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# The Hidden History of Verse Forty - Number Twenty-Four

Skrivena povijest četrdesetog retka - broja dvadeset i četiri

Ezekiel Number Five

Ezekiel broj pet

Author

Jeff Pippenger

Published

August 10, 2026

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In the passage from Testimonies¸ volume five, which we have been considering for a few articles now; we are informed of the vision of the temple given to Ezekiel, Isaiah and John:

U odlomku iz Testimonies, svezak peti, koji razmatramo već nekoliko članaka, obaviješteni smo o viđenju hrama danom Ezekielu, Izaiji i Ivanu:

> “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.”

> „Ove su pouke za našu korist. Trebamo svoju vjeru osloniti na Boga, jer je upravo pred nama vrijeme koje će iskušati duše ljudi. Krist je na Maslinskoj gori iznio strašne sudove koji su trebali prethoditi Njegovu drugom dolasku: ‘Čut ćete za ratove i glasove o ratovima.’ ‘Narod će ustati protiv naroda i kraljevstvo protiv kraljevstva; i bit će gladi, pošasti i potresa na raznim mjestima. A sve je to početak nevolja.’ Premda su se ta proročanstva djelomično ispunila pri razorenju Jeruzalema, ona se izravnije odnose na posljednje dane.”

## The Ninth of Av

Deveti av

Tisha B’Av, which means “the Ninth of Av” in Hebrew is the Jewish day that commemorates the destruction of both the First Temple by the Babylonians in 586 BC and the Second Temple by Titus in the year 70. Both destruction's occurred on the same calendar date—the 9th day of the Hebrew month of Av (usually falling in July or August on the Gregorian calendar). When Sister White aligns the destruction of Jerusalem to the “time that will try men’s souls” in the last days, she is identifying two destructions which both illustrate the soon-coming Sunday law.

Tiša be-Av, što na hebrejskom znači „deveti dan Ava”, jest židovski dan koji obilježava uništenje i Prvoga Hrama od strane Babilonaca 586. pr. Kr. i Drugoga Hrama od strane Tita godine 70. Oba su se uništenja dogodila na isti kalendarski datum — devetoga dana hebrejskoga mjeseca Ava (koji obično pada u srpnju ili kolovozu prema gregorijanskom kalendaru). Kada sestra White usklađuje razorenje Jeruzalema s „vremenom koje će okušati duše ljudi” u posljednjim danima, ona označuje dva razorenja koja oba predočuju uskoro nadolazeći zakon o nedjelji.

Verse sixteen of Daniel eleven represents that Sunday law, and aligns with verse forty-one. In Ezekiel the destruction of Jerusalem is used to illustrate the separation of the wise and foolish virgins at the Sunday law. Ezekiel was a captive in Babylon when he was miraculously transported to Jerusalem to view that very separation in chapter eight through eleven.

Šesnaesti redak jedanaestog poglavlja Daniela predstavlja taj nedjeljni zakon i podudara se s četrdeset i prvim retkom. U Ezekielu se razorenje Jeruzalema koristi kako bi se prikazalo razdvajanje mudrih i ludih djevica pri nedjeljnom zakonu. Ezekiel je bio sužanj u Babilonu kada je čudesno bio prenesen u Jeruzalem da promatra upravo to razdvajanje u osmom do jedanaestom poglavlju.

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. Ezekiel 8:1–3.

> I dogodi se šeste godine, šestoga mjeseca, petoga dana u mjesecu, dok sjedjeh u svojoj kući i starješine Judine sjeđahu preda mnom, da ruka Gospodina Boga pade ondje na me. Tada pogledah, i gle, lik kao pojava ognja: od pojave njegovih bokova pa naniže, oganj; a od njegovih bokova pa naviše, kao pojava svjetlosti, kao boja jantara. I pruži nešto poput ruke te me uze za pramen kose na mojoj glavi; i duh me podiže između zemlje i neba te me u viđenjima Božjim odvede u Jeruzalem, do ulaza unutarnjih vrata koja gledaju prema sjeveru; gdje bijaše mjesto lika ljubomore, koji izaziva ljubomoru. Ezekiel 8:1–3.

The four chapters of eight through eleven are a description of the separation, and Sister White, when commenting on Ezekiel nine identifies not only that it was the same sealing as Revelation chapter seven, but that Jerusalem represents the Laodicean Seventh-day Adventist church in the latter days.

Četiri poglavlja od osmog do jedanaestog opisuju razdvajanje, a sestra White, komentirajući Ezekiela deveto poglavlje, utvrđuje ne samo da je to isto pečaćenje kao u sedmom poglavlju Otkrivenja, nego i da Jeruzalem predstavlja laodicejsku Crkvu adventista sedmoga dana u posljednjim danima.

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> „Skupina koja ne osjeća žalost zbog vlastitoga duhovnog opadanja, niti tuguje zbog grijeha drugih, bit će ostavljena bez Božjega pečata. Gospodin daje nalog svojim glasnicima, ljudima s oružjem za ubijanje u rukama: ‘Pođite za njim kroz grad i ubijajte: neka oko vaše ne štedi, niti imajte sažaljenja: sasvim pobijte stare i mlade, i djevojke, i malu djecu, i žene; ali ne prilazite nijednomu čovjeku na kojemu je znak; i počnite od Mojega svetišta. Tada počeše od starih ljudi koji bijahu pred Domom.’”

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.

> „Ovdje vidimo da je crkva — svetište Gospodnje — prva osjetila udar Božjega gnjeva. Starješine, oni kojima je Bog dao veliku svjetlost i koji su stajali kao čuvari duhovnih interesa naroda, iznevjerili su svoje povjerenje. Zauzeli su stajalište da ne trebamo očekivati čudesa i vidljivo očitovanje Božje sile kao u prijašnjim danima. Vremena su se promijenila. Ove riječi učvršćuju njihovu nevjeru te oni govore: Gospodin neće učiniti dobro niti će učiniti zlo. On je odviše milosrdan da bi pohodio svoj narod sudom. Tako je ‘Mir i sigurnost’ poklič ljudi koji više nikada neće podići svoj glas kao trubu da pokažu Božjemu narodu njegove prijestupe i domu Jakovljevu njegove grijehe. Ti nijemi psi koji nisu htjeli lajati upravo su oni koji osjećaju pravednu osvetu uvrijeđenoga Boga. Muškarci, djevojke i mala djeca svi zajedno propadaju.״

> “The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.

> „Odvratnosti zbog kojih su vjerni uzdisali i plakali bile su sve ono što se moglo razabrati ograničenim ljudskim očima, ali daleko najgori grijesi, oni koji su izazivali revnost čistoga i svetoga Boga, bili su neotkriveni. Veliki Ispitivač srdaca zna svaki grijeh počinjen potajno od strane onih koji čine bezakonje. Te osobe počinju se osjećati sigurnima u svojim obmanama i, zbog Njegove dugotrpnosti, govore da Gospodin ne vidi, a zatim postupaju kao da je napustio zemlju. Ali On će razotkriti njihovo licemjerje i otvoriti pred drugima one grijehe koje su tako brižljivo skrivali.“

> “No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.

> „Nikakva nadmoć po činu, dostojanstvu ili svjetovnoj mudrosti, nikakav položaj u svetoj službi, neće sačuvati ljude od žrtvovanja načela kad su prepušteni vlastitim prijevarnim srcima. Oni koje se smatralo dostojnima i pravednima pokazuju se kao kolovođe u otpadništvu i kao primjeri ravnodušnosti te zloporabe Božjih milosti. Njihov bezbožni put On više neće trpjeti, i u svojem gnjevu postupa s njima bez milosti.”

> “It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.

> „Gospodin nevoljko uskraćuje svoju prisutnost onima koji su bili blagoslovljeni velikim svjetlom i koji su osjetili silu riječi u služenju drugima. Nekoć su bili Njegovi vjerni sluge, obdareni Njegovom prisutnošću i vodstvom; ali su se odvratili od Njega i odveli druge u zabludu, te su stoga dovedeni pod božansko negodovanje.” Testimonies, sv. 5, 211, 212.

The entire book of Ezekiel is set within the context of the destruction of Jerusalem. In Ezekiel’s testimony the siege of Nebuchadnezzar that lasted a year and a half is specifically marked, but the “more direct application” of Jesus' warning in Matthew twenty-four is in the latter days. In Ezekiel that line of truth is found in chapter twenty-four.

Cijela knjiga Ezekiela smještena je u kontekst razorenja Jeruzalema. U Ezekielovu svjedočanstvu posebno je označena opsada Nebukadnezara koja je trajala godinu i pol, no „izravnija primjena” Isusova upozorenja u Mateju dvadeset četvrtom poglavlju odnosi se na posljednje dane. U Ezekielu se ta linija istine nalazi u dvadeset četvrtom poglavlju.

## January 15, 588 BC

15. siječnja 588. pr. Kr.

> Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.

> Opet, devete godine, desetoga mjeseca, desetoga dana u mjesecu, dođe mi riječ Gospodnja govoreći: Sine čovječji, zapiši ime ovoga dana, upravo ovoga istog dana: kralj babilonski podiže se na Jeruzalem upravo ovoga istog dana. Ezekiel 24,1.2.

On this date, which is also established on other biblical witnesses, a siege of eighteen months began. The word of the Lord that came to Ezekiel on that date consisted of the parable of the bloody city that is illustrated with a boiling pot followed by a great fire. The parable clearly is representing the judgment upon Jerusalem, and it is followed in the same chapter with Ezekiel’s wife being laid to rest by a stroke as a symbol that the siege that would ultimately destroy the sanctuary had begun.

Na ovaj datum, koji je također utvrđen na temelju drugih biblijskih svjedočanstava, započela je opsada od osamnaest mjeseci. Riječ Gospodnja koja je toga dana došla Ezekielu sastojala se od prispodobe o krvavom gradu, prikazane loncem koji vrije, nakon čega slijedi velika vatra. Prispodoba jasno predstavlja sud nad Jeruzalemom, a u istom poglavlju nakon nje slijedi i to da je Ezekielova žena smrtnim udarcem položena u počinak kao znak da je započela opsada koja će naposljetku uništiti Svetište.

> Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. Ezekiel 24:15–18.

> I opet mi dođe riječ Gospodnja govoreći: Sine čovječji, evo, ja ti jednim udarcem uzimam milinu tvojih očiju; ipak nećeš tugovati ni plakati, niti će suze tvoje teći. Suzdrži se od jauka, ne čini žalosti za mrtvima, zaveži svoj oglavak na sebi i obuj obuću na svoje noge, ne pokrivaj svojih usana i ne jedi kruha ljudskog. Tako sam ujutro govorio narodu; a navečer mi umrije žena; i ujutro učinih kako mi bijaše zapovjeđeno. Ezekiel 24:15–18.

Then the people around Ezekiel asked the meaning of the parable and his wife’s death.

Tada su ljudi oko Ezekiela upitali za značenje prispodobe i smrti njegove žene.

> And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so? Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. Ezekiel 24:19–21.

> I narod mi reče: „Nećeš li nam kazati što nam to znači, da tako činiš?” Tada im odgovorih: „Dođe mi riječ Gospodnja govoreći: Reci domu Izraelovu: Ovako govori Gospodin Jahve: Evo, oskvrnut ću svoje svetište, ponos vaše snage, želju vaših očiju i ono što vaša duša žali; a vaši sinovi i vaše kćeri koje ste ostavili past će od mača.” Ezekiel 24,19–21.

Ezekiel’s wife and the sanctuary are both identified as the “desire of your eyes” in the passage. Biblical historians identify the siege lasted eighteen months, whereas the sieges of Cestius and Titus lasted four years from the year 66 unto the year 70. A close count of the time from the first siege of Cestius unto the destruction is three and a half years, but when applying “inclusive reckoning,” which is the most often employed application in the Bible, it is four-years. Knowing that both reckonings are valid allows us to see both three and a half years from Cestius to Titus and also four years.

U odlomku se i Ezekielova žena i Svetište označuju kao „milina tvojih očiju”. Biblijski povjesničari utvrđuju da je opsada trajala osamnaest mjeseci, dok su opsade Cestija i Tita trajale četiri godine, od godine 66. do godine 70. Pomno računanje vremena od prve Cestijeve opsade do razorenja iznosi tri i pol godine, ali pri primjeni „uključivog računanja”, koje je u Bibliji najčešće primjenjivan način računanja, to su četiri godine. Poznavanje da su oba načina računanja valjana omogućuje nam da vidimo i tri i pol godine od Cestija do Tita i također četiri godine.

We have two witnesses of the Sunday law in the two destruction's of Jerusalem, and the details of both histories are to be applied to the soon-coming Sunday law—where Laodicea is spewed out of the mouth of the Lord. The beginning of the siege of Nebuchadnezzar is marked by the death of Ezekiel’s wife. At her death, Ezekiel was commanded not to openly mourn, for he was the sign of the Jews being carried away into captivity.

Imamo dva svjedoka nedjeljnoga zakona u dvama razorenjima Jeruzalema, a pojedinosti obiju povijesti treba primijeniti na uskoro dolazeći nedjeljni zakon — gdje će Laodiceja biti izbačena iz usta Gospodnjih. Početak opsade Nabukodonozorove obilježen je smrću Ezekielove žene. Prilikom njezine smrti, Ezekielu je bilo zapovjeđeno da ne tuguje javno, jer je on bio znak Židovima koji su bili odvedeni u sužanjstvo.

The beginning of the four-year period of 66 to 70 is marked by the sign of the abomination of desolation, which was the sign for the Christians in Jerusalem to flee.

Početak četverogodišnjeg razdoblja od 66. do 70. godine označen je znakom gadosti pustoši, koji je bio znak kršćanima u Jeruzalemu da pobjegnu.

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:15,16.

> Kada dakle ugledate gnusobu pustoši, o kojoj je govorio prorok Daniel, gdje stoji na svetome mjestu — tko čita, neka razumije — tada neka oni koji budu u Judeji bježe u gore. Matej 24,15.16.

Two sieges that clearly align with each other, and both sieges contain a “sign” at the beginning of the siege. When Ezekiel explains what was meant by the death of his wife and the lack of mourning on his part, he explained and then recorded:

Dvije opsade koje se jasno podudaraju jedna s drugom, i obje opsade sadrže „znak“ na početku opsade. Kada Ezekiel objašnjava što je značila smrt njegove žene i izostanak tugovanja s njegove strane, objasnio je, a zatim zabilježio:

> Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.

> Tako vam je Ezekiel znak: prema svemu što je učinio, tako ćete i vi činiti; i kad to dođe, znat ćete da sam ja Gospodin Bog. Ezekiel 24,24.

The sign of the death of Ezekiel’s wife was an identification of the soon-coming destruction of Jerusalem and the temple and the following captivity in Babylon. The sign of the abomination of desolation, spoken of by Daniel was a warning to escape the destruction, but both sieges have a sign at the beginning.

Znak smrti Ezekielove žene bio je poistovjećenje s uskoro nadolazećim razorenjem Jeruzalema i hrama te sa zarobljeništvom u Babilonu koje je uslijedilo. Znak grozote pustoši, o kojoj je govorio Daniel, bio je upozorenje da se pobjegne od razorenja, ali obje opsade imaju znak na početku.

There will be a prophetic siege before the soon-coming Sunday law and Ezekiel’s wife’s death is the symbol that the Laodicean Seventh-day Adventist church has been fully passed by, whereas; Ezekiel is a symbol of the one hundred and forty-four thousand, and is the symbol of the ensign that is lifted up at the beginning of the siege. Ezekiel is the ensign of the one hundred and forty-four thousand at the beginning of the siege of Babylon and the sign of the abomination of desolation at the beginning is the “sign” of Rome. One sign speaks to an internal warning and the other to an external warning. There was certainly a warning to the Christians in the year 66, but the warning sign was Rome. The sign in the destruction of Babylon was Ezekiel's wife. Rome is the class who receive the mark of the beast and Ezekiel the sign of those who receive the seal of God.

Prije uskoro nadolazećega zakona o nedjelji bit će proročanska opsada, a smrt Ezekielove žene simbol je da je laodicejska Crkva adventista sedmoga dana u potpunosti mimoiđena; dok je Ezekiel simbol sto četrdeset i četiri tisuće i simbol stijega koji se podiže na početku opsade. Ezekiel je stijeg sto četrdeset i četiri tisuće na početku opsade Babilona, a znak gnusobe pustoši na početku jest „znak” Rima. Jedan znak govori o unutarnjem upozorenju, a drugi o vanjskom upozorenju. Svakako je postojalo upozorenje kršćanima godine 66., ali znak upozorenja bio je Rim. Znak u uništenju Babilona bila je Ezekielova žena. Rim je skupina onih koji primaju žig zvijeri, a Ezekiel znak onih koji primaju pečat Božji.

## Two Ending Periods

Dva završna razdoblja

The first siege lasted eighteen months and the second siege lasted four years. Both sieges find their “more direct” fulfillment in the latter days, and both sieges are directly connected with the prophecy of three hundred and ninety-one years and fifteen days located in Revelation nine verse fifteen.

Prva opsada trajala je osamnaest mjeseci, a druga opsada trajala je četiri godine. Obje opsade nalaze svoje „izravnije“ ispunjenje u posljednjim danima, i obje su opsade izravno povezane s proročanstvom o tristo devedeset i jednoj godini i petnaest dana koje se nalazi u Otkrivenju 9,15.

The beginning of the five months of Revelation nine, verse ten included a history that marks a thirty-eight-year period that culminates in a four-year siege, that is associated with the number thirty-eight, and identified the rising up of Islam. That four-year siege finds its counterpart in the history that began when the (five months) one hundred and fifty years concluded and the three hundred and ninety-one years and fifteen days began. It began on July 27, 1449 and four years later, Islam brought a siege of fifty-five days against Constantinople that concluded on 29 May 1453.

Početak pet mjeseci iz Otkrivenja 9, redak 10 uključivao je povijest koja označava razdoblje od trideset i osam godina, koje kulminira četverogodišnjom opsadom, koja je povezana s brojem trideset i osam, te je označilo uzdizanje islama. Ta četverogodišnja opsada nalazi svoju protusliku u povijesti koja je započela kada je završilo sto pedeset godina (pet mjeseci) i započelo tristo devedeset i jedna godina i petnaest dana. Započela je 27. srpnja 1449., a četiri godine poslije islam je doveo pedeset i pet dana opsade protiv Carigrada, koja je završila 29. svibnja 1453.

When the time prophecy that began on July 27, 1449 concluded on August 11, 1844, the four years of the movement of the first and second angels from 1840 unto 1844 aligned with the four-year siege of 1333 unto 1337, and also the four-year period from 1449 unto 1453. Those three witnesses, which are all directly part of the same prophetic line, represent a symbolic four-year period when the first and second angel’s movement of 1840 unto 1844 is repeated in the history of the movement of the third angel. Those three witnesses typify a four-year siege in the history of the one hundred and forty-four thousand. That four-year period is also illustrated by the sieges of Jerusalem in 66 and 70.

Kada je vremensko proročanstvo koje je započelo 27. srpnja 1449. završilo 11. kolovoza 1844., četiri godine pokreta prvoga i drugoga anđela od 1840. do 1844. uskladile su se s četverogodišnjom opsadom od 1333. do 1337., a također i s četverogodišnjim razdobljem od 1449. do 1453. Ta tri svjedoka, koji su svi izravno dio iste proročke linije, predstavljaju simbolično četverogodišnje razdoblje u kojem se pokret prvoga i drugoga anđela od 1840. do 1844. ponavlja u povijesti pokreta trećega anđela. Ta tri svjedoka predočuju četverogodišnju opsadu u povijesti sto četrdeset i četiri tisuće. To je četverogodišnje razdoblje također oslikano opsadama Jeruzalema 66. i 70. godine.

The beginning of the four-year siege by Cestius in 66, and then the ending by Titus in 70 produces an alpha symbol and an omega symbol to a period of four years. That same period is also a represented as three and a half years, which in turn aligns with the three and a half prophetic years that papal Rome trampled down the sanctuary.

Početak četverogodišnje opsade od strane Cestija 66. godine, a zatim njezin završetak od strane Tita 70. godine, tvori simbol alfe i simbol omege za razdoblje od četiri godine. To isto razdoblje također je prikazano kao tri i pol godine, što je pak usklađeno s tri i pol proročkim godinama tijekom kojih je papinski Rim gazio Svetište.

> 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 11: 2, 3.

> Ali vanjsko predvorje hrama izostavi i ne mjeri ga, jer je dano poganima; i oni će gaziti sveti grad četrdeset i dva mjeseca. I dat ću vlast svojim dvama svjedocima, i oni će prorokovati tisuću dvjesto i šezdeset dana, obučeni u kostrijet. Otkrivenje 11: 2, 3.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> I past će od oštrice mača i bit će odvedeni u sužanjstvo među sve narode; i Jeruzalem će gaziti pogani dok se ne navrše vremena pogana. Luka 21,24.

It is essential to note that I am employing both “inclusive” and “exclusive” reckoning to the period represented by the alpha symbol of Cestius unto the omega symbol of Titus. This identifies that two applications of time are represented with one history. We have already dealt with this biblical principle when we considered (many articles ago), the time between Jesus’ visit to Caesarea-Philippi (Panium) and His trip to the Mount of Transfiguration. Two biblical authors record six days and one eight days.

Bitno je zapaziti da na razdoblje predstavljeno simbolom alfa Cestija do simbola omega Tita primjenjujem i „uključivo” i „isključivo” računanje. To pokazuje da su dvije primjene vremena prikazane jednom poviješću. Ovim smo se biblijskim načelom već bavili kada smo razmatrali (prije mnogo članaka) vrijeme između Isusova posjeta Cezareji Filipovoj (Paniju) i Njegova odlaska na Goru preobraženja. Dva biblijska autora bilježe šest dana, a jedan osam dana.

> And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart. Matthew 17:1.

> I nakon šest dana Isus uze Petra, Jakova i Ivana, njegova brata, te ih povede nasamo na visoku goru. Matej 17,1.

> And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. Mark 9:2.

> I nakon šest dana Isus uze sa sobom Petra, Jakova i Ivana te ih povede same, nasamo, na visoku goru; i preobrazi se pred njima. Marko 9,2.

> And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. Luke 9:28.

> I otprilike osam dana nakon ovih riječi, uze Petra i Ivana i Jakova te uzađe na goru da se pomoli. Luka 9:28.

The destruction of Jerusalem has a “more direct” application to the latter days, and that destruction is two witnesses represented by Babylon and Rome. The two witnesses align with one another but provide different and essential prophetic characteristics in order to amplify the truth. The siege by Rome (66 to 70) was four years that also represents three and a half years. The three and a half years connects with the trampling down of the sanctuary and host accomplished by both paganism and papalism. The trampling down by papalism was for three and a half symbolic years as typified by a literal three and a half years in the siege by Rome.

Uništenje Jeruzalema ima „izravniju“ primjenu na posljednje dane, a to uništenje ima dva svjedoka, predstavljena Babilonom i Rimom. Ta se dva svjedoka međusobno usklađuju, ali pružaju različite i bitne proročke značajke kako bi pojačali istinu. Opsada od strane Rima (66. do 70.) trajala je četiri godine, što također predstavlja tri i pol godine. Te tri i pol godine povezane su s gaženjem Svetišta i vojske, koje su izvršili i poganstvo i papinstvo. Gaženje od strane papinstva trajalo je tri i pol simbolične godine, kako je predočeno doslovnim trima i pol godinama u opsadi od strane Rima.

That four-year siege also connects with the four-year periods associated with the prophetic line that identifies the lifting up of Islam and thereafter the lifting up of the movement of both the first and second and then the third angels. Cestius to Titus intersects with the wheel of papal Rome and also the wheel of Islam. The wheel of Rome and the three and a half years of Cestius and Titus intersects with papal Rome’s three and a half symbolic years, thus identifying the two entities of pagan and papal Rome. The wheel of Islam is connected by the same history as understood as four years, but just as with the wheel of Rome in that history, Islam is associated with a second power subject to the wheel of Islam—that being Adventism. The period of three and a half years represents Rome in both its phases, and the four-year period represents Islam and Adventism. Pagan and papal Rome cannot be separated prophetically and neither can Islam and Adventism.

Ta četverogodišnja opsada također je povezana s četverogodišnjim razdobljima vezanima uz proročku liniju koja označava uzdizanje islama, a potom uzdizanje pokreta prvoga i drugoga, a zatim i trećega anđela. Od Cestija do Tita presijeca se s kotačem papinskoga Rima, a također i s kotačem islama. Kotač Rima i tri i pol godine Cestija i Tita presijecaju se s tri i pol simbolične godine papinskoga Rima, čime se tako prepoznaju dva entiteta, poganski i papinski Rim. Kotač islama povezan je s istom poviješću, shvaćenom kao četiri godine, ali kao i s kotačem Rima u toj povijesti, islam je povezan s drugom silom podložnom kotaču islama — a to je adventizam. Razdoblje od tri i pol godine predstavlja Rim u objema njegovim fazama, a četverogodišnje razdoblje predstavlja islam i adventizam. Poganski i papinski Rim ne mogu se proročki razdvojiti, niti se mogu razdvojiti islam i adventizam.

This demands prophetically that when we consider the siege of Babylon that two understandings of time should be seen in the illustration of the eighteen-month siege. Two representations of time in the siege brought by Rome, prophetically demand two representations of time in the siege brought by Nebuchadnezzar. Nebuchadnezzar’s siege of eighteen months also can be understood as a symbol of one and a half years. Eighteen months is one and a half years, and one and a half can be expressed as 1.5 years. The siege of Nebuchadnezzar was both eighteen months and one point five (1.5) years.

To proročki zahtijeva da, kada razmatramo opsadu Babilona, u prikazu osamnaestomjesečne opsade budu uočena dva razumijevanja vremena. Dva prikaza vremena u opsadi koju je donio Rim proročki zahtijevaju dva prikaza vremena u opsadi koju je donio Nabukodonozor. Nabukodonozorova opsada od osamnaest mjeseci također se može razumjeti kao simbol jedne i pol godine. Osamnaest mjeseci jest jedna i pol godina, a jedna i pol može se izraziti kao 1,5 godina. Nabukodonozorova opsada bila je i osamnaest mjeseci i jedna točka pet (1,5) godina.

The eighteen months addresses the power that was to trample down Jerusalem and the 1.5 years addresses Islam. The prophetic wheel of reckoning that identifies eighteen months identifies Babylon and the other prophetic wheel of reckoning identifies Islam. We have not yet set forth an explanation of how we arrive at the application of the 1.5 years in connection with Islam, but it should be noted that the two reckonings of time in the destruction brought by Rome connected with the prophetic wheel of Rome, (both pagan and papal), and the other reckoning connected with the prophetic wheel of Islam. These characteristics are found in both the alpha and omega destruction's of Jerusalem.

Osamnaest mjeseci odnosi se na silu koja je trebala pogaziti Jeruzalem, a 1,5 godina odnosi se na islam. Proročki kotač računanja koji prepoznaje osamnaest mjeseci prepoznaje Babilon, a drugi proročki kotač računanja prepoznaje islam. Još nismo iznijeli objašnjenje kako dolazimo do primjene 1,5 godine u vezi s islamom, ali valja primijetiti da su ta dva računanja vremena u razorenju koje je donio Rim povezana s proročkim kotačem Rima, (i poganskog i papinskog), a drugo računanje povezano je s proročkim kotačem islama. Ta se obilježja nalaze i u alfa i omega razorenjima Jeruzalema.

The four-year siege of Jerusalem with Cestius and Titus represent the ending of a prophetic line that began with a thirty-eight-year period that concluded with a four-years siege symbolizing the lifting up of Islam, and the final four-year period in that very same line represents the lifting up of the ensign of the one hundred and forty-four thousand.

Četverogodišnja opsada Jeruzalema pod Cestijem i Titom predstavlja završetak jedne proročke linije koja je započela tridesetosmogodišnjim razdobljem, a koje je završilo četverogodišnjom opsadom što simbolizira uzdignuće islama; te završno četverogodišnje razdoblje u toj istoj liniji predstavlja uzdignuće stijega sto četrdeset i četiri tisuće.

We will continue these things in the next article.

O ovim ćemo stvarima nastaviti u sljedećem članku.

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