali o događajima koji su se zbili tijekom dana Njegove zemaljske službe, kada su Njegovi učenici bili blagoslovljeni Njegovom osobnom prisutnošću. Neumorno su se zadržavali na Njegovim učenjima i Njegovim čudesima ozdravljenja. Drhtavim usnama i suznih očiju govorili su o Njegovoj agoniji u vrtu, Njegovoj izdaji, suđenju i smaknuću, o strpljivosti i poniznosti s kojima je podnio porugu i mučenje što su Mu ih nametnuli Njegovi neprijatelji, i o božanskoj samilosti s kojom je molio za one koji su Ga progonili. Njegovo uskrsnuće i uzašašće, i Njegovo djelo na nebu kao Posrednika za paloga čovjeka, bile su teme na kojima su se s radošću zadržavali. S punim su ih pravom pogani mogli nazivati kršćanima, jer su propovijedali Krista i Bogu upućivali svoje molitve po Njemu.“

> “It was God who gave to them the name of Christian. This is a royal name, given to all who join themselves to Christ. It was of this name that James wrote later, ‘Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?’ James 2:6, 7. And Peter declared, ‘If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.’ ‘If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.

> „Bog je bio taj koji im je dao ime kršćanin. To je kraljevsko ime, dano svima koji se pridružuju Kristu. O tom je imenu Jakov poslije napisao: ‘Ne tlače li vas bogataši i ne vuku li vas pred sudove? Ne hule li oni na to časno ime kojim ste nazvani?’ Jakov 2:6, 7. A Petar je izjavio: ‘Ako tko trpi kao kršćanin, neka se ne stidi, nego neka proslavlja Boga zbog toga.’ ‘Ako vas pogrđuju zbog Kristova imena, blaženi ste, jer Duh slave i Božji počiva na vama.’ 1 Petrova 4:16, 14.“ Djela apostolska, 157.

The Ephesus church represented the early church that lived “godly in Christ Jesus” which is a “cause” that always produces an “effect.”

Efeška crkva predstavljala je ranu crkvu koja je živjela „pobožno u Kristu Isusu“, što je „uzrok“ koji uvijek proizvodi „učinak“.

> Yea, and all that will live godly in Christ Jesus shall suffer persecution. 2 Timothy 3:12.

> Da, i svi koji žele pobožno živjeti u Kristu Isusu bit će progonjeni. 2. Timoteju 3:12.

The godliness of the Ephesian church brought about the persecution represented by the church of Smyrna. The two churches represent a cause and an effect relationship, and the effect demands to be preceded by a cause. The persecution of the Sunday law crisis is instigated by a manifestation of what Sister White calls “primitive godliness.” A godliness that has been illustrated in past, or primitive histories.

Pobožnost efeške crkve dovela je do progonstva predstavljenog crkvom u Smirni. Te dvije crkve predstavljaju odnos uzroka i posljedice, a posljedica zahtijeva da joj prethodi uzrok. Progonstvo u krizi nedjeljnoga zakona potaknuto je očitovanjem onoga što sestra White naziva „iskonskom pobožnošću“. Pobožnošću koja je prikazana u prošlim, odnosno iskonskim, povijestima.

> “Notwithstanding the widespread declension of faith and piety, there are true followers of Christ in these churches. Before the final visitation of God’s judgments upon the earth there will be among the people of the Lord such a revival of primitive godliness as has not been witnessed since apostolic times. The Spirit and power of God will be poured out upon His children. At that time many will separate themselves from those churches in which the love of this world has supplanted love for God and His word. Many, both of ministers and people, will gladly accept those great truths which God has caused to be proclaimed at this time to prepare a people for the Lord’s second coming. The enemy of souls desires to hinder this work; and before the time for such a movement shall come, he will endeavor to prevent it by introducing a counterfeit. In those churches which he can bring under his deceptive power he will make it appear that God’s special blessing is poured out; there will be manifest what is thought to be great religious interest. Multitudes will exult that God is working marvelously for them, when the work is that of another spirit. Under a religious guise, Satan will seek to extend his influence over the Christian world.” The Great Controversy, 464.

> „Usprkos raširenom opadanju vjere i pobožnosti, u tim crkvama ima istinskih Kristovih sljedbenika. Prije konačnog pohoda Božjih sudova na zemlju među Gospodnjim će narodom nastati takvo oživljavanje prvotne pobožnosti kakvo nije viđeno od apostolskih vremena. Duh i sila Božja izlit će se na Njegovu djecu. U to će se vrijeme mnogi odvojiti od onih crkava u kojima je ljubav prema ovome svijetu istisnula ljubav prema Bogu i Njegovoj riječi. Mnogi će, i među propovjednicima i među narodom, radosno prihvatiti one velike istine koje je Bog dao da se objave u ovo vrijeme kako bi se pripravio narod za drugi Gospodnji dolazak. Neprijatelj duša želi omesti ovo djelo; i prije nego što dođe vrijeme za takav pokret, nastojat će ga spriječiti uvođenjem krivotvorine. U onim crkvama koje uspije dovesti pod svoju zavodničku vlast učinit će da izgleda kao da se izlijeva posebni Božji blagoslov; očitovat će se ono što će se smatrati velikim vjerskim zanimanjem. Mnoštva će likovati što Bog za njih djeluje na čudesan način, dok je to djelo drugoga duha. Pod vjerskim plaštem Sotona će nastojati proširiti svoj utjecaj nad kršćanskim svijetom.” Velika borba, 464.

The Midnight Cry of the “last days” is the revival of “primitive godliness” identified in the passage. It’s a revival that occurs in a movement, not a church. The history Sister White employs to describe the revival is the history of “apostolic times,” which is represented by the church of Ephesus. That revival will produce “persecution.”

Ponoćni poklič „posljednjih dana“ jest oživljenje „izvorne pobožnosti“ prepoznato u navedenom odlomku. To je oživljenje koje se zbiva u pokretu, a ne u crkvi. Povijest kojom se sestra White služi kako bi opisala to oživljenje jest povijest „apostolskih vremena“, koja je predstavljena efeskom crkvom. To će oživljenje proizvesti „progonstvo“.

> “Many will be imprisoned, many will flee for their lives from cities and towns, and many will be martyrs for Christ’s sake in standing in defense of the truth.” Selected Messages, book 3, 397.

> „Mnogi će biti utamničeni, mnogi će iz gradova i mjesta bježati da spase svoj život, a mnogi će biti mučenici poradi Krista, stojeći u obrani istine.“ Selected Messages, knjiga 3, 397.

The “life of Christ on earth” in the next passage represents the beginning of the church of Ephesus, but it also typifies the history of Laodicean Adventism at the end of the world.

„Kristov život na zemlji” u sljedećem odlomku predstavlja početak efeške crkve, ali također predoznačuje povijest laodicejskog adventizma na svršetku svijeta.

> “‘Judgment is turned away backward, and justice standeth afar off; for truth is fallen in the street, and equity cannot enter. Yea, truth faileth; and he that departeth from evil maketh himself a prey.’ Isaiah 59:14, 15. This was fulfilled in the life of Christ on earth. He was loyal to God’s commandments, setting aside the human traditions and requirements which had been exalted in their place. Because of this He was hated and persecuted. This history is repeated.” Christ’s Object Lessons, 170.

> „Sud je potisnut natrag, a pravda stoji podalje; jer je istina pala na ulici, i poštenje ne može ući. Da, istine nestaje; i tko se uklanja od zla, čini sebe plijenom.“ Izaija 59,14.15. To se ispunilo u Kristovu životu na zemlji. On je bio odan Božjim zapovijedima, odbacujući ljudske predaje i zahtjeve koji su bili uzdignuti na njihovo mjesto. Zbog toga je bio omražen i progonjen. Ta se povijest ponavlja.“ Christ’s Object Lessons, 170.

The experience represented by Ephesus takes place simultaneously to the experience of Laodicea. The quibbling Jews were the Laodiceans of ancient Israel and Christ and His disciples were Ephesians of modern Israel. John the Baptist introduced the church of Ephesus, and he represents the church in the “last days” which is opposed by Laodiceans, who call themselves Jews, but they are not.

Iskustvo predstavljeno Efezom odvija se istodobno s iskustvom Laodiceje. Cjepidlačni Židovi bili su laodicejci drevnoga Izraela, a Krist i Njegovi učenici bili su efežani suvremenoga Izraela. Ivan Krstitelj uveo je efešku crkvu, i on predstavlja crkvu u „posljednjim danima”, kojoj se suprotstavljaju laodicejci, koji sebe nazivaju Židovima, ali to nisu.

> “The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.

> „Djelo Ivana Krstitelja i djelo onih koji u posljednjim danima izlaze u duhu i sili Ilijinoj da probude narod iz njegove ravnodušnosti u mnogim su pogledima isto. Njegovo je djelo predslika djela koje se mora obaviti u ovom vremenu. Krist treba doći po drugi put da sudi svijetu u pravednosti. Božji vjesnici koji nose posljednju poruku opomene što se ima dati svijetu trebaju pripraviti put za Kristov drugi dolazak, kao što je Ivan pripravio put za njegov prvi dolazak. U tom pripravljanju ‘svaka će se dolina uzvisiti, i svaka gora i brežuljak sniziti; što je krivo, neka se poravna, a hrapava mjesta neka budu ravna’, jer će se povijest ponoviti i još jednom će se ‘otkriti slava Gospodnja, i vidjet će je svako tijelo zajedno; jer usta Gospodnja rekoše.’” Southern Watchman, 21. ožujka 1905.

Ephesus is the “cause” and Smyrna is the “effect.” Pergamos and Thyatira also represent a cause-and-effect relationship. Pergamos is the church of compromise that corrupted Christianity by combining it with paganism. The Christian church fell when it accepted the premise that it was possible for the idolatry of paganism to co-exist within its borders. The emperor Constantine is the symbol of that compromising history, and his prophetic role was to produce the falling away of true Christianity in advance of the papacy being revealed.

Efez predstavlja „uzrok“, a Smirna „posljedicu“. Pergam i Tijatira također predstavljaju odnos uzroka i posljedice. Pergam je crkva kompromisa koja je iskvarila kršćanstvo sjedinivši ga s poganstvom. Kršćanska je crkva pala kada je prihvatila pretpostavku da je moguće da idolopoklonstvo poganstva supostoji unutar njezinih granica. Car Konstantin simbol je te povijesti kompromisa, a njegova je proročka uloga bila proizvesti otpadanje od istinskog kršćanstva prije nego što se papinstvo očituje.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming. 2 Thessalonians 2:3–8.

> Neka vas nitko ni na koji način ne zavede: jer taj dan neće doći ako najprije ne dođe otpad i ne otkrije se čovjek grijeha, sin propasti; koji se protivi i uzvisuje iznad svega što se zove Bog ili se štuje, tako da kao Bog sjeda u hram Božji, pokazujući sebe da je Bog. Ne sjećate li se da sam vam to govorio dok sam još bio s vama? A sada znate što ga zadržava da bude otkriven u svoje vrijeme. Jer tajna bezakonja već djeluje; samo onaj koji sada zadržava zadržavat će dok ne bude uklonjen. I tada će se otkriti taj Bezakonik, kojega će Gospodin uništiti dahom svojih usta i zatrti sjajem svoga dolaska. 2 Solunjanima 2,3–8.

The Pergamos church was the “cause” and Thyatira was the “effect.” The prophet Daniel often presents the history of paganism giving way to papalism, and the falling away that preceded the establishment of the papacy that Paul identified is addressed in Daniel eleven.

Crkva u Pergamu bila je „uzrok“, a Tijatira je bila „posljedica“. Prorok Daniel često prikazuje povijest poganstva koje ustupa mjesto papinstvu, a otpad koji je prethodio uspostavi papinstva, koji je Pavao prepoznao, obrađuje se u jedanaestom poglavlju Daniela.

> For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:30–31.

> Jer će lađe kitimske doći na njega; stoga će se ožalostiti, vratiti se i razgnjeviti na sveti Savez; tako će učiniti: vratit će se te stupiti u sporazum s onima koji napuštaju sveti Savez. I vojske će stajati na njegovoj strani, one će oskvrnuti utvrđeno Svetište, ukinuti svagdašnju žrtvu i postaviti grozotu pustoši. Daniel 11,30–31.

The church of compromise that fell away before the papal power was revealed into history is represented by Daniel as “them that” forsook “the holy covenant.” After they forsook the covenant, then the papacy, represented by Daniel as the “abomination that maketh desolate,” was placed upon the throne of the earth. Sister White identifies the last six verses of Daniel eleven when she states, the “prophecy in the eleventh of Daniel has nearly reached its complete fulfillment.” The last six verses are the final fulfillment of Daniel eleven, and she teaches that the history represented by those final verses was typified by Daniel 11:30–36, which identifies the historical “cause and effect” represented by Pergamos and Thyatira.

Crkvu kompromisa koja je otpala prije nego što se papinska vlast očitovala u povijesti Daniel prikazuje kao „one koji“ su napustili „sveti savez“. Nakon što su napustili savez, tada je papinstvo, koje Daniel prikazuje kao „gnusobu opustošenja“, bilo postavljeno na prijestolje zemlje. Sestra White prepoznaje posljednjih šest redaka Daniela jedanaest kada izjavljuje da je „proročanstvo u jedanaestom poglavlju Daniela gotovo doseglo svoje potpuno ispunjenje“. Posljednjih šest redaka predstavlja konačno ispunjenje Daniela jedanaest, a ona uči da je povijest prikazana tim završnim redcima bila predočena u Danielu 11,30–36, koji prepoznaje povijesni „uzrok i posljedicu“ predstavljene Pergamom i Tijatirama.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.

> „Nemamo vremena za gubljenje. Pred nama su teška vremena. Svijet je uskomešan ratnim duhom. Uskoro će nastupiti prizori nevolje o kojima se govori u proročanstvima. Proročanstvo u jedanaestom poglavlju Daniela gotovo je doseglo svoje potpuno ispunjenje. Velik dio povijesti koja se odigrao u ispunjenju ovoga proročanstva ponovit će se.״

> “In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’

> „U tridesetom retku govori se o sili za koju je rečeno da ‘stihovi 30 do trideset i šest citirani.’“

> “Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

> „Prizori slični onima opisanima u ovim riječima odigrat će se.“ Manuscript Releases, broj 13, 394.

The cause-and-effect relationship of Pergamos and Thyatira, as well as the cause-and-effect relationship of Ephesus and Smyrna are repeated in the “last days.” The Protestants of the United States will compromise with idolatry, as represented by Pergamos (the premier sign of idolatry is the worship of the sun), and when they fall away the way is prepared for the man of sin, to once again be prophetically revealed. While the falling away and placing of the papacy on the throne is repeated God will simultaneously be raising up a church typified by Ephesus to carry the message of Daniel and Revelation to the world and the persecution represented by Smyrna will be repeated.

Uzročno-posljedični odnos Pergama i Tijatire, kao i uzročno-posljedični odnos Efeza i Smirne, ponavljaju se u „posljednjim danima“. Protestanti Sjedinjenih Država učinit će kompromis s idolopoklonstvom, kako je prikazano Pergamom (prvotni znak idolopoklonstva jest štovanje sunca), i kada otpadnu, bit će pripravljen put čovjeku grijeha da ponovno bude proročki razotkriven. Dok se istodobno ponavlja otpad i postavljanje papinstva na prijestolje, Bog će podizati crkvu predočenu Efezom da svijetu nosi poruku Daniela i Otkrivenja, a progonstvo prikazano Smirnom također će se ponoviti.

I will address the last three churches after we consider the truth that the first four seals of Revelation are an external line of truth that runs parallel to the internal line of truth represented by the first four churches. As already noted, Uriah Smith states it this way:

Obradit ću posljednje tri crkve nakon što razmotrimo istinu da su prva četiri pečata iz Otkrivenja vanjska linija istine koja teče usporedno s unutarnjom linijom istine predstavljenom u prve četiri crkve. Kao što je već istaknuto, Uriah Smith to ovako iznosi:

> “While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.

> „Dok sedam crkava prikazuje unutarnju povijest Crkve, sedam pečata iznosi pred oči velike događaje njezine vanjske povijesti.” Uriah Smith, The Biblical Institute, 253.

We have shown that the first four churches represent two “cause and effect” relationships that are repeated in the “last days.” Based upon the pioneers of Adventism, but more importantly upon the authority of God’s Word, those four internal histories of the church should have a parallel external history represented by the first four seals. The first and second seals echo the same characteristics of Ephesus and Smyrna, but use a white horse to represent the work of carrying Christianity to the world. It represents the external work of the church, and the second seal represents the blood bath of Smyrna with a red horse.

Pokazali smo da prve četiri crkve predstavljaju dva odnosa „uzroka i posljedice” koja se ponavljaju u „posljednjim danima”. Na temelju pionira adventizma, ali još važnije na temelju autoriteta Božje Riječi, te bi četiri unutarnje povijesti crkve trebale imati usporednu vanjsku povijest predstavljenu prvim četirima pečatima. Prvi i drugi pečat odražavaju iste značajke Efeza i Smirne, ali se služe bijelim konjem kako bi prikazali djelo nošenja kršćanstva svijetu. To predstavlja vanjsko djelo crkve, a drugi pečat predstavlja krvoproliće Smirne crvenim konjem.

> And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. And when he had opened the second seal, I heard the second beast say, Come and see. And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. Revelation 6:1–4.

> I vidjeh kad Jaganjac otvori jedan od pečata, i začuh kao huk groma gdje jedna od četiriju životinja govori: Dođi i vidi. I pogledah, i gle: bijel konj; i onaj koji je sjedio na njemu imao je luk; i dana mu bi kruna; i iziđe kao pobjednik, i da pobjeđuje. A kad otvori drugi pečat, začuh drugu životinju gdje govori: Dođi i vidi. I iziđe drugi konj, riđ; i onomu koji je sjedio na njemu dano bi da uzme mir sa zemlje, i da ubijaju jedni druge; i dan mu bi velik mač. Otkrivenje 6:1–4.

Zechariah contains a few passages that directly identify the four horses represented in the first four seals of Revelation. In one of those passages in chapter ten, Zechariah identifies that when the latter rain is poured out “the flock of Judah” which is God’s “house” will be turned into “his goodly horse in the battle.”

Zaharija sadrži nekoliko odlomaka koji izravno poistovjećuju četiri konja prikazana u prva četiri pečata Otkrivenja. U jednom od tih odlomaka, u desetom poglavlju, Zaharija utvrđuje da će, kada se izlije dažda kasna, „stado Judino“, koje je Božji „dom“, biti pretvoreno u „njegova krasna konja u boju“.

> Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. Mine anger was kindled against the shepherds, and I punished the goats: for the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. Zechariah 10:1–3.

> Ištite od Gospoda kišu u vrijeme potonje kiše; i Gospod će načiniti sjajne oblake i dati im pljuskove kiše, svakome travu u polju. Jer su idoli govorili ispraznost, i gatalice su vidjele laž te kazivale lažne snove; uzalud tješe; zato su otišli svojim putem kao stado, bili su nevoljni, jer nije bilo pastira. Moj se gnjev raspalio protiv pastira, i kaznio sam jarce; jer je Gospod nad vojskama pohodio svoje stado, dom Judin, i učinio ih kao svoga divnoga konja u boju. Zaharija 10:1–3.

Ellen White repeatedly identifies that the outpouring of the Holy Spirit at Pentecost typifies the latter rain that is now falling. The work done for the world at Pentecost is represented by the church of Ephesus, and Ephesus causes the persecution represented by Smyrna, which John represents as the “red horse” of the second seal. The first two seals run parallel to the first two churches and they illustrate the “last days,” when the latter rain is being poured out.

Ellen White opetovano ističe da izlijevanje Duha Svetoga na Pedesetnicu predstavlja predsliku kasne kiše koja sada pada. Djelo učinjeno za svijet na Pedesetnicu prikazano je Crkvom u Efezu, a Efez uzrokuje progonstvo prikazano Smirnom, koju Ivan predstavlja kao „crvenoga konja” drugoga pečata. Prva dva pečata teku usporedo s prve dvije crkve i prikazuju „posljednje dane”, kada se izlijeva kasna kiša.

The Spirit of Prophecy also selects both the end of the third seal and beginning of the fourth seal thus tying them together (cause and effect), and in doing so she places the history represented as existing in her day and in the “last days.”

Duh Proroštva također odabire i kraj trećega pečata i početak četvrtoga pečata, povezujući ih tako zajedno (uzrok i posljedica), te time povijest koja je time prikazana smješta kao postojeću u njezino doba i u „posljednje dane“.

> “The same spirit is seen today that is represented in Revelation 6:6–8. History is to be repeated. That which has been will be again.” Manuscript Releases, volume 9, 7.

> „Isti duh vidi se danas, a prikazan je u Otkrivenju 6,6–8. Povijest će se ponoviti. Ono što je bilo, opet će biti.“ Manuscript Releases, svezak 9, 7.

In Sister White’s personal history, (penned in 1898) the spirit of compromise that prepares the way for the papacy to once again be enthroned was already alive and well, for the falling away of Protestantism that began with the rejection of the first angel’s message in the spring of 1844, had already begun (in 1863) to encroach upon the horn of Protestant Adventism.

U osobnoj povijesti sestre White, (napisanoj 1898.), duh kompromisa koji priprema put da papinstvo ponovno bude ustoličeno već je bio živ i snažan, jer je otpad protestantizma koji je započeo odbacivanjem poruke prvoga anđela u proljeće 1844. već bio počeo (1863.) zadirati u rog protestantskog adventizma.

The compromise of Pergamos is represented as a “pair” of balances in the third seal. Two balances of measuring represent a dishonest measurement. The third seal leads to the fourth seal, represented by a “pale horse” of “death,” thus representing the murder of millions by the papacy during the Dark Ages. “Hell” is what follows the pale horse of the papacy. The history of the third and fourth seals parallel the history of the churches of Pergamos and Thyatira. The compromise of Constantine was a progressive work; thus, the spirit of compromise was already active in Sister White’s personal history, just as it was in the time of Paul when he said the “mystery of iniquity does already work.” The falling away that precedes the papacy’s enthronement is always a progressive history, and that “history is to be repeated. That which has been will be again.”

Kompromis Pergama prikazan je kao „par” mjerila u trećem pečatu. Dva mjerila za mjerenje predstavljaju nepošteno mjerenje. Treći pečat vodi do četvrtoga pečata, prikazanog „blijedim konjem” „smrti”, te tako predstavlja ubojstvo milijuna od strane papinstva tijekom Mračnoga doba. „Pakao” je ono što slijedi za blijedim konjem papinstva. Povijest trećega i četvrtoga pečata usporedna je s poviješću crkava u Pergamu i Tijatiri. Konstantinov kompromis bio je postupno djelo; stoga je duh kompromisa već bio djelatan u osobnoj povijesti sestre White, kao što je bio i u Pavlovo vrijeme kada je rekao da „tajna bezakonja već djeluje”. Otpad koji prethodi ustoličenju papinstva uvijek je postupna povijest, i ta se „povijest treba ponoviti. Ono što je bilo, bit će opet.”

> And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. Revelation 6:6–8.

> I čuh glas usred četiriju bića kako govori: Mjera pšenice za denar, i tri mjere ječma za denar; a ulju i vinu ne naudi. I kad otvori četvrti pečat, začuh glas četvrtoga bića gdje govori: Dođi i vidi. I pogledah, i gle, blijed konj; i ime onoga koji je sjedio na njemu bijaše Smrt, a Pakao ga je slijedio. I dana im je vlast nad četvrtim dijelom zemlje, da ubijaju mačem, i glađu, i smrću, i zvijerima zemaljskim. Otkrivenje 6:6–8.

James White identified another prophetic anomaly in the seven churches, and seven seals. He identifies a purposeful distinction between the first four churches and the last three churches, and then again, the same phenomenon in the first four seals and the last three seals.

James White prepoznao je još jednu proročku anomaliju u sedam crkava i sedam pečata. Uočava namjernu razliku između prve četiri crkve i posljednje tri crkve, a zatim opet isti fenomen u prva četiri pečata i posljednja tri pečata.

> “We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.

> „Sada smo pratili crkve, pečate i zvijeri, odnosno živa bića, onoliko daleko dok se mogu uspoređivati kao da obuhvaćaju ista vremenska razdoblja. Pečata je sedam, a zvijeri samo četiri. I ovdje valja zapaziti da se pri otvaranju prvoga, drugoga, trećega i četvrtoga pečata čuje kako prva, druga, treća i četvrta zvijer govore: ‘Dođi i vidi’; ali kada se otvaraju peti, šesti i sedmi pečat, takav se glas više ne čuje. Niti se posljednje tri crkve i posljednja tri pečata podudaraju, kao da obuhvaćaju ista vremenska razdoblja, kao što se podudaraju prve četiri crkve i prva četiri pečata. No, kao što smo pokazali, crkve, pečati i zvijeri doista su u suglasju, obuhvaćajući ista vremenska razdoblja tijekom gotovo 1800 godina, sve dok ne dođemo do nešto više od pola stoljeća sadašnjega vremena.” James White, Review and Herald, 12. veljače 1857.

James White did not include the fact that the same pattern exists in the trumpets, but it does. The first four trumpets are trumpets, but the last three trumpets are three woes. The first four trumpets represent God’s judgment on pagan Rome for Constantine’s Sunday law in the year 321, and the three trumpet woes represent Islam. The first two trumpet woes were judgments against papal Rome for the Sunday law it enacted in 538, and the third trumpet woe is for the Sunday law crisis that is coming in the very near future.

James White nije uključio činjenicu da isti obrazac postoji i u trubama, no on doista postoji. Prve četiri trube jesu trube, ali posljednje tri trube jesu tri nevolje. Prve četiri trube predstavljaju Božji sud nad poganskim Rimom zbog Konstantinova nedjeljnog zakona iz 321. godine, a tri trubne nevolje predstavljaju islam. Prve dvije trubne nevolje bile su sudovi protiv papinskog Rima zbog nedjeljnog zakona koji je donio 538. godine, a treća trubna nevolja odnosi se na krizu nedjeljnog zakona koja dolazi u vrlo bliskoj budućnosti.

Joseph Bates employs the pioneer understanding of the last three churches as a singular symbol to describe three contemporary churches in the Millerite time period. All the emphasis in the passage was supplied by Bates.

Joseph Bates primjenjuje pionirsko razumijevanje posljednjih triju crkava kao jedinstvenoga simbola kako bi opisao tri suvremene crkve u milleritskom razdoblju. Sav naglasak u tome odlomku potječe od Batesa.

> “‘In all the land saith the Lord; TWO PARTS therein shall be cut off, and die; but the THIRD shall be left therein. God says he will bring the THIRD PART through the fire, and refine them. They shall call upon him, and he will hear them. He will say ‘IT IS MY PEOPLE; and they shall say the LORD IS MY GOD.’ First part, SARDIS, the nominal church or Babylon. Second part, Laodicea, the nominal Adventist. Third part, Philadelphia, the only true church of God on earth, for they are to be translated to the city of God. Revelation 3:12; Hebrews 12:22–24. In the name of Jesus, I exhort you again to flee from the Laodiceans, as from Sodom and Gomorrah. Their teachings are false and delusive; and lead to utter destruction. Death! DEATH!!* eternal DEATH!!! is on their track. Remember Lot’s wife.” Joseph Bates, Review and Herald, volume 1, November 1850.

> „‘Po svoj zemlji, govori Gospodin, DVA ĆE DIJELA u njoj biti istrijebljena i izginuti; ali TREĆI će dio ostati u njoj. Bog kaže da će TREĆI DIO provesti kroz oganj i pročistiti ih. Oni će ga zazvati, i on će ih uslišiti. On će reći: ‘TO JE MOJ NAROD’; a oni će reći: GOSPODIN JE MOJ BOG.’ Prvi dio, SARD, nazovna crkva ili Babilon. Drugi dio, Laodiceja, nazovni adventist. Treći dio, Filadelfija, jedina istinita Božja crkva na zemlji, jer oni trebaju biti preneseni u grad Božji. Otkrivenje 3:12; Hebrejima 12:22–24. U Isusovo ime, ponovno vas zaklinjem da bježite od laodicejaca, kao od Sodome i Gomore. Njihova su učenja lažna i zavodljiva; i vode u potpunu propast. Smrt! SMRT!!* vječna SMRT!!! za njima je na tragu. Sjetite se Lotove žene.” Joseph Bates, Review and Herald, svezak 1, studeni 1850.

In the Millerite history Sardis, was the church that had a name that claimed to be alive, but it was dead.

U mileritskoj povijesti Sard je bila crkva koja je imala ime koje je tvrdilo da je živa, ali bila je mrtva.

> And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.

> I anđelu crkve u Sardu napiši: Ovo govori Onaj koji ima sedam Duhova Božjih i sedam zvijezda: Znam tvoja djela; imaš ime da živiš, a mrtav si. Otkrivenje 3,1.

God’s people always have a name. The name during the history of Ephesus through Pergamos was Christian. The name during the papal rule was the church in the wilderness. The name from the introduction of the morning star, John Wycliffe was Protestant. At the time of the end in 1798, the Protestants had already begun their return to the Roman communion. All that was needed then was a test that would manifest the fact that in spite of their professed name, they were no longer the chosen church. In the spring of 1844, they reached the test that would manifest that they were no longer the church that carried Christ’s covenant name. The story of Elijah provides a very detailed second witness of this fact. When they manifested their true character, it was difficult for the Millerites to initially identify that the Protestants had demonstrated that they had become the daughters of Babylon. But the Millerites eventually did that very thing, and began to call souls out of those fallen churches in fulfillment of the second angel’s message. Then there was a testing process that would cause the Millerites to manifest their own characters. Were they Philadelphians or Laodiceans?

Božji narod uvijek ima ime. Ime tijekom povijesti od Efeza do Pergama bilo je kršćanin. Ime tijekom papinske vlasti bilo je crkva u pustinji. Ime od uvođenja jutarnje zvijezde, Johna Wycliffea, bilo je protestant. U vrijeme svršetka, 1798. godine, protestanti su već bili počeli svoj povratak u rimsku zajednicu. Sve što je tada bilo potrebno bio je ispit koji će očitovati činjenicu da, usprkos njihovu ispovijedanom imenu, više nisu izabrana crkva. U proljeće 1844. došli su do ispita koji će očitovati da više nisu crkva koja nosi Kristovo zavjetno ime. Priča o Iliji pruža vrlo detaljno drugo svjedočanstvo o toj činjenici. Kad su očitovali svoj pravi karakter, mileritima je isprva bilo teško prepoznati da su protestanti pokazali kako su postali kćeri Babilona. Ali mileriti su naposljetku učinili upravo to te su počeli pozivati duše iz tih palih crkava kao ispunjenje poruke drugoga anđela. Tada je uslijedio proces kušnje koji će navesti milerite da očituju vlastite karaktere. Jesu li bili Filadelfijci ili Laodicejci?

The Philadelphians followed Christ into the Most Holy Place and those Millerites who refused to do so manifested the character of Laodiceans. Thus, we find the logic for Bates identification of the three churches as contemporaries of the same history. That history was fulfilled within the prophetic structure of the parable of the ten virgins, which inspiration informs us has been and will be fulfilled to the very letter.

Filadelfijci su slijedili Krista u Presveto mjesto, a oni mileriti koji su to odbili učiniti očitovali su karakter Laodicejaca. Tako nalazimo logiku za Batesovo poistovjećivanje triju crkava kao suvremenika iste povijesti. Ta se povijest ispunila unutar proročke strukture prispodobe o deset djevica, za koju nam nadahnuće kaže da se ispunila i da će se ispuniti do u najsitnije pojedinosti.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> „Prispodoba o deset djevica iz Mateja 25 također prikazuje iskustvo adventnog naroda.“ Velika borba, 393.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> „Često mi se skreće pozornost na prispodobu o deset djevica, od kojih je pet bilo mudrih, a pet ludih. Ova se prispodoba ispunila i ispunit će se do najsitnijeg slova, jer ima posebnu primjenu za ovo vrijeme i, poput poruke trećega anđela, ispunila se i nastavit će biti sadašnja istina sve do svršetka vremena.“ Review and Herald, 19. kolovoza 1890.

The last three churches represent those outside of the Millerite movement as Sardis, and those within the movement represent either Philadelphia or Laodicea. Those three churches are identified in Revelation chapter three, and the first four churches are in chapter two. Therefore, when Sister White references the history of chapter three of Revelation, she is identifying the very same churches Joseph Bates just identified.

Posljednje tri crkve predstavljaju one izvan mileritskog pokreta kao Sard, a one unutar pokreta predstavljaju ili Filadelfiju ili Laodiceju. Te su tri crkve navedene u trećem poglavlju Otkrivenja, a prve četiri crkve nalaze se u drugom poglavlju. Stoga, kada sestra White upućuje na povijest trećega poglavlja Otkrivenja, ona označuje upravo iste crkve koje je Joseph Bates upravo prepoznao.

> “Oh, what a description! How many there are in this fearful condition. I earnestly entreat every minister to study diligently the third chapter of Revelation, for in it is portrayed the condition of things existing in the last days. Study carefully every verse in this chapter, for through these words Jesus is speaking to you.” Manuscript Releases, volume 18, 193.

> „O, kakav opis! Koliko ih je mnogo u tom strašnom stanju. Usrdno preklinjem svakog propovjednika da marljivo proučava treće poglavlje Otkrivenja, jer je u njemu prikazano stanje koje postoji u posljednjim danima. Pažljivo proučavajte svaki redak u ovom poglavlju, jer kroz ove riječi Isus govori vama.“ Manuscript Releases, svezak 18, 193.

The three contemporary churches of Millerite history are repeated at the end of Adventism. Joseph Bates was identifying the dynamics of the Millerite period and identified Sardis as the daughters of Babylon, which was the target audience for the second angel’s message. He was addressing the struggle between the little flock that followed Christ into the Most Holy Place on October 22, 1844 and those who refused to move out of the holy place. He was attempting to call the Laodiceans out of the darkness they had received, and at least part of their Laodicean blindness was due to the fact that William Miller had taken a leading position in the Laodicean movement. This is the same struggle identified in the message to Philadelphia.

Tri suvremene crkve iz mileritske povijesti ponavljaju se na kraju adventizma. Joseph Bates prepoznao je dinamiku mileritskog razdoblja i poistovjetio Sard s kćerima Babilona, koje su bile ciljana publika poruke drugoga anđela. Obraćao se borbi između maloga stada koje je 22. listopada 1844. slijedilo Krista u Svetinju nad svetinjama i onih koji su odbili izići iz Svetinje. Nastojao je pozvati laodicejce iz tame koju su prihvatili, a barem je dio njihove laodicejske sljepoće bio posljedica činjenice da je William Miller zauzeo vodeći položaj u laodicejskom pokretu. To je ista borba koja je prepoznata u poruci Filadelfiji.

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.

> Evo, učinit ću da oni iz sinagoge Sotonine, koji govore da su Židovi, a nisu, nego lažu; evo, učinit ću da dođu i poklone se pred tvojim nogama te spoznaju da sam te ljubio. Otkrivenje 3,9.

A religious crisis always produces two classes of worshippers as it did in the Great Disappointment. The mantle of Protestantism had just been taken from Sardis, as they returned to Rome and officially became Rome’s daughter. The mantle was then held by Millerite Adventism, but a test would soon after produce two classes professing to be the little flock. A true flock and a counterfeit flock. Bates represented the little flock that followed Christ into the Most Holy Place. His struggle was with Laodiceans who professed to be the little flock. As a Philadelphian, Bates’ struggle was with the synagogue of Satan, a group that professed to be God’s people, but did lie and were not Jews.

Vjerska kriza uvijek proizvodi dvije skupine štovatelja, kao što je to bilo pri Velikom razočaranju. Plašt protestantizma upravo je bio uzet sa Sardisa, budući da su se vratili Rimu i službeno postali kćer Rima. Plašt je tada držao milleritski adventizam, no nedugo potom kušnja će proizvesti dvije skupine koje će tvrditi da su malo stado. Istinsko stado i krivotvoreno stado. Bates je predstavljao malo stado koje je slijedilo Krista u Svetinju nad svetinjama. Njegova je borba bila s laodicejcima koji su tvrdili da su malo stado. Kao Filadelfijac, Batesova je borba bila sa sotoninom sinagogom, skupinom koja je tvrdila da je Božji narod, ali je lagala i nije bila židovska.

When the parable is fulfilled for the final time at the end of Adventism there will be a chosen covenant people that were passed by at the time of the end in 1989, the same as the Jewish leadership was passed by at Christ birth, which represents the time of the end in that prophetic history. When the history of Christ reached the triumphal entry into Jerusalem, the Midnight Cry history of the Millerite time was typified. Inspiration repeatedly aligns the waymark of the cross with the Great Disappointment of 1844. Judas represents the Laodiceans of Christ’s history, and the apostles were the Philadelphians. For three and a half years after the cross the Philadelphians, represented by Bates, attempted to call the Laodiceans out of a fallen church that was represented by the disciple Judas Iscariot.

Kada se prispodoba po posljednji put ispuni na svršetku adventizma, postojat će izabrani saveznički narod koji je bio zaobiđen u vrijeme kraja 1989., isto kao što je židovsko vodstvo bilo zaobiđeno u vrijeme Kristova rođenja, koje u toj proročkoj povijesti predstavlja vrijeme kraja. Kada je Kristova povijest dosegla trijumfalni ulazak u Jeruzalem, bila je predočena povijest Ponoćnog pokliča iz vremena milerita. Nadahnuće opetovano usklađuje međaš križa s Velikim razočaranjem 1844. godine. Juda predstavlja laodicejce u Kristovoj povijesti, a apostoli su bili filadelfijci. Tri i pol godine nakon križa filadelfijci, predstavljeni Batesom, nastojali su pozvati laodicejce iz pale crkve, koju je predstavljao učenik Juda Iškariotski.

In 1989 the former chosen covenant people rejected the light that was unsealed and were passed by. When the first disappointment of July 18, 2020 arrived the testing process began among those who formerly had appeared to be of the same movement. Yet one class are Laodicean and the other class Philadelphian. Just as Judas covenanted three times with the Sanhedrin to betray Christ before the cross, the Laodiceans of the history after September 11, 2001 will have failed three opportunities to repent. At the soon coming Sunday law it will be manifested as certainly as Judas hanging from a tree, that the Laodiceans are separate from the Philadelphians. It is at the harvest when the tares are separated from the wheat. We are rapidly approaching that harvest.

Godine 1989. nekadašnji izabrani saveznički narod odbacio je svjetlo koje je bilo otpečaćeno te je bio zaobiđen. Kada je stiglo prvo razočaranje 18. srpnja 2020., započeo je proces ispitivanja među onima koji su se prije činili pripadnicima istoga pokreta. Ipak, jedan je razred laodicejski, a drugi je razred filadelfijski. Kao što je Juda triput sklopio savez sa Sinedrijem da izda Krista prije križa, tako će i laodicejci u povijesti nakon 11. rujna 2001. propustiti tri prilike za pokajanje. Pri uskoro nadolazećem nedjeljnom zakonu očitovat će se, jednako sigurno kao što je Juda visio na drvetu, da su laodicejci odvojeni od filadelfijaca. Žetva je vrijeme kada se kukolj odvaja od pšenice. Mi se toj žetvi ubrzano približavamo.

These truths are only recognized when and if we are willing to understand that the only biblical methodology that can uncover and establish ‘truth’ is “historicism.” The true methodology is not preterism, futurism, dispensationalism, woke-ism, grammatical or historical expertise or any variation of the many satanic counterfeits. There is a commonly known phrase that is attributed to a seventeenth century philosopher named Jean-Jacques Rousseau that has been restated many ways, but the essence of the thought is, “Error has many roots, but truth has only one.” “Truth” is Alpha and Omega who is as a root out of dry ground.

Ove se istine prepoznaju samo kada i ako smo voljni razumjeti da je jedina biblijska metodologija koja može otkriti i utvrditi „istinu” „historicizam”. Istinita metodologija nije preterizam, futurizam, dispenzacionalizam, woke-izam, gramatička ili povijesna stručnost, niti bilo koja inačica mnogih sotonskih krivotvorina. Postoji općepoznata izreka koja se pripisuje filozofu sedamnaestog stoljeća po imenu Jean-Jacques Rousseau, a koja je preoblikovana na mnogo načina, no bit misli glasi: „Zabluda ima mnogo korijena, ali istina ima samo jedan.” „Istina” je Alfa i Omega koji je kao korijen iz suhe zemlje.

> “So with the Bible, the treasure house of the riches of His grace. The glory of its truths, that are as high as heaven and compass eternity, is undiscerned. To the great mass of mankind, Christ Himself is ‘as a root out of a dry ground,’ and they see in Him ‘no beauty that’ they ‘should desire Him.’ Isaiah 53:2. When Jesus was among men, the revelation of God in humanity, the scribes and Pharisees declared to Him, ‘Thou art a Samaritan, and hast a devil.’ John 8:48. Even His disciples were so blinded by the selfishness of their hearts that they were slow to understand Him who had come to manifest to them the Father’s love. This was why Jesus walked in solitude in the midst of men. He was understood fully in heaven alone.” Thoughts from the Mount of Blessing, 25.

> „Tako je i s Biblijom, riznicom bogatstava Njegove milosti. Slava njezinih istina, koje su visoke kao nebo i obuhvaćaju vječnost, ne raspoznaje se. Za veliku većinu čovječanstva sam je Krist ‘kao korijen iz suhe zemlje’, i oni na Njemu ne vide ‘ljepote da bi’ Ga ‘poželjeli’. Izaija 53,2. Kad je Isus bio među ljudima, objava Boga u čovještvu, književnici i farizeji govorili su Mu: ‘Ti si Samarijanin i imaš đavla.’ Ivan 8,48. Čak su i Njegovi učenici bili toliko zaslijepljeni sebičnošću svojih srca da su sporo razumijevali Njega koji je došao da im očituje Očevu ljubav. Zato je Isus hodio u samoći usred ljudi. Potpuno je bio shvaćen jedino na nebu.” Misli s gore blaženstava, 25.

The truths we are currently sharing must be recognized in the context that the growth of truth is progressive throughout history, and more importantly our understanding of truth must be placed in the context of the Alpha and Omega, the context of Jesus identifying the end of a thing with the beginning of a thing.

Istine koje trenutno iznosimo moraju se prepoznati u kontekstu da je rast istine progresivan tijekom povijesti, a još važnije, naše razumijevanje istine mora se smjestiti u kontekst Alfe i Omege, u kontekst Isusova poistovjećivanja svršetka neke stvari s početkom neke stvari.

The fourth church is Thyatira and it represents the period that the papacy ruled as the fifth kingdom of Bible prophecy, which is the period that the church in the wilderness was in captivity. The captivity of spiritual Israel by spiritual Babylon for twelve hundred and sixty years was typified by the captivity of literal Israel in literal Babylon for seventy years.

Četvrta crkva jest Tijatira, i ona predstavlja razdoblje u kojemu je papinstvo vladalo kao peto kraljevstvo biblijskog proroštva, što je razdoblje u kojemu je crkva u pustinji bila u sužanjstvu. Sužanjstvo duhovnog Izraela pod duhovnim Babilonom tijekom tisuću dvjesto šezdeset godina bilo je predoznačeno sužanjstvom doslovnog Izraela u doslovnom Babilonu tijekom sedamdeset godina.

> “Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> „Danas je Božja crkva slobodna nastaviti i dovršiti božanski plan za spasenje izgubljenoga roda. Tijekom mnogih stoljeća Božji je narod trpio ograničenje svojih sloboda. Propovijedanje evanđelja u njegovoj čistoći bilo je zabranjeno, a najstrože su kazne pogađale one koji su se usudili ne poslušati naredbe ljudi. Kao posljedica toga, velika moralna loza Gospodnja ostala je gotovo posve neobrađena. Narod je bio lišen svjetla Božje riječi. Tama zablude i praznovjerja prijetila je izbrisati spoznaju prave religije. Božja je crkva na zemlji tijekom toga dugog razdoblja nemilosrdnoga progonstva doista bila u sužanjstvu, kao što su i sinovi Izraelovi bili držani u sužanjstvu u Babilonu tijekom razdoblja izgnanstva.” Proroci i kraljevi, 714.

The seventy years of captivity in Babylon is represented by the church of Thyatira. The church of Thyatira is the effect that was produced by the cause, which is represented by Pergamos. Pergamos is symbolized by Constantine the emperor that combined idolatry with Christianity. The symbol of his idolatry was the worship of the sun. The biblical reason for ancient Israel being taken into captivity for the seventy years of Thyatira is that their kings formed relationships and alliances with the idolatrous nations around them in direct rebellion against God’s Word. God repeatedly warned Israel not to intermix with the heathen nations around them. The Ten Commandments, the very thing ancient Israel was to be the depositaries of straightly forbids worshipping idols. When the Lord passed by Moses at the cave of Horeb and revealed His character He twice included the very warning we are referring to.

Sedamdeset godina babilonskoga sužanjstva predstavljeno je crkvom u Tijatiri. Crkva u Tijatiri učinak je koji je proizišao iz uzroka, koji je predstavljen Pergamom. Pergam je simboliziran carem Konstantinom, koji je spojio idolopoklonstvo s kršćanstvom. Simbol njegova idolopoklonstva bilo je štovanje sunca. Biblijski razlog zbog kojega je drevni Izrael bio odveden u sužanjstvo na sedamdeset godina Tijatire jest taj što su njihovi kraljevi sklapali odnose i saveze s idolopokloničkim narodima oko sebe, u izravnoj pobuni protiv Božje Riječi. Bog je više puta upozoravao Izrael da se ne miješa s poganskim narodima koji su ga okruživali. Deset zapovijedi, upravo ono čega je drevni Izrael trebao biti čuvar, izričito zabranjuju štovanje idola. Kada je Gospod prolazio pokraj Mojsija kod špilje na Horebu i objavio svoj karakter, dvaput je uključio upravo upozorenje na koje se pozivamo.

> And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite. Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee: But ye shall destroy their altars, break their images, and cut down their groves: For thou shalt worship no other god: for the Lord, whose name is Jealous, is a jealous God: Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice; And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods. Exodus 34:10–16.

> I reče: Evo, sklapam savez: pred svim tvojim narodom učinit ću čudesa kakva nisu učinjena po svoj zemlji ni u ijednom narodu; i sav narod među kojim se nalaziš vidjet će djelo Gospodnje, jer je strašno ono što ću učiniti s tobom. Drži se onoga što ti danas zapovijedam: evo, istjerujem pred tobom Amorejca i Kanaanca, i Hetita, i Perižanina, i Hivijca, i Jebusejca. Čuvaj se da ne sklapaš saveza sa stanovnicima zemlje u koju ideš, da ti ne budu zamka usred tebe. Nego njihove žrtvenike oborite, njihove likove razbijte i njihove lugove posijecite. Jer ne smiješ se klanjati drugomu bogu; jer Gospodin, kojemu je ime Ljubomoran, jest ljubomoran Bog. Da ne bi sklopio savez sa stanovnicima zemlje, pa oni stanu bludničiti za svojim bogovima i prinositi žrtve svojim bogovima, te netko te pozove, a ti jedeš od njegove žrtve; i da ne uzmeš njihovih kćeri svojim sinovima, pa njihove kćeri stanu bludničiti za svojim bogovima i navedu tvoje sinove da bludniče za svojim bogovima. Izlazak 34:10–16.

Twice God warned ancient Israel in this passage alone, and there are many other biblical testimonies of the command to ancient Israel that they were to make no covenants with the idolatrous nations around them. Those compromises began with ancient Israel’s rejection of God and His theocracy. When they desired a king, God allowed them to have a king and from that point on the majority of all the kings, and most certainly every king of the northern ten tribes disregarded that very command. The principle that required that Israel was separate and peculiar from the idolatrous nations around them was rejected and illustrated by the compromise that Constantine would later become a symbol of. Pergamos and Constantine represent the rebellion of Israel’s kings who introduced idolatry into God’s church. The falling away that began with king Saul typified the falling away of the Christian church that led to the captivity in spiritual Babylon. The sacred history beginning with king Saul onward until the captivity in Babylon is symbolized by the church of Pergamos. The captivity of seventy years that followed was the church of Thyatira.

Bog je u ovome odlomku dvaput opomenuo drevni Izrael, a postoje i mnoga druga biblijska svjedočanstva o zapovijedi drevnom Izraelu da ne sklapa nikakve saveze s idolopokloničkim narodima koji su ih okruživali. Ti su kompromisi započeli odbacivanjem Boga i Njegove teokracije od strane drevnoga Izraela. Kad su poželjeli kralja, Bog im je dopustio da imaju kralja, i od toga trenutka većina svih kraljeva, a zasigurno svaki kralj sjevernoga kraljevstva deset plemena, zanemarivala je upravo tu zapovijed. Načelo koje je zahtijevalo da Izrael bude odvojen i poseban u odnosu na idolopokloničke narode oko sebe bilo je odbačeno i očitovano u kompromisu kojemu će Konstantin poslije postati simbolom. Pergam i Konstantin predstavljaju pobunu izraelskih kraljeva koji su uveli idolopoklonstvo u Božju crkvu. Otpad koji je započeo s kraljem Šaulom predoznačavao je otpad kršćanske crkve koji je doveo do sužanjstva u duhovnome Babilonu. Sveta povijest, počevši od kralja Šaula pa nadalje sve do babilonskoga sužanjstva, simbolizirana je crkvom u Pergamu. Sedamdesetogodišnje sužanjstvo koje je uslijedilo bilo je crkva u Tijatiri.

Ephesus, represents the church that goes forth to conquer the Promised Land. Ephesus represents the time of Moses and the deliverance of Israel from the bondage of Egypt.

Efez predstavlja crkvu koja izlazi kako bi osvojila Obećanu zemlju. Efez predstavlja vrijeme Mojsija i izbavljenje Izraela iz egipatskoga ropstva.

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> „Biblija je skupila i zajedno pohranila svoja blaga za ovaj posljednji naraštaj. Svi veliki događaji i svečani prizori iz starozavjetne povijesti ponavljali su se i ponavljaju se u crkvi u ovim posljednjim danima.“ Selected Messages, knjiga 3, 338, 339.

The history represented by the deliverance from Egypt is repeated in the last days. It was therefore also repeated in the Millerite history. That is why Sister White repeatedly references that history to describe the Millerite history. She aligns the Great Disappointment of 1844 with the disappointment of the Hebrews as they stood before the Red Sea with Pharaoh’s army approaching them from behind. She also aligns the history of the deliverance from Egypt with the time of Christ, thus the disappointment of the disciples at the cross was typified by the disappointment at the Red Sea, which also typified the Great Disappointment of 1844. The disappointment of the cross represented the beginning of the church of Ephesus. The time of Moses at the beginning of ancient Israel represented by the church of Ephesus which also typified the beginning of modern Israel in the time of Christ. Both histories are represented by the church of Ephesus. The truths we are identifying here have often been publicly presented through the years by Future for America, so I am simply providing an overview.

Povijest prikazana izbavljenjem iz Egipta ponavlja se u posljednjim danima. Stoga se ona također ponovila u mileritskoj povijesti. Zato se sestra White opetovano poziva na tu povijest kako bi opisala mileritsku povijest. Ona Veliko razočaranje iz 1844. usklađuje s razočaranjem Hebreja dok su stajali pred Crvenim morem, dok im se faraonova vojska približavala odostraga. Ona također povijest izbavljenja iz Egipta dovodi u vezu s Kristovim vremenom; stoga je razočaranje učenika na križu bilo predoznačeno razočaranjem kod Crvenoga mora, koje je također predoznačavalo Veliko razočaranje iz 1844. Razočaranje na križu predstavljalo je početak efeške crkve. Mojsijevo vrijeme na početku drevnoga Izraela, predstavljeno efeškom crkvom, također je predoznačavalo početak suvremenoga Izraela u Kristovo vrijeme. Obje su povijesti predstavljene efeškom crkvom. Istine koje ovdje prepoznajemo Future for America tijekom godina često je javno izlagao, pa stoga ja samo dajem pregled.

In the history of Christ, we find the beginning of the new covenant people who are being raised up as the previous covenant chosen people are being passed by. The history of Christ is the end of ancient Israel, and in the history of the deliverance from Egypt at the beginning of ancient Israel there was a previously chosen covenant people that were passed by for a new covenant people.

U povijesti Krista nalazimo početak naroda novoga saveza koji se podiže dok se prijašnji izabrani narod saveza zaobilazi. Povijest Krista jest svršetak drevnoga Izraela, a u povijesti izbavljenja iz Egipta, na početku drevnoga Izraela, postojao je prethodno izabrani narod saveza koji je bio zaobiđen radi novoga naroda saveza.

In Christ’s history the former chosen people came to their final conclusion in the year 70 with the destruction of Jerusalem. At the beginning in the time of Moses the former chosen people died in the wilderness over a forty-year period, and Joshua and Caleb became the representatives of the new chosen people that were destined to carry the message to the Promised land as did the apostles of the Ephesian church time period carried the gospel to the world.

U Kristovoj povijesti prijašnji izabrani narod došao je do svojega konačnog svršetka godine 70., razorenjem Jeruzalema. Na početku, u Mojsijevo vrijeme, prijašnji je izabrani narod pomro u pustinji tijekom četrdesetogodišnjega razdoblja, a Jošua i Kaleb postali su predstavnici novoga izabranog naroda kojemu je bilo određeno da prenese poruku u Obećanu zemlju, kao što su apostoli razdoblja efeške crkve pronijeli evanđelje svijetu.

The beginning and ending of ancient and also the beginning of modern Israel all identify a transition of a former chosen people unto a new chosen people. Upon the testimony of two or three a thing is established; and each of these three lines of witnesses identify the divorce of the previous chosen people and these witnesses possess the signature of Alpha and Omega, the One who identifies the end from the beginning. There will be a former chosen people that is passed by when God enters into covenant with the one hundred and forty-four thousand. God is not the author of confusion; He never changes and His word never fails.

Početak i završetak drevnoga Izraela, a također i početak suvremenoga Izraela, svi ukazuju na prijelaz s jednoga prijašnjeg izabranog naroda na novi izabrani narod. Na temelju svjedočanstva dvojice ili trojice utvrđuje se svaka stvar; i svaka od ove tri linije svjedoka ukazuje na otpuštanje prijašnjeg izabranog naroda, a ti svjedoci nose potpis Alfe i Omege, Onoga koji označuje svršetak od početka. Bit će prijašnji izabrani narod koji će biti zaobiđen kada Bog sklopi savez sa sto četrdeset i četiri tisuće. Bog nije autor zbrke; On se nikada ne mijenja i Njegova riječ nikada ne zatajuje.

The deliverance from Egypt and the triumphs accomplished by God through Joshua are represented by the church of Ephesus, but Ephesus was destined to lose its first love. When Joshua was laid to rest another generation arose marking the period represented by Smyrna. Joshua’s wonderful work of clearing the Promised Land was never fully accomplished, for the people became satisfied with themselves and forsook the work given to Joshua. They lost their first love. That period continued until Israel rejected God and Samuel anointed king Saul, thus ushering in the church of Pergamos.

Izbavljenje iz Egipta i pobjede koje je Bog ostvario po Jošui predstavljene su crkvom u Efezu, ali Efezu je bilo suđeno da izgubi svoju prvu ljubav. Kad je Jošua položen na počinak, naraštaj drugi ustade, označujući razdoblje predstavljeno Smirnom. Jošuino divno djelo čišćenja Obećane Zemlje nikada nije bilo potpuno dovršeno, jer se narod zadovoljio samim sobom i napustio djelo dano Jošui. Izgubili su svoju prvu ljubav. To je razdoblje trajalo sve dok Izrael nije odbacio Boga i Samuel pomazao kralja Šaula, uvodeći tako crkvu u Pergamu.

> “The message came to Smyrna, a church in Asia Minor, and likewise to the Christian church as a whole, during the second and third centuries. It was a time when paganism was making its final stand for supremacy in the world. Christianity had spread with wonderful rapidity, until it was known throughout the world. Some embraced the faith of Christ because of heart conversion, others, because of the might of argument brought to bear, and still others, because they could see that the cause of paganism was waning, and policy led them to the side that promised to be victorious. These conditions weakened the spirituality of the church. The Spirit of Prophecy, which characterized the apostolic church, was gradually lost. This is a gift which brings the church to which it is entrusted, into the unity of the faith. When there were no longer true prophets, false teachings spread rapidly; the philosophy of the Greeks led to a false interpretation of the Scriptures, and the self-righteousness of the ancient Pharisees, so often condemned by Christ, again appeared in the midst of the church. The foundation was laid during the two centuries preceding the reign of Constantine for those evils which were fully developed during the two centuries following. During this period, martyrdom became popular in many parts of the Roman Empire. Strange as this may seem, it is none the less true. It was the result of the relationship existing between Christians and pagans.

> Poruka je došla u Smirnu, crkvu u Maloj Aziji, a isto tako i kršćanskoj crkvi kao cjelini, tijekom drugoga i trećega stoljeća. Bilo je to vrijeme kada je poganstvo pružalo svoj posljednji otpor za vrhovnu vlast u svijetu. Kršćanstvo se širilo zadivljujućom brzinom, sve dok nije postalo poznato po cijelome svijetu. Neki su prihvatili Kristovu vjeru zbog obraćenja srca, drugi zbog sile iznesenih argumenata, a treći zato što su mogli vidjeti da uzrok poganstva slabi te ih je probitak naveo na stranu koja je obećavala pobjedu. Ti su uvjeti oslabili duhovnost crkve. Duh Proroštva, koji je obilježavao apostolsku crkvu, postupno se gubio. To je dar koji crkvu kojoj je povjeren dovodi u jedinstvo vjere. Kada više nije bilo pravih proroka, lažna su se učenja brzo širila; filozofija Grka dovela je do pogrešnoga tumačenja Svetoga pisma, a samopravednost drevnih farizeja, koju je Krist tako često osuđivao, ponovno se pojavila usred crkve. Tijekom dvaju stoljeća koja su prethodila Konstantinovoj vladavini bio je postavljen temelj za ona zla koja su se u potpunosti razvila tijekom dvaju stoljeća što su uslijedila. U tom je razdoblju mučeništvo postalo rašireno u mnogim dijelovima Rimskoga Carstva. Koliko god se to činilo neobičnim, ništa manje nije istinito. To je bilo posljedica odnosa koji je postojao između kršćana i pogana.

> “In the Roman world the religion of all nations was respected, but the Christians were not a nation, they were but a sect of a despised race. When they therefore persisted in denouncing the religion of all classes of men, when they held secret meetings, and separated themselves entirely from the customs and practices of their nearest relatives and most intimate friends, they became objects of suspicion, and often of persecution, by the pagan authorities. Often they brought persecution upon themselves, when there was no spirit of opposition in the minds of the rulers. In illustration of this spirit, history gives the details of the execution of Cyprian, bishop of Carthage. When his sentence was read, a general cry arose from the listening multitude of Christians, who said, ‘We will die with him.’

> „U rimskome svijetu religija svih naroda bila je poštovana, ali kršćani nisu bili narod; oni su bili tek sekta prezrena roda. Kad su stoga ustrajavali u osuđivanju religije svih slojeva ljudi, kad su održavali tajne sastanke i posve se odvajali od običaja i praksi svojih najbližih rođaka i najprisnijih prijatelja, postali su predmetom sumnje, a često i progona, od strane poganskih vlasti. Često su i sami navlačili progonstvo na sebe, kad u umovima vladara nije bilo duha protivljenja. Kao ilustraciju toga duha, povijest donosi pojedinosti o pogubljenju Ciprijana, biskupa Kartage. Kad je njegova presuda bila pročitana, iz slušajućega mnoštva kršćana podigao se opći povik: ‘Umrijet ćemo s njim.’”

> “The spirit with which many professed Christians accepted death, and even needlessly provoked the enmity of the government, probably had much to do with the passage, in 303, a. d., of the edict of persecution, by the emperor Diocletian, and his assistant, Galerius. The edict was universal in its spirit, and was enforced with more or less strenuousness for ten years.” Steven Haskell, The Story of the Seer of Patmos, 50. 51.

> „Duh u kojemu su mnogi tobožnji kršćani prihvaćali smrt, pa čak i nepotrebno izazivali neprijateljstvo vlasti, vjerojatno je imao mnogo veze s donošenjem, godine 303. po. Kr., progoniteljskog edikta cara Dioklecijana i njegova pomoćnika Galerija. Edikt je po svojem duhu bio opći i provodio se s većom ili manjom strogošću tijekom deset godina.“ Steven Haskell, The Story of the Seer of Patmos, 50. 51.

Though Smyrna is one of the two churches that receive no rebuke from the Lord, the history testifies that those who were martyred during that period of time represents some whose motivations were based upon human and not divine impulses. The book of Judges opens by identifying the death of Joshua, and there is a verse that is repeated twice in the book which defines the history of the judges. The second time that verse is cited is the final verse of the book. The first verse of the book marks the end of Joshua and the last verse summarizes the history.

Premda je Smirna jedna od dviju crkava koje ne primaju nikakav ukor od Gospodina, povijest svjedoči da oni koji su bili mučenički pogubljeni tijekom toga razdoblja predstavljaju neke čiji su motivi bili utemeljeni na ljudskim, a ne na božanskim poticajima. Knjiga o sucima započinje spominjanjem Jošuine smrti, a u toj se knjizi dvaput ponavlja jedan redak koji određuje povijest sudaca. Drugi put kada se taj redak navodi jest u završnom retku knjige. Prvi redak knjige označava svršetak Jošue, a posljednji redak sažima povijest.

> Now after the death of Joshua it came to pass, that the children of Israel asked the Lord, saying, Who shall go up for us against the Canaanites first, to fight against them?… In those days there was no king in Israel, but every man did that which was right in his own eyes… In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 1:1; 17:16; 21:25.

> A nakon smrti Jošuine dogodi se da sinovi Izraelovi upitaše Gospodina govoreći: Tko će prvi poći za nas protiv Kanaanaca da se bori protiv njih? … U ono vrijeme ne bijaše kralja u Izraelu, nego je svatko činio ono što je bilo pravo u njegovim očima … U ono vrijeme ne bijaše kralja u Izraelu: svatko je činio ono što je bilo pravo u njegovim očima. Suci 1,1; 17,16; 21,25.

As in the history of Smyrna “self” was a primary theme from the beginning to the end. Because they had no king, they determined to do whatever they chose to do. The lack of guidance was what Haskell identified in the history of Smyrna that was represented by no active Spirit of Prophecy. In both histories a lack of guidance opened the door for decisions to be made based upon a person’s own motivations. Ephesus represents the deliverance from Egypt. The history recorded in the book of Judges is represented by the church of Smyrna. From king Saul until the Babylonian captivity is represented by the church of Pergamos and the captivity in Babylon is represented by the church of Thyatira.

Kao i u povijesti Smirne, „ja” je od početka do kraja bilo glavna tema. Budući da nisu imali kralja, odlučili su činiti što god su sami htjeli činiti. Nedostatak vodstva bio je ono što je Haskell prepoznao u povijesti Smirne, a što je bilo predstavljeno neaktivnim Duhom proroštva. U objema povijestima nedostatak vodstva otvorio je vrata donošenju odluka na temelju vlastitih pobuda pojedinca. Efez predstavlja izbavljenje iz Egipta. Povijest zabilježena u knjizi o Sucima predstavljena je crkvom Smirne. Razdoblje od kralja Šaula do babilonskoga sužanjstva predstavljeno je crkvom Pergama, a sužanjstvo u Babilonu predstavljeno je crkvom Tijatire.

In agreement with the phenomenon identified by the pioneers there is a four and three division in the churches, seals and trumpets, and the first four churches in ancient Israel’s history begin with the Egyptian captivity and end with the Babylonian captivity, for the Alpha and Omega always identifies the end with the beginning. The first four churches in modern Israel’s history begin with the subjection of the Jews to Roman authority and the four churches end with the subjection of the spiritual Jews to spiritual Rome for twelve hundred and sixty years.

U skladu s pojavom koju su utvrdili pioniri, postoji podjela na četiri i tri u crkvama, pečatima i trubama, a prve četiri crkve u povijesti drevnoga Izraela počinju egipatskim sužanjstvom i završavaju babilonskim sužanjstvom, jer Alfa i Omega uvijek poistovjećuje svršetak s početkom. Prve četiri crkve u povijesti suvremenoga Izraela počinju podvrgavanjem Židova rimskoj vlasti, a četiri crkve završavaju podvrgavanjem duhovnih Židova duhovnom Rimu tijekom tisuću dvjesto šezdeset godina.

What followed Thyatira was Sardis, which began when they came out of the Babylonian captivity typified by Thyatira. Sardis is the church which had a name that it lived, but it did not live. Their profession of life was a lie. Interestingly enough, of all the seven churches it is the word Sardis that has no definition. Definitions have been assigned to Sardis based upon the context of the history and verses, but there is no etymological definition of the name. It has a name, but it doesn’t.

Nakon Tijatire uslijedio je Sard, koji je započeo kada su izašli iz babilonskoga sužanjstva, predslikanoga Tijatirom. Sard je crkva koja je imala ime da živi, ali nije živjela. Njezino ispovijedanje života bilo je laž. Zanimljivo je da je, od svih sedam crkava, upravo riječ Sard ona koja nema definicije. Sardu su pripisivane definicije na temelju konteksta povijesti i redaka, ali ne postoji etimološka definicija toga imena. Ima ime, ali ga nema.

> “But the second temple had not equaled the first in magnificence; nor was it hallowed by those visible tokens of the divine presence which pertained to the first temple. There was no manifestation of supernatural power to mark its dedication. No cloud of glory was seen to fill the newly erected sanctuary. No fire from heaven descended to consume the sacrifice upon its altar. The Shekinah no longer abode between the cherubim in the most holy place; the ark, the mercy seat, and the tables of the testimony were not to be found therein. No voice sounded from heaven to make known to the inquiring priest the will of Jehovah.” The Great Controversy, 24.

> „Ali drugi hram nije se mogao mjeriti s prvim u veličanstvenosti; niti je bio posvećen onim vidljivim znakovima božanske prisutnosti koji su pripadali prvomu hramu. Nije bilo očitovanja nadnaravne sile koje bi označilo njegovo posvećenje. Nije se vidio oblak slave da ispuni novoizgrađeno svetište. Nije sišao oganj s neba da sažeže žrtvu na njegovu žrtveniku. Šekina više nije prebivala između kerubina u Svetinji nad svetinjama; kovčeg, prijestolje milosti i ploče svjedočanstva nisu se ondje nalazili. Nije se čuo glas s neba da obznani istražujućemu svećeniku volju Jahvinu.” Velika borba, 24.

After the Babylonian captivity they rebuilt Jerusalem and the temple. They then had a name again, for God had promised to put His name in Jerusalem. But His name represents His character, and the lack of His personal presence identified that they had the name that represented life, but in reality, they no longer had the presence that produces life. All they really had was profession and pretense.

Nakon babilonskoga sužanjstva ponovno su izgradili Jeruzalem i hram. Tada su ponovno imali ime, jer je Bog obećao staviti svoje ime u Jeruzalem. No njegovo ime predstavlja njegov karakter, a nedostatak njegove osobne prisutnosti pokazivao je da su imali ime koje predstavlja život, ali u stvarnosti više nisu imali prisutnost koja proizvodi život. Sve što su doista imali bilo je ispovijedanje i pretvaranje.

The last voice in Sardis promised of an Elijah who would come before the great and terrible day of the Lord. For ancient Israel the destruction of Jerusalem was the great and dreadful day of the Lord. For this reason, Sister White refers to Jerusalem’s destruction in 70AD as an illustration of the great and dreadful day of the Lord represented as the seven last plagues. The church of Philadelphia began with the voice of John the Baptist crying in the wilderness, thus typifying the voice of William Miller. The voices of John the Baptist and William Miller were presenting the Laodicean message to a people who believed everything was alright, when everything was all wrong. Both John the Baptist and William Miller laid the ax to the root of the tree. The message to Sardis was that there were “a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.” John the Baptist and William Miller represent those who came out of the time period represented by Sardis and were worthy to walk with Christ.

Posljednji glas u Sardu obećao je Iliju koji će doći prije velikoga i strašnoga dana Gospodnjega. Za drevni Izrael razorenje Jeruzalema bilo je veliki i strašni dan Gospodnji. Iz toga razloga sestra White upućuje na razorenje Jeruzalema 70. godine po Kr. kao na prikaz velikoga i strašnoga dana Gospodnjega, predstavljenoga kao sedam posljednjih zala. Crkva Filadelfije započela je glasom Ivana Krstitelja koji viče u pustinji, te tako predoznačuje glas Williama Millera. Glasovi Ivana Krstitelja i Williama Millera iznosili su laodicejsku poruku narodu koji je vjerovao da je sve u redu, kada je sve bilo posve pogrešno. I Ivan Krstitelj i William Miller položili su sjekiru na korijen stabla. Poruka Sardu bila je da ima „nekoliko imena čak i u Sardu koja nisu okaljala svojih haljina; i hodat će sa mnom u bijelome, jer su dostojni.” Ivan Krstitelj i William Miller predstavljaju one koji su izašli iz vremenskoga razdoblja predstavljenoga Sardom i bili dostojni hoditi s Kristom.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

> „Tisuće su bile navedene da prihvate istinu koju je propovijedao William Miller, a sluge Božje bile su podignute u duhu i sili Ilijinoj da objave poruku. Poput Ivana, Isusova preteče, oni koji su propovijedali ovu svečanu poruku osjećali su se primoranima položiti sjekiru na korijen stablu i pozvati ljude da donesu plodove dostojne pokajanja. Njihovo je svjedočanstvo bilo takvo da probudi i snažno djeluje na crkve te očituje njihov pravi karakter. I dok je odjekivalo svečano upozorenje da bježe od gnjeva koji dolazi, mnogi koji su bili sjedinjeni s crkvama primili su poruku iscjeljenja; uvidjeli su svoja otpadaња, i s gorkim suzama pokajanja i dubokom duševnom mukom ponizili su se pred Bogom. A kad je Duh Božji počinuo na njima, pomogli su pronijeti poklik: ‘Bojte se Boga i podajte Mu slavu, jer dođe čas suda Njegova.’” Early Writings, 233.

The seven churches of Revelation represent the history of the apostles until the Second Coming of Christ, and the seven churches also represent the history of ancient Israel from the prophet Moses until the first coming of Christ.

Sedam crkava iz Otkrivenja predstavljaju povijest od apostola do Drugoga Kristova dolaska, a sedam crkava također predstavljaju povijest drevnoga Izraela od proroka Mojsija do prvoga Kristova dolaska.

> “The trials of the children of Israel, and their attitude just before the first coming of Christ, illustrate the position of the people of God in their experience before the second coming of Christ.

> „Kušnje djece Izraelove i njihovo držanje neposredno prije prvoga Kristova dolaska prikazuju položaj Božjega naroda u njegovu iskustvu prije drugoga Kristova dolaska.“

> “Satan’s snares are laid for us as verily as they were laid for the children of Israel just prior to their entrance into the land of Canaan. We are repeating the history of that people.

> “Sotonine zamke postavljene su nama jednako zacijelo kao što su bile postavljene sinovima Izraelovim neposredno prije njihova ulaska u kanaansku zemlju. Mi ponavljamo povijest toga naroda. ”

> “Their history should be a solemn warning to us. We need never expect that when the Lord has light for his people, Satan will stand calmly by and make no effort to prevent them from receiving it. Let us beware that we do not refuse the light God sends, because it does not come in a way to please us. . . . If there are any who do not see and accept the light themselves, let them not stand in the way of others.

> „Njihova povijest treba nam biti ozbiljno upozorenje. Nikada ne trebamo očekivati da će, kada Gospodin ima svjetlo za svoj narod, Sotona stajati mirno po strani i ne učiniti nikakav napor da ih spriječi da ga prime. Čuvajmo se da ne odbijemo svjetlo koje Bog šalje zato što ne dolazi na način koji nam odgovara.... Ako ima onih koji sami ne vide i ne prihvaćaju svjetlo, neka ne stoje na putu drugima.״

> “‘I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both thou and thy seed may live; that thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him; for he is thy life, and the length of thy days; that thou mayest dwell in the land which the Lord sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.’

> „Za svjedoke protiv vas danas prizivam nebo i zemlju: stavio sam pred vas život i smrt, blagoslov i prokletstvo. Zato izaberite život da biste živjeli vi i vaše potomstvo; da biste ljubili Jahvu, Boga svojega, slušali njegov glas i prianjali uza nj; jer on je vaš život i duljina vaših dana, da biste prebivali u zemlji za koju se Jahve zakleo vašim ocima — Abrahamu, Izaku i Jakovu — da će im je dati.”

> “This song was not historical but prophetic. While it recounted the wonderful dealings of God with his people in the past, it also foreshadowed the great events of the future, the final victory of the faithful when Christ shall come the second time in power and glory.

> „Ova pjesma nije bila povijesna, nego proročka. Premda je iznosila divna Božja djela prema njegovu narodu u prošlosti, ona je također predoznačivala velike događaje budućnosti, konačnu pobjedu vjernih kada Krist bude došao drugi put u sili i slavi.

> “The apostle Paul plainly states that the experience of the Israelites in their travels has been recorded for the benefit of those living in this age of the world, those upon whom the ends of the world are come. We do not consider that our dangers are any less than those of the Hebrews, but greater.” Healthful Living, 280, 281.

> „Apostol Pavao jasno izjavljuje da je iskustvo Izraelaca na njihovim putovanjima zabilježeno za dobrobit onih koji žive u ovom razdoblju svijeta, onih na koje su došli svršeci svijeta. Ne smatramo da su naše opasnosti imalo manje od opasnosti Hebreja, nego veće.” Healthful Living, 280, 281.

The deliverance from Egypt is represented by the church of Ephesus, and the symbol of the church of Ephesus in that history was Joshua. After those who God brought out of Egypt failed ten successive tests, the Lord removed the covenant from the rebels and gave it to Joshua and Caleb.

Izbavljenje iz Egipta predstavljeno je crkvom u Efezu, a simbol crkve u Efezu u toj povijesti bio je Jošua. Nakon što oni koje je Bog izveo iz Egipta nisu položili deset uzastopnih kušnji, Gospodin je oduzeo savez buntovnicima i dao ga Jošui i Kalebu.

> Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. Numbers 14:28–30.

> Reci im: Tako ja živim, govori Gospodin, kako ste mi govorili na uši, tako ću vam učiniti: vaša će mrtva tijela popadati u ovoj pustinji; i svi od vas koji ste bili popisani, prema svemu vašemu broju, od dvadeset godina naviše, koji ste mrmljali protiv mene, zacijelo nećete ući u zemlju za koju sam se zakleo da ću vas nastaniti u njoj, osim Kaleba, sina Jefuneova, i Jošue, sina Nunova. Brojevi 14:28–30.

Sister White identifies that Joshua and Caleb represent those “upon whom the ends of the world are come,” who “make a covenant with God by sacrifice.”

Sestra White utvrđuje da Jošua i Kaleb predstavljaju one „na koje su došli svršeci svijeta”, koji „sklapaju savez s Bogom žrtvom.”

> “For our admonition, upon whom the ends of the world are come, was this history recorded. How often the people of God today live over the experience of the children of Israel! How often they murmur and complain! How often they draw back when the Lord bids them go forward! The cause of God is suffering for want of men like Caleb and Joshua, men of fidelity and unshaken trust. God calls for men who will give themselves to him to be imbued with his Spirit. The cause of Christ and humanity demand sanctified, self-sacrificing men, men who will go forth without the camp, bearing the reproach. Let them be strong, valiant men, fit for worthy enterprises, and let them make a covenant with God by sacrifice.” Review and Herald, May 20, 1902.

> „Radi naše opomene, na koje su došli svršeci svijeta, zapisana je ova povijest. Kako često Božji narod danas ponovno proživljava iskustvo sinova Izraelovih! Kako često mrmljaju i prigovaraju! Kako često uzmiču kada im Gospodin nalaže da idu naprijed! Djelo Božje trpi zbog nedostatka ljudi poput Kaleba i Jošue, ljudi vjernosti i nepokolebljivog pouzdanja. Bog poziva ljude koji će se predati Njemu da budu prožeti Njegovim Duhom. Djelo Kristovo i čovječanstva zahtijeva posvećene, samopožrtvovne ljude, ljude koji će izići izvan tabora noseći sramotu. Neka to budu snažni, hrabri ljudi, prikladni za dostojna nastojanja, i neka sklope savez s Bogom žrtvom.” Review and Herald, 20. svibnja 1902.

The covenant that is renewed, as represented by the covenant being renewed with Joshua and Caleb, is the covenant with the one hundred and forty-four thousand and the great multitude. It is renewed after the original covenant chosen people are divorced from God and assigned to die in the wilderness. The covenant with the hundred and forty-four thousand is accomplished in the very same history that a former chosen people is rejected.

Savez koji se obnavlja, kako je prikazano savezom obnovljenim s Jošuom i Kalebom, jest savez sa sto četrdeset i četiri tisuće i velikim mnoštvom. On se obnavlja nakon što se izvorni saveznički izabrani narod razvede od Boga i bude određen da umre u pustinji. Savez sa sto četrdeset i četiri tisuće ostvaruje se u istoj povijesti u kojoj je prijašnji izabrani narod odbačen.

Ephesus means desirable and the work accomplished by both Joshua and the early church was “desirable.” When Joshua led God’s people into the Promised Land, he went forth conquering. The first seal runs parallel with the church of Ephesus, and is represented by a white horse that goes forth conquering. This was true of Joshua and of the apostolic church. The first seal runs parallel to the church of Ephesus in both ancient and modern Israel.

Efez znači poželjan, a djelo koje su izvršili i Jošua i rana crkva bilo je „poželjno“. Kada je Jošua poveo Božji narod u Obećanu zemlju, pošao je pobjeđujući. Prvi pečat teče usporedno s efeškom crkvom i prikazan je bijelim konjem koji izlazi pobjeđujući. To je bilo istinito za Jošuu i za apostolsku crkvu. Prvi pečat teče usporedno s efeškom crkvom i u drevnom i u suvremenom Izraelu.

Smyrna is derived from the word “myrrh” which is an oil that was used for embalming the dead. The second seal is represented by a red horse who was given “a great sword” and “power” to take “peace from the earth” which meant that men in that history would “kill one another.” The second seal runs parallel to the church of Smyrna and it represents the authority given to God’s enemies allowing them to overcome and kill God’s people. This was fulfilled in the period following the apostolic church and also in the history of the Judges. In both histories God allowed powers outside of God’s people to bring warfare and death upon His people. In the apostolic church that warfare was motivated by the rejection of the religion of Christ, which in the previous period of Ephesus had been invincible as it carried the gospel to the world. The motivation of the enemies of God’s people in the period of the Judges was based upon the previous period of Ephesus, where God demonstrated his power upon Egypt and the following nations that Joshua had been used to conquer. The second seal runs parallel to the church of Smyrna in both ancient and modern Israel.

Smirna je izvedena iz riječi „smirna”, koja je ulje što se upotrebljavalo za balzamiranje mrtvih. Drugi pečat predstavljen je riđim konjem kojemu je dan „velik mač” i „vlast” da uzme „mir sa zemlje”, što je značilo da će ljudi u toj povijesti „ubijati jedni druge”. Drugi pečat teče usporedno s crkvom u Smirni i predstavlja vlast danu Božjim neprijateljima, dopuštajući im da nadvladaju i pobiju Božji narod. To se ispunilo u razdoblju nakon apostolske crkve, a također i u povijesti Sudaca. U objema povijestima Bog je dopustio silama izvan Božjeg naroda da na Njegov narod dovedu rat i smrt. U apostolskoj crkvi to je ratovanje bilo potaknuto odbacivanjem Kristove religije, koja je u prethodnom razdoblju Efeza bila nepobjediva dok je nosila evanđelje svijetu. Pobuda neprijatelja Božjeg naroda u razdoblju Sudaca temeljila se na prethodnom razdoblju Efeza, kada je Bog pokazao svoju silu nad Egiptom i nad kasnijim narodima koje je Jošua bio upotrijebljen osvojiti. Drugi pečat teče usporedno s crkvom u Smirni i u drevnom i u suvremenom Izraelu.

Pergamos means a “fortified citadel,” thus representing a castle of a king. The third seal runs parallel to Pergamos and represents the history where human judgment is carried out by the kings of the land in opposition to God’s judgment. Thus, the measurement, or the judgment which is represented by the “two” scales that weigh the “wheat,” “barley,” “oil” and “wine;” identifies royal human authority, which is always flawed in relation to God’s judgment. Remember that an honest measuring or an honest weighing does not require two scales. Two scales represent unequal judgment.

Pergam znači „utvrđena citadela”, te tako predstavlja dvorac jednoga kralja. Treći pečat teče usporedno s Pergamom i predstavlja povijest u kojoj ljudski sud izvršavaju kraljevi zemlje nasuprot Božjemu sudu. Stoga mjerenje, odnosno sud koji je predstavljen „dvama” tezuljama koje važu „pšenicu”, „ječam”, „ulje” i „vino”, označuje kraljevsku ljudsku vlast, koja je u odnosu na Božji sud uvijek manjkava. Sjetite se da pošteno mjerenje ili pošteno vaganje ne zahtijeva dvije tezulje. Dvije tezulje predstavljaju nejednak sud.

The “barley” is a symbol of the Passover festival’s “first fruit” offering, the “wheat” is a symbol of the Pentecostal festival’s offering of the “two wave loaves.” The “oil” is a symbol of the Holy Spirit and the “wine” is a symbol of doctrine. Pergamos in the time of ancient Israel is the period of the compromising kings of Israel who brought judgment upon God’s system of worship represented by the Passover through Pentecostal season. The truths of God’s word are represented by the “wine” and “oil.” In both ancient and modern Israel, the church of Pergamos is the period when Satan attempts to accomplish what he could not do through the shedding of blood in the history represented by Smyrna. In Pergamos Satan attempted to destroy God’s people and God’s truth through compromise, not by the shedding of blood as represented in Smyrna. The compromise of the kings of ancient Israel typifies the compromise of Constantine in modern Israel.

„Ječam” je simbol prinosa „prvina” blagdana Pashe, „pšenica” je simbol prinosa blagdana Pedesetnice u obliku „dvaju kruhova prikazivanih mahanjem”. „Ulje” je simbol Duha Svetoga, a „vino” je simbol nauka. Pergam u vrijeme drevnoga Izraela predstavlja razdoblje popustljivih kraljeva Izraela koji su navukli sud na Božji sustav bogoštovlja, predstavljen razdobljem od Pashe do Pedesetnice. Istine Božje riječi predstavljene su „vinom” i „uljem”. I u drevnom i u suvremenom Izraelu, crkva Pergama jest razdoblje u kojemu Sotona nastoji postići ono što nije mogao učiniti prolijevanjem krvi u povijesti predstavljenoj Smirnom. U Pergamu je Sotona nastojao uništiti Božji narod i Božju istinu kompromisom, a ne prolijevanjem krvi, kao što je predstavljeno u Smirni. Kompromis kraljeva drevnoga Izraela predoznačuje kompromis Konstantina u suvremenom Izraelu.

Thyatira means “sacrifice of contrition” and speaks to the spirit of martyrdom that God provides to His people that are slain for His name. The sacrifice of contrition represents the willingness to serve Christ in severe circumstances as represented by Daniel, Shadrach, Meshach and Abednego during the captivity of the seventy years; and it also represents the sacrifice of the Waldensians, the Huguenots and others who were tortured, imprisoned, slandered and slain by the papal authority during the history of the twelve hundred and sixty years. The fourth seal runs parallel to the church of Thyatira and represents the persecution by ancient Babylon against ancient Israel and the persecution by modern Babylon against modern Israel. The history of both captivities first required a falling away from truth which Israel’s kings and the emperor Constantine accomplished. Both prepared the way for a period represented by Thyatira.

Tijatira znači „žrtva skrušenosti“ i govori o duhu mučeništva koji Bog daje svome narodu koji biva pogubljen zbog njegova imena. Žrtva skrušenosti predstavlja spremnost da se služi Kristu u teškim okolnostima, kao što to prikazuju Danijel, Šadrak, Mešak i Abednego tijekom sedamdesetogodišnjega sužanjstva; a također predstavlja i žrtvu valdensa, hugenota i drugih koji su bili mučeni, zatvarani, klevetani i ubijani od papinske vlasti tijekom povijesti tisuću dvjesto i šezdeset godina. Četvrti pečat teče usporedno s crkvom u Tijatiri i predstavlja progonstvo drevnoga Babilona protiv drevnoga Izraela i progonstvo suvremenoga Babilona protiv suvremenoga Izraela. Povijest obaju sužanjstava najprije je zahtijevala otpad od istine, što su ostvarili izraelski kraljevi i car Konstantin. Oboje su pripremili put za razdoblje predstavljeno Tijatir om.

Sardis has no meaning in agreement with it professing a name, but the profession is a lie. The presence of the Shekinah never manifested in the second temple. The presence of Christ never manifested in the history of Sardis. The reformation of the Dark Ages was essentially a series of one step forward and two steps back. The work that the history of Sardis was supposed to accomplish in the Protestant Reformation was never finalized.

Sard ima bez značenja u skladu s time što ispovijeda ime, ali ispovijed je laž. Prisutnost Šekine nikada se nije očitovala u drugom hramu. Prisutnost Krista nikada se nije očitovala u povijesti Sarda. Reformacija mračnoga srednjeg vijeka u biti je bila niz od jednoga koraka naprijed i dvaju koraka natrag. Djelo koje je povijest Sarda trebala ostvariti u protestantskoj reformaciji nikada nije bilo dovršeno.

Philadelphia means brotherly love and it is impossible to love your brother if you do not first love God.

Philadelphia znači bratska ljubav i nemoguće je ljubiti svoga brata ako najprije ne ljubiš Boga.

> If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also. 1 John 4:20, 21.

> Ako tko kaže: Ljubim Boga, a mrzi svoga brata, lažac je; jer tko ne ljubi svoga brata, kojega je vidio, kako može ljubiti Boga, kojega nije vidio? I ovu zapovijed imamo od njega: da onaj koji ljubi Boga ljubi i svoga brata. 1 Ivanova 4:20, 21.

Philadelphia represents the church who loves God, and for this reason there is no condemnation or rebuke levelled against Philadelphia.

Filadelfija predstavlja crkvu koja ljubi Boga, i iz toga razloga protiv Filadelfije nije upravljena nikakva osuda ni prijekor.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:7–12.

> I anđelu crkve u Filadelfiji napiši: Ovo govori Onaj koji je svet, koji je istinit, koji ima ključ Davidov, koji otvara i nitko ne zatvara; i zatvara i nitko ne otvara: Znam tvoja djela. Evo, postavio sam pred tobom otvorena vrata, i nitko ih ne može zatvoriti; jer imaš malo snage, i održao si moju riječ, i nisi zatajio moje ime. Evo, učinit ću da oni iz sinagoge Sotonine, koji govore da su Židovi, a nisu, nego lažu; evo, učinit ću da dođu i poklone se pred tvojim nogama, i da spoznaju da sam te ljubio. Jer si održao riječ moje postojanosti, i ja ću tebe sačuvati od časa kušnje koji će doći na sav svijet, da iskuša one koji prebivaju na zemlji. Evo, dolazim uskoro: drži čvrsto to što imaš, da ti nitko ne uzme vijenac. Onoga koji pobijedi učinit ću stupom u hramu Boga svojega, i više neće izaći van; i napisat ću na njemu ime Boga svojega, i ime grada Boga svojega, novoga Jeruzalema, koji silazi s neba od Boga mojega; i napisat ću na njemu svoje novo ime. Otkrivenje 3:7–12.

Philadelphia is given “the key of David,” and in the Philadelphian history of ancient Israel they were given the Son of David, which represents among other things the prophetic principle of Alpha and Omega, the first and the last. That key represents the methodology of “historicism.” In the period represented by the Philadelphian church at the end of ancient Israel the very Author of biblical prophecy was the key. In the period represented by the Philadelphian church in the Millerite history William Miller was given the key. In those two histories Christ dealt with Jews who thought they were the sons of Abraham, but they were not. Miller dealt with Protestants who thought they were spiritual Jews, but were not.

Filadelfiji je dan „ključ Davidov“, a u filadelfijskoj povijesti drevnoga Izraela bio im je dan Sin Davidov, što, među ostalim, predstavlja proročko načelo Alfe i Omege, prvoga i posljednjega. Taj ključ predstavlja metodologiju „historicizma“. U razdoblju koje predstavlja filadelfijska crkva na kraju drevnoga Izraela sam Autor biblijskoga proroštva bio je ključ. U razdoblju koje predstavlja filadelfijska crkva u mileritskoj povijesti Williamu Milleru bio je dan ključ. U tim dvjema povijestima Krist se bavio Židovima koji su mislili da su sinovi Abrahamovi, ali nisu bili. Miller se bavio protestantima koji su mislili da su duhovni Židovi, ali nisu bili.

> He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:13.

> Tko ima uho, neka čuje što Duh govori crkvama. Otkrivenje 3,13.

Laodicea means a people judged, and the Laodiceans, the Jews of Christ time period, were ultimately judged in 70AD at the destruction of Jerusalem. The ultimate judgment of apostate Protestantism takes place in the Sunday law crisis, but they met their judgment when they rejected the first angel’s message in the spring of 1844, and were then divinely pronounced as the daughters of Babylon. Those fallen Protestants typify Laodicean Adventism in the last days of the investigative judgment.

Laodiceja znači narod osuđen, a Laodicejci, Židovi iz vremena Kristova, naposljetku su bili osuđeni 70. godine po Kr. pri razorenju Jeruzalema. Konačni sud nad otpaliim protestantizmom zbiva se u krizi nedjeljnoga zakona, ali oni su svoj sud susreli kada su u proljeće 1844. odbacili poruku prvoga anđela te su tada božanski proglašeni kćerima Babilona. Ti pali protestanti predoznačuju laodicejski adventizam u posljednjim danima istražnoga suda.

We have now essentially reviewed several various ways in which the seven churches of Revelation can be correctly understood as prophetic symbols and thereafter prophetically applied. But they must be understood and applied within the context of the prophetic rules “that have been given us by the highest authority.”

Sada smo u biti razmotrili nekoliko različitih načina na koje se sedam crkava iz Otkrivenja može ispravno razumjeti kao proročki simboli i potom proročki primijeniti. No, one se moraju razumjeti i primijeniti u okviru proročkih pravila „koja su nam dana od najviše vlasti“.

The message to the seven churches were messages given to the seven churches that were in existence when John recorded the messages. The messages to the seven churches provide instruction and warning for all churches throughout history. The messages to the seven churches provide instruction and warning for individual Christians throughout history. The seven churches represent the history of Christianity from the time of the apostles until the end of the world. The seven churches represent the history of ancient Israel from the time of Moses until the destruction of Jerusalem in 70 AD. The seven churches may be recognized and applied by identifying the distinction between the first four churches and the last three churches.

Poruke upućene sedmerim crkvama bile su poruke dane sedmerim crkvama koje su postojale u vrijeme kada je Ivan zabilježio te poruke. Poruke sedmerim crkvama pružaju pouku i upozorenje svim crkvama kroz povijest. Poruke sedmerim crkvama pružaju pouku i upozorenje pojedinim kršćanima kroz povijest. Sedam crkava predstavlja povijest kršćanstva od vremena apostola do svršetka svijeta. Sedam crkava predstavlja povijest staroga Izraela od vremena Mojsija do razorenja Jeruzalema 70. godine po. Kr. Sedam crkava može se prepoznati i primijeniti razlučivanjem razlike između prve četiri crkve i posljednje tri crkve.

Of the six various prophetic applications we are identifying, the same applications are represented in the seven seals.

Od šest različitih proročkih primjena koje prepoznajemo, iste su primjene prikazane u sedam pečata.

We will address these truths in the next article.

Ove ćemo istine razmotriti u sljedećem članku.

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