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# The Revelation of Jesus Christ - Number One

Otkrivenje Isusa Krista – broj jedan

Seeds of Revelation: Unveiling the Prophetic Tapestry from Parables to the Final Warning

Sjeme otkrivenja: razotkrivanje proročke tapiserije od prispodoba do posljednjeg upozorenja

Author

Jeff Pippenger

Published

July 29, 2023

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The United States is specifically identified in the Bible. There are several biblical passages that specifically identify the United States at the end of the world. In Revelation chapter thirteen the United States is the second, or the two-horned beast that comes up out of the earth and forbids the entire world from buying or selling—except they have the mark of the beast.

Sjedinjene Američke Države izričito su prepoznate u Bibliji. Postoji nekoliko biblijskih odlomaka koji izričito prepoznaju Sjedinjene Američke Države na svršetku svijeta. U trinaestom poglavlju Otkrivenja Sjedinjene Američke Države predstavljaju drugu, odnosno dvorožnu zvijer koja izlazi iz zemlje i zabranjuje čitavome svijetu kupovati ili prodavati — osim ako imaju žig zvijeri.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

> I vidjeh drugu Zvijer gdje uzlazi iz zemlje; i imala je dva roga kao Jaganjac, a govorila je kao Zmaj. I izvršava svu vlast prve Zvijeri pred njom i čini da se zemlja i oni koji na njoj prebivaju klanjaju prvoj Zvijeri, kojoj je bila iscijeljena smrtonosna rana. I čini velika znamenja, tako da i oganj spušta s neba na zemlju pred ljudima, i zavodi one koji prebivaju na zemlji znamenjima koja joj je dano činiti pred Zvijeri; govoreći onima koji prebivaju na zemlji da načine lik Zvijeri koja je bila ranjena mačem, a ipak je oživjela. I dano joj je da udahne dah liku Zvijeri, da lik Zvijeri i progovori te učini da budu pobijeni svi koji se ne bi klanjali liku Zvijeri. I čini da svi, mali i veliki, bogati i siromašni, slobodni i robovi, prime žig na svoju desnu ruku ili na svoja čela: i da nitko ne može ni kupovati ni prodavati osim onoga koji ima žig, ili ime Zvijeri, ili broj njezina imena.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

> Ovdje je mudrost. Tko ima razum, neka izračuna broj Zvijeri, jer to je broj čovjeka; i broj njezin jest šest stotina šezdeset i šest. Otkrivenje 13,11–18.

There are seven primary prophetic characteristics in this passage associated with the two-horned earth-beast. He exercises the power of the beast that preceded him; he causes everyone in the world to worship the beast that was before him; he does great wonders that all men see; he deceives the entire world and commands the world to make an image of the beast before him; he gives life to the image of the beast and it speaks; he forces with the penalty of death the entire world to worship the image to the beast; and he forces the entire world to receive the mark either in the forehead or hand and forbids buying and selling against those who do not have the mark, name or number of the beast.

U ovom odlomku nalazi se sedam glavnih proročkih obilježja povezanih sa zemaljskom zvijeri s dva roga. Ona vrši vlast zvijeri koja joj je prethodila; navodi sve ljude u svijetu da se klanjaju zvijeri koja je bila prije nje; čini velika čudesa koja svi ljudi vide; zavodi sav svijet i zapovijeda svijetu da načini lik zvijeri koja je bila prije nje; daje dah liku zvijeri te on progovara; prisiljava, pod prijetnjom smrću, sav svijet da se klanja liku zvijeri; i prisiljava sav svijet da primi žig ili na čelo ili na ruku te zabranjuje kupovanje i prodavanje onima koji nemaju žig, ime ili broj zvijeri.

The work of deception accomplished by the beast that comes “up out of the earth” in verse eleven is so delusive and powerful that it “deceiveth them that dwell on the earth.” The entire world will be deceived by the United States. That is, with the exception of God’s church—the entire world is to be deceived into accepting the mark of antichrist. The prophetic events that precede this world-wide deception are already under way.

Djelo obmane koje izvršava zvijer koja u jedanaestom retku izlazi „iz zemlje” toliko je zavodljivo i moćno da „zavodi one koji prebivaju na zemlji.” Čitav će svijet biti zaveden od strane Sjedinjenih Država. To jest, uz iznimku Božje crkve — čitav će svijet biti zaveden da prihvati žig antikrista. Proročki događaji koji prethode toj svjetskoj obmani već su u tijeku.

There are stories from the Bible that most people know, if only at a surface level. Most have heard about the confrontations between Moses and Pharoah, Daniel and Nebuchadnezzar or Jesus and Pilate. Persons know these Bible stories at varying levels of understanding, but don’t necessarily recognize that Bible prophecy directly and very specifically identifies kings and kingdoms. It was certainly the case with Moses, Daniel and Christ. Egypt, Babylon and Rome were all specifically identified in Bible prophecy in advance of the history where they fulfilled the predictions concerning their respective kingdoms. God never changes.

Postoje priče iz Biblije koje većina ljudi poznaje, makar samo na površnoj razini. Većina je čula za sukobe između Mojsija i faraona, Daniela i Nabukodonozora ili Isusa i Pilata. Ljudi poznaju te biblijske priče na različitim razinama razumijevanja, ali ne prepoznaju nužno da biblijsko proročanstvo izravno i vrlo određeno prepoznaje kraljeve i kraljevstva. To je zasigurno bio slučaj s Mojsijem, Danielom i Kristom. Egipat, Babilon i Rim bili su svi unaprijed izričito označeni u biblijskom proročanstvu prije povijesnih događaja u kojima su ispunili predviđanja koja su se odnosila na njihova kraljevstva. Bog se nikada ne mijenja.

> For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:6.

> Jer ja sam Gospodin, ne mijenjam se; zato vi, sinovi Jakovljevi, niste uništeni. Malahija 3,6.

> Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.

> Isus Krist jučer i danas isti je — i zauvijek. Hebrejima 13,8.

The fact that God never changes allows us to apply some simple logic to our consideration of the two-horned earth-beast of Revelation thirteen. Because we know that God set forth predictions directly identifying the kingdoms of Egypt, Babylon and Rome as they each interacted with and persecuted God’s church, we can establish some facts concerning the earth-beast of Revelation thirteen. The earth-beast, as with Egypt, Babylon and Rome, will be directly identified in Bible prophecy in advance of the history where the prediction concerning that nation is fulfilled. I say we can establish this fact based upon a very simple but important biblical rule. The rule identifies that truth is established based upon a testimony of two.

Činjenica da se Bog nikada ne mijenja omogućuje nam da primijenimo jednostavnu logiku u razmatranju dvorožne zemaljske zvijeri iz trinaestog poglavlja Otkrivenja. Budući da znamo da je Bog unaprijed iznio proročanstva koja izravno identificiraju kraljevstva Egipta, Babilona i Rima dok su svako od njih stupalo u odnos s Božjom crkvom i progonilo je, možemo utvrditi neke činjenice u vezi sa zemaljskom zvijeri iz trinaestog poglavlja Otkrivenja. Zemaljska zvijer, kao i Egipat, Babilon i Rim, bit će izravno identificirana u biblijskom proročanstvu prije povijesnog razdoblja u kojemu će se ispuniti proročanstvo o toj naciji. Kažem da ovu činjenicu možemo utvrditi na temelju vrlo jednostavnog, ali važnog biblijskog pravila. To pravilo određuje da se istina utvrđuje na temelju svjedočanstva dvojice.

> At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. Deuteronomy 17:6.

> Na temelju iskaza dvojice svjedoka ili trojice svjedoka neka se pogubi onaj koji je dostojan smrti; ali na temelju iskaza jednoga svjedoka neka se ne pogubi. Ponovljeni zakon 17,6.

> One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. Deuteronomy 19:15.

> Jedan svjedok ne smije ustati protiv čovjeka ni za kakvu nepravdu, ni za kakav grijeh, ni za bilo koji grijeh kojim je sagriješio: na iskazu dvojice svjedoka, ili na iskazu trojice svjedoka, neka se stvar utvrdi. Ponovljeni zakon 19,15.

> This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.

> Ovo je treći put da dolazim k vama. Na iskazu dvojice ili trojice svjedoka neka se utvrdi svaka riječ. 2. Korinćanima 13,1.

> Against an elder receive not an accusation, but before two or three witnesses. 1 Timothy 5:19.

> Protiv starješine ne primaj optužbe, osim na temelju iskaza dvojice ili trojice svjedoka. 1 Timoteju 5,19.

Bible prophecy predicted ancient Egypt’s demise when God dealt with Egypt’s rebellious Pharaoh. Bible prophecy predicted ancient Babylon’s rise and fall while also dealing with Babylon’s rebellious kings. Bible prophecy predicted the rise and fall of the empire of pagan Rome and identified and dealt with Rome’s corrupt representatives. The consistency of God’s never-changing character identifies that the most significant kingdom mentioned within Bible prophecy—the earth-beast of Revelation thirteen—will most definitely be identified by Bible prophecy.

Biblijsko proročanstvo proreklo je propast drevnoga Egipta kada je Bog postupao s buntovnim faraonom Egipta. Biblijsko proročanstvo proreklo je uspon i pad drevnoga Babilona, istodobno postupajući s buntovnim kraljevima Babilona. Biblijsko proročanstvo proreklo je uspon i pad carstva poganskoga Rima te prepoznalo i postupalo s pokvarenim predstavnicima Rima. Dosljednost Božjega nepromjenjivog karaktera pokazuje da će najznačajnije kraljevstvo spomenuto u biblijskom proročanstvu—zemaljska zvijer iz Otkrivenja trinaest—sasvim sigurno biti prepoznato u biblijskom proročanstvu.

When the prophecy of the earth-beast of Revelation thirteen is fulfilled, God’s church will be in confrontation with the political and religious leadership of the earth-beast as prophetically illustrated by Moses, Daniel and Christ. The United States’ prophetic role at the end of the world is a primary subject of Bible prophecy. As we develop the biblical information that identifies the United States’ role in Bible prophecy, we will employ rules that are found within the Bible, for the Word of God needs no human definition. Ancient Israel was given ceremonial rules, health rules, ten moral rules, rules for agriculture and on and on. God is orderly.

Kad se ispuni proročanstvo o zvijeri iz zemlje iz trinaestog poglavlja Otkrivenja, Božja će se crkva naći u sukobu s političkim i vjerskim vodstvom te zvijeri iz zemlje, kako je to proročki prikazano u Mojsiju, Danielu i Kristu. Proročka uloga Sjedinjenih Američkih Država na svršetku svijeta jedna je od glavnih tema biblijskog proroštva. Dok budemo izlagali biblijske podatke koji prepoznaju ulogu Sjedinjenih Američkih Država u biblijskom proroštvu, služit ćemo se pravilima koja se nalaze unutar same Biblije, jer Božjoj Riječi nije potrebna nikakva ljudska definicija. Drevnom Izraelu dana su obredna pravila, zdravstvena pravila, deset moralnih pravila, pravila za poljoprivredu i tako redom. Bog je uredan.

> Let all things be done decently and in order. 1 Corinthians 14:40.

> Neka sve bude pristojno i uredno. 1. Korinćanima 14,40.

The biblical record supplies no witness that suggests that a person would be blessed by simply ignoring rules given by God. Who can expect to be blessed if they ignore the rules of prophetic interpretation established in and by the Bible for the purpose of prophetic study?

Biblijski zapis ne pruža nikakvo svjedočanstvo koje bi upućivalo na to da bi čovjek bio blagoslovljen time što jednostavno zanemaruje pravila koja je dao Bog. Tko može očekivati da bude blagoslovljen ako zanemaruje pravila proročkoga tumačenja uspostavljena u Bibliji i od strane Biblije u svrhu proučavanja proročanstava?

> Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Isaiah 1:18.

> Dođite sada, i raspravimo zajedno, govori Gospodin: ako su grijesi vaši kao skerlet, postat će bijeli kao snijeg; ako su crveni kao grimiz, postat će kao vuna. Izaija 1,18.

As we employ the biblical rules we will allow the Bible to establish and validate whether the rules are genuine or false. As with all of God’s various rules there is always a satanic counterfeit to the rules. It is therefore a necessity that when a rule is employed to establish a truth, that both the truth identified and the rule employed should be tested.

Dok primjenjujemo biblijska pravila, dopustit ćemo Bibliji da utvrdi i potvrdi jesu li ta pravila istinita ili lažna. Kao i kod svih Božjih različitih pravila, uvijek postoji i sotonska krivotvorina tih pravila. Stoga je nužno da, kada se neko pravilo primjenjuje radi utvrđivanja istine, i istina koja je njime utvrđena i pravilo koje je primijenjeno budu podvrgnuti provjeri.

> Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 1 John 4:1.

> Ljubljeni, ne vjerujte svakomu duhu, nego iskušavajte duhove jesu li od Boga, jer su mnogi lažni proroci izišli u svijet. 1 Ivanova 4,1.

Another purpose, beyond identifying the prophetic role of the United States in this study, is to identify the secret message from the book of Revelation that Jesus hid until this particular generation.

Druga svrha, osim utvrđivanja proročanske uloge Sjedinjenih Država u ovoj studiji, jest prepoznati tajnu poruku iz knjige Otkrivenja koju je Isus sakrio sve do ovoga naraštaja.

> The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.

> Tajne stvari pripadaju Gospodu, Bogu našemu; a ono što je objavljeno pripada nama i djeci našoj dovijeka, da bismo vršili sve riječi ovoga zakona. Ponovljeni zakon 29,29.

God’s prophetic secrets that are revealed are for the purpose of allowing those who receive the secret to keep His law. Men can only keep His law if it is written upon their heart. The secret that is being unsealed in the book of Revelation is part of the process of the Holy Spirit writing God’s law on our inward parts and hearts. The secret that is opened up to God’s people, when and if accepted by faith, establishes the new covenant.

Božje proročke tajne koje se otkrivaju imaju svrhu omogućiti onima koji prime tu tajnu da drže Njegov zakon. Ljudi mogu držati Njegov zakon samo ako je zapisan u njihovu srcu. Tajna koja se razotkriva u knjizi Otkrivenja dio je procesa po kojemu Duh Sveti upisuje Božji zakon u našu nutrinu i naša srca. Tajna koja se otvara Božjem narodu, kada i ako se prihvati vjerom, uspostavlja novi savez.

> Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. Jeremiah 31:31–33.

> Evo, dolaze dani, govori Gospodin, kad ću sklopiti novi savez s domom Izraelovim i s domom Judinim: ne kao savez što ga sklopih s njihovim ocima u dan kad ih uzeh za ruku da ih izvedem iz zemlje egipatske; savez moj koji oni prekršiše, premda sam im bio muž, govori Gospodin. Nego ovo je savez koji ću sklopiti s domom Izraelovim nakon onih dana, govori Gospodin: Zakon svoj stavit ću u njihovu nutrinu i upisati ga u njihova srca; i bit ću njihov Bog, a oni će biti moj narod. Jeremija 31:31–33.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> „U posljednjim danima povijesti ove zemlje Božji savez s njegovim narodom koji drži njegove zapovijedi treba se obnoviti.“ Review and Herald, 26. veljače 1914.

Revelation 1:1–3 The Final Warning Message:

Otkrivenje 1,1–3 Završna poruka upozorenja:

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Otkrivenje Isusa Krista, koje mu dade Bog da pokaže svojim slugama ono što se uskoro ima zbiti; i posla ga te ga po svome anđelu oznani svome sluzi Ivanu, koji posvjedoči za riječ Božju i za svjedočanstvo Isusa Krista, i za sve što vidje. Blažen je onaj koji čita, i oni koji slušaju riječi ovoga proroštva te drže ono što je u njemu zapisano: jer je vrijeme blizu. Otkrivenje 1,1–3.

The first three verses of Revelation chapter one identify that the “Revelation of Jesus Christ” is the final message for mankind. It is clearly a message, because “the Revelation of Jesus Christ” was given to Him from the Heavenly Father to show his servants what “must shortly come to pass.”

Prva tri retka prvoga poglavlja Otkrivenja utvrđuju da je „Otkrivenje Isusa Krista” posljednja poruka čovječanstvu. Očito je da je riječ o poruci, jer je „Otkrivenje Isusa Krista” dano Njemu od Nebeskoga Oca da pokaže svojim slugama što se „uskoro mora zbiti”.

We are told to consider that the “Holy Spirit has so shaped matters, both in the giving of the prophecy” and also “in the events portrayed.”.

Rečeno nam je da uzmemo u obzir kako je „Duh Sveti tako oblikovao stvari, kako u davanju proročanstva“ tako i „u prikazanim događajima“.

> “The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

> „Duh Sveti tako je oblikovao okolnosti, kako pri davanju proročanstva tako i u događajima koji su prikazani, da pouči kako ljudski čimbenik treba ostati izvan vidokruga, skriven u Kristu, te da Gospod Bog nebeski i Njegov zakon trebaju biti uzvišeni. Čitajte knjigu proroka Daniela. Prizovite, točku po točku, povijest kraljevstava koja su ondje prikazana.” Testimonies to Ministers, 112.

The “events portrayed” and also the “giving of the prophecy” in the first three verses of Revelation chapter one specifically illustrates the step-by-step process of how God communicates to men, and also identifies that the message that is communicated is called “the Revelation of Jesus Christ.”

„Prikazani događaji“, kao i „davanje proročanstva“ u prva tri retka prvoga poglavlja Otkrivenja, posebno prikazuju postupni proces kojim Bog komunicira ljudima te također utvrđuju da se poruka koja se priopćuje naziva „Otkrivenje Isusa Krista“.

Jesus Christ then did two things with the message which he received from God. He sent the message by his angel and he also signified his message by that angel. His angel then took the message to the prophet John who wrote it down, and sent it to the churches for you and me. The first three verses were “so shaped” by “the Holy Spirit” as to emphasize both the “message” and “the process of communication” involved in delivering the message.

Isus Krist tada je učinio dvije stvari s porukom koju je primio od Boga. Poslao je poruku po svome anđelu i također ju je po tom anđelu označio znakovima. Njegov je anđeo potom odnio poruku proroku Ivanu, koji ju je zapisao i poslao crkvama za tebe i mene. Prva su tri retka bila „tako oblikovana” po „Duhu Svetome” da naglase i „poruku” i „proces priopćavanja” uključen u prenošenje poruke.

The three verses we are considering present the final message to mankind, but not simply the final message—more importantly, the three verses represent the final “warning” message to planet earth. The “warning” attribute of the message is identified when a class of persons are identified as “blessed” for having read, heard and kept “those things which are written therein.” There is a class of persons who will not read, nor hear a warning represented as “the Revelation of Jesus Christ”. It is impossible for them to be blessed. It is obvious that if there is a class that is blessed for reading, hearing and keeping those things which are written, then there is a class that is not blessed. Will a person read, hear and keep the message of the Revelation of Jesus Christ? If so, he will be blessed, if not he will be cursed.

Tri retka koja razmatramo predstavljaju posljednju poruku čovječanstvu, ali ne samo posljednju poruku — što je još važnije, ta tri retka predstavljaju posljednju poruku „upozorenja” planetu Zemlji. Obilježje „upozorenja” te poruke prepoznaje se kada se jedna skupina ljudi označava kao „blagoslovljena” zato što je čitala, slušala i držala „ono što je u njoj napisano”. Postoji skupina ljudi koja neće čitati niti slušati upozorenje predstavljeno kao „Otkrivenje Isusa Krista”. Njima je nemoguće biti blagoslovljenima. Očito je da, ako postoji skupina koja je blagoslovljena zato što čita, sluša i drži ono što je napisano, tada postoji i skupina koja nije blagoslovljena. Hoće li čovjek čitati, slušati i držati poruku Otkrivenja Isusa Krista? Ako hoće, bit će blagoslovljen; ako neće, bit će proklet.

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation; none of these can claim the blessing promised. All who ridicule the subjects of the prophecy and mock at the symbols here solemnly given, all who refuse to reform their lives and to prepare for the coming of the Son of man, will be unblessed.” The Great Controversy, 341.

> „Kaže prorok: ‘Blago onomu koji čita’ — ima onih koji neće čitati; blagoslov nije za njih. ‘I onima koji slušaju’ — ima također nekih koji odbijaju slušati bilo što o proročanstvima; blagoslov nije za ovu skupinu. ‘I drže ono što je u njoj napisano’ — mnogi odbijaju poslušati upozorenja i upute sadržane u Otkrivenju; nitko od njih ne može polagati pravo na obećani blagoslov. Svi koji ismijavaju teme proročanstva i rugaju se simbolima koji su ovdje svečano dani, svi koji odbijaju popraviti svoj život i pripraviti se za dolazak Sina čovječjega, ostat će bez blagoslova.” Velika borba, 341.

The expression “the time is at hand” in verse three identifies that it is a specific time when the last warning message arrives in history. “The time,”—(a specific time) “is at hand.” A specific time is about to arrive, for it is at hand, and God’s people (represented by John) understand the message before the “time” arrives. John penned the book of Revelation around the end of the first century, yet these verses identify that there will be a point in the history long after the year 100, when the final warning message will be proclaimed. When that “time is” “at hand,” the message that identifies the “things which must shortly come to pass” will be revealed to God’s servants.

Izraz „vrijeme je blizu” u trećem retku označava da postoji određeno vrijeme u povijesti kada prispijeva posljednja poruka upozorenja. „Vrijeme” — (određeno vrijeme) „je blizu.” Određeno vrijeme upravo će nastupiti, jer je blizu, a Božji narod (predstavljen po Ivanu) razumije poruku prije nego što to „vrijeme” nastupi. Ivan je napisao knjigu Otkrivenja potkraj prvoga stoljeća, no ovi reci ukazuju na to da će postojati točka u povijesti dugo nakon 100. godine, kada će biti naviještena posljednja poruka upozorenja. Kada to „vrijeme” bude „blizu”, poruka koja prepoznaje „što se ima uskoro zbiti” bit će otkrivena Božjim slugama.

In this series of articles, the Bible and the writings of Ellen White will be used as the authority to uphold the explanation of the biblical passages we cite.

U ovoj seriji članaka Biblija i spisi Ellen White bit će korišteni kao autoritet za potvrdu tumačenja biblijskih odlomaka koje navodimo.

We will also refer to the rules of prophetic interpretation assembled by William Miller and to the rules identified in the compilation titled Prophetic Keys. We will also employ the prophetic study called Habakkuk’s Tables.

Također ćemo se pozvati na pravila proročkoga tumačenja koja je sastavio William Miller te na pravila utvrđena u kompilaciji pod naslovom Prophetic Keys. Također ćemo se služiti proročkom studijom nazvanom Habakkukove tablice.

We do not intend to define every rule we employ. For brevity we will simply reference the Prophetic Keys compilation for any who wish to read a more detailed proof of the rule. With the Habakkuk’s Tables series, we intend to point out certain presentations where a subject we will briefly touch upon, is taken up in greater depth.

Ne namjeravamo definirati svako pravilo kojim se služimo. Radi sažetosti, jednostavno ćemo uputiti na zbirku Prophetic Keys za svakoga tko želi pročitati podrobniji dokaz toga pravila. Serijom Habakkuk’s Tables namjeravamo ukazati na određena izlaganja u kojima se neka tema, koje ćemo se ovdje samo kratko dotaknuti, obrađuje s većom dubinom.

As we work through a study of the book of Revelation we encourage public response, but we will only respond to input that contributes to the ongoing study. The scope of our discussion will involve the current series of presentations, the prophetic rules we exercise and the information found in Habakkuk’s Tables.

Dok prolazimo kroz proučavanje knjige Otkrivenja, potičemo javni odaziv, ali odgovarat ćemo samo na priloge koji pridonose daljnjem proučavanju. Opseg naše rasprave obuhvatit će sadašnji niz izlaganja, proročka pravila koja primjenjujemo i informacije koje se nalaze u Habakukovim tablicama.

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Otkrivenje Isusa Krista, koje mu dade Bog da pokaže svojim slugama što se ima uskoro zbiti; i posla ga te ga po svome anđelu obznani svome sluzi Ivanu: koji posvjedoči za riječ Božju i za svjedočanstvo Isusa Krista, i za sve što je vidio. Blažen je onaj koji čita i oni koji slušaju riječi ovoga proroštva i drže što je u njemu napisano, jer je vrijeme blizu. Otkrivenje 1,1–3.

The Greek word translated as “signified” means to “indicate”. He sent the message by “his” angel and he signified it by “his” angel. “His” angel is Gabriel.

Grčka riječ prevedena kao „označio” znači „naznačiti”. Poslao je poruku po „svome” anđelu i označio ju je po „svome” anđelu. „Njegov” anđeo jest Gabrijel.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> „Riječi anđela: ‘Ja sam Gabrijel, koji stojim pred Bogom’, pokazuju da on zauzima položaj velike časti na nebeskim dvorovima. Kad je došao s porukom Danielu, rekao je: ‘Nema nikoga tko sa mnom stoji u ovome osim Mihaela [Krista], kneza vašega.’ Daniel 10:21. O Gabrijelu Spasitelj govori u Otkrivenju, govoreći da je ‘posla i po svome anđelu pokaza sluzi svojemu Ivanu.’ Otkrivenje 1:1.” Želja vjekova, 99.

The angel Gabriel is sent with the message and the angel Gabriel also represents the message. When mankind arrives at the point in history when “the time is at hand” for the final warning message to be proclaimed, that final message is represented by an angel. In the book of Revelation “messages” are often represented as angels, and of course the Greek word translated as “angel” in Revelation means messenger.

Anđeo Gabriel poslan je s porukom, a anđeo Gabriel također predstavlja poruku. Kada čovječanstvo u povijesti stigne do trenutka kada je „vrijeme blizu” da bude proglašena posljednja poruka upozorenja, ta je posljednja poruka predstavljena anđelom. U knjizi Otkrivenja „poruke” su često prikazane kao anđeli, a, naravno, grčka riječ prevedena kao „anđeo” u Otkrivenju znači glasnik.

Every revelation of God’s truth that has arrived in history is certainly a revelation of Jesus Christ, but the Revelation of Jesus Christ in Revelation chapter one is the final warning for mankind and it occurs at a specific moment that is represented as being a “time.” There is another passage in the book of Revelation where John references that “the time is at hand”. That other passage provides a second witness to test the initial claims I have made about verses one through three.

Svaka objava Božje istine koja je došla u povijesti zacijelo je objava Isusa Krista, ali Otkrivenje Isusa Krista u prvom poglavlju Knjige Otkrivenja posljednje je upozorenje čovječanstvu i događa se u određenom trenutku koji je prikazan kao „vrijeme“. Postoji još jedan odlomak u Knjizi Otkrivenja u kojem Ivan navodi da je „vrijeme blizu“. Taj drugi odlomak pruža drugo svjedočanstvo kako bi se ispitale početne tvrdnje koje sam iznio o recima jedan do tri.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> I reče mi: Ove su riječi vjerne i istinite; i Gospodin Bog svetih proroka poslao je svoga anđela da pokaže svojim slugama što se uskoro mora zbiti. Evo, dolazim brzo: blagoslovljen je onaj koji drži riječi proroštva ove knjige.

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.

> I ja Ivan vidjeh ovo i čuh. I kad čuh i vidjeh, padoh ničice da se poklonim pred nogama anđela koji mi pokaza ovo.

> Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

> Tada mi reče: Gledaj, ne čini toga! Jer ja sam tvoj sudrug, i braće tvoje proroka, i onih koji drže riječi ove knjige: Bogu se pokloni.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:6–11.

> I reče mi: Ne zapečaćuj riječi proroštva ove knjige, jer je vrijeme blizu. Tko čini nepravdu, neka i dalje čini nepravdu; i tko je nečist, neka i dalje bude nečist; i tko je pravedan, neka i dalje čini pravdu; i tko je svet, neka i dalje bude svet. Otkrivenje 22,6–11.

At the end of the book of Revelation we find the same subject as in the beginning of Revelation. The communication process and message are once again referred to when “the Lord God” “sent his angel to shew unto his servants the things which must shortly be done.” And just as soon as the servants are shown the message identifying “things which must shortly be done” Christ announces that He is coming quickly. This is the message that precedes Christ’s second coming, and it therefore is the final warning message—the very same message represented as “the Revelation of Jesus Christ” in verse one of chapter one. The blessing that is promised in the first three verses of Revelation is repeated with the statement of “blessed is he that keepeth the sayings of the prophecy of this book.”

Na kraju knjige Otkrivenja nalazimo istu temu kao i na početku Otkrivenja. Ponovno se upućuje na proces priopćavanja i na poruku kada je „Gospodin Bog” „poslao anđela svojega da pokaže slugama svojim što se ima uskoro zbiti”. I čim je slugama pokazana poruka koja označuje „što se ima uskoro zbiti”, Krist objavljuje da dolazi brzo. To je poruka koja prethodi Kristovu drugom dolasku, te je stoga posljednja poruka upozorenja — upravo ona ista poruka koja je u prvom retku prvoga poglavlja prikazana kao „Otkrivenje Isusa Krista”. Blagoslov koji je obećan u prva tri retka Otkrivenja ponavlja se izjavom: „blago onomu koji drži riječi proroštva ove knjige.”

In these verses we find an expansion of the process of communication set forth in chapter one, for we find that after Gabriel delivers the message to John, John is so overwhelmed with the message that he seeks to worship Gabriel, who then uses John’s misunderstanding to identify that heavenly angels, earthly prophets, and all that keep the sayings of the message, are “fellow servants” who are to worship the Creator-God, not the creation of God.

U ovim recima nalazimo proširenje procesa priopćavanja izloženoga u prvom poglavlju, jer vidimo da, nakon što Gabriel prenese poruku Ivanu, Ivan biva toliko obuzet tom porukom da nastoji iskazati štovanje Gabrielu, a on tada Ivanovo nerazumijevanje koristi kako bi pokazao da su nebeski anđeli, zemaljski proroci i svi koji drže riječi ove poruke „susluge” koji trebaju štovati Boga Stvoritelja, a ne Božje stvorenje.

These verses are describing the same events and message that we are considering in chapter one. They are repeating the faithful and true sayings that show God’s servants what must shortly be done. The message is once again set in the context of the process of communication between God and His servants. In chapter twenty-two we find more evidence that the message is the final warning message, for the “time” that is “at hand” is marked as taking place right before human probation closes, for the pronouncement that he “that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still,” marks the close of probation, marking the beginning of the seven last plagues, which in turn conclude with the Second Coming of Christ.

Ovi stihovi opisuju iste događaje i istu poruku koju razmatramo u prvom poglavlju. Oni ponavljaju vjerne i istinite riječi koje Božjim slugama pokazuju što se uskoro mora zbiti. Poruka je ponovno postavljena u okvir procesa komunikacije između Boga i Njegovih slugu. U dvadeset i drugom poglavlju nalazimo još više dokaza da je ta poruka završna poruka upozorenja, jer je „vrijeme“ koje je „blizu“ označeno kao ono koje nastupa neposredno prije nego što se zaključi vrijeme milosti za čovjeka; jer objava da „tko čini nepravdu, neka i dalje čini nepravdu; i tko je nečist, neka i dalje bude nečist; i tko je pravedan, neka i dalje čini pravdu; i tko je svet, neka i dalje bude svet“ označuje svršetak vremena milosti, označujući početak sedam posljednjih zala, koja pak završavaju drugim Kristovim dolaskom.

> “‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

> „U ono će vrijeme ustati Mihael, veliki knez koji stoji za sinove tvoga naroda; i nastat će vrijeme tjeskobe kakve nije bilo otkako je naroda pa do toga vremena; i u to će vrijeme tvoj narod biti izbavljen, svaki koji se nađe zapisan u knjizi.“ Daniel 12:1.

> “When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

> „Kad poruka trećega anđela završi, milost više ne posreduje za krive stanovnike zemlje. Božji je narod izvršio svoje djelo. Primili su ‘kasnu kišu’, ‘osvježenje od prisutnosti Gospodnje’, i pripravljeni su za čas kušnje koji je pred njima. Anđeli užurbano prolaze amo-tamo po nebu. Anđeo koji se vraća sa zemlje objavljuje da je njegov posao dovršen; završna je kušnja došla na svijet, i svi koji su se pokazali vjernima božanskim propisima primili su ‘pečat Boga živoga’. Tada Isus prestaje sa svojim posredovanjem u nebeskom Svetištu. Podiže svoje ruke i glasno kaže: ‘Svršeno je;’ i sva anđeoska vojska odlaže svoje krune dok On objavljuje ovu svečanu izjavu: ‘Tko je nepravedan, neka i dalje čini nepravdu; i tko je nečist, neka se i dalje kalja; i tko je pravedan, neka i dalje čini pravdu; i tko je svet, neka i dalje bude svet.’ Otkrivenje 22,11. Svaki je slučaj odlučen za život ili smrt.” Velika borba, 613.

At the beginning of the book of Revelation and at the end of the book of Revelation the same story is presented. Combining the two passages allows us to understand that the “Revelation of Jesus Christ” is the final warning message to mankind before Christ’s Second Coming. The message is symbolically represented by an angel that arrives just before the close of probation. The message divides mankind into two classes based upon whether they read, hear and keep the message that is unsealed when the “time is at hand,”—just before probation closes.

Na početku knjige Otkrivenja i na kraju knjige Otkrivenja iznesena je ista priča. Povezivanjem tih dvaju odlomaka možemo razumjeti da je „Otkrivenje Isusa Krista“ posljednja poruka upozorenja čovječanstvu prije Kristova Drugog dolaska. Ta je poruka simbolički prikazana anđelom koji dolazi neposredno prije završetka vremena milosti. Ta poruka dijeli čovječanstvo u dvije skupine, ovisno o tome čitaju li, slušaju i drže poruku koja je otpečaćena kada je „vrijeme blizu“ — neposredno prije nego što se vrijeme milosti završi.

> “As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study.

> „Kako se približavamo završetku povijesti ovoga svijeta, proročanstva koja se odnose na posljednje dane osobito zahtijevaju naše proučavanje. Posljednja knjiga Novoga zavjeta puna je istine koju trebamo razumjeti. Sotona je zaslijepio umove mnogih, tako da su rado prihvatili svaki izgovor da Otkrivenje ne učine predmetom svojega proučavanja.״

> “The book of Revelation, in connection with the book of Daniel, demands close study. Let every God-fearing teacher consider how most clearly to comprehend and present the Gospel that our Saviour came in person to make known to His servant John,—‘The revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass.’ None should become discouraged in their study of Revelation because of its apparently mystical symbols. ‘If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not.’ ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ We are to proclaim to the world the great and solemn truths contained in the book of Revelation. Into the very designs and principles of the church of God these truths are to enter. There should be a closer and more diligent study of this book, a more earnest presentation of the truths it contains, truths which concern all who are living in these last days. All who are preparing to meet their Lord should make this book the subject of earnest study and prayer. It is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history. John, because of his faithful trust in the word of God, and the testimony of Christ, was banished to the Isle of Patmos. But his banishment did not separate him from Christ. The Lord visited His faithful servant in his banishment, and gave him instruction regarding what was to come upon the world.

> „Knjiga Otkrivenja, u vezi s knjigom proroka Daniela, zahtijeva pomno proučavanje. Neka svaki bogobojazni učitelj razmotri kako da što jasnije shvati i iznese Evanđelje koje je naš Spasitelj osobno došao objaviti svome sluzi Ivanu,—‘Otkrivenje Isusa Krista, koje mu dade Bog da pokaže svojim slugama što se ima uskoro zbiti.’ Nitko ne treba klonuti duhom u proučavanju Otkrivenja zbog njegovih naizgled mističnih simbola. ‘Ako li komu od vas nedostaje mudrosti, neka ište od Boga, koji svima daje obilno i bez prigovora.’ ‘Blago onomu koji čita i onima koji slušaju riječi ovoga proroštva i drže što je u njemu napisano, jer je vrijeme blizu.’ Mi trebamo svijetu navješćivati velike i svečane istine sadržane u knjizi Otkrivenja. U same nacrte i načela crkve Božje te istine trebaju ući. Ovu knjigu treba proučavati prisnije i marljivije, a istine koje ona sadrži izlagati usrdnije, istine koje se tiču svih koji žive u ovim posljednjim danima. Svi koji se pripravljaju susresti svojega Gospodina trebaju ovu knjigu učiniti predmetom usrdna proučavanja i molitve. Ona je upravo ono što njezino ime označuje,—otkrivenje najvažnijih događaja koji se imaju zbiti u posljednjim danima povijesti ove zemlje. Ivan je, zbog svojega vjernog pouzdanja u riječ Božju i svjedočanstvo Kristovo, bio prognan na otok Patmos. Ali njegovo progonstvo nije ga odvojilo od Krista. Gospodin je pohodio svoga vjernog slugu u njegovu progonstvu i dao mu pouku o onome što je imalo doći na svijet.“

> “This instruction is of the greatest importance to us; for we are living in the last days of this earth’s history. Soon we shall enter upon the fulfilment of the events which Christ showed John were to take place. As the messengers of the Lord present these solemn truths, they must realize that they are handling subjects of eternal interest, and they should seek for the baptism of the Holy Spirit, that they may speak, not their own words, but the words given them by God.

> „Ova je pouka za nas od najveće važnosti; jer živimo u posljednjim danima povijesti ove zemlje. Uskoro ćemo stupiti u ispunjenje događaja za koje je Krist pokazao Ivanu da se trebaju zbiti. Dok glasnici Gospodnji iznose ove svečane istine, moraju shvatiti da se bave temama od vječnoga značenja, te trebaju tražiti krštenje Duhom Svetim, kako bi govorili ne svoje vlastite riječi, nego riječi koje im je dao Bog.“

> “The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

> „Knjiga Otkrivenja mora se otvoriti narodu. Mnogi su poučeni da je to zapečaćena knjiga, ali ona je zapečaćena samo onima koji odbacuju istinu i svjetlo. Istine koje ona sadrži moraju se objaviti kako bi ljudi imali priliku pripremiti se za događaje koji će se tako uskoro zbiti. Poruka trećega anđela mora se iznijeti kao jedina nada za spasenje svijeta koji propada.״

> “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

> „Pogibelji posljednjih dana su pred nama, i u svojem djelu trebamo upozoravati ljude na opasnost u kojoj se nalaze. Neka se ne ostave netaknutima svečani prizori za koje je proroštvo otkrilo da će se uskoro zbiti. Mi smo Božji glasnici i nemamo vremena za gubljenje. Oni koji žele biti suradnici s našim Gospodinom Isusom Kristom pokazat će duboko zanimanje za istine koje se nalaze u ovoj knjizi. Perom i glasom nastojat će jasno iznijeti divne stvari koje je Krist došao otkriti s neba.” Signs of the Times, 4. srpnja 1906.

Over a hundred years ago, in 1906, we were informed that soon “we shall enter upon the fulfilment of the events which Christ showed John were to take place.” The message was still sealed up in 1906. It is important to understand that the message of the Revelation of Jesus Christ is opened up to God’s people just before the events take place. We are told the book of Revelation “is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history.”

Prije više od sto godina, 1906., bilo nam je rečeno da ćemo uskoro „stupiti u ispunjenje događaja za koje je Krist pokazao Ivanu da će se zbiti“. Poruka je 1906. još uvijek bila zapečaćena. Važno je razumjeti da se poruka Otkrivenja Isusa Krista otkriva Božjem narodu neposredno prije nego što se događaji zbivaju. Rečeno nam je da je knjiga Otkrivenja „upravo ono što njezino ime označuje,—otkrivenje najvažnijih događaja koji će se zbiti u posljednjim danima povijesti ove zemlje“.

They are opened up so that God’s people might give the warning so those who are hearing the warning might “have an opportunity to prepare for the events which are so soon to take place.” It is worth noting (for John represents God’s people in the history when the message is to be proclaimed), that John identifies the two issues which he was being persecuted over. It was “because of his faithful trust in the word of God, and the testimony of Christ,” that he “was banished to the Isle of Patmos.” He was banished because he accepted both the Bible and the Spirit of Prophecy, which is the “testimony of Jesus.”

Ona se otvaraju kako bi Božji narod mogao dati upozorenje, da bi oni koji čuju upozorenje mogli „imati priliku pripremiti se za događaje koji će se tako uskoro zbiti.” Vrijedi zapaziti (jer Ivan predstavlja Božji narod u povijesti kada se poruka treba objaviti) da Ivan prepoznaje dva pitanja zbog kojih je bio progonjen. Upravo „zbog svoje vjerne pouzdanosti u riječ Božju i Kristovo svjedočanstvo” on „bijaše prognan na otok Patmos.” Bio je prognan zato što je prihvatio i Bibliju i Duh proroštva, koji je „svjedočanstvo Isusovo.”

> And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

> I padoh ničice k nogama njegovim da mu se poklonim. A on mi reče: Gledaj da toga ne učiniš! Ja sam tvoj subrat i subrat tvoje braće koja imaju svjedočanstvo Isusovo. Bogu se pokloni! Jer svjedočanstvo Isusovo duh je proroštva. Otkrivenje 19,10.

John is representing a people at the end of the world who understand the message of the Revelation of Jesus Christ, and who are persecuted for upholding both the Bible and the Spirit of Prophecy.

Ivan predstavlja narod na svršetku svijeta koji razumije poruku Otkrivenja Isusa Krista i koji je progonjen zato što uzdiže i Bibliju i Duh proroštva.

In the first three verses of chapter one the communication process between God the Father and his servants is emphasized. Chapter twenty-two adds to the narrative of the communication process. The two passages represent the beginning and the ending of the book Revelation and together they detail the role of John in the prophetic illustration. He is not simply the one who wrote the words of Revelation, but he also represents those at the end of the world who communicate the final warning message.

U prva tri retka prvoga poglavlja naglašava se proces priopćavanja između Boga Oca i njegovih slugu. Dvadeset i drugo poglavlje nadodaje pripovijesti o procesu priopćavanja. Ta dva odlomka predstavljaju početak i završetak knjige Otkrivenje te zajedno podrobno prikazuju Ivanovu ulogu u proročkom prikazu. On nije samo onaj koji je zapisao riječi Otkrivenja, nego također predstavlja one na svršetku svijeta koji prenose posljednju opomenu.

> The Lord gave the word: great was the company of those that published it. Psalms 68:11

> Gospodin dade riječ: veliko bijaše mnoštvo onih koji je navješćivahu. Psalam 68,11

John “saw” and “heard” the “things” that make up the message and was commanded to write and send the message to the churches.

Ivan je „vidio” i „čuo” „stvari” koje sačinjavaju poruku te mu je zapovjeđeno da poruku napiše i pošalje crkvama.

> Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:19.

> Govoreći: Ja sam Alfa i Omega, Prvi i Posljednji; i: Što vidiš, napiši u knjigu i pošalji sedmerim crkvama koje su u Aziji: u Efez, i u Smirnu, i u Pergam, i u Tijatiru, i u Sard, i u Filadelfiju, i u Laodiceju. Otkrivenje 1,19.

What he “heard” and “saw” he was commanded to write down and send to the seven churches of Asia minor, but when it came to the individual churches Jesus dictated the messages directly to John, for every message to each of the seven churches begins with the phrase “And unto the angel of the church in … write.” Jesus dictated the individual messages to the churches.

Ono što je „čuo” i „vidio” bilo mu je zapovjeđeno zapisati i poslati sedmerim crkvama u Maloj Aziji, ali kada je došao red na pojedine crkve, Isus je poruke izravno diktirao Ivanu, jer svaka poruka svakoj od sedam crkava započinje izrazom: „I anđelu crkve u … napiši.” Isus je pojedinačne poruke crkvama diktirao osobno.

Jesus dictated to John, and also Jesus told John to write what he saw and heard, and once Jesus told John “not” to write what he had heard.

Isus je izdiktirao Ivanu, a također je Isus rekao Ivanu da zapiše što je vidio i čuo, a jednom je Isus rekao Ivanu da „ne” zapiše ono što je čuo.

> And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.

> I povika iza glasa, kao kad lav riče; i kad povika, sedam gromova progovori svojim glasovima. I kad sedam gromova progovori svojim glasovima, htjedoh pisati; i čuh glas s neba koji mi govori: Zapečati ono što progovori sedam gromova i ne piši toga. Otkrivenje 10,3.4.

John was told to seal up what the seven thunders uttered and in so doing he was sealing up the message of the seven thunders, just as Daniel was commanded to seal up his book until the time of the end.

Ivanu je bilo rečeno da zapečati ono što progovoriše sedam gromova, i time je zapečatio poruku sedam gromova, kao što je Danielu bilo zapovjeđeno da zapečati svoju knjigu do vremena svršetka.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . . . And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Daniel 12:4, 9.

> A ti, Danijele, zatvori ove riječi i zapečati knjigu do vremena svršetka: mnogi će tumarati amo-tamo i znanje će se umnožiti.... A on reče: Idi svojim putem, Danijele, jer su ove riječi zatvorene i zapečaćene do vremena svršetka. Daniel 12,4.9.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> „Nakon što je ovih sedam gromova izgovorilo svoje glasove, Ivanu dolazi nalog, kao i Danielu u vezi s knjižicom: ‘Zapečati ono što je izgovorilo sedam gromova.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

What we are identifying is that at both the end and beginning of the book of Revelation a message is identified. The process of communicating that message is also identified. The part which John plays in communicating the message is specifically addressed. Sometimes he simply wrote what he saw and heard. Other times he was dictated to, and once he was told to not write what he had heard. The message of the Revelation of Jesus Christ is given by the Father, to Jesus, to Gabriel and then to the prophet John who was given the responsibility of writing the message and sending it to the churches.

Ono što utvrđujemo jest da je i na kraju i na početku knjige Otkrivenja prepoznata jedna poruka. Prepoznat je i postupak prenošenja te poruke. Posebno se razmatra uloga koju Ivan ima u prenošenju poruke. Ponekad je jednostavno zapisivao ono što je vidio i čuo. U drugim prilikama bilo mu je diktirano, a jednom mu je bilo rečeno da ne zapisuje ono što je čuo. Poruku Otkrivenja Isusa Krista daje Otac, Isusu, Gabrielu, a zatim proroku Ivanu, kojemu je povjerena odgovornost da zapiše poruku i pošalje je crkvama.

> Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.

> Napiši ono što si vidio, i ono što jest, i ono što će se dogoditi poslije ovoga. Otkrivenje 1,19.

It might be possible to read the verse and not recognize the prophetic principle identified within the command for John to write. Writing down “things” seen and heard is to record current history, for in John’s time those “things” were. Recording current history, and in so doing simultaneously writing down the things that shall be in the future, is the primary prophetic rule in the book of Revelation. John is used to emphasize and illustrate that very principle and its importance for he was essentially told to write “the things which are, and” in so doing you shall be writing “the things which shall be hereafter” because history repeats. This prophetic technique is Jesus’ signature, for a signature is a name and His name in chapter one of Revelation is the Alpha and Omega. He identifies the end with the beginning.

Moguće je čitati taj redak, a da se ne prepozna proročko načelo prepoznato u zapovijedi danoj Ivanu da piše. Zapisivati „stvari” koje su viđene i čute znači bilježiti sadašnju povijest, jer su u Ivanovo vrijeme te „stvari” bile. Bilježenje sadašnje povijesti i, čineći to, istodobno zapisivanje onoga što će biti u budućnosti, temeljno je proročko pravilo u knjizi Otkrivenja. Ivan se koristi kako bi se upravo to načelo i njegova važnost naglasili i prikazali, jer mu je u biti bilo rečeno da zapiše „ono što jest, i” čineći tako pisat ćeš „ono što će se dogoditi poslije”, jer se povijest ponavlja. Ta je proročka tehnika Isusov potpis, jer potpis je ime, a njegovo je ime u prvom poglavlju Otkrivenja Alfa i Omega. On poistovjećuje svršetak s početkom.

We are just beginning the study of “The Revelation of Jesus Christ” and we are currently considering the first three verses of chapter one. The final warning message titled “The Revelation of Jesus Christ” is communicated from the heavenly Father unto Jesus unto Gabriel unto John who records it in a book to be sent to the churches. Because the message is so directly named as “The Revelation of Jesus Christ” it is important to note that of all the elements that have been written to men through the inspired Word revealing Christ, the one characteristic of who and what Jesus is, is illustrated in the activity of John in recording the message. As he wrote the things that then were, he was also writing the things that would yet be.

Tek smo započeli proučavanje „Otkrivenja Isusa Krista“ i trenutačno razmatramo prva tri retka prvoga poglavlja. Završna poruka upozorenja, naslovljena „Otkrivenje Isusa Krista“, prenosi se od nebeskoga Oca Isusu, od Isusa Gabrijelu, od Gabrijela Ivanu, koji je bilježi u knjigu da bude poslana crkvama. Budući da je poruka tako izravno nazvana „Otkrivenje Isusa Krista“, važno je zapaziti da je, od svih sastavnica koje su ljudima napisane po nadahnutoj Riječi otkrivajući Krista, ona jedna značajka onoga tko i što Isus jest prikazana u Ivanovoj djelatnosti bilježenja poruke. Dok je pisao ono što je tada bilo, ujedno je pisao i ono što će tek biti.

The truth of repeating history is represented when John writes out a warning for his day and age, which is also a warning for a future time. When John wrote to the seven churches at the beginning of the Christian church, he was also penning a warning for the Christian church at the end of the world. This attribute of Christ’s character is represented when Christ is called the Alpha and Omega, or the beginning and the ending, or the first and the last. In fact, the Bible identifies this attribute of Christ’s character as what proves that he is the only God.

Istina o ponavljanju povijesti prikazana je kada Ivan zapisuje upozorenje za svoje doba i naraštaj, koje je ujedno i upozorenje za buduće vrijeme. Kada je Ivan pisao sedmerim crkvama na početku kršćanske Crkve, također je ispisivao upozorenje za kršćansku Crkvu na svršetku svijeta. Ovo obilježje Kristova karaktera prikazano je kada se Krist naziva Alfa i Omega, ili početak i svršetak, ili prvi i posljednji. Štoviše, Biblija ovo obilježje Kristova karaktera prepoznaje kao ono što dokazuje da je on jedini Bog.

In the first chapter of Revelation we find Jesus identifying Himself as the Alpha and Omega.

U prvom poglavlju Otkrivenja nalazimo Isusa kako se poistovjećuje kao Alfa i Omega.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

> Bijah u u Duhu na Dan Gospodnji te začuh iza sebe snažan glas, kao glas trube, koji govoraše: Ja sam Alfa i Omega, prvi i posljednji; i: što vidiš, napiši u knjigu i pošalji sedmerim crkvama koje su u Aziji: u Efez, i u Smirnu, i u Pergam, i u Tijatiru, i u Sard, i u Filadelfiju, i u Laodiceju.

> And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.

> I okrenuh se da vidim glas koji mi govoraše. I okrenuvši se, vidjeh sedam zlatnih svijećnjaka; i posred sedam svijećnjaka jednoga nalik Sinu čovječjemu, odjevena u haljinu do nogu i opasana po prsima zlatnim pojasom. Glava njegova i kosa bijahu bijele kao vuna, bijele kao snijeg; i oči njegove kao plamen ognjeni; i noge njegove nalik mjedi užarenoj, kao u peći raskaljenoj; i glas njegov kao šum voda mnogih. I u desnici svojoj imaše sedam zvijezda; i iz usta njegovih izlažaše oštar mač s dvije oštrice; i lice njegovo bijaše kao sunce kad sjaji u sili svojoj.

> And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last. Revelation 1:10–17.

> I kad ga vidjeh, padoh k njegovim nogama kao mrtav. I položi svoju desnicu na me govoreći mi: Ne boj se; ja sam Prvi i Posljednji. Otkrivenje 1,10–17.

There is much truth within these verses, but here I would simply point out that when John heard Christ’s trumpet-like voice and turned to see Who it was that spoke to him, he saw Jesus Christ as the heavenly High Priest within the holy place of the heavenly sanctuary. Jesus then identified Himself as Alpha and Omega and as the first and the last. In the message and its communication in the first three verses we found a line of truth that corresponded with the line of truth at the end of Revelation. As the Alpha and Omega Jesus illustrates the end with the beginning, the last with the first. At the end of the book of Revelation as in the beginning He once again identifies Himself as the Alpha and Omega.

U ovim se redcima nalazi mnogo istine, no ovdje bih jednostavno istaknuo da je Ivan, kada je čuo Kristov glas poput trube i okrenuo se da vidi Tko je to koji mu govori, ugledao Isusa Krista kao nebeskoga Velikog Svećenika u Svetinji nebeskoga Svetišta. Isus se zatim poistovjetio kao Alfa i Omega te kao Prvi i Posljednji. U poruci i njezinu prenošenju u prva tri retka našli smo niz istine koji je odgovarao nizu istine na kraju Otkrivenja. Kao Alfa i Omega, Isus prikazuje svršetak početkom, posljednje prvim. Na kraju knjige Otkrivenja, kao i na početku, On se ponovno poistovjećuje kao Alfa i Omega.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> I reče mi: Ove su riječi vjerne i istinite; i Gospodin Bog svetih proroka posla svojega anđela da pokaže svojim slugama što se uskoro mora zbiti. Evo, dolazim ubrzo: blagoslovljen je onaj koji drži riječi proroštva ove knjige.

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

> I ja, Ivan, vidjeh ovo i čuh. I kad čuh i vidjeh, padoh ničice da se poklonim pred nogama anđela koji mi ovo pokaza. Tada mi reče: Gledaj da toga ne učiniš! Jer ja sam tvoj susluga i susluga tvoje braće, proroka, i onih koji drže riječi ove knjige. Bogu se pokloni.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.

> I reče mi: Ne zapečati riječi proroštva ove knjige, jer je vrijeme blizu.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.

> Tko čini nepravdu, neka i dalje čini nepravdu; i tko je nečist, neka i dalje bude nečist; i tko je pravedan, neka i dalje čini pravdu; i tko je svet, neka i dalje bude svet.

> And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:7–13.

> I evo, dolazim ubrzo; i plaća moja sa mnom je, da uzvratim svakomu prema djelu njegovu. Ja sam Alfa i Omega, početak i svršetak, prvi i posljednji. Otkrivenje 22,7–13.

The book of Revelation carefully describes that when John records the message that the message would be premised upon the principle of the beginning illustrating the end. The message is the first truth opened up in the book of Revelation and the very same truth is the last to be spoken in the book. And in the testimony at the beginning and at the ending of the book of Revelation, Jesus identifies Himself as the Alpha and Omega, the beginning and ending and as the first and the last.

Knjiga Otkrivenja pomno opisuje da će, kada Ivan zabilježi poruku, ta poruka biti utemeljena na načelu da početak oslikava svršetak. Ta je poruka prva istina otkrivena u Knjizi Otkrivenja, a ta ista istina posljednja je o kojoj se govori u knjizi. I u svjedočanstvu na početku i na završetku Knjige Otkrivenja, Isus se poistovjećuje kao Alfa i Omega, početak i svršetak, te kao Prvi i Posljednji.

The first three verses of the book of Revelation identify the final warning message for mankind. It is the warning that precedes the seven last plagues and the Second Coming of Christ. The message of the Revelation of Jesus Christ was “sent and signified” “by his angel.”

Prva tri retka knjige Otkrivenja prepoznaju posljednju poruku upozorenja čovječanstvu. To je upozorenje koje prethodi sedam posljednjih zala i Drugom Kristovu dolasku. Poruka Otkrivenja Isusa Krista bila je „poslana i označena” „po njegovu anđelu”.

That same warning message is then identified in the last passage of Revelation, and it is also represented as the third angel of Revelation fourteen.

Ta ista poruka upozorenja zatim se prepoznaje u posljednjem odlomku Otkrivenja, a također je prikazana kao treći anđeo iz četrnaestog poglavlja Otkrivenja.

> And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.

> I za njima pođe treći anđeo govoreći jakim glasom: Ako se tko klanja Zvijeri i njezinu kipu te primi žig na svoje čelo ili na svoju ruku, i on će piti vino gnjeva Božjega, natočeno nerazrijeđeno u čašu srdžbe njegove; i bit će mučen ognjem i sumporom pred svetim anđelima i pred Janjetom. I dim njihove muke uzlazi u vijeke vjekova; i nemaju pokoja ni danju ni noću oni koji se klanjaju Zvijeri i njezinu kipu, i tko god prima žig imena njezina. Otkrivenje 14:9–11.

The final warning message is the message represented as the third angel. It’s the final warning for it directly identifies the last test for mankind. There is another angel that follows and joins the third angel, and that angel is also the final warning message.

Posljednja poruka upozorenja jest poruka predstavljena kao treći anđeo. To je posljednje upozorenje jer izravno identificira posljednju kušnju za čovječanstvo. Postoji još jedan anđeo koji slijedi i pridružuje se trećemu anđelu, a i taj je anđeo također posljednja poruka upozorenja.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

> I nakon toga vidjeh drugoga anđela gdje silazi s neba, imajući veliku vlast; i zemlja se prosvijetli od njegove slave. I povika silno jakim glasom govoreći: Pade, pade Babilon veliki, i postade prebivalište đavola, i tamnica svakoga nečistoga duha, i krletka svake nečiste i mrske ptice. Jer svi su narodi pili od vina gnjeva njezina bluda, i kraljevi zemaljski bludničili su s njom, i trgovci zemaljski obogatili su se od obilja njezina raskoša.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.

> I začuh drugi glas s neba gdje govori: Iziđite iz nje, narode moj, da ne budete sudionici njezinih grijeha i da ne primite od njezinih zala. Jer grijesi njezini dopriješe sve do neba, i Bog se spomenu njezinih bezakonja. Otkrivenje 18,1–5.

The message that is the Revelation of Jesus Christ is represented in chapter one, chapter fourteen, chapter eighteen and chapter twenty-two. The message is signified by an angel that is identified in the first and the last reference in Revelation as the angel Gabriel, and then in chapters fourteen and eighteen the message is symbolically represented by an angel flying in heaven or coming down out of heaven.

Poruka koja je Otkrivenje Isusa Krista prikazana je u prvom, četrnaestom, osamnaestom i dvadeset drugom poglavlju. Poruka je označena anđelom koji je u prvom i posljednjem navodu u Otkrivenju prepoznat kao anđeo Gabrijel, a zatim je u četrnaestom i osamnaestom poglavlju poruka simbolično prikazana anđelom koji leti nebom ili silazi s neba.

The angel that comes down out of heaven in chapter eighteen is typified earlier in chapter ten when an angel descends and places one foot on the land and another on the sea. That angel has a book that John is commanded to eat that makes his mouth sweet and his belly bitter. The book John eats is a message, and the message represented by the little book typifies the message of the angel of Revelation eighteen, so it too is a representation of the final warning message.

Anđeo koji silazi s neba u osamnaestom poglavlju ranije je predoznačen u desetom poglavlju, kada anđeo silazi i stavlja jednu nogu na kopno, a drugu na more. Taj anđeo ima knjigu koju je Ivanu zapovjeđeno pojesti, a koja njegova usta čini slatkima, a utrobu gorkom. Knjiga koju Ivan jede jest poruka, a poruka predstavljena tom malom knjigom predoznačuje poruku anđela iz Otkrivenja osamnaest, pa je i ona prikaz završne poruke upozorenja.

We are told that God’s message was sent and signified by an angel and when we closely look for the final warning message to be illustrated in the book of Revelation, we find that seven times an angel signifies the final warning message. In the first and the last instances it was the angel, Gabriel. Then in Revelation ten we have an angel come down with a little book in his hand. In Revelation fourteen we have three more angels, all representing the final warning message. Then in Revelation eighteen we have another angel representing the very same final warning message. Seven final warning messages are represented by angels. The first and the last are the angel Gabriel and the five angels in the middle of the first and last are symbolic angels.

Rečeno nam je da je Božja poruka bila poslana i označena po anđelu; i kada pomno potražimo kako je završna poruka upozorenja prikazana u knjizi Otkrivenja, nalazimo da anđeo sedam puta označuje završnu poruku upozorenja. U prvom i u posljednjem slučaju bio je to anđeo Gabriel. Zatim u desetom poglavlju Otkrivenja imamo anđela koji silazi s malom knjigom u svojoj ruci. U četrnaestom poglavlju Otkrivenja imamo još tri anđela, koji svi predstavljaju završnu poruku upozorenja. Potom u osamnaestom poglavlju Otkrivenja imamo drugoga anđela koji predstavlja tu istu završnu poruku upozorenja. Sedam završnih poruka upozorenja predstavljeno je anđelima. Prvi i posljednji jesu anđeo Gabriel, a pet anđela između prvoga i posljednjega jesu simbolični anđeli.

Of course, each of the seven churches have an angel as well, but they are carrying a message to the churches, whereas the final warning message we have been discussing is a message which includes the entire world as its audience.

Naravno, svaka od sedam crkava također ima anđela, ali oni nose poruku crkvama, dok je posljednja poruka upozorenja o kojoj smo raspravljali poruka koja kao svoje slušateljstvo obuhvaća cijeli svijet.

Each of the seven prophetic lines representing the final warning message should be closely evaluated and aligned with each other, but at this juncture I wish to simply define a basic principle of Alpha and Omega. The first time a subject is mentioned in God’s word is the most important reference. The first time “seed” is mentioned in the Bible is in Genesis 1:11 where we are told that the seed would produce “after its kind.” The first mention of the seed emphasizes that it has the DNA necessary to reproduce itself. Jesus identified God’s Word as a seed.

Svaku od sedam proročkih linija koje predstavljaju završnu poruku upozorenja valja pomno procijeniti i uskladiti jednu s drugom, no u ovom trenutku želim jednostavno definirati osnovno načelo Alfe i Omege. Prvi put kada se neka tema spominje u Božjoj riječi jest najvažnija referenca. Prvi put kada se „sjeme“ spominje u Bibliji nalazi se u Postanku 1,11, gdje nam je rečeno da će sjeme rađati „po svojoj vrsti“. Prvo spominjanje sjemena naglašava da ono ima DNK nužan za vlastito razmnožavanje. Isus je Božju Riječ označio kao sjeme.

> The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying,

> Istoga dana Isus iziđe iz kuće i sjede uz more. I skupiše se k njemu velika mnoštva, tako da uđe u lađu i sjede; a sve mnoštvo stajaše na obali. I govoraše im mnogo toga u prispodobama govoreći:

> Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.

> Gle, sijač iziđe sijati; i kad je sijao, neko sjeme pade uz put, i dođoše ptice te ga pozobaše. Neko pade na kamenita mjesta, gdje nije bilo mnogo zemlje; i odmah niknu, jer nije imalo duboke zemlje. A kad je sunce ogrijalo, izgori; i budući da nije imalo korijena, usahnu. A neko pade među trnje; i trnje uzraste te ga uguši. A drugo pade na dobru zemlju i donese plod: jedno stostruk, drugo šezdesetostruk, treće tridesetostruk. Tko ima uši da čuje, neka čuje.

> And the disciples came, and said unto him, Why speakest thou unto them in parables?

> I pristupiše učenici i rekoše mu: Zašto im govoriš u prispodobama?

> He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

> A on odgovori i reče im: Jer vama je dano znati tajne kraljevstva nebeskoga, a njima nije dano. Jer tko ima, dat će mu se, i imat će u izobilju; a tko nema, od njega će se uzeti i ono što ima. Zato im govorim u prispodobama: jer gledajući ne vide, i slušajući ne čuju, niti razumiju. I na njima se ispunja proročanstvo Izaijino, koje govori: Slušanjem ćete slušati, i nećete razumjeti; i gledanjem ćete gledati, i nećete opaziti. Jer je srce ovoga naroda otvrdnulo, i uši su im otežale za slušanje, i oči svoje zatvoriše; da ne bi kada očima vidjeli, i ušima čuli, i srcem razumjeli, i obratili se, te da ih izliječim.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

> Ali blago vašim očima, jer vide; i vašim ušima, jer čuju. Jer zaista, kažem vam, da su mnogi proroci i pravednici željeli vidjeti ono što vi vidite, i nisu vidjeli; i čuti ono što vi čujete, i nisu čuli.

> Hear ye therefore the parable of the sower.

> Čujte dakle prispodobu o sijaču.

> When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.

> Kad tko čuje riječ o kraljevstvu, a ne razumije je, tada dolazi Zli i otima ono što je posijano u njegovu srcu. To je onaj koji je primio sjeme uz put.

> But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.

> A onaj koji je primio sjeme na kamenita mjesta, to je onaj koji sluša riječ i odmah je s radošću prima; ali nema korijena u sebi, nego traje samo neko vrijeme: jer kad zbog riječi nastane nevolja ili progonstvo, odmah se sablazni.

> He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

> A onaj koji je posijan među trnje jest onaj koji sluša riječ; ali briga ovoga svijeta i prijevarnost bogatstva guše riječ, te on postaje bez ploda.

> But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Matthew 13:1–23.

> A onaj koji je posijan na dobru zemlju jest onaj koji sluša riječ i razumije je; on također donosi rod te daje: jedan stostruko, drugi šezdesetostruko, a treći tridesetostruko. Matej 13,1–23.

A seed, which is God’s Word, has all the DNA necessary to produce a complete plant. The first mention of a subject in God’s Word includes all the elements of that subject that there is. This fact is identified as “the rule of first mention.” The closer this rule is examined the surer it becomes.

Sjeme, koje je Božja Riječ, ima sav DNK potreban da proizvede potpunu biljku. Prvo spominjanje neke teme u Božjoj Riječi sadrži sve elemente te teme koji postoje. Ta se činjenica prepoznaje kao „pravilo prvoga spominjanja“. Što se to pravilo pomnije ispituje, to postaje sigurnije.

Before we continue on in our explanation of the Alpha and Omega and the definition of God’s Word as a seed, it is worth considering from the passage we just cited in Matthew some relevant points in our consideration of the book of Revelation. All the prophets are speaking of the end of the world.

Prije nego što nastavimo s našim tumačenjem Alfe i Omege te definicijom Božje Riječi kao sjemena, vrijedno je razmotriti, iz odlomka koji smo upravo naveli u Mateju, neke važne točke za naše razmatranje knjige Otkrivenja. Svi proroci govore o svršetku svijeta.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> „Svaki od drevnih proroka govorio je manje za svoje vlastito vrijeme nego za naše, tako da je njihovo prorokovanje na snazi za nas. ‘A sve se to njima događalo za uzor; i napisano je za opomenu nama, na koje su došli svršeci svijeta.’ 1 Corinthians 10:11. ‘Njima se objavi da ne sebi, nego nama služahu onim što vam sada javiše oni koji vam propovijedahu evanđelje po Duhu Svetome poslanome s neba; u što anđeli žele proniknuti.’ 1 Peter 1:12....”

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

> „Biblija je sabrala i zajedno povezala svoja blaga za ovaj posljednji naraštaj. Svi veliki događaji i svečani zbivanja povijesti Staroga zavjeta bili su, i jesu, da se ponavljaju u crkvi u ovim posljednjim danima.” Selected Messages, knjiga 3, 338, 339.

This passage provides three witnesses, (Paul, Peter and Ellen White) testifying to the fact that all the prophets are speaking about the end of the world, which is the very time when the secret in the book of Revelation is unsealed. Therefore, in Matthew thirteen when Jesus said, “blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them,” He was expressing the same blessing that is noted in the first three verses of Revelation chapter one.

Ovaj odlomak pruža tri svjedoka (Pavla, Petra i Ellen White) koji svjedoče o činjenici da svi proroci govore o svršetku svijeta, upravo o vremenu kada se otkriva tajna u knjizi Otkrivenja. Stoga, kada je u trinaestom poglavlju Evanđelja po Mateju Isus rekao: „blago vašim očima, jer vide; i vašim ušima, jer čuju. Jer zaista vam kažem da su mnogi proroci i pravednici željeli vidjeti ono što vi gledate, i nisu vidjeli; i čuti ono što vi slušate, i nisu čuli“, On je izražavao isti blagoslov koji je zabilježen u prva tri retka prvoga poglavlja Otkrivenja.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Blagoslovljen je onaj koji čita i oni koji slušaju riječi ovoga proročanstva te drže ono što je u njemu zapisano, jer je vrijeme blizu. Otkrivenje 1,3.

Jesus presented the parable of the Sower and then the disciples are led to engage him on the parable. But before they are brought into interaction with Jesus, He stated for them and more importantly for us, “Who hath ears to hear, let him hear.”

Isus je iznio prispodobu o Sijaču, a zatim su učenici bili potaknuti da mu se obrate u vezi s tom prispodobom. No prije nego što su bili uvedeni u razgovor s Isusom, On je rekao njima, a još važnije nama: „Tko ima uši da čuje, neka čuje.“

Jesus gives the parable and concludes it with the warning for those who will—to hear. Then the disciples are led into the discussion where Jesus addresses at least three significant thoughts. He identifies a distinction between two classes of hearers, and in doing so he refers to a passage from the book of Isaiah to provide a second witness of two classes of hearers (for remember it is all set in the context of those that will hear). The third idea he sets forth, beyond the two classes of hearers and the book of Isaiah as a second witness, is the fact that the Word of God is a seed. The fact that the Word of God is a seed is therefore part of what is to be heard by those that hear the Revelation of Jesus Christ in Revelation chapter one. There are two hearers in the first three verses, just as there are two classes of hearers in Matthew thirteen. Matthew thirteen simply adds some insight to the various ways those who refuse to hear make the choice not to hear. And the witness of Isaiah adds even more to the message we are to hear.

Isus iznosi prispodobu i zaključuje je upozorenjem za one koji će — čuti. Zatim su učenici uvedeni u raspravu u kojoj Isus obrađuje najmanje tri značajne misli. On utvrđuje razliku između dviju skupina slušatelja, a pritom se poziva na odlomak iz knjige Izaije kako bi pružio drugo svjedočanstvo o dvjema skupinama slušatelja (jer valja se sjetiti da je sve to postavljeno u kontekstu onih koji će čuti). Treća misao koju iznosi, uz dvije skupine slušatelja i knjigu Izaije kao drugo svjedočanstvo, jest činjenica da je Riječ Božja sjeme. Činjenica da je Riječ Božja sjeme stoga je dio onoga što trebaju čuti oni koji čuju Otkrivenje Isusa Krista u prvom poglavlju Otkrivenja. U prva tri retka postoje dva slušatelja, kao što u Mateju trinaest postoje dvije skupine slušatelja. Matej trinaest jednostavno dodaje određeni uvid u različite načine na koje oni koji odbijaju čuti donose odluku da ne čuju. A svjedočanstvo Izaije dodaje još više poruci koju trebamo čuti.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.

> One godine kad umrije kralj Uzija vidjeh i Gospodina gdje sjedi na prijestolju, visoku i uzvišenu, i skut njegov ispuni hram. Iznad njega stajahu serafimi: svaki imaše po šest krila; dvama pokrivaše lice svoje, dvama pokrivaše noge svoje, a dvama letjaše. I vikahu jedan drugomu govoreći: Svet, svet, svet, Gospod nad vojskama: sva je zemlja puna slave njegove. I pragovi na vratima zadrhtaše od glasa onoga koji vikaše, i dom se napuni dimom.

> Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.

> Tada rekoh: Jao meni! Jer sam izgubljen; jer sam čovjek nečistih usana, i prebivam usred naroda nečistih usana; jer su moje oči vidjele Kralja, Gospoda nad vojskama.

> Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.

> Tada doletje k meni jedan od serafina, držeći u ruci živ ugljen, koji je uzeo kliještima sa žrtvenika. I prisloni ga na moja usta te reče: Evo, ovo se dotaklo tvojih usana; i uklonjena je tvoja bezakonost, i tvoj je grijeh očišćen.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.

> Tada začuh glas Gospodnji kako govori: Koga da pošaljem i tko će poći za nas? Tada rekoh: Evo me, mene pošalji.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.

> I reče: Idi i reci ovomu narodu: Doista ćete slušati, ali nećete razumjeti; i doista ćete gledati, ali nećete shvatiti. Otežaj srce ovomu narodu, učini da im uši otežaju, i zatvori im oči; da ne vide svojim očima, i ne čuju svojim ušima, i ne razumiju svojim srcem, i ne obrate se, i ne budu iscijeljeni.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:1–13.

> Tada rekoh: Gospodine, dokle? A on odgovori: Dok gradovi ne opuste bez stanovnika, i kuće bez čovjeka, i zemlja sasvim ne opusti, i dok Gospod ne udalji ljude daleko, te bude veliko pustošenje usred zemlje. Ali će još u njoj biti desetina, i ona će se vratiti, i bit će proždrta; kao terebint i kao hrast, kojima ostaje panj kad odbace lišće: tako će sveto sjeme biti njezin panj. Izaija 6:1–13.

Of course, this passage from Isaiah is absolutely amazing in the depth of prophetic subjects it addresses. Many of these subjects have been repeatedly discussed in Habakkuk’s Tables, so we will simply summarize the points from the passage that support our consideration of Jesus’ reference to His word being a seed.

Naravno, ovaj odlomak iz Izaije doista je zadivljujući u dubini proročkih tema koje obrađuje. Mnoge od tih tema više su puta razmatrane u Habakukovim tablicama, stoga ćemo jednostavno sažeti one točke iz odlomka koje podupiru naše razmatranje Isusova upućivanja na to da je Njegova riječ sjeme.

In has been established that Isaiah in the passage represents a prophet, and therefore God’s people at the end of time. More importantly for our point, Isaiah represents a people who were living in sin, while functioning within God’s church. Until Isaiah had the revelation of God’s glory, he did not recognize his own sinfulness. He was Laodicean, he was blind.

Utvrđeno je da Izaija u tom odlomku predstavlja proroka, a stoga i Božji narod na svršetku vremena. Još važnije za našu tvrdnju, Izaija predstavlja narod koji je živio u grijehu, dok je djelovao unutar Božje crkve. Sve dok Izaija nije primio otkrivenje Božje slave, nije prepoznao vlastitu grešnost. Bio je laodicejski, bio je slijep.

> “Isaiah had denounced the sin of others; but now he sees himself exposed to the same condemnation he had pronounced upon them. He had been satisfied with a cold, lifeless ceremony in his worship of God. He had not known this until the vision was given him of the Lord. How little now appeared his wisdom and talents as he looked upon the sacredness and majesty of the sanctuary. How unworthy he was! how unfitted for sacred service! His view of himself might be expressed in the language of the apostle Paul, ‘O wretched man that I am! who shall deliver me from the body of this death?’

> „Izaija je osuđivao grijeh drugih; ali sada vidi da je i sam izložen istoj osudi koju je izrekao nad njima. Bio je zadovoljan hladnim, beživotnim obredom u svojem štovanju Boga. To nije znao sve dok mu nije bilo dano viđenje Gospodina. Kako su se neznatnima sada činili njegova mudrost i darovi dok je promatrao svetost i veličanstvo Svetišta. Kako je bio nedostojan! kako neprikladan za svetu službu! Njegov se pogled na samoga sebe mogao izraziti riječima apostola Pavla: ‘Jadan li sam ja čovjek! Tko će me izbaviti od tijela ove smrti?’”

> “But relief was sent to Isaiah in his distress. ‘Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” Isaiah 6:6, 7.

> „Ali Izaiji je u njegovoj tjeskobi poslana pomoć. ‘Tada doletje k meni jedan od serafa držeći u ruci žeravicu, koju je kliještima uzeo s oltara. I dotače se njome mojih usta i reče: Evo, ovo se dotaklo tvojih usana; tvoja je krivnja uklonjena i tvoj je grijeh očišćen.’ Izaija 6,6.7.

> “The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.

> „Viđenje dano Izaiji predstavlja stanje Božjega naroda u posljednjim danima. Njima je dana prednost da vjerom vide djelo koje se odvija u nebeskom svetištu. ‘I hram se Božji otvori na nebu, i pokaza se u hramu njegovu kovčeg saveza njegova.’ Dok vjerom gledaju u Svetinju nad svetinjama i vide Kristovo djelo u nebeskom svetištu, uviđaju da su narod nečistih usana — narod čije su usne često govorile ispraznost i čiji darovi nisu bili posvećeni i uporabljeni na slavu Božju. S pravom mogu očajavati kad svoju vlastitu slabost i nedostojnost uspoređuju s čistoćom i ljupkošću slavnog Kristova karaktera. Ali ako oni, poput Izaije, prime dojam koji Gospodin namjerava utisnuti u srce, ako ponize svoje duše pred Bogom, za njih ima nade. Luk obećanja nad prijestoljem je, i djelo učinjeno za Izaiju bit će izvršeno u njima. Bog će odgovoriti na molbe koje dolaze iz skrušena srca.“

> “The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, [then] the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.

> „Svrha ovog velikog i svečanog Božjeg djela jest sabrati snopove u nebesku žitnicu; jer će se zemlja ispuniti slavom Gospodnjom. Neka se stoga nitko ne obeshrabri kada vidi prevladavajuću opačinu i čuje govor koji dolazi s nečistih usana. Kada se sile tame postroje protiv Božjeg naroda; kada Sotona okupi svoje snage za posljednji veliki sukob i njegova se moć učini velikom i gotovo nadmoćnom, [tada] će jasan pogled na božansku slavu, na prijestolje visoko i uzvišeno, nadsvođeno lukom obećanja, dati utjehu, sigurnost i mir.” Review and Herald, 22. prosinca 1896.

The vision “represents the condition of God’s people in the last days.” God’s people in the last days are Laodiceans.

Viđenje „predstavlja stanje Božjega naroda u posljednjim danima”. Božji narod u posljednjim danima jesu Laodikejci.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

> I anđelu crkve u Laodiceji napiši: Ovo govori Amen, vjerni i istiniti svjedok, početak Božjega stvorenja: Znam tvoja djela, da nisi ni studen ni vruć. O, da si studen ili vruć! Tako, budući da si mlak, i nisi ni studen ni vruć, izbljuvat ću te iz svojih usta. Jer govoriš: Bogat sam, i obogatio sam se, i ništa mi ne treba; a ne znaš da si nevoljan, i jadan, i siromah, i slijep, i gol. Savjetujem ti da od mene kupiš zlato žeženo u ognju, da se obogatiš; i bijele haljine, da se odjeneš i da se ne pokaže sramota tvoje golotinje; i pomaži svoje oči mašću za oči, da progledaš.

> As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

> Koje ja ljubim, one ukoravam i stegom odgajam; budi, dakle, revan i pokaj se. Evo, stojim na vratima i kucam: ako tko čuje moj glas i otvori vrata, ući ću k njemu i blagovat ću s njime, i on sa mnom. Onomu koji pobijedi dat ću da sjedi sa mnom na mome prijestolju, kao što i ja pobijedih te sjedoh sa svojim Ocem na njegovu prijestolju.

> He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

> Tko ima uho, neka čuje što Duh govori crkvama. Otkrivenje 3,14–22.

> “The message to the church of the Laodiceans is a startling denunciation, and is applicable to the people of God at the present time.

> „Poruka crkvi Laodicejaca zapanjujuća je osuda i primjenjiva je na Božji narod u sadašnje vrijeme.״

> “‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> „I anđelu crkve u Laodiceji napiši: Ovo govori Amen, vjerni i istiniti Svjedok, početak Božjega stvorenja: Znam tvoja djela, da nisi ni studen ni vruć. O, da si studen ili vruć! Tako, jer si mlak, i nisi ni studen ni vruć, izbljuvat ću te iz svojih usta. Jer govoriš: Bogat sam, obogatio sam se i ništa mi ne treba; a ne znaš da si upravo ti jadan, bijedan, siromašan, slijep i gol.”

> “The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> „Gospodin nam ovdje pokazuje da poruka koju Njegovu narodu trebaju nositi propovjednici koje je On pozvao da opominju narod nije poruka mira i sigurnosti. Ona nije samo teorijska, nego praktična u svakom pogledu. Božji je narod u poruci Laodicejcima prikazan kao onaj koji se nalazi u stanju tjelesne sigurnosti. Oni spokojno počivaju, vjerujući za sebe da su u uzvišenom stanju duhovnih postignuća. ‘Jer govoriš: Bogat sam, i obogatio sam se, i ništa ne trebam; a ne znaš da si nesretan, i jadan, i siromašan, i slijep, i gol.’”

> “What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.

> „Kakva veća obmana može snaći ljudske umove od pouzdanja da su u pravu kada su posve u krivu! Poruka Istinitoga Svjedoka nalazi Božji narod u žalosnoj obmani, a ipak pošten u toj obmani. Oni ne znaju da je njihovo stanje žalosno u Božjim očima. Dok se oni kojima je upućena laskaju da se nalaze u uzvišenom duhovnom stanju, poruka Istinitoga Svjedoka razbija njihovu sigurnost zapanjujućom osudom njihova stvarnog stanja duhovne sljepoće, siromaštva i bijede. To svjedočanstvo, tako oštro i strogo, ne može biti pogrešno, jer govori Istiniti Svjedok, i Njegovo svjedočanstvo mora biti točno.

> “It is difficult for those who feel secure in their attainments, and who believe themselves to be rich in spiritual knowledge, to receive the message which declares that they are deceived and in need of every spiritual grace. The unsanctified heart is ‘deceitful above all things, and desperately wicked.’ I was shown that many are flattering themselves that they are good Christians, who have not a ray of light from Jesus. They have not a living experience for themselves in the divine life. They need a deep and thorough work of self-abasement before God before they will feel their true need of earnest, persevering effort to secure the precious graces of the Spirit.” Testimonies, volume 3, 252, 253.

> „Teško je onima koji se osjećaju sigurnima u svojim postignućima i koji sebe smatraju bogatima u duhovnom znanju primiti poruku koja objavljuje da su u zabludi i da im je potrebna svaka duhovna milost. Neposvećeno je srce ‘prijevarnije od svega i opako preko svake mjere.’ Pokazano mi je da mnogi laskaju sebi da su dobri kršćani, a nemaju ni zrake svjetlosti od Isusa. Nemaju za sebe živo iskustvo u božanskom životu. Potrebno im je duboko i temeljito djelo poniženja samih sebe pred Bogom prije nego što će osjetiti svoju istinsku potrebu za ozbiljnim, ustrajnim naporom da zadobiju dragocjene milosti Duha.“ Testimonies, volume 3, 252, 253.

Once Isaiah was converted out of his Laodicean condition, he volunteered to take the final warning message to the world. Verse three of chapter six connects Isaiah’s prophetic history with the prophetic history of Revelation eighteen when the angel descends and lightens the earth with its glory.

Kad je Izaija jednom bio obraćen iz svojega laodicejskog stanja, dragovoljno se javio da svijetu ponese posljednju poruku upozorenja. Treći redak šestoga poglavlja povezuje Izaijinu proročku povijest s proročkom poviješću Otkrivenja osamnaest, kada anđeo silazi i obasjava zemlju svojom slavom.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> I nakon toga vidjeh drugoga anđela kako silazi s neba, imajući veliku vlast; i zemlja se prosvijetli njegovom slavom. Otkrivenje 18,1.

Isaiah is representing God’s people during the time when the angel of Revelation eighteen descends, for when he was taken into the heavenly sanctuary, he heard the seraphim proclaiming “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Isaiah, as with John in the Revelation, represent God’s people who proclaim the final warning message. John called God’s people “the remnant” and Isaiah referred to them as “a tenth,” or a tithe. The root word in the Hebrew means “to tithe.”

Izaija predstavlja Božji narod u vrijeme kada anđeo iz osamnaestoga poglavlja Otkrivenja silazi, jer kada je bio uzet u nebesko svetište, čuo je serafine kako proglašavaju: „Svet, svet, svet je Jahve nad Vojskama; sva je zemlja puna slave njegove.“ Izaija, kao i Ivan u Otkrivenju, predstavlja Božji narod koji proglašava posljednju poruku upozorenja. Ivan je Božji narod nazvao „ostatkom“, a Izaija ih je nazvao „desetinom“, odnosno desetkom. Korijenska riječ u hebrejskome znači „davati desetinu“.

The prophetic question of “how long?” that Isaiah asked is asked repeatedly in God’s word (and for brevity’s sake, the answer for the question of “how long?” is that it marks the arrival of the national Sunday law in the United States.) According to Ellen White, at that time “national apostasy will be followed by national ruin,” and according to Isaiah it is when “the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land.” The “great forsaking in the midst of the land” is the “many” who are overthrown at the Sunday Law according to Daniel 11:41. These are the persons of Isaiah six and Matthew thirteen that have eyes, but don’t see and have ears, but don’t hear, and also those in Revelation three that refuse the counsel to the Laodicean church.

Proročko pitanje „dokle?” koje je Izaija postavio ponavlja se više puta u Božjoj riječi (a radi kratkoće, odgovor na pitanje „dokle?” jest da ono označava dolazak nacionalnog zakona o nedjelji u Sjedinjenim Državama.) Prema Ellen White, u to će vrijeme „nacionalni otpad biti praćen nacionalnom propašću”, a prema Izaiji to je onda kada „gradovi opuste bez stanovnika, i kuće ostanu bez čovjeka, i zemlja sasvim opusti, i Gospod udalji ljude daleko, te nastane veliko napuštanje usred zemlje.” „Veliko napuštanje usred zemlje” jest ono „mnogi” koji bivaju oboreni pri Nedjeljnom zakonu prema Danielu 11:41. To su osobe iz Izaije šest i Mateja trinaest koje imaju oči, ali ne vide, i imaju uši, ali ne čuju, a također i oni iz Otkrivenja tri koji odbijaju savjet upućen laodicejskoj crkvi.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41

> Ući će i u krasnu zemlju, i mnoge će zemlje biti oborene; ali će mu ove izmaknuti iz ruke: Edom i Moab i prvaci sinova Amonovih. Daniel 11:41

Isaiah had a vision of Jesus Christ in His sanctuary, as did John in the Revelation. Isaiah represents the “tenth” or tithe that “returns” and “shall be eaten” as a tree. The Hebrew word translated as “eaten” means to consume by fire. Yet the “tenth” have a “substance” within them that the fire does not consume. Evidently nine-tenths did not have that substance? The fire represented as eating up and consuming the teil and oak tree is the fire of the Messenger of the Covenant who comes suddenly to His temple in the book of Malachi.

Izaija je imao viđenje Isusa Krista u Njegovu svetištu, kao i Ivan u Otkrivenju. Izaija predstavlja „desetinu” ili desetak koji se „vraća” i „bit će pojedena” kao drvo. Hebrejska riječ prevedena kao „pojedena” znači proždrijeti ognjem. Ipak, „desetina” u sebi ima „supstancu” koju oganj ne proždire. Očito devet desetina nije imalo tu supstancu? Oganj prikazan kao onaj koji proždire i sažiže drvo teil i hrast jest oganj Vjesnika Saveza koji iznenada dolazi u svoj hram u knjizi proroka Malahije.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.

> Evo, ja ću poslati glasnika svojega, i on će pripraviti put preda mnom; i iznenada će doći u hram svoj Gospodin, kojega vi tražite, i Anđeo Saveza, kojemu se radujete: evo, on dolazi, veli Jahve nad vojskama.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Ali tko će podnijeti dan njegova dolaska? i tko će opstati kad se on pojavi? jer on je kao oganj ljevačev i kao sapun bjeliočev. I sjedit će kao ljevač i pročišćivač srebra; i pročišćavat će sinove Levijeve i prečistit će ih kao zlato i srebro, da bi prinijeli Gospodu prinos u pravednosti. Tada će prinos Jude i Jeruzalema biti ugodan Gospodu kao u dane starine i kao u prijašnje godine. Malahija 3:1–4.

Isaiah’s tenth, (which is a tithe) is also Malachi’s “offering in righteousness.” Malachi’s offering is God’s people, represented as “the sons of Levi” who are purified by fire to produce an “offering in righteousness” and those who are “eaten” by fire in Isaiah’s testimony are the tenth, or a tithe.

Izaijina desetina, (koja je desetak), također je Malahijev „prinos u pravednosti“. Malahijev je prinos Božji narod, predstavljen kao „sinovi Levijevi“ koji se pročišćuju ognjem kako bi se proizveo „prinos u pravednosti“, a oni koje oganj „proždire“ u Izaijinu svjedočanstvu jesu desetina, odnosno desetak.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.

> Prema milosti Božjoj koja mi je dana, kao mudar graditelj postavio sam temelj, a drugi na njemu gradi. Ali neka svaki pazi kako na njemu gradi. Jer nitko ne može postaviti drugoga temelja osim onoga koji je postavljen, a taj je Isus Krist. A gradi li tko na tome temelju zlato, srebro, drago kamenje, drvo, sijeno, slamu, djelo će svakoga izaći na vidjelo; jer će ga onaj Dan pokazati, budući da se u ognju otkriva; i oganj će iskušati kakvo je čije djelo. 1 Corinthians 3:10–13.

Paul here declares that every man’s works will be revealed by “fire”. In Malachi the fire burns away the dross. In Isaiah the purification of the “tenth” takes place “when” they cast off their leaves. Leaves are a symbol of hidden sin, pretension and presumption as testified to by Adam and Eve.

Pavao ovdje izjavljuje da će djelo svakoga čovjeka biti otkriveno „ognjem”. U Malahiji oganj spaljuje trosku. U Izaiji se očišćenje „desetine” zbiva „kad” odbace svoje lišće. Lišće je simbol prikrivenoga grijeha, pretvaranja i drskoga samopouzdanja, kako o tome svjedoče Adam i Eva.

Isaiah’s “tenth” have a substance in them that cannot be burnt away, and that substance is the “holy seed”. They have Christ within them, the hope of glory. Isaiah is a “holy seed” himself and also the “tenth” that he identifies. Both the “holy seed” and the “tenth” return from a Laodicean condition to the Philadelphian condition through the Revelation of Jesus Christ in His sanctuary.

Izaijina „desetina” ima u sebi bit koja ne može biti spaljena, a ta je bit „sveto sjeme”. Oni imaju Krista u sebi, nadu slave. Izaija je i sam „sveto sjeme” i također „desetina” s kojom se poistovjećuje. I „sveto sjeme” i „desetina” vraćaju se iz laodicejskoga stanja u filadelfijsko stanje kroz Otkrivenje Isusa Krista u Njegovu Svetištu.

The vision of God’s glory that causes Isaiah to cry out that he is undone, that he is a person that is unclean and a sinner in need of forgiveness, takes place in the heavenly sanctuary when the trees cast off their leaves. The word “cast” means to “throw out”, or to “cut down” a tree. The casting out of Laodicea is here represented. A “tenth” or remnant will go through the cleansing “fire” brought about by Malachi’s Messenger of the Covenant, thus having their human works spiritually burnt away, and thus leaving only “the substance” that can’t be burnt away which is the “Holy Seed”. Those that refuse to hear will be cast off like dead dry leaves, or spewed out of the mouth of the Lord.

Viđenje Božje slave koje navodi Izaiju da poviče kako je propao, da je čovjek nečist i grešnik kojemu je potrebno oproštenje, zbiva se u nebeskom Svetištu kada drveće odbacuje svoje lišće. Riječ „odbacuje” znači „izbaciti van” ili „posjeći” stablo. Ovdje je prikazano izbacivanje Laodiceje. „Desetina” ili Ostatak proći će kroz ognjeno „čišćenje” koje donosi Malahijin Glasnik Saveza, te će tako njihova ljudska djela biti duhovno spaljena, ostavljajući samo „bit” koja ne može izgorjeti, a to je „Sveto Sjeme”. Oni koji odbiju čuti bit će odbačeni poput mrtva suha lišća, ili izbljuvani iz usta Gospodnjih.

Jesus is the Holy Seed, and a seed has all the necessary DNA to produce the entire plant. The Word of God is a seed, and therefore the first mention of a thing in the Word of God contains all the information necessary to bring that subject to full maturity in the believer, if rightly understood.

Isus je Sveto Sjeme, a sjeme u sebi ima sav potreban DNK da proizvede cijelu biljku. Riječ Božja jest sjeme, i stoga prvo spominjanje neke stvari u Riječi Božjoj sadrži sve informacije potrebne da se taj predmet dovede do pune zrelosti u vjerniku, ako se ispravno razumije.

Isaiah chapter six identifies a people who will not “hear” in the time period when you MUST hear in order to be blessed with the message of the Revelation of Jesus Christ. The people who Jesus referred to were the chosen people of God, they were His wife, they were His covenant people, they were ancient Israel.

Šesto poglavlje Izaije identificira narod koji neće „čuti” u razdoblju kada se MORA čuti kako bi se primio blagoslov poruke Otkrivenja Isusa Krista. Narod na koji je Isus upućivao bio je izabrani Božji narod; oni su bili Njegova žena, oni su bili Njegov saveznički narod, oni su bili drevni Izrael.

Ancient Israel or the first Israel typifies modern Israel or the last Israel. The people of God at the end of the world are Seventh-day Adventists, His chosen people, His wife, His covenant people—modern Israel. The witness of Isaiah’s history, combined with the history of Christ, provides two witnesses that establish that at the end of the world Seventh-day Adventism will be in a lost and unsaveable “condition” represented in the message to Laodicea.

Drevni Izrael ili prvi Izrael predoznačuje suvremeni Izrael ili posljednji Izrael. Božji narod na kraju svijeta jesu adventisti sedmoga dana, Njegov izabrani narod, Njegova žena, Njegov saveznički narod — suvremeni Izrael. Svjedočanstvo Izaijine povijesti, združeno s Kristovom poviješću, pruža dva svjedoka koja potvrđuju da će na kraju svijeta adventizam sedmoga dana biti u izgubljenom i nespašivom „stanju“, predstavljenom u poruci Laodiceji.

They are not actually unsaveable, but simply unsaveable in their Laodicean condition, as was Isaiah before his experience and as were the Jews of Christ’s history.

Oni zapravo nisu nespašivi, nego su jednostavno nespašivi u svome laodicejskom stanju, kao što je Izaija bio prije svojega iskustva i kao što su bili Židovi iz Kristove povijesti.

One of the things a Laodicean must “hear” is the parable of the Sower. He must “hear” in that parable that the Word of God is a “seed”, a holy seed. When that is “heard”, then there is a foundation laid that begins to open up the secret message of Revelation, for that message is wrapped up in the profound recognition that Jesus is the Alpha and Omega, the First and the Last, the Beginning and Ending. To understand the relationship of the end with the beginning includes understanding that Jesus is the Word, and He is the Seed.

Jedna od stvari koju laodikejac mora „čuti“ jest prispodoba o sijaču. On u toj prispodobi mora „čuti“ da je Riječ Božja „sjeme“, sveto sjeme. Kada se to „čuje“, tada se polaže temelj koji počinje otkrivati tajnu poruku Otkrivenja, jer je ta poruka obuhvaćena dubokim prepoznavanjem da je Isus Alfa i Omega, Prvi i Posljednji, Početak i Svršetak. Razumjeti odnos svršetka s početkom uključuje razumjeti da je Isus Riječ i da je On Sjeme.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> U početku bijaše Riječ, i Riječ bijaše u Boga, i Riječ bijaše Bog. Ona u početku bijaše u Boga. Sve je po njoj postalo; i bez nje nije postalo ništa što je postalo. U njoj bijaše život; i život bijaše svjetlo ljudima. I svjetlo svijetli u tami; i tama ga ne obuze. Ivan 1,1–5.

> Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Galatians 3:16.

> A Abrahamu i njegovu potomstvu dana su obećanja. Ne kaže: „I potomstvima“, kao da ih je mnogo, nego kao o jednome: „I tvome potomstvu“, koje je Krist. Galaćanima 3,16.

To understand the relationship with the end and the beginning requires the understanding of the “rule of first mention.” The rule of first mention identifies that the beginning of a subject is the most important reference for it contains the entire story, for as the Word of God it is a seed. The last reference is the second in importance in the sense that it is there that all the elements of the story are tied together leaving no loose ends. But it is the middle references on a subject that add the strength and clarity to the story, and in that sense the middle is as essential as the beginning or the ending.

Da bi se razumio odnos između svršetka i početka, potrebno je razumijevanje „pravila prvoga spomena“. Pravilo prvoga spomena utvrđuje da je početak neke teme najvažnija odrednica, jer sadrži cijelu priču, budući da je, kao Riječ Božja, sjeme. Posljednje spominjanje drugo je po važnosti u smislu da se ondje svi elementi priče povezuju, ne ostavljajući nerazriješenih pojedinosti. No upravo srednja spominjanja neke teme daju priči snagu i jasnoću, te je u tom smislu sredina jednako bitna kao i početak ili svršetak.

There is much more to address on this subject, but returning to the passage in Matthew thirteen we can note that Jesus identified two classes of persons who hear or don’t hear. He identifies more than one way to not hear, but he then pronounces a blessing upon those that do hear.

O ovoj temi ima još mnogo toga što valja razmotriti, no vraćajući se odlomku u Mateju trinaestom poglavlju, možemo zapaziti da je Isus prepoznao dvije skupine ljudi: one koji čuju i one koji ne čuju. On utvrđuje više od jednoga načina na koji se ne čuje, ali potom izriče blagoslov nad onima koji čuju.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. Matthew 13:16–18.

> Ali blago vašim očima, jer vide, i vašim ušima, jer čuju. Jer zaista vam kažem da su mnogi proroci i pravednici željeli vidjeti ono što vi gledate, i nisu vidjeli; i čuti ono što vi slušate, i nisu čuli. Vi dakle poslušajte prispodobu o sijaču. Matej 13,16–18.

Prophetically this “blessing” is therefore the very same blessing as Revelation 1:3:

Proročki gledano, ovaj je „blagoslov” stoga upravo isti onaj blagoslov iz Otkrivenja 1,3:

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

> Blagoslovljen je onaj koji čita i oni koji slušaju riječi ovoga proroštva te drže što je u njemu napisano, jer je vrijeme blizu.

Jesus’ reference in Matthew thirteen to Isaiah six, in conjunction with the writings of Ellen White, confirms that there are things that are seen and heard at the end of the world that were so tremendous that many righteous men and prophets desired to live in that period of time when the final warning message was to be unsealed, and that people would then “see” and “hear” them.

Isusovo upućivanje u Mateju trinaest na Izaiju šest, u vezi sa spisima Ellen White, potvrđuje da na svršetku svijeta postoje stvari koje se vide i čuju, a koje su bile toliko silne da su mnogi pravedni ljudi i proroci željeli živjeti u tom razdoblju vremena kada je posljednja poruka upozorenja trebala biti otpečaćena, i kada bi ih ljudi tada „vidjeli” i „čuli”.

John was told to seal up what the “Seven Thunders” uttered in chapter ten, and in chapter twenty-two the pronouncement is made to “Seal not the sayings of the prophecy of this book: for the time is at hand.” The next verse identifies the close of human probation. Just before probation closes there is a pronouncement to unseal the “Seven Thunders”, which is the only passage in the book of Revelation that is sealed up at that time. Of the “Seven Thunders” we are informed that they represent the beginning and ending of Adventism.

Ivanu je bilo rečeno da zapečati ono što je „Sedam gromova” izreklo u desetom poglavlju, a u dvadeset i drugom poglavlju izriče se objava: „Ne zapečati riječi proroštva ove knjige: jer vrijeme je blizu.” Sljedeći redak označava završetak ljudskoga vremena kušnje. Neposredno prije završetka vremena kušnje izriče se objava da se otpečate „Sedam gromova”, što je jedini odlomak u knjizi Otkrivenja koji je u to vrijeme zapečaćen. O „Sedam gromova” obaviješteni smo da predstavljaju početak i završetak adventizma.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .

> „Posebna svjetlost dana Ivanu, koja je bila izražena u sedam gromova, bila je prikaz događaja koji će se zbiti pod porukama prvoga i drugoga anđela....“

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> „Nakon što je ovih sedam gromova izreklo svoje glasove, Ivanu dolazi nalog kao i Danielu u pogledu knjižice: ‘Zapečati ono što je sedam gromova izreklo.’ To se odnosi na buduće događaje koji će biti otkriveni svojim redom.” The Seventh-day Adventist Bible Commentary, svezak 7, 971.

The Seven Thunders represent the events during the beginning of Adventism in the history of the first and second angel’s message, from 1798 until October 22, 1844, and in the same article noted above we are informed that the Seven Thunders “relate to future events which will be disclosed in their order.” The beginning history of Adventism illustrates the ending of Adventism, for Jesus Christ, as the Alpha and Omega, places His signature upon the entire history of Adventism, for it is as sacred a history as was the history of ancient Israel.

Sedam gromova predstavljaju događaje tijekom početka adventizma u povijesti poruke prvoga i drugoga anđela, od 1798. do 22. listopada 1844., a u istom gore navedenom članku obaviješteni smo da se Sedam gromova „odnose na buduće događaje koji će biti obznanjeni svojim redom.” Početna povijest adventizma predočuje završetak adventizma, jer Isus Krist, kao Alfa i Omega, stavlja svoj potpis na cjelokupnu povijest adventizma, jer je to povijest jednako sveta kao što je bila povijest drevnoga Izraela.

According to Jesus in Matthew thirteen these events are what the prophets desired to see, and which the disciples were blessed for knowing. Those disciples represent God’s people at the end of the world who are blessed for what they see and hear. What they see and hear is the message of the Revelation of Jesus Christ, that is also represented by the message of the Seven Thunders, that represent both Millerite history and the history of the one hundred and forty-four thousand.

Prema Isusu u Mateju trinaest, ti su događaji ono što su proroci željeli vidjeti i zbog čega su učenici bili blagoslovljeni što to znaju. Ti učenici predstavljaju Božji narod na svršetku svijeta, koji je blagoslovljen zbog onoga što vidi i čuje. Ono što vidi i čuje jest poruka Otkrivenja Isusa Krista, koja je također predstavljena porukom Sedam gromova, a oni predstavljaju i mileritsku povijest i povijest sto četrdeset i četiri tisuće.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> „Sve poruke dane od 1840. do 1844. trebaju se sada iznositi sa silom, jer ima mnogo ljudi koji su izgubili svoje uporište. Poruke trebaju ići svim crkvama.״

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> „Krist je rekao: ‘Blago vašim očima, jer vide; i vašim ušima, jer čuju. Jer zaista vam kažem da su mnogi proroci i pravednici željeli vidjeti ono što vi vidite, i nisu vidjeli; i čuti ono što vi čujete, i nisu čuli’ [Matej 13:16, 17]. Blago očima koje su vidjele ono što se vidjelo 1843. i 1844. godine.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> „Poruka je dana. I ne bi smjelo biti nikakva odgađanja u ponavljanju poruke, jer se znakovi vremena ispunjavaju; završno djelo mora biti izvršeno. Veliko djelo bit će učinjeno u kratkom vremenu. Uskoro će, po Božjem određenju, biti dana poruka koja će narasti u silan poklič. Tada će Daniel stajati na svojem mjestu da iznese svoje svjedočanstvo.” Manuscript Releases, sv. 21, 437.

Ellen White identifies the history which Christ identified as the history that righteous men desired to see, as the history of the Millerites from 1840 through 1844, and then says that a “message will soon be given by God’s appointment that will swell into a loud cry.” The “loud cry” symbolizes the final warning of the third angel, and when that message is given, it will repeat the history of the beginning of Adventism. The final warning message is the “messages” that are “to go to all the churches,” and all “the messages given from 1840–1844 are to be made forcible now.”

Ellen White poistovjećuje povijest koju je Krist označio kao povijest koju su pravednici željeli vidjeti s poviješću milerita od 1840. do 1844. godine, a zatim kaže da će se „uskoro, po Božjem određenju, dati poruka koja će nabujati u glasan poklič”. „Glasan poklič” simbolizira završno upozorenje trećega anđela, i kada ta poruka bude dana, ponovit će povijest početka adventizma. Završna poruka upozorenja jesu „poruke” koje „trebaju poći svim crkvama”, i sve „poruke dane od 1840.–1844. sada trebaju biti iznesene sa silom.”

The Alpha and Omega illustrates the end with the beginning. Ellen White states that “the messages are to go to all the churches,” and Jesus told John “I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.”

Alfa i Omega prikazuje svršetak s početkom. Ellen White navodi da „poruke trebaju ići svim crkvama“, a Isus je rekao Ivanu: „Ja sam Alfa i Omega, Prvi i Posljednji; i što vidiš, napiši u knjigu i pošalji sedmerim crkvama koje su u Aziji: u Efez, i u Smirnu, i u Pergam, i u Tijatiru, i u Sard, i u Filadelfiju, i u Laodiceju.“

The messages of 1840 through 1844 are part of what is to be sent to the churches.

Poruke iz 1840. do 1844. dio su onoga što treba biti poslano crkvama.

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