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

Knjiga proroka Daniela – broj sto sedam

The Prophetic Narrative: From Jeroboam to Josiah and the Restoration of the Old Paths

Proročki narativ: od Jeroboama do Jošije i obnove starih staza

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Jeff Pippenger

Published

February 29, 2024

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In 1844, the Protestants of the United States withdrew from the Millerite movement and took their prophetic position as a daughter of Babylon, as typified by Jeroboam instituting a counterfeit system of worship when his ten northern tribes separated from the southern kingdom of Judah. Jeroboam’s two golden calves, one in the city of Bethel (meaning “the house of God”/Church), and the other in Dan (meaning judgment/State) typified the false system of Church and State that typifies the United States. All the elements of Jeroboam’s counterfeit system of church and state were patterned after the very same structure set forth in the rebellion of Aaron. Thus, Jeroboam’s counterfeit system of worship was an image of Aaron’s counterfeit system of worship.

Godine 1844. protestanti Sjedinjenih Američkih Država povukli su se iz mileritskog pokreta i zauzeli svoj proročki položaj kao kći Babilona, kako je to predočeno Jeroboamovim uspostavljanjem krivotvorenog sustava bogoslužja kada se njegovih deset sjevernih plemena odvojilo od južnoga kraljevstva Jude. Jeroboamova dva zlatna teleta, jedno u gradu Betelu (što znači „dom Božji”/Crkva), a drugo u Danu (što znači sud/država), predočavala su lažni sustav Crkve i Države koji predočava Sjedinjene Američke Države. Svi elementi Jeroboamova krivotvorenog sustava crkve i države bili su oblikovani prema istoj onoj strukturi iznesenoj u Aronovoj pobuni. Stoga je Jeroboamov krivotvoreni sustav bogoslužja bio slika Aronova krivotvorenog sustava bogoslužja.

Jeroboam’s counterfeit system represented the system of worship that Protestantism upheld when it separated from the movement of the first angel and became a daughter, or an image of the Roman beast of the papacy. At the very institution of Jeroboam’s counterfeit system, a prophet from Judah confronted his altar and false system of worship. In 1844, at the very outset of the role of apostate Protestantism instituting a system of worship represented as the daughter of Rome, the Millerites, by faith, entered the Most Holy Place of the heavenly sanctuary and recognized the Sabbath, and thus represented a prophetic rebuke to the daughters of Rome, who chose to continue observing the mark of Rome’s authority—Sunday worship.

Jeroboamov krivotvoreni sustav predstavljao je sustav bogoštovlja koji je protestantizam podupirao kada se odvojio od pokreta prvoga anđela i postao kći, ili slika rimske zvijeri papinstva. Već pri samom uspostavljanju Jeroboamova krivotvorenog sustava, prorok iz Jude suprotstavio se njegovu žrtveniku i lažnom sustavu bogoštovlja. Godine 1844., upravo na samom početku uloge otpalog protestantizma u uspostavljanju sustava bogoštovlja prikazanog kao kći Rima, mileriti su vjerom ušli u Svetinju nad svetinjama nebeskog svetišta i prepoznali subotu te tako predstavljali proročki ukor kćerima Rima, koje su odlučile nastaviti svetkovati znak rimske vlasti — bogoslužje nedjeljom.

The prophet of Judah that confronted Jeroboam, there and then set forth a prophecy.

Prorok iz Jude koji se suprotstavio Jeroboamu ondje je i tada izrekao proročanstvo.

> 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. 1 Kings 13:2, 3.

> I povika protiv žrtvenika riječju Gospodnjom i reče: O žrtveniče, žrtveniče, ovako govori Gospodin: Evo, rodit će se dijete domu Davidovu, po imenu Jošija; i na tebi će prinijeti svećenike uzvišica koji na tebi pale kâd, i ljudske će se kosti na tebi spaljivati. I dade znaka istoga dana govoreći: Ovo je znak koji je Gospodin izrekao: Evo, žrtvenik će se raspuknuti, i pepeo koji je na njemu prosut će se. 1 Kings 13:2, 3.

The prophecy included the doubling of the word “altar.” A doubling of a word or phrase in prophecy represents a symbol of the second angel’s message, thus identifying the year 1844, when the second angel arrived and Protestantism fell, becoming a daughter of Babylon. At the same time the prophet provided a sign, just as the Millerites in 1844, recognized the sign of the Sabbath. As Jeroboam threatened the prophet in the following verses, his hand was paralyzed, thus referencing the mark of Babylon that is forced upon either the forehead or the hand, and which when received spiritually cripples a person for eternity.

Proročanstvo je uključivalo udvostručenje riječi „žrtvenik“. Udvajanje riječi ili izraza u proročanstvu predstavlja simbol poruke drugoga anđela, čime se označuje godina 1844., kada je došao drugi anđeo i protestantizam pao, postavši kćer Babilona. U isto je vrijeme prorok dao znak, kao što su mileriti 1844. godine prepoznali znak subote. Kako je Jeroboam u sljedećim redcima zaprijetio proroku, ruka mu se osušila, upućujući tako na žig Babilona koji se nameće ili na čelo ili na ruku, a koji, kada se duhovno primi, čovjeka osakaćuje za svu vječnost.

For the purposes of this study, we are considering the prediction the prophet set forth identifying that “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.” Josiah means “the foundation of God”, and represents the foundations of Adventism that were built in the very history typified by Jeroboam’s inauguration of his false system of worship. Upon the false system of worship instituted by Jeroboam, Josiah would punish the priests who led out in the counterfeit worship.

Za potrebe ove studije razmatramo proročanstvo koje je prorok iznio, naznačujući da će se „dijete roditi domu Davidovu, imenom Jošija; i na tebi će prinijeti svećenike uzvišica koji na tebi pale kad, i ljudske će se kosti spaljivati na tebi.“ Jošija znači „temelj Božji“ te predstavlja temelje adventizma koji su bili izgrađeni upravo u onoj povijesti koju je predočavalo Jeroboamovo utemeljenje njegova lažnog sustava bogoštovlja. Nad lažnim sustavom bogoštovlja koji je uspostavio Jeroboam, Jošija će kazniti svećenike koji su predvodili u krivotvorenom bogoštovlju.

The prophet disobeyed the Lord’s command not to return the way he had come to Jeroboam’s inauguration, and not to eat or drink in Bethel. When he ate the food of the lying prophet of Bethel he was set forth as a symbol of the death that would be brought upon those who after 1844, would choose to return to and eat the doctrines and false prophetic methodologies of apostate Protestantism, as represented by the rebellion of 1863. The deathbed of those who rebelled in 1863, would be the same deathbed as the lying prophet of Bethel. The deathbed for apostate Protestantism was the history of August 11, 1840 through to 1844, when they; the former chosen people of God were passed by, and became the daughters of Rome. Laodicean Adventism’s deathbed will also be between the date when the mighty angel descended on September 11, 2001, as it had done in 1840, and the hour of the great earthquake, representing the soon coming Sunday law.

Prorok je bio neposlušan Gospodnjoj zapovijedi da se ne vraća putem kojim je došao na Jeroboamovo ustoličenje i da ne jede niti pije u Betelu. Kada je jeo hranu lažljivoga proroka iz Betela, bio je postavljen kao simbol smrti koja će biti dovedena na one koji će nakon 1844. izabrati vratiti se i hraniti se doktrinama i lažnim proročkim metodologijama otpaloga protestantizma, kako je to prikazano pobunom iz 1863. Samrtna postelja onih koji su se pobunili 1863. bila bi ista samrtna postelja kao i lažljivoga proroka iz Betela. Samrtna postelja otpaloga protestantizma bila je povijest od 11. kolovoza 1840. do 1844., kada su oni, nekadašnji izabrani Božji narod, bili mimoiđeni i postali kćeri Rima. Samrtna postelja laodicejskog adventizma također će biti između datuma kada je silni anđeo sišao 11. rujna 2001., kao što je to učinio 1840., i časa velikoga potresa, koji predstavlja uskoro dolazeći nedjeljni zakon.

On September 11, 2001, the sealing of the one hundred and forty-four thousand began and the angel began to move through Jerusalem placing a mark on the forehead of those who sigh and cry for the abominations done in the land (the United States), and the church (Laodicean Adventism). On September 11, 2001, the sins of the fathers represented by the four abominations of Ezekiel, became present testing truths in the sealing process that then began.

Dana 11. rujna 2001. započelo je pečaćenje sto četrdeset i četiri tisuće, i anđeo je počeo prolaziti kroz Jeruzalem stavljajući znak na čelo onih koji uzdišu i plaču zbog gadosti koje se čine u zemlji (Sjedinjenim Državama) i u crkvi (laodicejskom adventizmu). Dana 11. rujna 2001. grijesi otaca, predočeni četirima gadostima iz Ezekiela, postali su sadašnje istine kušnje u procesu pečaćenja koji je tada započeo.

The test of 1863, involved the foundations of the Millerite movement as represented by the “seven times,” of Leviticus twenty-six that had been rejected in 1863. The test involved a willingness or unwillingness to return to Jeremiah’s old paths in order to find the rest of the latter rain. The test of 1888, was the message to the Laodicean church as brought by Elders Jones and Waggoner, which was also the message of justification by faith.

Kušnja iz 1863. obuhvaćala je temelje mileritskog pokreta, predstavljene „sedam vremena“ iz Levitskog zakonika dvadeset šest, koja su bila odbačena 1863. godine. Kušnja je uključivala spremnost ili nespremnost da se vrate Jeremijinim starim stazama kako bi pronašli počinak kasne kiše. Kušnja iz 1888. bila je poruka laodicejskoj crkvi, kako su je donijeli starješine Jones i Waggoner, a koja je također bila i poruka opravdanja vjerom.

In 1856, the message to Laodicea first arrived in the movement of the Millerites, and it arrived with the increased light of the “seven times,” but both the experience represented by the remedies in the message to Laodicea, and the message of prophetic history were rejected in 1863. The experience was represented by the vision (mareh) of “the appearance”, and the vision of the (chazon) “prophetic history” that were both rejected. Both of those visions had found their fulfillment on October 22, 1844, and nineteen years later they were both rejected, for Jesus always identifies the end with the beginning.

Godine 1856. poruka Laodiceji prvi je put stigla u pokret milerita, i stigla je s povećanom svjetlošću o „sedam vremena“, ali i iskustvo predstavljeno lijekovima u poruci Laodiceji i poruka proročke povijesti bili su odbačeni 1863. godine. Iskustvo je bilo predstavljeno viđenjem (mareh) „pojave“, i viđenjem (chazon) „proročke povijesti“, a oba su bila odbačena. Oba ta viđenja našla su svoje ispunjenje 22. listopada 1844., a devetnaest godina kasnije oba su bila odbačena, jer Isus uvijek poistovjećuje svršetak s početkom.

On September 11, 2001, the test of the rebellions of 1863 and 1888, became again testing truth, for they were both connected to the old paths of Jeremiah. On that date the latter rain message arrived, and the test of 1919, also arrived, for in 1919, the false gospel of a Christ who is void of any prophetic relevance was set forth as a counterfeit “peace and safety” message. When the mighty angel of Revelation chapter eighteen descended on September 11, 2001, verses one through three were fulfilled, and verses one through three represent the message of the “first voice”.

Dana 11. rujna 2001. kušnja pobuna iz 1863. i 1888. ponovno je postala istina kušnje, jer su obje bile povezane sa starim stazama Jeremijinim. Na taj je datum stigla poruka poznoga dažda, a stigla je i kušnja iz 1919., jer je 1919. bio iznesen lažni evanđelje o Kristu lišenom svake proročke važnosti kao krivotvorena poruka „mir i sigurnost”. Kada je silni anđeo iz osamnaestoga poglavlja Otkrivenja sišao 11. rujna 2001., ispunili su se redci jedan do tri, a redci jedan do tri predstavljaju poruku „prvoga glasa”.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> „Odakle sada riječ koju sam navodno iznijela da New York treba biti pometen plimnim valom? To nikada nisam rekla. Rekla sam, dok sam gledala velike zgrade koje se ondje podižu, kat za katom: ‘Kakvi će se strašni prizori odigrati kad Gospod ustane da silno potrese zemlju! Tada će se ispuniti riječi iz Otkrivenja 18,1–3.’ Cijelo osamnaesto poglavlje Otkrivenja upozorenje je o onome što dolazi na zemlju. Ali nemam nikakvu posebnu svjetlost u pogledu onoga što dolazi na New York, osim što znam da će jednoga dana ondje velike zgrade biti oborene preokretanjem i obaranjem Božje sile. Iz svjetlosti koja mi je dana znam da je uništenje u svijetu. Jedna riječ od Gospoda, jedan dodir njegove silne moći, i te će goleme građevine pasti. Odigrat će se prizori čiju strahotu ne možemo ni zamisliti.” Review and Herald, 5. srpnja 1906.

With the arrival of the angel of Revelation eighteen, the latter rain began to sprinkle, and the “prophetic debate” represented in Habakkuk chapter two, began. The debate was over two methodologies for understanding Bible prophecy, and a false and a true latter rain message. The debate ends when the “second voice” of Revelation eighteen arrives and identifies the beginning of God’s executive judgment upon modern Babylon, and calls God’s other flock out of Babylon. The arrival of the second voice marks the end of the history of the sealing of the one hundred and forty-four thousand, which is represented by the fourth abomination, that in turn represents the fourth and final generation of Laodicean Adventism as bowing down to the sun, at the soon-coming Sunday law.

Dolaskom anđela iz osamnaestog poglavlja Otkrivenja počela je škropiti pozna kiša i započela je „proročka rasprava“ prikazana u drugom poglavlju Habakuka. Rasprava se vodila o dvjema metodologijama razumijevanja biblijskog proroštva te o lažnoj i pravoj poruci pozne kiše. Rasprava završava kada dolazi „drugi glas“ iz osamnaestog poglavlja Otkrivenja, označava početak Božjeg izvršnog suda nad suvremenim Babilonom i poziva drugo Božje stado da izađe iz Babilona. Dolazak drugoga glasa označava kraj povijesti pečaćenja sto četrdeset i četiri tisuće, što je predstavljeno četvrtom gadosti, koja zauzvrat predstavlja četvrti i posljednji naraštaj laodicejskog adventizma kako se klanja suncu pri uskoro dolazećem nedjeljnom zakonu.

The deathbed of apostate Protestantism, between the descent of the angel and the closed door of 1844, typified the deathbed of Laodicean Adventism between the descent of the angel and the closed door of the soon-coming Sunday law. The prophet from Judah was buried in the same grave as the lying prophet of Bethel, and when king Josiah initiated his reform, he stood before that very grave. The reformation of king Josiah, whose name represents “the foundations of God”, began when God began to lead His last day people back to the foundations on September 11, 2001. His reform had begun when the work of restoring the temple was taken up.

Samrtna postelja otpaloga protestantizma, između silaska anđela i zatvorenih vrata 1844., predoznačila je samrtnu postelju laodikejskog adventizma između silaska anđela i zatvorenih vrata uskoro dolazećega zakona o nedjelji. Prorok iz Jude bio je pokopan u istome grobu kao i lažni prorok iz Betela, i kada je kralj Jošija započeo svoju reformu, stajao je upravo pred tim grobom. Reforma kralja Jošije, čije ime predstavlja „temelje Božje“, započela je kada je Bog 11. rujna 2001. počeo voditi svoj narod posljednjih dana natrag k temeljima. Njegova je reforma započela kada se pristupilo djelu obnove Hrama.

> And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the Lord, saying, Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the Lord, which the keepers of the door have gathered of the people: And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the Lord: and let them give it to the doers of the work which is in the house of the Lord, to repair the breaches of the house, Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house. Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully. And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the Lord. And Hilkiah gave the book to Shaphan, and he read it. And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the Lord. And Shaphan the scribe showed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king. And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes. And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king’s, saying, Go ye, inquire of the Lord for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us. 2 Kings 22:3–13.

> I dogodi se osamnaeste godine kralja Jošije da kralj posla Šafana, sina Asalijina, sina Mešulamova, pisara, u Dom Gospodnji govoreći: Idi k velikom svećeniku Hilkiji da zbroji srebro koje je doneseno u Dom Gospodnji, što su ga čuvari praga sakupili od naroda. I neka ga predadu u ruke izvršiteljima posla koji nadgledaju Dom Gospodnji; a oni neka ga daju onima koji rade u Domu Gospodnjemu da poprave oštećenja na Domu, tesarima, graditeljima i klesarima, i da kupe drva i tesani kamen za popravak Doma. Ali od njih se nije tražio obračun za novac koji im je bio predan u ruke, jer su postupali vjerno. Tada reče veliki svećenik Hilkija Šafanu pisaru: Našao sam knjigu Zakona u Domu Gospodnjem. I Hilkija dade knjigu Šafanu, i on je pročita. Potom dođe Šafan pisar kralju i podnese kralju izvješće govoreći: Tvoje su sluge pokupile novac koji se našao u Domu i predale ga u ruke onima koji obavljaju posao, koji nadgledaju Dom Gospodnji. Zatim Šafan pisar izvijesti kralja govoreći: Svećenik Hilkija predao mi je jednu knjigu. I Šafan ju je čitao pred kraljem. I dogodi se, kad je kralj čuo riječi knjige Zakona, da razdrije svoje haljine. Tada kralj zapovjedi svećeniku Hilkiji, i Ahikamu, sinu Šafanovu, i Akboru, sinu Mikajinu, i Šafanu pisaru, i Asaji, kraljevu sluzi, govoreći: Idite, upitajte Gospoda za me, i za narod, i za svu Judu, glede riječi ove knjige koja je nađena; jer je velik gnjev Gospodnji koji se raspalio protiv nas, zato što naši oci nisu poslušali riječi ove knjige da bi činili prema svemu što je za nas napisano. 2 Kraljevima 22:3–13.

The prediction that a child would be born named Josiah, identifies September 11, 2001, when the mighty angel descended and led His last-day people back to the old paths. That descent had been typified by the descent of the same angel on August 11, 1840. Both descents marked a fulfillment of a prophecy of Islam. The historical figure whose name is associated with identifying in advance, and publishing the advance prediction of the fulfillment of the time prophecy of Islam found in Revelation chapter nine verse fifteen, was Josiah.

Predskazanje da će se roditi dijete po imenu Jošija prepoznaje 11. rujna 2001., kada je silni anđeo sišao i poveo svoj narod posljednjih dana natrag na stare staze. Taj je silazak bio predoznačen silaskom istoga anđela 11. kolovoza 1840. Oba su silaska označila ispunjenje proročanstva o islamu. Povijesna osoba čije je ime povezano s unaprijednim određivanjem i objavljivanjem unaprijed danoga predviđanja ispunjenja vremenskoga proročanstva o islamu, koje se nalazi u Otkrivenju 9,15, bila je Jošija.

In both descents of the angel of Revelation chapter ten or eighteen, the name “Josiah” is marked. Josiah Litch presented the message of Islam that was fulfilled on August 11, 1840, and on September 11, 2001 the prophecy of the birth of a child named Josiah, that had been set forth by the disobedient prophet in the history of Jeroboam, was fulfilled in Laodicean Adventism as the angel led His last-day people back to the foundational history where the confrontation of the disobedient prophet and Jeroboam had met its fulfillment. The biblical testimony identified a prediction of a Josiah to come, and when the history typified by the disobedient prophet was repeated in 1844, his prediction of the name was once again placed into the prophetic narrative.

U oba silaska anđela iz desetoga ili osamnaestoga poglavlja Otkrivenja naznačeno je ime „Jozija“. Josiah Litch iznio je poruku o islamu koja se ispunila 11. kolovoza 1840., a 11. rujna 2001. proročanstvo o rođenju djeteta po imenu Jošija, koje je neposlušni prorok iznio u povijesti Jeroboama, ispunilo se u laodicejskom adventizmu, dok je anđeo vodio svoj narod posljednjih dana natrag u temeljnu povijest u kojoj je sukob neposlušnoga proroka i Jeroboama došao do svoga ispunjenja. Biblijsko svjedočanstvo prepoznalo je predskazanje o Jošiji koji će doći, a kada se 1844. ponovila povijest koju je predoznačio neposlušni prorok, njegovo predskazanje imena ponovno je bilo uneseno u proročki narativ.

On September 11, 2001, the Lion of the tribe of Judah led His last-day people back to Jeremiah’s old paths, which represented the forty-six years in which the Messenger of the Covenant had erected a temple to suddenly come to on October 22, 1844. Josiah had discovered the curse of Moses as he initiated the work of repairing the temple. The work of the one hundred and forty-four thousand is represented by Isaiah as a work of restoration.

Dana 11. rujna 2001. Lav iz plemena Judina poveo je svoj narod posljednjih dana natrag na Jeremijine stare staze, koje su predstavljale četrdeset i šest godina tijekom kojih je Vjesnik Saveza podigao hram u koji je trebao iznenada doći 22. listopada 1844. Jošija je otkrio Mojsijevo prokletstvo kada je započeo djelo popravljanja hrama. Djelo sto četrdeset i četiri tisuće Izaija prikazuje kao djelo obnove.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.

> I sagradit će drevne ruševine, podignut će prijašnja pustošenja i obnovit će opustošene gradove, pustoši mnogih naraštaja. Izaija 61:4.

The work of Josiah in repairing and restoring the temple, is the work Isaiah identifies is accomplished by God’s last-day people, for all the prophets speak more of the last days than the days in which they lived. That work was also typified by those who came out of Babylon in the time of Ezra.

Djelo Jošije u popravljanju i obnovi hrama jest djelo za koje Izaija prepoznaje da ga izvršava Božji narod posljednjih dana, jer svi proroci govore više o posljednjim danima nego o danima u kojima su živjeli. To je djelo također bilo predočeno onima koji su izišli iz Babilona u Ezrino vrijeme.

> For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:9.

> Jer bijasmo robovi; ali nas naš Bog nije ostavio u našem ropstvu, nego nam je iskazao milost pred kraljevima Perzije, da nam dade oživljenje, da podigne dom Boga našega i popravi njegove pustoši, i da nam dade zid u Judi i u Jeruzalemu. Ezra 9,9.

The work carried on by Ezra was accomplished when they had come out of Babylon, and it represents the work of temple restoration Josiah was doing, the work identified by Isaiah of God’s last-day people, and it began on September 11, 2001. In the Revelation John also identifies that work.

Djelo koje je predvodio Ezra bilo je izvršeno nakon što su izišli iz Babilona, i ono predstavlja djelo obnove hrama koje je obavljao Jošija, djelo koje je Izaija poistovjetio s Božjim narodom posljednjih dana, a započelo je 11. rujna 2001. U Otkrivenju i Ivan također prepoznaje to djelo.

> And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 10:8–11:3.

> I glas koji sam čuo s neba opet mi progovori i reče: Idi, uzmi knjižicu koja je otvorena u ruci anđela koji stoji na moru i na zemlji. I otiđoh k anđelu i rekoh mu: Daj mi knjižicu. A on mi reče: Uzmi je i pojedi; i zagorčit će ti utrobu, ali će ti u ustima biti slatka kao med. I uzeh knjižicu iz anđelove ruke i pojedoh je; i u mojim ustima bijaše slatka kao med; a čim sam je pojeo, utroba mi zagorče. I reče mi: Valja ti opet prorokovati pred mnogim pucima i narodima i jezicima i kraljevima. I bijaše mi dana trska nalik na štap; i anđeo stajaše govoreći: Ustani i izmjeri hram Božji i žrtvenik i one koji se u njemu klanjaju. Ali vanjsko dvorište, koje je izvan hrama, izostavi i ne mjeri ga; jer je dano poganima: i gazit će Sveti grad četrdeset i dva mjeseca. I dat ću moć svojim dvojici svjedoka, i oni će prorokovati tisuću dvjesta i šezdeset dana, odjeveni u kostrijet. Otkrivenje 10:8–11:3.

In this passage John represents the Millerites who had eaten the message that was in the angel’s hand when He descended on August 11, 1840, but who had also suffered the bitter disappointment of October 22, 1844. Standing at the bitter disappointment of 1844, John was told that he, as a symbol of God’s last-day people, must repeat the experience represented by 1840 to 1844, thus pointing forward to September 11, 2001, and unto the soon coming Sunday law. He was told “Thou must prophesy again before many peoples, and nations, and tongues, and kings,” representing the whole world being lightened when the angel descends in Revelation eighteen, when the history of Revelation chapter ten is repeated—“line upon line.”

U ovom odlomku Ivan predstavlja milerite koji su pojeli poruku što je bila u ruci anđela kada je sišao 11. kolovoza 1840., ali koji su također pretrpjeli gorko razočaranje 22. listopada 1844. Stojeći na gorkom razočaranju iz 1844., Ivanu je bilo rečeno da on, kao simbol Božjeg naroda posljednjih dana, mora ponoviti iskustvo predstavljeno razdobljem od 1840. do 1844., upućujući tako unaprijed na 11. rujna 2001. i na uskoro dolazeći nedjeljni zakon. Bilo mu je rečeno: „Treba ti opet prorokovati pred mnogim pucima i narodima i jezicima i kraljevima“, što predstavlja cijeli svijet obasjan svjetlošću kada anđeo siđe u osamnaestom poglavlju Otkrivenja, kada se povijest desetog poglavlja Otkrivenja ponovi — „red po red“.

In connection with identifying the history that would be repeated when God’s last day people prophesied again, John was told to “rise and measure” the temple of God. His “measuring” was specifically identified, for he had been placed in the year of 1844, where his stomach was made bitter by the disappointment of October, 22. He was told to measure the temple, but to leave off the courtyard, which he was informed represented the time of the Gentiles, when they would trample down the courtyard for twelve hundred and sixty years. The twelve hundred and sixty years ended in 1798. John was to begin his measuring in 1798, and leave off the previous twelve hundred and sixty years, where the spiritual temple and spiritual Jerusalem had been trodden down. He was standing at the disappointment of 1844, so from 1798 to 1844, is forty-six years. Those forty-six years represent the temple.

U vezi s prepoznavanjem povijesti koja će se ponoviti kada Božji narod posljednjega vremena ponovno bude prorokovao, Ivanu je bilo rečeno da „ustane i izmjeri“ hram Božji. Njegovo „mjerenje“ bilo je izričito određeno, jer je bio postavljen u godinu 1844., gdje mu je utroba postala gorka zbog razočaranja 22. listopada. Bilo mu je rečeno da izmjeri hram, ali da izostavi predvorje, za koje mu je bilo rečeno da predstavlja vrijeme neznabožaca, kada će oni gaziti predvorje tisuću dvjesta i šezdeset godina. Tih tisuću dvjesta i šezdeset godina završilo je 1798. Ivan je trebao započeti svoje mjerenje 1798. i izostaviti prethodnih tisuću dvjesta i šezdeset godina, tijekom kojih su duhovni hram i duhovni Jeruzalem bili pogaženi. Stajao je u razočaranju 1844., pa je od 1798. do 1844. četrdeset i šest godina. Tih četrdeset i šest godina predstavljaju hram.

When John, as God’s last-day people were to prophesy again, as they had done from 1840 to 1844, they would begin when the angel descended at the fulfillment of a prophecy of Islam. Their work of prophesying again would require a work of measuring the temple, and that work would represent an investigation of the “old paths”, which was the history represented by the “temple”, which began at the time of the end in 1798, and ended with the great disappointment of 1844. As they began their work of investigating Jeremiah’s old paths, which is John’s “temple of forty-six years”, the curse of Moses was found in the rubbish scattered all over the temple, and the prediction of the Josiah to come was fulfilled. The work of Josiah is also identified again by Isaiah:

Kada je Ivan, kao što je Božji narod posljednjih dana trebao ponovno prorokovati, kao što je činio od 1840. do 1844., trebao započeti u vrijeme kada je anđeo sišao pri ispunjenju proročanstva o islamu. Njihovo djelo ponovnoga prorokovanja zahtijevalo bi djelo mjerenja hrama, a to bi djelo predstavljalo istraživanje „starih staza“, što je bila povijest prikazana „hramom“, koja je započela u vrijeme svršetka 1798. i završila velikim razočaranjem 1844. Dok su započinjali svoje djelo istraživanja Jeremijinih starih staza, koje su Ivanov „hram od četrdeset i šest godina“, Mojsijevo je prokletstvo pronađeno u ruševinama razasutima po svem hramu, te se ispunilo proročanstvo o Jošiji koji će doći. Jošijino je djelo ponovno prepoznato i kod Izaije:

> And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.

> I tvoji će potomci sagraditi drevne ruševine; podignut ćeš temelje mnogih naraštaja; i zvat će te: Popravljač proloma, Obnovitelj putova za prebivanje. Izaija 58,12.

God’s last-day people were to restore the “paths to dwell in,” which are Jeremiah’s “old paths”. They were to rebuild the old waste places, as the workers in Josiah and Ezra’s histories were accomplishing. They were to employ the methodology of “line upon line,” for they would not simply “raise up” the foundational history of Adventism, that is represented by the temple of forty-six years, but in doing so they were to “raise up the foundations of many generations.” They were to identify that every reform movement represents a foundational work, that “line upon line,” identifies the last-day foundations of 1798 to 1844. They were to repair “the breach,” and the breach represents the initial break in a vessel or a wall that opens the way for further disaster. The “breach” that was to be repaired was the rebellion of 1863.

Božji narod posljednjih dana trebao je obnoviti „staze po kojima se prebiva“, koje su Jeremijine „stare staze“. Trebali su iznova sagraditi drevne razvaline, kao što su to izvršavali radnici u povijestima Jošije i Ezre. Trebali su primijeniti metodologiju „redak po redak“, jer nisu trebali jednostavno „podići“ temeljnu povijest adventizma, koju predstavlja hram od četrdeset i šest godina, nego su time trebali „podići temelje mnogih naraštaja“. Trebali su prepoznati da svaki reformni pokret predstavlja temeljno djelo, te da „redak po redak“ označava temelje posljednjih dana od 1798. do 1844. Trebali su popraviti „proboj“, a proboj predstavlja početni lom na posudi ili zidu koji otvara put daljnjoj propasti. „Proboj“ koji je trebalo popraviti bila je pobuna iz 1863.

When Josiah arrived on September 11, 2001 God’s last-day people returned to Jeremiah’s old paths and began to measure Millerite history. They discovered the “breach.” They identified the truth of the jewels of Miller’s dream as they built “the old waste places.” They discovered the “seven times,” as had Josiah, and they restored the truth of Leviticus twenty-six, and thus raised “up the former desolations.” When they restored the “first” and the “last” desolations of Leviticus twenty-six they then recognized that one finished in 1798 and the other in 1844. Thus their work of raising up the former desolations, was the very “rod” that was given to John that allowed him to measure the temple.

Kad je Jošija stigao 11. rujna 2001., Božji narod posljednjih dana vratio se starim stazama Jeremijinim i počeo mjeriti mileritsku povijest. Otkriše „proboj”. Prepoznali su istinu o draguljima iz Millerova sna dok su gradili „drevna pustošna mjesta”. Otkriše „sedam vremena”, kao što je to učinio Jošija, i obnoviše istinu Levitskog zakonika dvadeset i šest, te tako podigoše „prijašnja opustošenja”. Kad su obnovili „prvo” i „posljednje” opustošenje iz Levitskog zakonika dvadeset i šest, tada su prepoznali da je jedno završilo 1798., a drugo 1844. Tako je njihovo djelo podizanja prijašnjih opustošenja bilo upravo onaj „štap” koji je bio dan Ivanu i koji mu je omogućio da izmjeri hram.

The Lion of the tribe of Judah led His people back to the old paths, so they could find the latter rain message, and the latter rain message is the message of Islam of the third woe. When they ultimately discovered the two sacred tables of Habakkuk, as represented by the 1843 and 1850 pioneer charts, they saw that the foundation included the “three woes” of Revelation chapter eight, and that the second woe had concluded in the foundational history where the Millerite temple had been erected. They then recognized that the understanding of the rule of triple application of prophecies had been previously put in place by the Lion of the tribe of Judah, in order that when they returned to Jeremiah’s old paths, they could recognize “the rest and the refreshing”, which is the latter rain message of the third woe, that is identified and established with the two witnesses of the first and second woes.

Lav iz plemena Judina poveo je svoj narod natrag na stare staze, kako bi mogao pronaći poruku poznog dažda, a poruka poznog dažda jest poruka islama trećega jaoa. Kada su naposljetku otkrili dvije svete ploče Habakukove, kako su predstavljene pionirskim kartama iz 1843. i 1850. godine, uvidjeli su da temelj uključuje „tri jaoa” iz osmog poglavlja Otkrivenja te da je drugi jao završio u temeljnoj povijesti u kojoj je bio podignut mileritski hram. Tada su prepoznali da je razumijevanje pravila trostruke primjene proročanstava prethodno uspostavio Lav iz plemena Judina, kako bi, kada se vrate na Jeremijine stare staze, mogli prepoznati „počinak i okrjepu”, što je poruka poznog dažda trećega jaoa, koja se prepoznaje i utvrđuje s pomoću dvaju svjedoka prvoga i drugoga jaoa.

We will continue this study in the next article.

Nastavit ćemo ovo proučavanje u sljedećem članku.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> „Neprijatelj nastoji odvratiti umove naše braće i sestara od djela pripremanja naroda da opstane u ovim posljednjim danima. Njegove su sofisterije smišljene da odvrate umove od pogibli i dužnosti ovoga časa. Oni svjetlo koje je Krist došao s neba dati Ivanu za svoj narod smatraju ništavnim. Uče da prizori koji su upravo pred nama nisu od dostatne važnosti da bi im se posvetila osobita pozornost. Obezvrjeđuju istinu nebeskoga podrijetla i lišavaju Božji narod njegova prijašnjeg iskustva, dajući mu umjesto njega lažnu znanost.“

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> „Ovako govori Gospodin: Stanite na putovima i pogledajte, i raspitajte se za stare staze, gdje je dobar put, i hodite njime.“ Jeremija 6,16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> „Neka nitko ne nastoji otrgnuti temelje naše vjere — temelje koji su na početku našega djela bili postavljeni molitvenim proučavanjem Riječi i otkrivenjem. Na tim temeljima gradimo već posljednjih pedeset godina. Ljudi mogu pretpostavljati da su pronašli nov put i da mogu postaviti čvršći temelj od onoga koji je već postavljen. Ali to je velika obmana. Jer drugoga temelja nitko ne može postaviti osim onoga koji je postavljen.״

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> „U prošlosti su mnogi poduzimali izgradnju nove vjere, uspostavljanje novih načela. Ali koliko je dugo njihova građevina opstala? Ubrzo je pala, jer nije bila utemeljena na Stijeni.״

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> „Nisu li se prvi učenici morali suočiti s ljudskim izrekama? Nisu li morali slušati lažne teorije i potom, učinivši sve, ostati čvrsti govoreći: ‘Jer drugoga temelja nitko ne može položiti osim onoga koji je postavljen’? 1 Corinthians 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> „Stoga trebamo čvrsto držati početak svoje pouzdanosti sve do svršetka. Riječi sile poslane su od Boga i od Krista ovom narodu, izvodeći ga iz svijeta, točku po točku, u jasno svjetlo sadašnje istine. Usnama dotaknutima svetim ognjem Božji su sluge objavljivali poruku. Božanski je izričaj stavio svoj pečat na istinitost objavljene istine.” Testimonies, volume 8, 296, 297.

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