Article

# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twenty

Knjiga proroka Joela i laodicejska adventistička crkva sedmoga dana - broj dvadeset

Number Twenty

Broj dvadeset

Author

Jeff Pippenger

Published

December 26, 2025

Formats

PDF
Word
Song MP3

The book of Joel identifies that the destruction of God’s vineyard occurs in the fourth generation.

Knjiga proroka Joela utvrđuje da se uništenje Božjega vinograda događa u četvrtom naraštaju.

> The word of the Lord that came to Joel the son of Pethuel.

> Riječ Gospodnja koja dođe Joelu, sinu Petuelovu.

> Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.

> Čujte ovo, starci, i poslušajte, svi stanovnici zemlje. Je li se to zbilo u vaše dane, ili čak u dane vaših otaca? Kazujte o tome svojoj djeci, i neka vaša djeca kazuju svojoj djeci, a njihova djeca drugomu naraštaju.

> That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.

> Što je ostavio skakavac, pojela je selica; i što je ostavila selica, pojeo je crv; i što je ostavio crv, pojela je gusjenica.

> Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:1–5.

> Probudi se, pijanice, i plači; i kukajte, svi vi koji pijete vino, zbog novoga vina, jer vam je otkinuto od usta. Joel 1,1–5.

The parable of the ten virgins is the parable of Adventism, and the awakening in the parable occurs when the wheat and tares are separated, at which point, the tares awaken to the fact that they have been “cut off” from the “new wine.” The word “cut off” represents Abram’s first covenant step where a heifer, she-goat and ram were cut into two pieces in the ritual to ratify the covenant with blood. In that very same covenant passage, God identifies that He will visit His people in judgment during the fourth generation.

Prispodoba o deset djevica jest prispodoba o adventizmu, a buđenje u toj prispodobi nastupa kada se pšenica i kukolj razdvoje, u kojem trenutku kukolj postaje svjestan činjenice da je bio „odsječen” od „novoga vina”. Izraz „odsječen” predstavlja Abramov prvi saveznički korak, kada su junica, koza i ovan bili razrezani na dva dijela u obredu potvrđivanja Saveza krvlju. U tom istom savezničkom odlomku Bog određuje da će pohoditi svoj narod sudom tijekom četvrtoga naraštaja.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> I reče Abramu: Znaj pouzdano da će tvoje potomstvo biti došljaci u zemlji koja nije njihova, i služit će im; i tlačit će ih četiri stotine godina. A i narod kojemu će služiti ja ću suditi; i potom će izaći s velikim blagom. A ti ćeš otići k svojim ocima u miru; bit ćeš pokopan u dobroj starosti. Ali u četvrtom naraštaju oni će se vratiti ovamo; jer bezakonje Amorejaca još nije navršeno. Postanak 15:13–16.

When the prophecy was fulfilled in the fourth generation, in the generation of Moses, the Lord set forth the Ten Commandments as a symbol of the covenant with God and His chosen people. In the second of those ten laws the light of Abram’s four generations was magnified.

Kada se proročanstvo ispunilo u četvrtom naraštaju, u naraštaju Mojsijevu, Gospodin je iznio Deset zapovijedi kao znak saveza s Bogom i Njegovim izabranim narodom. U drugom od tih deset zakona uvećana je svjetlost Abramovih četiriju naraštaja.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> Ne pravi sebi lika rezana niti ikakve slike od onoga što je gore na nebu, ili dolje na zemlji, ili u vodama pod zemljom: nemoj im se klanjati niti im služiti; jer ja, Gospodin, Bog tvoj, Bog sam ljubomoran, koji pohodim bezakonje otaca na djeci do trećega i četvrtoga koljena onih koji me mrze; a iskazujem milosrđe tisućama onih koji me ljube i drže moje zapovijedi. Izlazak 20:4–6.

The four generations of Abram’s covenant was incorporated into the magnification of God’s character as a jealous God. His jealousy is contrasted with graven images. With Abram’s fourth generation we also find a progressive judgment. The judgment was upon the nation where God’s people were in bondage, as well as upon God’s people, and after that, the Amorites would be judged. Abram identifies a progressive judgment process that begins with God’s house and moves through the world progressively, and the second commandment identifies that the judgment process divides mankind into a class of those who hate God, and a class of those who love God, thus typifying the Sunday law which shouts out, “If you love me, keep my commandments.”

Četiri naraštaja Abramova saveza bila su uključena u uzveličavanje Božjega karaktera kao ljubomornoga Boga. Njegova se ljubomora suprotstavlja rezanim likovima. U vezi s četvrtim naraštajem Abramovim također nalazimo postupni sud. Sud je bio nad narodom u kojemu je Božji narod bio u ropstvu, kao i nad Božjim narodom, a nakon toga bit će suđeno Amorejcima. Abram prepoznaje postupni sudski proces koji započinje s Božjom kućom i postupno prolazi kroz svijet, a druga zapovijed pokazuje da sudski proces dijeli čovječanstvo na razred onih koji mrze Boga i na razred onih koji ljube Boga, predočujući tako zakon o nedjelji koji glasno objavljuje: „Ako me ljubite, držite moje zapovijedi.”

In the same period that the Law is being delivered at Sinai, Moses is shown God’s character.

U istom razdoblju u kojem se Zakon daje na Sinaju, Mojsiju se pokazuje Božji karakter.

> And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.

> I Jahve reče Mojsiju: Isijeci sebi dvije kamene ploče kao prve; i napisat ću na tim pločama riječi koje bijahu na prvim pločama, koje si razbio. I budi spreman ujutro, pa ujutro uzađi na goru Sinaj i ondje mi se predstavi na vrhu gore. I neka nitko ne uzađe s tobom, niti neka se itko vidi po svoj gori; neka ni sitna ni krupna stoka ne pase pred tom gorom.

> And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,

> I isklesa dvije kamene ploče kao prve; i Mojsije urani ujutro te se pope na goru Sinaj, kako mu je Gospod zapovjedio, i uze u svoju ruku dvije kamene ploče. I Gospod siđe u oblaku, i stade ondje s njim, i proglasi ime Gospodnje. I Gospod prođe ispred njega i proglasi,

> The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.

> Gospodin, Gospodin Bog, milosrdan i milostiv, spor na gnjev i obilan dobrotom i istinom, iskazuje milost tisućama, oprašta bezakonje, prijestup i grijeh, ali krivca nipošto ne ostavlja nekažnjenim; kažnjava bezakonje otaca na djeci i na djeci njihove djece do trećega i četvrtoga koljena.

> And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. Exodus 34:1–9.

> I Mojsije pohiti te prignu glavu k zemlji i pokloni se. I reče: Ako sam sada našao milost u očima tvojim, o Gospodine, neka Gospodin, molim te, ide posred nas; jer ovo je narod tvrde šije; oprosti našu bezakonje i naš grijeh, i uzmi nas za svoju baštinu. Izlazak 34,1–9.

The second giving of the law, aligns with the 1850 pioneer chart. The first tables were broken, and the first table had an error in the figures. Ancient Israel was then made the depositaries of the law, and modern Israel was then made the depositaries of the law of God and the laws of God’s prophetic Word. When the two tables were first introduced, there was literal rebellion in the camp, and when the 1850 chart was introduced, there was spiritual rebellion brewing in the camp. Abram’s prophecy of the fourth generation was fulfilled by Moses in the fourth generation, where God expanded the revelation of judgment in the fourth generation in the second commandment. Graven images became the counterfeit to the true worship of God, and the jealousy of God’s character was attached to the judgment. Then Moses viewed God’s glory. He saw God’s jealousy as an element of God’s character, as represented by His “name,” and the relationship between the worshipper and the sins of their fathers is set forth.

Drugo davanje Zakona podudara se s pionirskom kartom iz 1850. Prve ploče bile su razbijene, a prva je ploča imala pogrešku u brojkama. Tada je drevni Izrael bio učinjen čuvarom Zakona, a suvremeni je Izrael tada bio učinjen čuvarom Božjega Zakona i zakona Božje proročke Riječi. Kada su dvije ploče prvi put bile uvedene, u taboru je bila doslovna pobuna, a kada je bila uvedena karta iz 1850., u taboru je sazrijevala duhovna pobuna. Abramovo proročanstvo o četvrtom naraštaju ispunilo se po Mojsiju u četvrtom naraštaju, gdje je Bog proširio objavu suda u četvrtom naraštaju u drugoj zapovijedi. Rezani likovi postali su krivotvorina pravoga štovanja Boga, a Božja ljubomora kao obilježje Njegova karaktera bila je povezana sa sudom. Tada je Mojsije promatrao Božju slavu. Vidio je Božju ljubomoru kao sastavni dio Božjega karaktera, kako je predstavljena Njegovim „imenom“, te je izložen odnos između štovatelja i grijeha njihovih otaca.

When Christ cleansed the temple the first time, then the disciples remembered that the zeal of His house had eaten Him up. The “zeal” is the word “jealousy.” The character of God that expresses His jealousy, is the motivation that lead Christ to cleanse His temple, and the prophetic attribute of the need to confess those sins of your fathers, would later become an essential element of the call for repentance in the “seven times” judgment of Leviticus twenty-six. Abram’s “fourth generation” develops greater and greater weight as it continues through covenant history. The book of Joel represents the time of the latter rain, which occurs in the latter days. The book of Joel sets forth its message upon its introduction of the message of four generations, as the theme that was recorded in the very first step of Abram’s threefold covenant with God. That theme reaches its conclusion in the book of Joel.

Kad je Krist prvi put očistio hram, tada su se učenici sjetili da ga je revnost za njegov Dom izjedala. „Revnost“ je riječ „ljubomora“. Božji karakter koji izražava njegovu ljubomoru jest pobuda koja je navela Krista da očisti svoj hram, a proročko obilježje potrebe da se priznaju grijesi vaših otaca kasnije će postati bitan element poziva na pokajanje u sudu „sedam vremena“ iz Levitskog zakonika dvadeset i šest. Abramov „četvrti naraštaj“ poprima sve veću i veću težinu kako se nastavlja kroz saveznu povijest. Knjiga proroka Joela predstavlja vrijeme kasne kiše, koje nastupa u posljednjim danima. Knjiga proroka Joela izlaže svoju poruku na temelju uvođenja poruke o četiri naraštaja, kao teme koja je bila zabilježena u samom prvom koraku Abramova trostrukog saveza s Bogom. Ta tema doseže svoj zaključak u Knjizi proroka Joela.

Once in the Promised Land, the Ark of the covenant was located at Shiloh, where wicked and foolish Eli, the high priest and his two corrupt sons are contrasted with the calling of Samuel. Shiloh would become a step in the journey of the Ark, which was the symbol of the covenant. After the Ark was used as the symbol of bringing down the walls of Jericho, it was located in Shiloh for around four hundred years, until the death of Eli and his wicked sons. It was then captured by the Philistines, and thereafter when David moved the Ark to Jerusalem, the first illustration of the triumphal entry into Jerusalem was accomplished. The stated purpose of moving the covenant symbol to Jerusalem, was that God chose to place His name in Jerusalem, and His name is associated with His jealousy, which is associated with His jealous judgment in the fourth generation.

Jednom u Obećanoj zemlji, Kovčeg saveza nalazio se u Šilu, gdje se opaki i nerazumni veliki svećenik Eli i njegova dva pokvarena sina suprotstavljaju Samuelovu pozivu. Šilo će postati jedna etapa na putovanju Kovčega, koji je bio simbol saveza. Nakon što je Kovčeg bio uporabljen kao simbol rušenja zidina Jerihona, nalazio se u Šilu oko četiri stotine godina, sve do smrti Elija i njegovih opakih sinova. Tada su ga zarobili Filistejci, a potom, kada je David prenio Kovčeg u Jeruzalem, ostvarena je prva slika slavodobitnog ulaska u Jeruzalem. Navedena svrha prenošenja simbola saveza u Jeruzalem bila je ta da je Bog izabrao staviti svoje ime u Jeruzalem, a Njegovo je ime povezano s Njegovom ljubomorom, koja je povezana s Njegovim ljubomornim sudom u četvrtom naraštaju.

At the Sunday law the Lord will lift up the church triumphant above all the hills and mountains, and the Gentiles will say, “come and lets us go to the house of God.”

U vrijeme nedjeljnoga zakona Gospodin će uzvisiti pobjedonosnu Crkvu iznad svih brežuljaka i gora, a neznabošci će reći: „Dođite, pođimo u Dom Božji.“

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> I dogodit će se u posljednje dane: gora Doma Gospodnjega bit će utvrđena vrh gora i uzdignuta nad brežuljcima, i svi će narodi pritjecati k njoj. I mnogi će puk poći i reći: Dođite, i uzađimo na goru Gospodnju, u Dom Boga Jakovljeva; i on će nas učiti svojim putovima, i hodit ćemo njegovim stazama. Jer iz Siona će izaći Zakon, i riječ Gospodnja iz Jeruzalema. Izaija 2:2, 3.

The word of the Lord goes forth from Jerusalem, for that is where He chose to place His “name.” With Moses, “the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,

Riječ Gospodnja izlazi iz Jeruzalema, jer je ondje izabrao položiti svoje „ime“. Kod Mojsija, „Gospodin siđe u oblaku, i stade ondje s njim, i proglasi ime Gospodnje. I Gospodin prođe ispred njega, i proglasi,

> The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. Exodus 34:6, 7.

> Jahve, Jahve, Bog milosrdan i milostiv, spor na srdžbu i obilan dobrotom i istinom, iskazuje milosrđe tisućama, prašta bezakonje, prijestup i grijeh, ali krivca nikako ne ostavlja nekažnjenim; kažnjava bezakonje otaca na djeci i na djeci njihove djece do trećega i četvrtoga naraštaja. Izlazak 34,6.7.

His “name” is His character, and God’s character is profoundly complex and profoundly simple. God is love, is His character perfectly, but simply expressed. Abram’s covenant truth of “the fourth generation of judgment” was expanded “line upon line” with the second commandment’s additional light upon the fourth generation. Then Moses’ experience expands the light of the fourth generation’s connection with God’s character, by adding the light of His jealousy. Inspiration has defined character as “thoughts and feelings combined,” but inspiration has also informed us our thoughts are not as God’s thoughts. His character is His thoughts and feelings combined, and His character has so many facets beyond our simple human thoughts and feelings, that the difference is that his thoughts are higher than heaven in relation to the earth.

Njegovo je „ime” Njegov karakter, a Božji je karakter duboko složen i duboko jednostavan. Bog je ljubav — to je Njegov karakter, savršeno, ali jednostavno izražen. Abramova savezna istina o „četvrtom naraštaju suda” bila je proširena „redak po redak” dodatnim svjetlom druge zapovijedi o četvrtom naraštaju. Zatim Mojsijevo iskustvo proširuje svjetlo povezanosti četvrtog naraštaja s Božjim karakterom, dodajući svjetlo Njegove ljubomore. Nadahnuće je definiralo karakter kao „sjedinjene misli i osjećaje”, ali nas je nadahnuće također obavijestilo da naše misli nisu kao Božje misli. Njegov su karakter Njegove sjedinjene misli i osjećaji, a Njegov karakter ima toliko mnogo vidova koji nadilaze naše jednostavne ljudske misli i osjećaje, da je razlika takva da su Njegove misli više od neba u odnosu na zemlju.

> For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:8, 9.

> Jer moje misli nisu vaše misli, niti su vaši putovi moji putovi, govori Gospodin. Jer kao što su nebesa viša od zemlje, tako su moji putovi viši od vaših putova i moje misli od vaših misli. Izaija 55,8.9.

So, here is a human thought to ponder; if God’s character is represented by His name, then every manifestation of God’s name is a manifestation of His character. The Lion of the tribe of Judah seals and unseals His prophetic Word, Palmoni is the Wonderful Numberer of Secrets, who is also the Root out of dry ground, and also the burning bush, a pillar of fire, the archangel Michael and on, and on. The attributes of God’s character as represented by His various names are endless. The ‘human thought to ponder’ is this. With all the various expressions of God’s character that are known to exist, what is the significance—that in the very first covenant step of the threefold covenant process with Abram—the “fourth generation judgment” is the foundational statement in the covenant—that reflects His name?

Dakle, evo jedne ljudske misli o kojoj valja razmišljati: ako je Božji karakter predstavljen Njegovim imenom, tada je svako očitovanje Božjega imena očitovanje Njegova karaktera. Lav iz Judina plemena zapečaćuje i otpečaćuje svoju proročku Riječ, Palmoni je Divni Brojitelj tajni, koji je ujedno i Korijen iz suhe zemlje, a također i gorući grm, stup ognjeni, arkanđeo Mihael, i tako dalje, i tako dalje. Atributi Božjega karaktera, kako su predstavljeni Njegovim raznim imenima, beskrajni su. „Ljudska misao o kojoj valja razmišljati” jest ovo: uz sva različita očitovanja Božjega karaktera za koja se zna da postoje, koje je značenje toga da je upravo u prvom savezničkom koraku trodijelnoga savezničkog procesa s Abramom „sud četvrtoga naraštaja” temeljna izjava u savezu — koja odražava Njegovo ime?

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> I reče Abramu: Znaj zasigurno da će tvoje potomstvo biti došljaci u zemlji koja nije njihova, i služit će im; a oni će ih tlačiti četiri stotine godina. Ali i narod kojemu će služiti ja ću suditi; a potom će izaći s velikim blagom. A ti ćeš otići k svojim ocima u miru; bit ćeš pokopan u dobroj starosti. Ali u četvrtom naraštaju vratit će se ovamo; jer bezakonje Amorejaca još nije navršeno. Postanak 15,13–16.

The character of God as the judge of men and nations allows men a period of probation that is represented by four generations. God is the judge, He is merciful, He is patient and He brings judgment of men and nations to a conclusion in the fourth generation. God’s foundational statement in His covenant with a chosen people includes the fourth generational judgment. Just as the message of the first angel possesses all the characteristics of each of the three individual angels’ messages, so too, the first step of Abram’s covenant possesses the characteristics of the entire threefold covenant. God’s name is that He is the merciful judge, who judges in the fourth generation. Every other step in the covenant history of a chosen people, builds upon that foundation.

Božji karakter kao suca ljudi i naroda daje ljudima razdoblje kušnje koje je prikazano četirima naraštajima. Bog je sudac, On je milosrdan, On je strpljiv i On privodi sud nad ljudima i narodima kraju u četvrtom naraštaju. Božja temeljna izjava u Njegovu savezu s izabranim narodom uključuje sud četvrtoga naraštaja. Kao što poruka prvoga anđela posjeduje sva obilježja svake od triju pojedinačnih anđeoskih poruka, tako i prvi korak Abramova saveza posjeduje obilježja cijeloga trostrukog saveza. Božje je ime da je On milosrdni sudac, koji sudi u četvrtom naraštaju. Svaki drugi korak u saveznoj povijesti izabranoga naroda nadograđuje se na tome temelju.

When the book of Joel is placed at the Midnight Cry’s awakening in verse five, and the “new wine” is “cut off” from their mouths, the introduction to that final covenant separation of a chosen covenant people is the foundational message of the covenant that lays out the rebellion of the covenant people who are then “cut off” as being accomplished in the fourth generation. They are “cut off,” for not understanding the foundational message of the covenant.

Kada se knjiga proroka Joela postavi na buđenje Ponoćnoga vapaja u petom retku, i „novo vino“ bude „ukinuto“ s njihovih usta, uvod u to konačno savezno odvajanje izabranoga saveznog naroda jest temeljna poruka Saveza koja iznosi pobunu saveznoga naroda, koji je potom „iskorijenjen“, kao izvršenu u četvrtome naraštaju. Oni su „iskorijenjeni“ jer nisu razumjeli temeljnu poruku Saveza.

That foundational message of the covenant in Genesis fifteen’s four verses, is the measuring rod—the line of judgment that is used when the capstone message of the covenant is presented as “new wine” in the latter days. The gravity which is associated with the awakening of the drunkards of Ephraim, when the “new wine” is “cut off” is only truly understood—when it is set within the context of a pronouncement of judgment against the final fourth generation of a rebellious chosen people, during the testing period of the latter rain.

Ta temeljna poruka saveza u četirima stihovima petnaestog poglavlja Postanka jest mjerna šipka—crta suda koja se upotrebljava kada se završna poruka saveza iznosi kao „novo vino” u posljednjim danima. Težina koja je povezana s buđenjem pijanica Efraimovih, kada je „novo vino” „odrezano”, doista se ispravno razumije tek kada se postavi u kontekst objave suda protiv konačnog četvrtog naraštaja buntovnoga izabranog naroda, tijekom razdoblja kušnje kasne kiše.

In Genesis seventeen, we find the second step of the threefold covenant with Abraham:

U Postanku sedamnaest nalazimo drugi korak trostrukoga saveza s Abrahamom:

> And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee;

> I Bog reče Abrahamu: Zato drži savez moj, ti i potomstvo tvoje poslije tebe od koljena do koljena. Ovo je savez moj što ćete ga držati, između mene i vas i potomstva tvojega poslije tebe;

> Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. Genesis 17:9–14.

> Svako muško među vama neka bude obrezano. Obrežite tijelo svoje kožice; i to neka bude znak saveza između mene i vas. I svako muško dijete od osam dana neka bude obrezano među vama, u svim vašim naraštajima, bilo da je rođeno u kući, bilo kupljeno za novac od kojega tuđinca koji nije od tvoga potomstva. I onaj koji je rođen u tvojoj kući i onaj koji je kupljen tvojim novcem mora bezuvjetno biti obrezan; i moj će savez biti u vašemu tijelu kao vječni savez. A neobrezano muško, kojemu tijelo njegove kožice nije obrezano, neka se ta duša istrijebi iz svojega naroda; prekršio je moj savez. Postanak 17,9–14.

The second step provides a second witness to the symbol of being “cut off.” The word translated as “cut off,” finds its root in the animals Abram cut in halves in chapter fifteen, and in the passage, anyone who is not circumcised shall be “cut off” from the covenant. Circumcision was replaced by baptism in the covenant history where Christ was confirming these very truths, and for this reason, He, as our example was resurrected on the eighth day.

Drugi korak pruža drugo svjedočanstvo simbolu „odstranjenja“. Riječ prevedena kao „odstranjen“ nalazi svoj korijen u životinjama koje je Abram razrezao na polovice u petnaestom poglavlju, a u tom odlomku svatko tko nije obrezan bit će „odstranjen“ iz Saveza. Obrezanje je u povijesti Saveza zamijenjeno krštenjem, gdje je Krist potvrđivao upravo te istine, i zbog toga je On, kao naš primjer, uskrsnuo osmoga dana.

That sign was to be accomplished on the eighth day, as represented by the eight souls in the ark. It is in the second step where the visual test is represented, whether it was Israel choosing between Jezebel’s prophets of Elijah in advance of the judgment carried out by Elijah, or Daniel, Shadrach, Meshach and Abednego countenance appearing fairer and fatter than those who ate the king’s diet; the second test is visual. Circumcision is a sign of life, and the eight souls upon the ark, represent those who lived in contrast with those who died.

Taj znak trebao se izvršiti osmoga dana, kako je predočeno po osam duša u arci. U drugom je koraku predočena vizualna kušnja: bilo da je riječ o Izraelu koji je birao između proroka Izebele i Ilije prije suda što ga je izvršio Ilija, ili o Danielu, Šadraku, Mešaku i Abed-negu, čije je lice izgledalo ljepše i ugojenije od lica onih koji su jeli kraljevsku hranu; druga je kušnja vizualna. Obrezanje je znak života, a osam duša na arci predstavlja one koji su živjeli, nasuprot onima koji su umrli.

In the history of Christ, when the sign of the covenant transitioned to baptism the apostle Paul employed the very covenant history of these verses to demonstrate the major shift in covenant history. He used the flesh that is cut off in circumcision, as a symbol of man in relation to divinity, and as a symbol of man’s lower nature in relation to man’s higher nature. Paul taught his students by employing Gods’ prophetic Word, and his purpose as “one who was selected,” (as his name Saul means) was to identify the major shift in covenant history represented by the transition from literal to spiritual Israel as God’s covenant people. In accomplishing his assigned work, he presented his prophetic message in the context of covenant history.

U povijesti Krista, kada je znak Saveza prešao na krštenje, apostol Pavao poslužio se upravo savezničkom poviješću ovih redaka kako bi pokazao veliku promjenu u povijesti Saveza. Upotrijebio je tijelo koje se odsijeca pri obrezanju kao simbol čovjeka u odnosu prema božanstvu te kao simbol čovjekove niže naravi u odnosu prema njegovoj višoj naravi. Pavao je poučavao svoje učenike služeći se Božjom proročkom Riječju, a njegova je svrha kao „onoga koji je izabran” (kako znači njegovo ime Šaul) bila prepoznati veliku promjenu u povijesti Saveza koju predstavlja prijelaz s doslovnog na duhovni Izrael kao Božji saveznički narod. Izvršavajući djelo koje mu je bilo povjereno, iznio je svoju proročku poruku u kontekstu povijesti Saveza.

Genesis seventeen represents the second step of the three foundational covenant steps that find their omega fulfillment in the three angels of Revelation fourteen. Step two is represented by the sign of circumcision, typifying the seal of God upon the one hundred and forty-four thousand, who are the ensign, which represents the visual test. The three angels are the omega of Abraham’s alpha covenant. The third step for Abraham was chapter twenty-two.

Sedamnaesto poglavlje Postanka predstavlja drugi korak triju temeljnih saveznih koraka koji nalaze svoje omega ispunjenje u tri anđela iz Otkrivenja četrnaest. Drugi je korak predstavljen znakom obrezanja, koji predoznačuje pečat Božji na sto četrdeset i četiri tisuće, koji su stijeg, što predstavlja vizualni ispit. Tri anđela jesu omega Abrahamova alfa saveza. Treći korak za Abrahama bilo je dvadeset i drugo poglavlje.

> And the angel of the Lord called unto Abraham out of heaven the second time, And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. Genesis 22:15–18.

> I anđeo Gospodnji zazva Abrahama s neba po drugi put, i reče: Sobom sam se zakleo, govori Gospod, jer si to učinio i nisi uskratio svoga sina, svoga jedinca: doista ću te blagoslovom blagosloviti i umnožavanjem ću umnožiti tvoje potomstvo kao zvijezde nebeske i kao pijesak što je na morskoj obali; i tvoje će potomstvo zaposjesti vrata svojih neprijatelja; i u tvojem će potomstvu biti blagoslovljeni svi narodi zemlje; jer si poslušao moj glas. Postanak 22:15–18.

Verse one of the chapter states, “And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.” God tempted Abraham, thus identifying a final test, before the third covenant pronouncement. When Abraham passed the test, then the final four verses of Abraham’s threefold covenant were set forth. Because Abraham “obeyed” God’s voice, which in this passage is His “covenant voice,” Abraham would be blessed as the father of nations. The third angel is a test, which like Abraham represents a test that demonstrates character, and character is based upon whether you believe God, as did Abraham, or not. Those who pass the test, as did Abraham will be used to gather in all the nations of the world. The seventeen verses, from three chapters identify the covenant between God and a chosen people; and in so doing they represent the alpha of the covenant history of a chosen people, and in so doing, those verses also represent the omega of covenant history as represented with the raising up of the one hundred and forty-four thousand.

Prvi redak poglavlja kaže: „I dogodi se nakon ovih događaja da je Bog iskušao Abrahama i rekao mu: Abrahame! A on reče: Evo me.” Bog je iskušao Abrahama, označujući tako završnu kušnju prije treće objave saveza. Kada je Abraham prošao kušnju, tada su bila iznesena završna četiri retka trostrukoga Abrahamova saveza. Budući da je Abraham bio „poslušan” Božjemu glasu, koji je u ovom odlomku Njegov „savezni glas”, Abraham će biti blagoslovljen kao otac narodâ. Treći anđeo jest kušnja, koja poput Abrahama predstavlja kušnju što pokazuje karakter, a karakter se temelji na tome vjerujete li Bogu, kao što je vjerovao Abraham, ili ne. Oni koji prođu kušnju, kao što ju je prošao Abraham, bit će upotrijebljeni da saberu sve narode svijeta. Sedamnaest redaka iz triju poglavlja označavaju savez između Boga i izabranoga naroda; i čineći to predstavljaju alfa povijesti saveza izabranoga naroda, a time ti retci također predstavljaju omegu povijesti saveza, kako je predočena podizanjem sto četrdeset i četiri tisuće.

How many of us would by a home, or a vehicle without first reviewing the terms of the contract? How many Laodicean Seventh-day Adventists know that the very first term of their covenant contract with God consists of God identifying that He is the merciful God that passes judgment in the fourth generation? The tragedy is that they know not the foundational truths of the Millerite history, nor do they know the foundational truths of their professed covenant relationship, and because of this they, like ancient Israel, know not the time of their visitation. That conclusion of that period of visitation, that began at 9/11, is when they are awakened at midnight only to realize they are cut off.

Koliko bi nas kupilo kuću ili vozilo a da prethodno ne prouči uvjete ugovora? Koliko laodicejskih adventista sedmoga dana zna da se već prvi uvjet njihova savezničkog ugovora s Bogom sastoji u tome da Bog sebe prepoznatljivo objavljuje kao milosrdnoga Boga koji izvršava sud do četvrtoga naraštaja? Tragedija je u tome što oni ne poznaju temeljne istine milleritske povijesti, niti poznaju temeljne istine svojega ispovijedanog saveznog odnosa, i zbog toga oni, poput drevnoga Izraela, ne poznaju vrijeme svojega pohođenja. Završetak toga razdoblja pohođenja, koje je započelo 11. rujna, nastupa kada se u ponoć bude samo da bi shvatili da su odsječeni.

We will continue in the next article.

Nastavit ćemo u sljedećem članku.

> “On April 18, two days after the scene of falling buildings had passed before me, I went to fill an appointment in the Carr Street Church, Los Angeles. As we neared the church we heard the newsboys crying: ‘San Francisco destroyed by an earthquake!’ With a heavy heart I read the first hastily printed news of the terrible disaster.

> „Dana 18. travnja, dva dana nakon što je prizor urušavanja zgrada prošao preda mnom, pošla sam održati zakazani sastanak u crkvi u Carr Streetu, Los Angeles. Dok smo se približavali crkvi, čuli smo dječake prodavače novina kako viču: ‘San Francisco uništen potresom!’ Teška srca pročitala sam prve užurbano otisnute vijesti o toj strašnoj nesreći.

> “Two weeks later, on our homeward journey, we passed through San Francisco and, hiring a carriage, spent an hour and a half in viewing the destruction wrought in that great city. Buildings that were thought to be proof against disaster were lying in ruins. In some instances buildings were partially sunken in the ground. The city presented a most dreadful picture of the inefficiency of human ingenuity to frame fireproof and earthquake-proof structures.

> „Dva tjedna kasnije, na našem povratku kući, prošli smo kroz San Francisco i, unajmivši kočiju, proveli sat i pol promatrajući razaranje koje je bilo naneseno tomu velikom gradu. Zgrade za koje se smatralo da su otporne na katastrofu ležale su u ruševinama. U nekim su slučajevima zgrade bile djelomično utonule u zemlju. Grad je pružao krajnje stravičnu sliku nemoći ljudske domišljatosti da podigne građevine otporne na požar i potres.“

> “Through His prophet Zephaniah the Lord specifies the judgments that He will bring upon evildoers: ‘I will utterly consume all things from off the land, saith the Lord. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling blocks with the wicked; and I will cut off man from off the land, saith the Lord.’

> „Po svome proroku Sefaniji Gospodin određuje sudove koje će izvršiti nad zločincima: ‘Sve ću sasvim istrijebiti sa zemlje, govori Gospodin. Istrijebit ću čovjeka i zvijer; istrijebit ću ptice nebeske i ribe morske, i spoticaje zajedno s opakima; i istrijebit ću čovjeka sa zemlje, govori Gospodin.’“

> “‘And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit….

> „I dogodit će se u dan žrtve Gospodnje da ću kazniti knezove i sinove kraljeve i sve koji se odijevaju u tuđinsko ruho. U isti dan kaznit ću i sve one koji preskaču prag, koji kuće svojih gospodara pune nasiljem i prijevarom….“

> “‘And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will He do evil. Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof.

> „I dogodit će se u ono vrijeme da ću Jeruzalem pretražiti svjetiljkama i kazniti ljude koji su se slegnuli na svom talogu, koji u svom srcu govore: Gospodin neće učiniti dobro niti će učiniti zlo. Stoga će njihova dobra postati plijen, a njihove kuće pustoš; gradit će kuće, ali neće stanovati u njima; i sadit će vinograde, ali neće piti njihovo vino.

> “‘The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of His jealousy: for He shall make even a speedy riddance of all them that dwell in the land.’ Zephaniah 1:2, 3, 8–18.

> „Blizu je veliki dan Gospodnji, blizu je i žurno dolazi, čak se već čuje glas dana Gospodnjega: ondje će gorko vikati junak. Taj je dan dan gnjeva, dan nevolje i tjeskobe, dan pustošenja i opustošenja, dan tame i mraka, dan oblaka i guste tmine, dan trube i bojnoga pokliča protiv utvrđenih gradova i protiv visokih kula. I pustit ću tjeskobu na ljude, te će hodati kao slijepci, jer su sagriješili protiv Gospoda; i krv će njihova biti prolivena kao prah, a tijelo njihovo kao gnoj. Ni njihovo srebro ni njihovo zlato neće ih moći izbaviti u dan gnjeva Gospodnjega; nego će svu zemlju proždrijeti oganj Njegove ljubomore, jer će On brzo dokrajčiti sve koji prebivaju u zemlji.“ Sefanija 1:2, 3, 8–18.

> “God cannot forbear much longer. Already His judgments are beginning to fall on some places, and soon His signal displeasure will be felt in other places.

> „Bog ne može još dugo odgađati. Već sada Njegovi sudovi počinju padati na neka mjesta, a uskoro će se Njegovo osobito negodovanje osjetiti i na drugim mjestima.״

> “There will be a series of events revealing that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. As a people we must prepare the way of the Lord under the overruling guidance of the Holy Spirit. The gospel is to be given in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow and from the more common commercial business vocations that largely occupy the mind, and will be educated in connection with men of experience. As they learn to labor effectively they will proclaim the truth with power. Through most wonderful workings of divine providence, mountains of difficulty will be removed and cast into the sea. The message that means so much to the dwellers upon the earth will be heard and understood. Men will know what is truth. Onward and still onward the work will advance until the whole earth shall have been warned, and then shall the end come.

> „Uslijedit će niz događaja koji će otkriti da je Bog gospodar prilika. Istina će biti objavljivana jasnim, nedvosmislenim jezikom. Kao narod moramo pripraviti put Gospodinu pod vrhovnim vodstvom Duha Svetoga. Evanđelje se mora naviještati u svojoj čistoći. Tok žive vode treba se produbljivati i širiti na svom putu. Na svim poljima, blizu i daleko, ljudi će biti pozivani od pluga i iz uobičajenijih trgovačkih zanimanja koja uvelike zaokupljaju um, te će biti poučavani u vezi s ljudima od iskustva. Dok budu učili djelotvorno raditi, objavljivat će istinu sa silom. Po najčudesnijem djelovanju božanske providnosti, gore teškoća bit će uklonjene i bačene u more. Vijest koja toliko znači stanovnicima zemlje bit će saslušana i shvaćena. Ljudi će znati što je istina. Djelo će napredovati, naprijed i sve dalje, sve dok cijela zemlja ne bude opomenuta, a tada će doći svršetak.”

> “More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.

> „Sve više, kako dani prolaze, postaje očito da su Božji sudovi u svijetu. Ognjem i poplavom i potresom On upozorava stanovnike ove zemlje na svoje skoré približavanje. Približava se vrijeme kada će nastupiti velika kriza u povijesti svijeta, kada će svaki pokret u Božjoj upravi biti promatran s dubokim zanimanjem i neizrecivom strepnjom. U brzom slijedu Božji će sudovi slijediti jedan za drugim — oganj i poplava i potres, s ratom i krvoprolićem.

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

> „O, kad bi narod mogao prepoznati vrijeme svojega pohođenja! Mnogi još nisu čuli istinu kušnje za ovo vrijeme. Mnogi su oni s kojima se Duh Božji još uvijek bori. Vrijeme Božjih razornih sudova vrijeme je milosti za one koji nisu imali prilike upoznati što je istina. Gospodin će na njih gledati s nježnošću. Njegovo srce milosrđa ganuto je; Njegova je ruka još uvijek ispružena da spasi, dok su vrata zatvorena za one koji nisu htjeli ući.“

> “The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 94–97.

> „Božje se milosrđe očituje u Njegovoj dugoj strpljivosti. On zadržava svoje sudove, čekajući da se poruka opomene objavi svima. O, kad bi naš narod osjetio, kao što bi trebao, odgovornost koja počiva na njemu da svijetu uputi posljednju poruku milosti, kako bi se divno djelo izvršilo!“ Testimonies, svezak 9, 94–97.

Back to Articles