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# The Book of Daniel - Number Seventy-One

Knjiga proroka Daniela - broj sedamdeset i jedan

The Prophetic Tapestry: Unveiling the Four Abominations of Ezekiel Chapter Eight and Their Significance in the Modern Era

Proročki tapiserij: otkrivanje četiriju gadosti iz osmoga poglavlja Ezekiela i njihova značenja u suvremenom dobu

Author

Jeff Pippenger

Published

February 4, 2024

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The four abominations of Ezekiel chapter eight, represent the four generations of modern Israel, and the beginning of modern Israel was typified by the beginning of ancient Israel. Both of those beginning histories testify to the ending of modern Israel at the soon coming Sunday law. The two beginnings of Israel, both ancient literal, and modern spiritual, are witnessed to by the beginning history of the northern kingdom of Israel as it separated from Judah.

Četiri gadosti iz osmog poglavlja Ezekiela predstavljaju četiri naraštaja suvremenog Izraela, a početak suvremenog Izraela bio je predočen početkom drevnog Izraela. Obje te početne povijesti svjedoče o završetku suvremenog Izraela u uskoro dolazećem nedjeljnom zakonu. O dva početka Izraela, i drevnog doslovnog i suvremenog duhovnog, svjedoči početna povijest sjevernoga kraljevstva Izraela pri njegovu odvajanju od Jude.

When ancient Israel erected the golden calf, they had just come out of Egypt in fulfillment of a prophecy identifying that God would make them a kingdom. The story of Jeroboam, the first king of the northern kingdom of Israel, includes those very characteristics. Jeroboam had fled to Egypt from the wrath of Solomon. He had been given a prophetic promise that he would be made king over ten of the twelve tribes, by the prophet Ahijah. Before the prophecy was fulfilled, Jeroboam would flee into Egypt to put distance between himself and Solomon, until Solomon died.

Kad je drevni Izrael podigao zlatno tele, upravo je bio izašao iz Egipta u ispunjenju proroštva koje je određivalo da će ih Bog učiniti kraljevstvom. Pripovijest o Jeroboamu, prvom kralju sjevernoga kraljevstva Izraela, uključuje upravo ta obilježja. Jeroboam je pobjegao u Egipat pred Salomonovim gnjevom. Prorok Ahija dao mu je proročko obećanje da će biti postavljen za kralja nad deset od dvanaest plemena. Prije nego što se proroštvo ispunilo, Jeroboam će pobjeći u Egipat kako bi se udaljio od Salomona, sve dok Salomon ne umre.

> And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: And Ahijah caught the new garment that was on him, and rent it in twelve pieces: And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: (But he shall have one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:) Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake, whom I chose, because he kept my commandments and my statutes: But I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes. And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.

> I dogodi se u ono vrijeme, kad Jeroboam iziđe iz Jeruzalema, da ga putem nađe prorok Ahija Šilonjanin; a on bijaše ogrnut novim plaštem; i njih dvojica bijahu sami u polju. Tada Ahija uhvati novi plašt koji bijaše na njemu i razdrije ga na dvanaest komada. I reče Jeroboamu: Uzmi sebi deset komada, jer ovako govori Gospodin, Bog Izraelov: Evo, istrgnut ću kraljevstvo iz ruke Salomonove i dat ću tebi deset plemena. (Ali njemu će ostati jedno pleme poradi moga sluge Davida i poradi Jeruzalema, grada koji sam izabrao između svih plemena Izraelovih.) Jer su me ostavili i klanjali se Aštoreti, božici Sidonaca, Kemošu, bogu Moabaca, i Milkomu, bogu sinova Amonovih, te nisu hodili mojim putovima da čine što je pravo u mojim očima i da drže moje uredbe i moje sudove, kao David, otac njegov. Ali ipak neću uzeti cijelo kraljevstvo iz njegove ruke, nego ću ga postaviti knezom za sve dane njegova života poradi Davida, sluge svojega, kojega sam izabrao, jer je držao moje zapovijedi i moje uredbe. Nego ću uzeti kraljevstvo iz ruke njegova sina i dat ću ga tebi, to jest deset plemena. A njegovu sinu dat ću jedno pleme, da David, moj sluga, ima svagda svjetiljku preda mnom u Jeruzalemu, gradu koji sam sebi izabrao da ondje postavim svoje ime.

> And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel. And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee. And I will for this afflict the seed of David, but not for ever. Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon. And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon? And the time that Solomon reigned in Jerusalem over all Israel was forty years. And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead. 1 Kings 11:28–43.

> I uzet ću te, i kraljevat ćeš nad svim što ti duša želi, i bit ćeš kralj nad Izraelom. I bit će ovako: ako budeš slušao sve što ti zapovijedam, i budeš hodio mojim putovima, i činio što je pravo u mojim očima, držeći moje uredbe i moje zapovijedi, kao što je činio David, sluga moj, tada ću biti s tobom i sagradit ću ti postojan dom, kao što sam sagradio Davidu, i dat ću ti Izraela. I zbog toga ću poniziti Davidovo potomstvo, ali ne zauvijek. Zato je Salomon tražio da ubije Jeroboama. A Jeroboam ustade i pobježe u Egipat, k Šišaku, kralju egipatskomu, i bio je u Egiptu do smrti Salomonove. A ostala djela Salomonova, i sve što je učinio, i njegova mudrost, nije li to zapisano u knjizi djela Salomonovih? A vrijeme koje je Salomon kraljevao u Jeruzalemu nad svim Izraelom bilo je četrdeset godina. I Salomon počinu sa svojim ocima i bi pokopan u gradu Davida, oca svojega; a Roboam, sin njegov, zakralji se na njegovu mjestu. 1 Kraljevima 11:28–43.

At the death of king Solomon, the kingdom was to be divided and Jeroboam was to be king over the ten northern tribes, and Solomon’s son, Rehoboam was to be king at Jerusalem. Before the division of the tribes occurred, Jeroboam needed to come out of Egypt.

Po smrti kralja Salomona kraljevstvo se trebalo razdijeliti, a Jeroboam je trebao biti kralj nad deset sjevernih plemena, dok je Salomonov sin Roboam trebao biti kralj u Jeruzalemu. Prije nego što se podjela plemena dogodila, Jeroboam je trebao izići iz Egipta.

> And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it, (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;) That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. And he said unto them, Depart yet for three days, then come again to me. And the people departed. 1 Kings 12:1–5.

> I Roboam ode u Šekem, jer sav Izrael bijaše došao u Šekem da ga zakralji. I dogodi se, kad Jeroboam, sin Nebatov, koji još bijaše u Egiptu, ču za to, (jer bijaše pobjegao od lica kralja Salomona, i Jeroboam prebivaše u Egiptu;) da poslaše po njega i pozvaše ga. Tada Jeroboam i sav zbor Izraelov dođoše te rekoše Roboamu govoreći: Tvoj je otac učinio naš jaram teškim; stoga sada olakšaj tegobnu službu svoga oca i njegov teški jaram što ga je metnuo na nas, pa ćemo ti služiti. A on im reče: Otiđite još za tri dana, pa opet dođite k meni. I narod ode. 1 Kraljevima 12:1–5.

The story of how foolish Rehoboam acted during the three days, lays the blame upon his foolish rejection of the old men’s counsel, but the separation of the tribes had been prophesied, so it would have happened one way or another. It is worth noting here for a future article that the separation process was specifically identified as three days. The two kingdoms become one kingdom again during the history of the Millerites, and when the northern and southern tribes become one kingdom during the Millerite history, which is the period of time of the arrival of the three angels of Revelation chapter fourteen. Those three angels in the Millerite history were typified by the three days of Rehoboam’s decision. Those forty-six years when the three angels arrived from 1798 unto 1844, were also the three symbolic days, that Christ had stated in John chapter two, would be required for Him to raise a destroyed temple, but that portion of the study is for a future article.

Pripovijest o tome kako je Roboam ludo postupio tijekom ta tri dana krivnju pripisuje njegovu ludom odbacivanju savjeta staraca, no odvajanje plemena bilo je prorečeno, pa bi se dogodilo na ovaj ili onaj način. Ovdje je vrijedno zabilježiti za neki budući članak da je proces odvajanja bio izričito označen kao tri dana. Dva kraljevstva ponovno postaju jedno kraljevstvo tijekom povijesti milerita, a kada sjeverno i južno pleme postanu jedno kraljevstvo tijekom mileritske povijesti, to je razdoblje dolaska triju anđela iz četrnaestoga poglavlja Otkrivenja. Ta tri anđela u mileritskoj povijesti bila su predočena trima danima Roboamove odluke. Tih četrdeset i šest godina, tijekom kojih su tri anđela došla od 1798. do 1844., također su bila tri simbolična dana za koja je Krist u drugom poglavlju Evanđelja po Ivanu rekao da će Mu biti potrebna da podigne razrušeni hram, no taj dio proučavanja ostavlja se za neki budući članak.

When Rehoboam gave his foolish pronouncement at the end of three days the kingdoms were divided.

Kada je Roboam nakon tri dana izrekao svoju bezumnu izjavu, kraljevstva su se razdijelila.

> So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents. But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them. Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem. So Israel rebelled against the house of David unto this day. And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only. 1 Kings 12:16–20.

> Kad je sav Izrael vidio da ih kralj nije poslušao, narod odgovori kralju govoreći: Kakav udio imamo u Davidu? Niti imamo baštine u sinu Jišajevu. U svoje šatore, Izraele! A sada se pobrini za svoju kuću, Davide. Tako Izrael ode u svoje šatore. A nad sinovima Izraelovim koji su prebivali u gradovima Judinim kraljevao je Roboam. Tada kralj Roboam posla Adorama, koji je bio nad porezom; ali ga sav Izrael zasipa kamenjem, te umrije. Zato kralj Roboam pohita da se popne u svoja kola kako bi pobjegao u Jeruzalem. Tako se Izrael odmetnuo od doma Davidova sve do ovoga dana. I dogodi se, kad je sav Izrael čuo da se Jeroboam vratio, da poslaše po njega i pozvaše ga na zbor, te ga postaviše za kralja nad svim Izraelom; nitko nije pristao uz dom Davidov osim jedinoga plemena Judina. 1. Kraljevima 12:16–20.

The prophecy that Jeroboam would be given a kingdom had been fulfilled, and it was fulfilled at the time he had come out of Egypt. Jealous that God’s sanctuary was in the city of Jerusalem, the city which God had chosen to place his name, Jeroboam set about to counterfeit the sanctuary, the priesthood and worship service that was ordained to only be accomplished in Jerusalem. The work of Jeroboam in setting up a counterfeit system of worship in the northern ten tribes, is a direct parallel to the rebellion of Aaron and the golden calf, and thus provides another witness, not only to the soon-coming Sunday law, but also to the rebellion of 1863.

Proročanstvo da će Jeroboamu biti dano kraljevstvo bilo je ispunjeno, i ispunilo se u vrijeme kad je izišao iz Egipta. Ljubomoran što se Božje svetište nalazilo u gradu Jeruzalemu, gradu koji je Bog izabrao da ondje stavi svoje ime, Jeroboam je pristupio krivotvorenju svetišta, svećeništva i bogoslužja koje je bilo određeno da se obavlja jedino u Jeruzalemu. Djelo Jeroboama u uspostavljanju krivotvorenog sustava bogoslužja među sjevernih deset plemena izravna je usporednica Aaronovoj pobuni i zlatnom teletu te tako pruža još jedno svjedočanstvo, ne samo o uskoro dolazećem zakonu o nedjelji, nego i o pobuni iz 1863.

> And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

> I Jeroboam reče u svome srcu: Sada će se kraljevstvo vratiti domu Davidovu. Ako ovaj narod bude uzlazio da prinosi žrtve u Domu Gospodnjem u Jeruzalemu, tada će se srce ovoga naroda opet vratiti njihovu gospodaru, Roboamu, kralju Judinu; i ubit će me te se opet vratiti Roboamu, kralju Judinu. Zato se kralj posavjetova i načini dva zlatna teleta, pa im reče: Previše vam je uzlaziti u Jeruzalem; evo tvojih bogova, Izraele, koji su te izveli iz zemlje egipatske. I jednoga postavi u Betelu, a drugoga smjesti u Danu. I to posta grijehom, jer je narod išao da se klanja pred jednim, sve do Dana. I načini dom uzvišica te postavi svećenike između najnižega puka, koji nisu bili od sinova Levijevih. I Jeroboam ustanovi blagdan u osmom mjesecu, petnaestoga dana u mjesecu, sličan blagdanu koji je u Judi, i prinosio je na žrtveniku. Tako učini u Betelu, prinoseći žrtve teladi koju je načinio; i postavi u Betelu svećenike uzvišica koje je bio načinio. Tako je prinosio na žrtveniku koji je načinio u Betelu petnaestoga dana osmoga mjeseca, upravo u mjesecu koji je smislio u svome srcu; i ustanovi blagdan sinovima Izraelovim; i prinosio je na žrtveniku i palio kad. 1 Kraljevima 12:26–33.

Jeroboam’s rebellion provides another line of truth to lay over the rebellion of Aaron, the rebellion of the Protestant horn in 1863, and the rebellion of the Republican horn at the soon-coming Sunday law, and in so doing it broadens the prophetic testimony. In the rebellion of Aaron’s golden calf, the Lord changed the ordained method of selecting the priesthood.

Jeroboamova pobuna pruža još jednu liniju istine koju treba položiti preko Aronove pobune, pobune protestantskoga roga 1863. godine i pobune republikanskoga roga pri uskoro nadolazećem nedjeljnom zakonu, te time proširuje proročko svjedočanstvo. U pobuni Aronova zlatnog teleta Gospodin je promijenio određenu metodu odabira svećenstva.

Prior to the rebellion the firstborn of any tribe was to become part of the priesthood. But in Aaron’s golden calf rebellion, it was only the tribe of Levi that stood with Moses. For this reason God changed the ordained method of supplying men for the priesthood, and from that point on it was only the family of Levi that would make up the priesthood.

Prije pobune, prvorođenac svakoga plemena trebao je postati dijelom svećenstva. No u Aronovoj pobuni sa zlatnim teletom samo je Levijevo pleme stalo uz Mojsija. Zbog toga je Bog promijenio određeni način po kojemu su se pribavljali ljudi za svećenstvo, te je od toga trenutka samo Levijeva obitelj sačinjavala svećenstvo.

> And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:25–28.

> A kad Mojsije vidje da je narod gol; (jer ga je Aron bio obnažio na sramotu među njegovim neprijateljima:) tada Mojsije stade na vratima tabora i reče: Tko je na Gospodnjoj strani? neka dođe k meni. I svi sinovi Levijevi okupiše se k njemu. I reče im: Ovako govori Gospod, Bog Izraelov: Neka svaki čovjek pripasa svoj mač uz bok, pa prolazite amo i tamo od vrata do vrata po taboru, i pobijte svaki svojega brata, i svaki svojega druga, i svaki svojega bližnjega. I sinovi Levijevi učiniše prema riječi Mojsijevoj; i pade od naroda onoga dana oko tri tisuće ljudi. Izlazak 32,25–28.

Jeroboam counterfeited the work God had accomplished in the rebellion of Aaron when God had raised up a new priesthood from the tribe of Levi, for Jeroboam “made priests of the lowest of the people, which were not of the sons of Levi.” The rebellion at the beginning of the kingdom of the northern ten tribes, parallels the rebellion of Aaron and the dancing fools. The rebellion took place after coming out of Egypt, in fulfillment of a prophecy that promised a kingdom would be established. In both cases a new priesthood was established, that was a change from the former order of selecting priests.

Jeroboam je krivotvorio djelo koje je Bog izvršio u Aronovoj pobuni, kada je Bog podigao novo svećenstvo iz Levijeva plemena, jer je Jeroboam „postavio za svećenike najniže iz naroda, koji nisu bili od sinova Levijevih“. Pobuna na početku kraljevstva sjevernih deset plemena usporedna je s Aronovom pobunom i rasplesanim ludama. Pobuna se dogodila nakon izlaska iz Egipta, kao ispunjenje proročanstva koje je obećavalo da će kraljevstvo biti uspostavljeno. U oba je slučaja uspostavljeno novo svećenstvo, što je bila promjena u odnosu na prijašnji poredak odabiranja svećenika.

Aaron’s golden calf rebellion was repeated, but it was doubled by Jeroboam, for he made two golden calves and placed them in two cities. The city of Dan, represents statecraft, for Dan means “to judge”, and the city of Bethel represents churchcraft, for Bethel means “the house of God”. The golden calves possessed the same symbolism as Aaron’s calf, but with the added witness of the union of Church and State as represented by the two cities. A calf was the highest form of pagan offering, and therefore represents a counterfeit offering of Christ. Gold is a symbol of Babylon, and the calf was an image of a beast. Just as Aaron ordained a false day of worship, Jeroboam also ordained a feast, and made sure the date for the feast did not agree with the time of the true worship in Jerusalem.

Aronova pobuna sa zlatnim teletom bila je ponovljena, ali ju je Jeroboam udvostručio, jer je načinio dva zlatna teleta i postavio ih u dva grada. Grad Dan predstavlja državničko umijeće, jer Dan znači „suditi“, a grad Betel predstavlja crkveno umijeće, jer Betel znači „dom Božji“. Zlatna teleta posjedovala su istu simboliku kao i Aronovo tele, ali s dodatnim svjedočanstvom o sjedinjenju Crkve i Države, kako je predstavljeno po ta dva grada. Tele je bilo najviši oblik poganske žrtve te stoga predstavlja krivotvorenu Kristovu žrtvu. Zlato je simbol Babilona, a tele je bilo slika zvijeri. Kao što je Aron odredio lažni dan bogoslužja, tako je i Jeroboam odredio blagdan i pobrinuo se da se datum toga blagdana ne podudara s vremenom pravoga bogoslužja u Jeruzalemu.

All the elements of the soon-coming Sunday law are represented in Jeroboam’s testimony of rebellion; the false sacrifice (calf), the false Christ (the altar), the image of the beast (combination of Church and State), false day of worship (Sunday) and a counterfeit priesthood.

Svi elementi uskoro dolazećega nedjeljnog zakona predstavljeni su u Jeroboamovu svjedočanstvu pobune: lažna žrtva (tele), lažni Krist (žrtvenik), slika Zvijeri (spoj Crkve i države), lažni dan bogoslužja (nedjelja) i krivotvoreno svećenstvo.

The beginning of ancient Israel, the beginning of the ten northern tribes as a kingdom, and the beginning of Adventism all possess the same prophetic elements, and together they identify the prophetic elements of the soon-coming Sunday law. Ancient Israel had come out of the bondage of Egypt, Jeroboam came out of Egypt where he had fled to escape the persecution of Solomon, and Millerite Adventism had just come out of the bondage of the papacy.

Početak drevnoga Izraela, početak deset sjevernih plemena kao kraljevstva i početak adventizma svi posjeduju iste proročke elemente, te zajedno prepoznaju proročke elemente uskoro nadolazećega zakona o nedjelji. Drevni je Izrael izašao iz ropstva Egipta, Jeroboam je izašao iz Egipta kamo je bio pobjegao da izbjegne Salomonovu progonstvu, a milleritski adventizam upravo je bio izašao iz ropstva papinstva.

The priesthood of Levi was established at Aaron’s rebellion, the counterfeit priesthood of the lowest of men was set up in Jeroboam’s testimony, and when the Lord entered into covenant with Millerite Adventism, according to Peter, the Millerites were “a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.” The light the Millerites had been called unto was the light of Miller’s jewels represented upon Habakkuk’s two tables that had been typified in the history of Aaron’s rebellion by the two tables of the Ten Commandments. The darkness they were called out of was the Dark Ages of papal rule, that had been typified by the darkness of Egyptian bondage.

Levijevo svećenstvo bilo je ustanovljeno u vrijeme Aronove pobune; krivotvoreno svećenstvo najnižih među ljudima bilo je uspostavljeno u Jeroboamovu svjedočanstvu; a kada je Gospodin stupio u savez s milleritskim adventizmom, prema Petru, Milleriti su bili „izabrani rod, kraljevsko svećenstvo, sveti narod, narod stečeni, da navješćujete kreposti onoga koji vas je iz tame pozvao u svoje divno svjetlo.” Svjetlo na koje su Milleriti bili pozvani bilo je svjetlo Millerovih dragulja, prikazanih na dvije Habakukove ploče, koje su bile predslikovane u povijesti Aronove pobune dvjema pločama Deset zapovijedi. Tama iz koje su bili pozvani bili su mračni vijekovi papinske vladavine, koji su bili predslikovani tamom egipatskoga ropstva.

When Christ raised up the temple that had been trodden down by both paganism and papalism, He did so in forty-six years from 1798 to 1844. When he had erected the temple, then as the Messenger of the Covenant, He suddenly came to His temple on October 22, 1844, for He had erected the temple that had been trodden down and destroyed, and He also purified a priesthood that was represented by the tribe of Levi.

Kad je Krist podigao hram koji su pogazili i poganstvo i papinstvo, učinio je to tijekom četrdeset i šest godina, od 1798. do 1844. Kada je podigao hram, tada je, kao Glasnik Saveza, iznenada došao u svoj hram 22. listopada 1844., jer je podigao hram koji je bio pogažen i razoren, a također je očistio svećenstvo koje je predstavljalo Levijevo pleme.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.

> Ali tko će podnijeti dan njegova dolaska? i tko će opstati kad se on pojavi? jer je on kao oganj talioničarev i kao lužina bjeliočeva. I sjedit će kao talioničar i pročistač srebra; i pročistit će sinove Levijeve i očistiti ih kao zlato i srebro, da prinose Gospodu prinos u pravednosti. Tada će prinos Jude i Jeruzalema biti mio Gospodu, kao u dane stare i kao u prijašnje godine. Malahija 3:2–4.

On October 22, 1844 Christ suddenly came to His temple and entered into covenant with a people who were represented by the Levitical priesthood, yet by 1863, they had repeated the rebellion of Aaron, and the Millerite priesthood transitioned to the Laodicean priesthood, as represented by Jeroboam’s priesthood of the lowest of men, and Aaron’s dancing fools. Yet the testimony of Jeroboam’s rebellion has a larger testimony of the rebellion of 1863. When Jeroboam inaugurated his false system of worship a prophet from Jerusalem was sent to rebuke Jeroboam’s rebellion, as typified by Millerite Adventism being led to accept the Sabbath of the Ten Commandments as the day of rest.

Dana 22. listopada 1844. Krist je iznenada došao u svoj hram i stupio u savez s narodom koji je bio predstavljen levitskim svećenstvom, no do 1863. oni su ponovili Aronovu pobunu, te je mileritsko svećenstvo prešlo u laodicejsko svećenstvo, kako je predstavljeno Jeroboamovim svećenstvom od najnižih među ljudima i Aronovim rasplesanim bezumnicima. Ipak, svjedočanstvo o Jeroboamovoj pobuni nosi šire svjedočanstvo o pobuni iz 1863. Kada je Jeroboam uspostavio svoj lažni sustav bogoslužja, prorok iz Jeruzalema bio je poslan da ukori Jeroboamovu pobunu, kao što je predočeno time što je mileritski adventizam bio vođen da prihvati subotu Deset zapovijedi kao dan odmora.

When Adventism accepted the light of the third angel and the sanctuary they represented a rebuke to those Protestants that had rejected the increasing light of the unsealing that began at the time of the end in 1798. Just as ancient Israel had forgotten the Sabbath while in their Egyptian bondage, the church in the wilderness had forgotten the Sabbath by the time 1798 arrived. The increasing light of the judgment-hour message brought by the Millerites ultimately led to the sanctuary and the law of God.

Kada je adventizam prihvatio svjetlo trećeg anđela i svetište, predstavljao je ukor onim protestantima koji su odbacili sve veću svjetlost otpečaćivanja koje je započelo u vrijeme svršetka 1798. godine. Kao što je stari Izrael bio zaboravio subotu za vrijeme svojega egipatskog ropstva, tako je i crkva u pustinji zaboravila subotu do vremena kada je nastupila 1798. godina. Sve veća svjetlost poruke o času suda, koju su donosili mileriti, naposljetku je vodila k svetištu i Božjemu zakonu.

That light arrived on October 22, 1844, and represented a rebuke of false worship to those who had been called to come all the way out of the false doctrines of Catholicism. The worship of the sun is the mark of Catholicism’s authority over the churches who returned to her fold. That rebuke is represented at Jeroboam’s inauguration of his false system of worship.

To je svjetlo stiglo 22. listopada 1844. i predstavljalo je ukor zbog lažnog bogoštovlja onima koji su bili pozvani da potpuno izađu iz lažnih nauka katolicizma. Štovanje sunca znak je autoriteta katolicizma nad crkvama koje su se vratile pod njezino okrilje. Taj je ukor prikazan pri Jeroboamovu uvođenju njegova lažnog sustava bogoštovlja.

> And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him.

> I Jeroboam ustanovi blagdan u osmome mjesecu, petnaestoga dana u mjesecu, nalik na blagdan koji je u Judi, i prinese žrtvu na žrtveniku. Tako učini u Betelu, prinoseći žrtve teocima koje je načinio; i postavi u Betelu svećenike uzvišica koje je načinio. Tako prinese žrtvu na žrtveniku koji je načinio u Betelu, petnaestoga dana osmoga mjeseca, upravo u mjesecu koji je izmislio u svome srcu; i ustanovi blagdan sinovima Izraelovim; i prinese žrtvu na žrtveniku te kadi tamjanom. I gle, dođe čovjek Božji iz Jude po riječi Gospodnjoj u Betel; a Jeroboam stajaše kraj žrtvenika da kadi tamjanom. I povika protiv žrtvenika po riječi Gospodnjoj i reče: O žrtveniče, žrtveniče, ovako veli Gospod: Evo, rodit će se dijete domu Davidovu, imenom Jošija; i na tebi će prinijeti na žrtvu svećenike uzvišica koji na tebi kade tamjan, i ljudske će se kosti spaljivati na tebi. I dade istoga dana znak govoreći: Ovo je znak koji je Gospod izrekao: Evo, žrtvenik će se raspuknuti, i pepeo koji je na njemu prosut će se. I dogodi se, kad kralj Jeroboam ču riječ čovjeka Božjega, koji bijaše povikao protiv žrtvenika u Betelu, da ispruži svoju ruku sa žrtvenika govoreći: Uhvatite ga.

> And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 12:32–13:10.

> I ruka njegova, koju pruži protiv njega, usahnu, te je ne mogaše opet privući k sebi. Oltar se također raspuknu, i pepeo se prosu s oltara, prema znaku koji je čovjek Božji dao riječju Gospodnjom. Tada kralj progovori i reče čovjeku Božjemu: Umoli sada lice Gospoda, Boga svojega, i pomoli se za me da mi se ruka opet povrati. I čovjek Božji umoli Gospoda, te se kraljeva ruka opet povrati i posta kao što je prije bila. I kralj reče čovjeku Božjemu: Pođi sa mnom kući, i okrijepi se, a ja ću ti dati dar. Ali čovjek Božji reče kralju: Kad bi mi dao polovicu svoje kuće, ne bih pošao s tobom, niti bih jeo kruha ni pio vode na ovome mjestu. Jer tako mi je zapovjeđeno riječju Gospodnjom: Ne jedi kruha, niti pij vode, niti se vraćaj istim putem kojim si došao. Tako on pođe drugim putem i ne vrati se putem kojim bijaše došao u Betel. 1 Kraljevima 12:32–13:10.

Along with the rebellion of the golden calves in the testimony of Aaron and Jeroboam, the actual inauguration of the false system of worship that Jeroboam ordained is included in his testimony. That inauguration represents the distinction between the worship that was to be carried out in Jerusalem, and Jeroboam’s counterfeit system. From 1798 through to 1844, the Lord brought his people out of the darkness of papal rule into the marvelous prophetic light represented by the three angels of Revelation fourteen. The Protestant churches rejected that light and in so doing became the daughters of Catholicism in 1844.

Uz pobunu zlatnih telaca u svjedočanstvu Arona i Jeroboama, u njegovo je svjedočanstvo uključeno i samo uvođenje lažnoga sustava bogoštovlja koji je Jeroboam uspostavio. To uvođenje predstavlja razliku između bogoštovlja koje se trebalo obavljati u Jeruzalemu i Jeroboamova krivotvorenog sustava. Od 1798. do 1844. Gospodin je izveo svoj narod iz tame papinske vladavine u divnu proročku svjetlost predstavljenu trima anđelima iz četrnaestoga poglavlja Otkrivenja. Protestantske crkve odbacile su tu svjetlost i time 1844. postale kćeri katolicizma.

Jeroboam’s worship typified the Catholic system of worship, and in his story the northern kingdom of Israel represents the false system of Catholicism that the Protestants of Millerite history chose to remain in. The symbol of that system is the worship of the sun.

Jeroboamovo bogoštovlje predoznačavalo je katolički sustav bogoštovlja, a u njegovu izvještaju sjeverno kraljevstvo Izraela predstavlja lažni sustav katolicizma u kojemu su protestanti iz milleritske povijesti izabrali ostati. Simbol toga sustava jest štovanje sunca.

The faithful and wise virgins that entered into the Most Holy Place on October 22, 1844, represented a rebuke to the Protestants who had just returned to the influence of Catholicism, and became the daughters of Rome. In the inauguration of Jeroboam’s counterfeit system of worship a prophet came from Judah and rebuked Jeroboam, thus typifying the faithful virgins who entered into the Most Holy Place and were led to recognize the law of God. The story of that prophet and his rebuke to Jeroboam is highly informative when considering the rebellion of 1863, yet the story needs to wait until an ending is placed along with a beginning.

Vjerne i mudre djevice koje su 22. listopada 1844. ušle u Svetinju nad svetinjama predstavljale su ukor protestantima koji su se upravo bili vratili pod utjecaj katolicizma te postali kćeri Rima. Prilikom uspostave Jeroboamova krivotvorenog sustava bogoslužja došao je prorok iz Jude i ukorio Jeroboama, predočujući tako vjerne djevice koje su ušle u Svetinju nad svetinjama i bile vođene da prepoznaju Božji zakon. Izvještaj o tom proroku i njegovu ukoru Jeroboamu vrlo je poučan pri razmatranju pobune iz 1863., no taj izvještaj mora pričekati dok se uz početak ne postavi i završetak.

The beginnings of ancient Israel, Jeroboam’s kingdom, and modern Israel all align and together they provide three witnesses of the end of the earth beast of Revelation thirteen, at the soon-coming Sunday law. The faithful of Millerite Adventism on October 22, 1844, became the true Protestant horn of the earth beast, and they did so in the history which began at the time of the end in 1798. 1798 was the beginning of the sixth kingdom of Bible prophecy, the United States, and the establishment of the true Protestant horn of Adventism in the United States. In that beginning history represents the ending history of the United States, for Jesus always illustrates the end of a thing with the beginning of a thing.

Počeci drevnoga Izraela, Jeroboamovo kraljevstvo i suvremeni Izrael svi su usklađeni i zajedno pružaju tri svjedoka o svršetku zemaljske zvijeri iz trinaestoga poglavlja Otkrivenja, pri uskoro dolazećem zakonu o nedjelji. Vjerni mileritskoga adventizma 22. listopada 1844. postali su pravi protestantski rog zemaljske zvijeri, i to su postali u povijesti koja je započela u vrijeme svršetka 1798. godine. Godina 1798. bila je početak šestoga kraljevstva biblijskoga proročanstva, Sjedinjenih Američkih Država, te uspostava pravoga protestantskoga roga adventizma u Sjedinjenim Američkim Državama. U toj početnoj povijesti prikazana je završna povijest Sjedinjenih Američkih Država, jer Isus uvijek svršetak neke stvari prikazuje početkom neke stvari.

The three beginning witnesses of ancient, modern and Jeroboam’s Israel illustrate the end of the earth beast, but there is also another ending that needs to be put in place in advance of laying out the testimony of the prophet that came from Judah and rebuked Jeroboam. The ending history that needs to be included is the ending of the northern and southern kingdoms of Israel as represented by the prophet Ezekiel.

Tri početna svjedoka drevnoga, suvremenoga i Jeroboamova Izraela prikazuju završetak zemaljske zvijeri, ali postoji i još jedan završetak koji je potrebno unaprijed postaviti prije izlaganja svjedočanstva proroka koji je došao iz Jude i ukorio Jeroboama. Povijest završetka koju je potrebno uključiti jest završetak sjevernoga i južnoga kraljevstva Izraela, kako ga predstavlja prorok Ezekiel.

It should not be forgotten that what we are now illustrating is that the rebellion of 1863 is marked by the first abomination of Ezekiel chapter eight, which was the image of jealousy. Once we address the ending of the northern and southern kingdoms as represented by Ezekiel we will have more than enough evidence to uphold that the rebellion of 1863 was illustrated by Aaron and Jeroboam’s rebellion, and that it identifies the beginning of the first of four generations of Laodicean Adventism.

Ne smije se zaboraviti da ono što sada prikazujemo jest to da je pobuna iz 1863. označena prvom gadosti iz osmog poglavlja Ezekiela, a to je bio lik ljubomore. Kada se pozabavimo završetkom sjevernoga i južnoga kraljevstva kako ih prikazuje Ezekiel, imat ćemo više nego dovoljno dokaza da potvrdimo kako je pobuna iz 1863. bila predočena pobunom Arona i Jeroboama te da ona označava početak prve od četiriju generacija laodicejskog adventizma.

We will continue this study in the next article.

Nastavit ćemo ovo proučavanje u sljedećem članku.

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land:

> I opet mi dođe riječ Gospodnja govoreći: Štoviše, ti, sine čovječji, uzmi sebi jedan štap i napiši na njemu: Za Judu i za sinove Izraelove, njegove drugove. Zatim uzmi drugi štap i napiši na njemu: Za Josipa, štap Efrajimov, i za sav dom Izraelov, njegove drugove. I sastavi ih jedan s drugim u jedan štap, i postat će jedno u tvojoj ruci. A kad ti sinovi tvoga naroda progovore govoreći: Nećeš li nam pokazati što ti ovo znači? reci im: Ovako govori Gospodin Bog: Evo, uzet ću štap Josipov, koji je u ruci Efrajimovoj, i plemena Izraelova, njegove drugove, i pridružit ću ih njemu, to jest štapu Judinu, i učinit ću ih jednim štapom, te će biti jedno u mojoj ruci. I štapovi na koje budeš pisao bit će u tvojoj ruci pred njihovim očima. I reci im: Ovako govori Gospodin Bog: Evo, uzet ću sinove Izraelove između pogana, kamo su otišli, i sabrat ću ih odasvud, i dovest ću ih u njihovu zemlju:

> And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.

> I učinit ću ih jednim narodom u zemlji, na gorama Izraelovim; i jedan će kralj svima njima biti kralj; i neće više biti dva naroda, niti će se više ikada razdijeliti u dva kraljevstva. I neće se više onečišćivati svojim idolima, ni svojim gadostima, ni ikojim svojim prijestupima; nego ću ih izbaviti iz svih njihovih prebivališta, u kojima su sagriješili, i očistit ću ih; tako će oni biti moj narod, a ja ću biti njihov Bog. I sluga moj David bit će kralj nad njima; i svi će imati jednoga pastira; i hodat će po mojim uredbama, i držat će moje zakone, i vršit će ih. I prebivat će u zemlji koju sam dao slugi svome Jakovu, u kojoj su prebivali vaši oci; i prebivat će u njoj oni, i djeca njihova, i djeca njihove djece dovijeka; i sluga moj David bit će njihov knez zauvijek. Štoviše, sklopit ću s njima savez mira; bit će to s njima savez vječan; i nastanit ću ih, i umnožiti ih, i postavit ću svoje Svetište usred njih dovijeka. I moj će Šator biti s njima; da, ja ću biti njihov Bog, a oni će biti moj narod. I pogani će spoznati da ja, Gospodin, posvećujem Izraela, kad moje Svetište bude usred njih dovijeka. Ezekiel 37:15–28.

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