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

Knjiga proroka Daniela – broj sto šesnaest

Unveiling the Days of Vengeance: A Prophetic Exploration of Jeremiah’s Warning and the Final Generation

Otkrivanje dana osvete: proročko istraživanje Jeremijina upozorenja i posljednjega naraštaja

Author

Jeff Pippenger

Published

March 4, 2024

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We were considering Jeremiah chapter fifty in the previous article, and in the passage the judgment upon Babylon, that begins at the soon coming Sunday law in the United States and ends with the wrath of God. The executive judgment is the day of the Lord’s vengeance that was represented by the destruction of Jerusalem in the year 70 AD. The destruction of Jerusalem accomplished by Rome in 70 AD, had been typified by the destruction of Jerusalem carried out by Nebuchadnezzar. Together they provided two witnesses of the Executive Judgment of the whore of Tyre, who is also the whore of Revelation chapter seventeen.

U prethodnom smo članku razmatrali pedeseto poglavlje Jeremije te u tom odlomku sud nad Babilonom, koji započinje uskoro nadolazećim nedjeljnim zakonom u Sjedinjenim Državama i završava Božjim gnjevom. Izvršni sud jest dan osvete Gospodnje, koji je bio predočen razorenjem Jeruzalema godine 70. po. Kr. Razorenje Jeruzalema koje je izvršio Rim 70. godine po. Kr. bilo je unaprijed predočeno razorenjem Jeruzalema koje je proveo Nabukodonozor. Zajedno su pružili dva svjedoka Izvršnoga suda nad bludnicom Tirom, koja je također bludnica iz sedamnaestoga poglavlja Otkrivenja.

Jeremiah informs us that when the Lord’s vengeance is accomplished upon modern Babylon, beginning with the soon-coming Sunday law, that “In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve.” In those days, the sealing of the one hundred and forty-four thousand will have already been accomplished.

Jeremija nas obavještava da će, kada Gospodnja osveta bude izvršena nad suvremenim Babilonom, počevši s uskoro dolazećim nedjeljnim zakonom, „u one dane i u ono vrijeme, govori Gospod, bezakonje će se Izraelovo tražiti, i neće ga biti; i grijesi Judini, i neće se naći: jer ću oprostiti onima koje sačuvam.” U one dane pečaćenje sto četrdeset i četiri tisuće već će biti dovršeno.

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.

> „Što činite, braćo, u velikom djelu priprave? Oni koji se sjedinjuju sa svijetom primaju svjetovni kalup i pripremaju se za žig zvijeri. Oni koji nemaju pouzdanja u sebe, koji se ponizuju pred Bogom i čiste svoje duše poslušnošću istini, primaju nebeski kalup i pripremaju se za pečat Božji na svojim čelima. Kad dekret bude izdan i žig utisnut, njihov će karakter ostati čist i bez ljage kroz svu vječnost.” Testimonies, volume 5, 216.

The executive judgment begins with the second voice of Revelation chapter eighteen, who calls men and women to flee from Babylon, and Jeremiah says, “their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her.” Her judgment is accomplished by the “archers.” The first reference to an archer in the Scriptures is concerning Ishmael.

Izvršna osuda započinje drugim glasom iz osamnaestoga poglavlja Otkrivenja, koji poziva muškarce i žene da pobjegnu iz Babilona, a Jeremija kaže: „došao je njihov dan, vrijeme njihova pohođenja. Glas onih koji bježe i umiču iz zemlje babilonske, da objave na Sionu osvetu Gospoda, Boga našega, osvetu njegova hrama. Skupite strijelce protiv Babilona: svi vi koji napežete luk, utaborite se oko njega unaokolo; neka nitko od njega ne umakne: uzvratite joj prema njezinu djelu; prema svemu što je učinila, učinite njoj.” Njezina se osuda izvršava po „strijelcima”. Prvi navod o strijelcu u Svetome pismu odnosi se na Jišmaela.

> And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:17–20.

> I Bog je čuo glas dječaka; i anđeo Božji povika s neba Hagari te joj reče: Što ti je, Hagaro? Ne boj se, jer je Bog čuo glas dječaka ondje gdje jest. Ustani, podigni dječaka i drži ga svojom rukom, jer ću od njega učiniti velik narod. I Bog joj otvori oči, te ugleda zdenac s vodom; i ode, napuni mijeh vodom i dade dječaku da pije. I Bog bijaše s dječakom; i on je rastao, prebivao u pustinji i postao strijelac. Postanak 21:17–20.

The “hour of the great earthquake” in Revelation eleven identifies the beginning of the executive judgment upon the whore of Rome, that begins at the soon-coming Sunday law in the United States. In the “hour” “the third woe cometh quickly. And the seventh angel sounded.” The third woe, is the seventh trumpet. It is the archers of Islam that are employed to bring His judgment upon those who enforce the mark of papal authority (Sunday worship), and persecute those who uphold the mark of God’s authority (Sabbath worship).

„Sat velikoga potresa” u jedanaestom poglavlju Otkrivenja označava početak izvršne osude nad rimskom bludnicom, koja započinje uskoro nadolazećim zakonom o nedjelji u Sjedinjenim Državama. U tome „satu” „treći jao dolazi brzo. I zatrubi sedmi anđeo.” Treći jao jest sedma truba. Strijelci islama upotrijebljeni su da izvrše Njegovu osudu nad onima koji provode žig papinske vlasti (štovanje nedjelje) i progone one koji drže žig Božje vlasti (štovanje subote).

In Luke chapter twenty-one Jesus in answering the disciple’s questions about the destruction of Jerusalem and the temple, provides an historical narrative that also represents the history of the last days. He references the “days of vengeance,” which was an essential prophetic attribute of His ministry as the Messiah, which He identified in His opening announcement of His ministry by reading from the prophet Isaiah to the church in Nazareth. The announcement at Nazareth, and the passage from Isaiah represented not only His ministry, but the message of His disciples, and more specifically the work and ministry of the movement of the one hundred and forty-four thousand.

U dvadeset i prvom poglavlju Evanđelja po Luki Isus, odgovarajući na pitanja učenika o razorenju Jeruzalema i hrama, iznosi povijesni prikaz koji također predstavlja povijest posljednjih dana. On upućuje na „dane osvete“, što je bilo bitno proročko obilježje Njegove službe kao Mesije, koje je prepoznao u svojoj uvodnoj objavi svoje službe čitajući iz proroka Izaije crkvi u Nazaretu. Objavu u Nazaretu i odlomak iz Izaije predstavljali su ne samo Njegovu službu, nego i poruku Njegovih učenika, a još određenije djelo i službu pokreta sto četrdeset i četiri tisuće.

> The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. 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. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.

> Duh Gospodina GOSPODA na meni je, jer me GOSPOD pomazao da navješćujem radosnu vijest krotkima; poslao me da povijem one slomljena srca, da proglasim slobodu zarobljenima i otvaranje tamnice onima koji su svezani; da proglasim godinu milosti GOSPODNJE i dan osvete Boga našega; da utješim sve koji tuguju; da odredim ožalošćenima na Sionu, da im dam ljepotu umjesto pepela, ulje radosti umjesto tugovanja, ruho hvale umjesto duha klonulosti; da ih zovu drvećem pravednosti, nasadom GOSPODNJIM, da se on proslavi. I oni će sagraditi pradavne ruševine, podići negdašnja opustošenja i obnoviti puste gradove, pustoši mnogih naraštaja. I tuđinci će stajati i pasti vaša stada, i sinovi stranca bit će vaši ratari i vaši vinogradari. A vi ćete se zvati Svećenici GOSPODNJI: zvat će vas Službenicima Boga našega; jest ćete bogatstva pogana i njihovom ćete se slavom dičiti. Za svoju sramotu primit ćete dvostruko; i umjesto pomutnje radovat će se svojemu dijelu; stoga će u svojoj zemlji baštiniti dvostruko: vječna će radost biti njihova. Jer ja, GOSPOD, ljubim pravdu, mrzim grabež za paljenicu; i upravit ću njihovo djelo u istini, i sklopit ću s njima savez vječni. I njihovo će sjeme biti poznato među poganima, i njihovo potomstvo među narodima: svi koji ih vide priznat će ih, da su oni sjeme koje je GOSPOD blagoslovio. Silno ću se radovati u GOSPODU, moja će se duša veseliti u Bogu mojemu; jer me odjenuo haljinama spasenja, zaogrnuo me plaštem pravednosti, kao što se zaručnik kiti nakitom, i kao što se zaručnica resi svojim draguljima. Jer kao što zemlja izvodi svoj izdanak, i kao što vrt daje da nikne ono što je u nj posijano, tako će Gospodin GOSPOD učiniti da pravednost i hvala niknu pred svim narodima. Izaija 61:1–11.

The one hundred and forty-four thousand who are sealed in Ezekiel chapter nine, are those who are mourning over the sins in the church and in the world. “The acceptable year of the Lord, and the day of vengeance of our God,” is when those who mourn in Zion are comforted, and become “trees of righteousness” in order to “glorify the Lord.” They glorify the Lord, for “in those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none.” Those who mourn are those who have been sealed and they are those who “shall build the old wastes,” who “shall raise up the former desolations, and” who “shall repair the waste cities, the desolations of many generations.” They shall “be named the Priests of the Lord,” and men shall call them “the Ministers of our God.”

Sto četrdeset i četiri tisuće koji su zapečaćeni u devetom poglavlju Ezekiela jesu oni koji tuguju zbog grijeha u crkvi i u svijetu. „Godina milosti Gospodnje i dan osvete Boga našega” vrijeme je kada se tješé oni koji tuguju na Sionu te postaju „stabla pravednosti” da bi „proslavili Gospoda”. Oni proslavljaju Gospoda, jer „u one dane i u ono vrijeme, govori Gospod, tražit će se bezakonje Izraelovo, i neće ga biti”. Oni koji tuguju jesu oni koji su zapečaćeni, i oni su ti koji će „sazidati drevne ruševine”, koji će „podići prijašnja pustošenja” i koji će „obnoviti opustošene gradove, pustoši mnogih naraštaja”. Oni će „biti nazvani Svećenicima Gospodnjim”, i ljudi će ih zvati „Službenicima Boga našega”.

The righteousness of the one hundred and forty-four thousand is to “spring forth before all nations,” when they are lifted up as an ensign in the hour of the great earthquake. Their righteousness is caused progressively, for it is “as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth.” The sealing of the one hundred and forty-four thousand began at the arrival of the latter rain on September 1, 2001. It is then that the buds of earth were brought forth. Isaiah identifies when the buds spring forth.

Pravednost sto četrdeset i četiri tisuće treba „proklijati pred svim narodima“ kada budu uzdignuti kao stijeg u času velikoga potresa. Njihova se pravednost prouzrokuje postupno, jer je „kao što zemlja iznosi svoj pupoljak, i kao što vrt daje da nikne ono što je u nj posijano; tako će Gospod Bog učiniti da pravednost i hvala proklijaju.“ Zapečaćivanje sto četrdeset i četiri tisuće započelo je dolaskom kasne kiše 1. rujna 2001. Tada su izneseni pupoljci zemlje. Izaija utvrđuje kada pupoljci proklijaju.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.

> Po mjeri, kad je pošalješ, raspravljat ćeš se s njom; on zadržava svoj žestoki vjetar u dan istočnoga vjetra. Stoga će se ovime okajati Jakovljeva bezakonje; i ovo je sav plod uklanjanja njegova grijeha: kad sve kamenje žrtvenika učini kao vapnenačko kamenje razbijeno u komade, gajevi i likovi neće opstati. Izaija 27:8, 9.

In “the day of the east wind” which is His “rough wind” that “He stayeth,” the “shooting forth” of the buds will begin when the rain is “measured.” “Stayeth” means restrained. When the four winds are restrained by the four angels of Revelation chapter seven, the sealing of the one hundred and forty-four thousand begins. At that time the latter rain begins to “sprinkle” in moderation, for the word “measure” in the verse means moderation. At the beginning of the period of the sealing of the one hundred and forty-four thousand the latter rain is measured, and at the end of the period it is without measure.

U „dan istočnoga vjetra”, koji je Njegov „silni vjetar” što ga „obuzdava”, „izbijanje” pupova započet će kada kiša bude „odmjerena”. „Obuzdava” znači zadržava. Kada četiri anđela iz sedmoga poglavlja Otkrivenja zadrže četiri vjetra, započinje pečaćenje sto četrdeset i četiri tisuće. U to vrijeme kasna kiša počinje umjereno „škropiti”, jer riječ „mjera” u tom retku znači umjerenost. Na početku razdoblja pečaćenja sto četrdeset i četiri tisuće kasna je kiša odmjerena, a na kraju toga razdoblja ona je bez mjere.

> “The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.

> „Veliko izlijevanje Duha Božjega, koje rasvjetljuje svu zemlju njegovom slavom, neće doći dok ne budemo imali prosvijećen narod koji iz iskustva zna što znači biti suradnicima s Bogom. Kada budemo imali potpuno, svesrdno posvećenje službi Kristu, Bog će tu činjenicu priznati izlijevanjem svojega Duha bez mjere; ali to se neće dogoditi dok najveći dio crkve ne budu suradnici s Bogom. Bog ne može izliti svojega Duha kada su sebičnost i ugađanje sebi tako očiti; kada prevladava duh koji bi, kad bi se pretočio u riječi, izrazio onaj Kajinov odgovor: ‘Zar sam ja čuvar brata svojega?’ Ako istina za ovo vrijeme, ako znakovi koji se sa svih strana umnožavaju i svjedoče da je svršetak svemu blizu, nisu dostatni da probude uspavanu snagu onih koji tvrde da poznaju istinu, tada će tamnina razmjerna svjetlu koje je sjalo obuzeti te duše. Nema ni privida opravdanja za njihovu ravnodušnost koje bi mogli iznijeti pred Boga u veliki dan konačnog obračuna. Neće biti nikakva razloga koji bi mogli navesti zašto nisu živjeli, hodili i radili u svjetlu svete istine riječi Božje, te tako svojim vladanjem, svojim suosjećanjem i svojom revnošću svijetu pomračenom grijehom otkrili da se sila i stvarnost evanđelja ne mogu pobiti.” Review and Herald, 21. srpnja 1896.

The testing period of the latter rain and sealing of the one hundred and forty-four thousand begins with the measuring of the outpouring of the Holy Spirit for the wheat and tares have reached the time of the harvest. The rain brings both classes to maturity, then at the end of the testing period the wheat and tares are separated, and the wheat will then “know by experience what it means to be laborers together with God” They will then “have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure.”

Razdoblje kušnje kasne kiše i pečaćenja sto četrdeset i četiri tisuće započinje mjerenjem izlijevanja Duha Svetoga, jer su pšenica i kukolj prispjeli vremenu žetve. Kiša dovodi oba razreda do zrelosti; zatim se na kraju razdoblja kušnje pšenica i kukolj razdvajaju, a pšenica će tada „iskustveno spoznati što znači biti suradnicima Božjim”. Oni će tada imati „potpuno, svesrdno posvećenje službi Kristu; Bog će tu činjenicu priznati izlijevanjem svoga Duha bez mjere.”

The “day of the rough east wind” arrived on September 11, 2001, and Habakkuk’s debate over the counterfeit peace and safety message of the latter rain message, as opposed to the message identifying the day of God’s vengeance, began. At that point the plants, both wheat and tares began to bud and bring forth the fruit they would manifest at the judgment of the soon-coming Sunday law.

„Dan silnoga istočnog vjetra“ došao je 11. rujna 2001., i započela je Habakukova rasprava o krivotvorenoj poruci mira i sigurnosti poruke poznoga dažda, nasuprot poruci koja označuje dan Božje osvete. U tom su času biljke, i pšenica i kukolj, počele pupati i donositi plod koji će očitovati na sudu uskoro dolazećega nedjeljnog zakona.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> „Opet, ove prispodobe uče da nakon suda nema vremena kušnje. Kad se djelo evanđelja dovrši, odmah zatim slijedi razdvajanje između dobrih i zlih, a sudbina svake skupine zauvijek je određena.“ Christ’s Object Lessons, 123.

One class bows to the sun in Ezekiel chapter eight, and the other receives the seal of God in Ezekiel chapter nine. In Luke chapter twenty-one, Christ is identifying the one hundred and forty-four thousand, and He sets forth a sign that marks the final generation of earth’s history. He identified the sign that Christians must recognize in order to flee the destruction of Jerusalem.

Jedna se skupina klanja suncu u osmom poglavlju Ezekiela, a druga prima Božji pečat u devetom poglavlju Ezekiela. U dvadeset i prvom poglavlju Luke Krist poistovjećuje sto četrdeset i četiri tisuće te iznosi znak koji označava posljednji naraštaj zemaljske povijesti. On je odredio znak koji kršćani moraju prepoznati kako bi pobjegli od razorenja Jeruzalema.

> And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.

> A kad ugledate Jeruzalem opkoljen vojskama, tada znajte da se približila njegova pustoš. Tada neka oni koji su u Judeji bježe u gore; i oni koji su usred njega neka izađu; i oni koji su po krajevima neka ne ulaze u njega. Jer ovo su dani osvete, da se ispuni sve što je napisano. Luka 21,20–22.

Jesus identified, “line upon line,” more prophetic characteristics of the sign, for His words are recorded not only by Luke, but also by Matthew and Mark.

Isus je, „redak po redak”, naznačio još više proročkih obilježja znaka, jer njegove riječi nisu zabilježene samo kod Luke, nego i kod Mateja i Marka.

> And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. 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 24:14–16.

> I ovo će se evanđelje o kraljevstvu propovijedati po svemu svijetu za svjedočanstvo svim narodima; i tada će doći svršetak. Kad, dakle, ugledate grozotu pustoši, o kojoj govori prorok Daniel, gdje stoji na svetome mjestu, (tko čita, neka razumije:) tada neka oni koji budu u Judeji bježe u gore. Matej 24,14–16.

> And the gospel must first be published among all nations. But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that shall endure unto the end, the same shall be saved. But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:10–14.

> I evanđelje se najprije mora propovijedati svim narodima. Ali kad vas odvedu i predadu, ne brinite se unaprijed što ćete govoriti, niti smišljajte unaprijed; nego što vam bude dano u onaj čas, to govorite; jer ne govorite vi, nego Duh Sveti. A brat će predati brata na smrt, i otac sina; i djeca će ustati na roditelje te učiniti da budu pogubljeni. I svi će vas mrziti zbog imena mojega; ali tko ustraje do svršetka, taj će biti spašen. A kad ugledate grozotu pustoši, o kojoj govori prorok Daniel, gdje stoji gdje joj nije mjesto, (tko čita, neka razumije,) tada neka oni koji budu u Judeji bježe u gore. Marko 13:10–14.

Before the seven last plagues, which is the final and perfect fulfillment of the “days of vengeance,” is accomplished upon two classes the gospel of the kingdom must be preached and published among all nations. The gospel message is given to the nations at the soon-coming Sunday law in the United States, when the one hundred and forty-four thousand are lifted up as an ensign. The “days of vengeance” represents the period of the Executive Judgment of the whore of Babylon, which begins with the Sunday law in the United States and ends when Michael stands up and human probation closes, and the wrath of God is poured out in the seven last plagues.

Prije nego što se nad dvjema skupinama izvrši sedam posljednjih zala, što je konačno i savršeno ispunjenje „dana osvete“, evanđelje kraljevstva mora biti propovijedano i objavljeno među svim narodima. Poruka evanđelja daje se narodima pri skorom donošenju zakona o nedjelji u Sjedinjenim Državama, kada se sto četrdeset i četiri tisuće uzdižu kao stijeg. „Dani osvete“ predstavljaju razdoblje Izvršne presude bludnici Babilonu, koje započinje zakonom o nedjelji u Sjedinjenim Državama, a završava kada ustane Mihael, okonča se vrijeme milosti za čovječanstvo i gnjev se Božji izlije u sedam posljednjih zala.

The period of time is the “hour” which Mark identifies, and the “hour” of the “great earthquake,” and the “hour” the ten kings agree to give their seventh kingdom unto the papacy. When the last soul has accepted the gospel that is published to all nations, probation closes, and God’s wrath is poured out without mercy. That period begins with the gospel being proclaimed to all nations as the ensign is lifted up, and ends when the last person responds to the gospel message proclaimed and preached and published by the ensign. That period of time is the “days of vengeance.”

Vremensko razdoblje jest „čas” koji Marko prepoznaje, i „čas” „velikoga potresa”, i „čas” u kojemu se deset kraljeva suglase dati svoje sedmo kraljevstvo papinstvu. Kada posljednja duša prihvati evanđelje koje je objavljeno svim narodima, vrijeme milosti završava i Božji se gnjev izlijeva bez milosti. To razdoblje započinje kada se evanđelje počne navješćivati svim narodima dok se stijeg podiže, a završava kada posljednja osoba odgovori na evanđeosku poruku koju stijeg objavljuje, propovijeda i razglašuje. To vremensko razdoblje jesu „dani osvete”.

In Luke, chapter twenty-one, Jesus is pinpointing that history, for He is identifying the final generation, that will not die before His second coming. He identifies a sign, which is represented as the abomination of desolation spoken of by Daniel the prophet. The sign is when the abomination of desolation stands in the “holy place,” and when it is “standing where it ought not,” which is also when Jerusalem is “compassed with armies.”

U Lukinu evanđelju, u dvadeset i prvom poglavlju, Isus točno određuje tu povijest, jer prepoznaje posljednji naraštaj koji neće umrijeti prije Njegova drugog dolaska. On označuje znak koji je prikazan kao grozota pustoši o kojoj je govorio prorok Daniel. Taj je znak kada grozota pustoši stoji na „svetome mjestu” i kada „stoji gdje joj nije mjesto”, što je također vrijeme kada je Jeruzalem „opkoljen vojskama”.

When Jerusalem was compassed by armies in the year 66 by Cestius, the Christians in Jerusalem fled the city, and Sister White identifies that not one Christian died during the destruction that ultimately ended in the year 70. Cestius initiated a siege, and then withdrew for apparently unknown reasons, and the Christians in the city fled in agreement with the warning associated with the sign. In the year 70 Titus completed the destruction by once again instituting a siege. The siege of Cestius was the beginning of what is called the First Jewish-Roman War, and the siege and destruction accomplished by Titus was the end of the First Jewish-Roman War.

Kad je Jeruzalem godine 66. bio opkoljen vojskama pod Cestijem, kršćani u Jeruzalemu pobjegli su iz grada, a sestra White navodi da nijedan kršćanin nije poginuo tijekom razaranja koje je naposljetku završilo godine 70. Cestije je započeo opsadu, a zatim se povukao iz naizgled nepoznatih razloga, te su kršćani u gradu pobjegli u skladu s upozorenjem povezanim sa znakom. Godine 70. Tit je dovršio razaranje tako što je ponovno uspostavio opsadu. Cestijeva opsada bila je početak onoga što se naziva Prvim židovsko-rimskim ratom, a opsada i razaranje koje je izvršio Tit bili su završetak Prvoga židovsko-rimskog rata.

The entire history lasted three and a half years, began and ended with a siege, and the beginning contained a sign for God’s people. That history was identified as the days of God’s vengeance by Christ, which was a specific element that He was to identify in His ministry. Those days represent the executive judgment upon the whore of Rome that begins at the soon-coming Sunday law, and ends when human probation closes. At the beginning of the executive judgment of the whore of Babylon, the one hundred and forty-four thousand are lifted up as an ensign, which is a sign. When God’s other flock see the sign, they are to flee out of Babylon, whose destruction was typified by the destruction of Jerusalem.

Cijela je ta povijest trajala tri i pol godine, započela i završila opsadom, a početak je sadržavao znak za Božji narod. Krist je tu povijest označio kao dane Božje osvete, što je bio određeni element koji je On trebao prepoznatljivo istaknuti u svojoj službi. Ti dani predstavljaju izvršnu osudu nad rimskom bludnicom, koja započinje uskoro dolazećim nedjeljnim zakonom, a završava kada se zaključi ljudsko vrijeme milosti. Na početku izvršne osude bludnice Babilona, sto četrdeset i četiri tisuće bivaju uzdignute kao stijeg, što je znak. Kada Božje drugo stado vidi taj znak, treba pobjeći iz Babilona, čije je uništenje bilo predočeno uništenjem Jeruzalema.

We will continue to consider Luke chapter twenty-one in the next article.

Nastavit ćemo razmatrati dvadeset i prvo poglavlje Evanđelja po Luki u sljedećem članku.

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