Article

# The Book of Daniel - Number Four

Knjiga proroka Daniela – broj četiri

The Plummet

Visak

Author

Jeff Pippenger

Published

November 27, 2023

Formats

PDF
Word
Song MP3

We are addressing the “seven times” of Leviticus twenty-six as represented in the book of Daniel. We are doing so because one of the prophetic characteristics of the “seven times,” is that it represents the “stumbling stone” that the builders rejected. I am defining the stone of stumbling that is represented in the Scriptures as a truth that can be seen, but isn’t. For those that see it, it is precious, but for those that don’t see it, it is not only what they stumble over, but it is the stone that grinds them to powder.

Obrađujemo „sedam vremena” iz Levitskog zakonika dvadeset i šest kako su prikazana u knjizi proroka Daniela. To činimo zato što je jedno od proročkih obilježja „sedam vremena” to da ono predstavlja „kamen spoticanja” koji su graditelji odbacili. Kamen spoticanja koji je prikazan u Svetome pismu određujem kao istinu koja se može vidjeti, ali se ne vidi. Onima koji je vide, dragocjena je; a onima koji je ne vide, ona nije samo ono o što se spotiču, nego i kamen koji ih satire u prah.

When Christ presented the stone that the builders rejected, He identified that the corner stone would become the “head” of the corner. The message of the rejected stone in the Scriptures always has to do with God passing by a former covenant people, while at the same time God is entering into covenant with a people who had not formerly been the people of God.

Kad je Krist predstavio kamen koji odbaciše graditelji, prepoznačio je da će kamen zaglavni postati „glava“ ugla. Poruka odbačenoga kamena u Pismima uvijek se odnosi na to da Bog zaobilazi nekadašnji saveznički narod, dok u isto vrijeme Bog stupa u savez s narodom koji prije nije bio narod Božji.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. Matthew 21:42–44.

> Isus im reče: Zar nikada niste čitali u Pismima: Kamen koji odbaciše graditelji, taj postade zaglavni kamen ugaoni; to je djelo Gospodnje i čudesno je u našim očima? Zato vam kažem: oduzet će se od vas kraljevstvo Božje i dat će se narodu koji donosi njegove plodove. I tko god padne na taj kamen, razbit će se; a na koga god on padne, satrt će ga u prah. Matej 21:42–44.

The first “time prophecy” that William Miller was led to by the holy angels, was the “seven times” of Leviticus twenty-six. Laodicean Adventism started the process of tearing down the foundational truths which the Lord assembled through the ministry of Miller by rejecting the very first of Miller’s discoveries. Of course, any prophetic illustration of a sacred foundation is an illustration of Christ, who is “The Stone”, so the rejection of the “seven times” in 1863, identifies not only the beginning of the process of rejecting the foundational truths, it represents a rejection of Christ. As with Christ’s testimony of the rejected stone, Peter also identifies that one of the prophecies connected with the foundation stone is that it would ultimately become “the head of the corner”.

Prvo „vremensko proročanstvo” do kojega su sveti anđeli doveli Williama Millera bilo je „sedam vremena” iz Levitskog zakonika dvadeset i šest. Laodicejski adventizam započeo je proces rušenja temeljnih istina koje je Gospod sastavio kroz Millerovu službu time što je odbacio upravo prvo od Millerovih otkrića. Naravno, svaka proročka ilustracija svetoga temelja ilustracija je Krista, koji je „Kamen”; stoga odbacivanje „sedam vremena” godine 1863. ne označava samo početak procesa odbacivanja temeljnih istina, nego predstavlja i odbacivanje Krista. Kao i u Kristovu svjedočanstvu o odbačenom kamenu, Petar također prepoznaje da je jedno od proročanstava povezanih s kamenom temeljcem to da će on naposljetku postati „glava od ugla”.

> Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:6–8.

> Zato i stoji u Pismu: Evo, polažem na Sionu kamen ugaoni, izabrani, dragocjeni; i tko vjeruje u njega, neće se postidjeti. Vama dakle koji vjerujete on je dragocjen; a onima koji su neposlušni, kamen koji odbaciše graditelji, taj je postao glavom ugla, i kamen spoticanja i stijena sablazni, onima koji se spotiču o riječ, budući neposlušni; na što su i bili određeni. A vi ste rod izabrani, kraljevsko svećenstvo, sveti narod, narod stečeni, da navješćujete kreposti Onoga koji vas je pozvao iz tame u svoju čudesnu svjetlost; vi koji nekoć ne bijaste narod, a sada ste narod Božji; koji ne bijaste zadobili milosrđe, a sada ste zadobili milosrđe. 1 Petrova 2:6–8.

The foundation stone in the beginning of Adventism, becomes the head of the corner. Isaiah is in agreement with Christ and Peter, and Isaiah uses the foundation stone to represent a covenant people who are being passed by for a new covenant people. In his testimony he represents a class that has made a covenant with death, and who have received a lie. The lie they receive, is the lie that Paul identifies as bringing strong delusion upon those that make a covenant with death, because they did not receive the love of the truth.

Kamen temeljac na početku adventizma postaje zaglavni kamen ugaoni. Izaija je suglasan s Kristom i Petrom, a Izaija se koristi kamenom temeljcem da bi prikazao zavjetni narod koji biva zaobiđen radi novoga zavjetnog naroda. U svojem svjedočanstvu on prikazuje skupinu koja je sklopila savez sa smrću i koja je primila laž. Laž koju su primili jest laž koju Pavao prepoznaje kao onu koja donosi silnu zabludu na one koji sklapaju savez sa smrću, jer nisu primili ljubav istine.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:14–18.

> Stoga čujte riječ Gospodnju, vi podrugljivi ljudi, koji vladate ovim narodom što je u Jeruzalemu. Jer ste rekli: Savez smo sklopili sa smrću, i s podzemljem smo se nagodili; kad preplavljujući bič prođe, neće doći do nas; jer laž smo učinili svojim utočištem i pod lažnošću smo se sakrili. Zato ovako govori Gospodin Jahve: Evo, postavljam na Sionu za temelj kamen, prokušan kamen, dragocjen ugaoni kamen, čvrst temelj; tko vjeruje, neće se žuriti. I pravdu ću položiti za mjeračku uzicu, a pravednost za visak; i tuča će odnijeti utočište laži, i vode će preplaviti skrovište. I vaš će savez sa smrću biti raskinut, i vaš nagodba s podzemljem neće opstati; kad preplavljujući bič prođe, tada ćete biti pogaženi njime. Izaija 28:14–18.

The “seven times” has been hidden under falsehoods, and when God passes by His former covenant people and enters into covenant with the one hundred and forty-four thousand, the stone that was formerly the rejected corner stone will ascend to be the “head” of the corner. For those that understand this truth, it is precious, and for those that don’t, the stone that becomes the head of the corner, not only crushes them, but it metaphorically becomes their headstone.

„Sedam vremena” bilo je skriveno pod lažima, i kada Bog prođe pokraj svoga prijašnjega zavjetnog naroda i stupi u savez sa sto četrdeset i četiri tisuće, kamen koji je nekoć bio odbačeni ugaoni kamen uzdići će se da postane „glava” ugla. Onima koji razumiju ovu istinu on je dragocjen, a onima koji je ne razumiju, kamen koji postaje glava ugla ne samo da ih satire, nego im metaforički postaje i nadgrobni kamen.

In the book of Daniel, in chapter eight and verse nineteen, we find the “last end” of the indignation, thus identifying that there must also be a “first end” of the indignation. The period of time from 677 BC, until October 22, 1844 represents the period of time that the sanctuary (and host) would be tread down. But the papacy was to prosper until the indignation was accomplished, according to Daniel chapter eleven, and verse thirty-six. If the end of the indignation of chapter eight, represents the end of a period of time, then the end of the indignation of chapter eleven, also represents the end of a period of time. This is what the Bible clearly teaches, though this truth has been covered up with lies by those who have made a covenant with death.

U knjizi proroka Daniela, u osmom poglavlju i devetnaestom retku, nalazimo „posljednji svršetak“ gnjeva, čime se utvrđuje da mora postojati i „prvi svršetak“ gnjeva. Razdoblje od 677. pr. Kr. do 22. listopada 1844. predstavlja vremensko razdoblje tijekom kojega će Svetište (i vojska) biti pogaženi. No papinstvo je, prema Danielu jedanaestom poglavlju i trideset šestom retku, trebalo napredovati dok se gnjev ne dovrši. Ako svršetak gnjeva u osmom poglavlju predstavlja kraj jednog vremenskog razdoblja, tada i svršetak gnjeva u jedanaestom poglavlju također predstavlja kraj jednog vremenskog razdoblja. To je ono što Biblija jasno naučava, premda je ta istina bila prikrivena lažima onih koji su sklopili savez sa smrću.

The end of both indignations represent the end of an identical period of time, for both were a fulfillment of the same curse of twenty-five hundred and twenty years of scattering, captivity and slavery. The northern kingdom first suffered the scattering, captivity and slavery of the “seven times,” when in 723 BC, the king of Assyria took them captive. The southern kingdom suffered the same fate in 677 BC. Jeremiah confirms this fact.

Kraj obiju srdžbi predstavlja kraj istovjetnog vremenskog razdoblja, jer su obje bile ispunjenje istoga prokletstva od dvije tisuće petsto dvadeset godina raspršenja, sužanjstva i ropstva. Sjeverno je kraljevstvo prvo pretrpjelo raspršenje, sužanjstvo i ropstvo „sedam vremena“, kada ih je 723. pr. Kr. kralj Asirije odveo u sužanjstvo. Južno je kraljevstvo doživjelo istu sudbinu 677. pr. Kr. Jeremija potvrđuje tu činjenicu.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Izrael je raspršena ovca; lavovi su ga otjerali: najprije ga je proždro kralj Asirije; a naposljetku mu je ovaj Nabukodonozor, kralj Babilona, polomio kosti. Jeremija 50:17.

Jeremiah is identifying a progressive judgment. The Assyrians remove the northern kingdom in 723 BC, then they take Manasseh to Babylon, their capital city, in 677 BC. Then Nebuchadnezzar takes Jehoiakim, thus marking the beginning of the seventy years of captivity in 606 BC. Then Nebuchadnezzar takes Zedekiah and destroys Jerusalem in 586 BC.

Jeremija prepoznaje postupni sud. Asirci odnose sjeverno kraljevstvo 723. pr. Kr., zatim odvode Manašea u Babilon, svoj glavni grad, 677. pr. Kr. Potom Nabukodonozor odvodi Jojakima, čime označava početak sedamdeset godina sužanjstva 606. pr. Kr. Zatim Nabukodonozor odvodi Sidkiju i razara Jeruzalem 586. pr. Kr.

The southern kingdom had been warned that they would suffer the same fate as the northern kingdom if they continued in their rebellion. The judgment of the northern kingdom would be accomplished upon the southern kingdom, and the symbol of that judgment was a line that was to be stretched over Judah. In Isaiah’s testimony, it was simply the “line,” but in the following passage, the “line” is the “line of Samaria.”

Južno kraljevstvo bilo je upozoreno da će pretrpjeti istu sudbinu kao i sjeverno kraljevstvo ako ustraje u svojoj pobuni. Sud nad sjevernim kraljevstvom izvršit će se nad južnim kraljevstvom, a simbol toga suda bila je mjeračka uzica koja se trebala razvući nad Judom. U Izaijinu svjedočanstvu to je jednostavno bila „uzica“, ali u sljedećem odlomku „uzica“ je „uzica Samarije“.

> Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies; Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day. 2 Kings 21:12–15.

> Stoga ovako govori Gospodin Bog Izraelov: Evo, puštam takvo zlo na Jeruzalem i Judu da će svakome tko za nj čuje zazujati oba uha. I razvući ću nad Jeruzalemom uže Samarije i visak doma Ahabova; i obrisat ću Jeruzalem kao što čovjek briše zdjelu, brišući je i prevrćući je naopako. I odbacit ću ostatak svoje baštine i predati ih u ruke njihovim neprijateljima; i postat će plijen i grabež svim svojim neprijateljima; jer su činili ono što je zlo u mojim očima i izazivali moj gnjev od dana kad su njihovi oci izišli iz Egipta pa sve do ovoga dana. 2 Kraljevima 21:12–15.

There are two prophetic expressions in the verses just cited that must be considered. The first is the tingling of the ears, and the other is the plummet. In these verses the line of Samaria is also identified as the plummet of the house of Ahab. The line and the plummet are instruments of judgment, which are used in the building process. In the verses, they identify that the same judgment that was carried out against the northern kingdom, represented as Samaria and the house of Ahab, would be brought upon Judah and Jerusalem. When the warning was set forth, the northern kingdom of Israel had already been invaded, conquered, destroyed and taken into slavery. The message of God’s judgment produces the tingling of the ears of those that hear the warning. Both the plummet and the tingling of the ears are found three times each in the Scriptures. In each case, they represent God’s indignation against His own people.

Postoje dva proročka izraza u upravo navedenim redcima koja se moraju razmotriti. Prvi je zujanje u ušima, a drugi je visak. U tim se redcima također crta Samarije poistovjećuje s viskom doma Ahabova. Crta i visak oruđa su suda, koja se rabe u procesu gradnje. U tim redcima oni označuju da će isti sud koji je izvršen nad sjevernim kraljevstvom, predstavljenim kao Samarija i dom Ahabov, biti doveden nad Judu i Jeruzalem. Kad je upozorenje bilo izneseno, sjeverno kraljevstvo Izrael već je bilo napadnuto, osvojeno, razoreno i odvedeno u ropstvo. Poruka Božjega suda proizvodi zujanje u ušima onih koji čuju upozorenje. I visak i zujanje u ušima nalaze se svaki po tri puta u Svetome pismu. U svakom slučaju oni predstavljaju Božje ogorčenje protiv Njegova vlastitog naroda.

> And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth. And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end. 1 Samuel 3:10–12.

> Tada dođe Gospodin, stade i zovnu kao i prije: Samuele, Samuele. A Samuel odgovori: Govori, jer sluga tvoj sluša. I reče Gospodin Samuelu: Evo, učinit ću nešto u Izraelu od čega će zujati oba uha svakome tko to čuje. U onaj dan izvršit ću nad Elijem sve što sam govorio o domu njegovu; što započnem, to ću i dovršiti. 1 Samuelova 3:10–12.

The overthrow of Eli’s house is the prophecy that would make both ears tingle in anyone who heard it. The tingling of the ears, in the time of Samuel symbolizes the passing by of the house of Eli. The fulfillment of the prediction given to Samuel was the overthrow of Eli’s house and the establishment of Samuel as the prophet. Samuel represents a people who as Peter says, in times past were not the people of God, but now are, for when Samuel was established as prophet, the house of Eli was destroyed. Jeremiah also proclaims a judgment against the leadership of Jerusalem that causes ears to tingle.

Obaranje Elijeva doma jest proročanstvo od kojega bi zazvonilo u oba uha svakome tko bi ga čuo. Zvonjava ušiju, u Samuelovo vrijeme, simbolizira mimoilaženje Elijeva doma. Ispunjenje predviđanja danoga Samuelu bilo je obaranje Elijeva doma i uspostavljanje Samuela kao proroka. Samuel predstavlja narod koji, kako Petar kaže, nekoć nije bio narod Božji, a sada jest, jer kada je Samuel bio uspostavljen kao prorok, Elijev je dom bio uništen. Jeremija također navješćuje sud protiv vodstva Jeruzalema koji uzrokuje da uši zvone.

> And say, Hear ye the word of the Lord, O kings of Judah, and inhabitants of Jerusalem; Thus saith the Lord of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle. Jeremiah 19:3.

> I reci: Čujte riječ Gospodnju, o kraljevi Judini i stanovnici Jeruzalema; ovako govori Gospod nad vojskama, Bog Izraelov: Evo, pustit ću zlo na ovo mjesto, od kojega će svakomu tko ga čuje uši zazujiati. Jeremija 19:3.

All three references to ears tingling are associated with a covenant people who have made a covenant with death and are thereafter invaded, conquered, destroyed, scattered, and taken into slavery. The tingling ears is a symbol of the judgment of God’s indignation, and the symbol of that judgment is also represented three times in the Scriptures, with the word “plummet.” We have already read it in second Kings and Isaiah, but there is one other reference of the “plummet” in the Scriptures, and in that reference the word plummet is translated from a different Hebrew word, than the previous two references.

Sve tri reference na trnjenje ušiju povezane su sa savezničkim narodom koji je sklopio savez sa smrću te je potom napadnut, poražen, uništen, raspršen i odveden u ropstvo. Trnjenje ušiju simbol je suda Božje srdžbe, a simbol toga suda također je u Svetome pismu prikazan tri puta, riječju „visak“. Već smo ga pročitali u Drugoj knjizi o kraljevima i u Izaiji, ali postoji još jedna referenca na „visak“ u Svetome pismu, i u toj je referenci riječ visak prevedena s drukčije hebrejske riječi nego u prethodne dvije reference.

> And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:1–14.

> I anđeo koji govoraše sa mnom dođe opet i probudi me kao čovjeka koji se budi od sna, te mi reče: Što vidiš? A ja rekoh: Pogledah, i gle, svijećnjak sav od zlata, s posudom navrh njega, i njegovih sedam žižaka na njemu, i sedam cijevi za sedam žižaka što su navrh njega. I dvije masline uza nj, jedna s desne strane posude, a druga s lijeve strane njezine. Tada odgovorih i rekoh anđelu koji govoraše sa mnom: Što je to, gospodaru moj? A anđeo koji govoraše sa mnom odgovori i reče mi: Zar ne znaš što je to? I ja rekoh: Ne, gospodaru moj. Tada odgovori i reče mi ovako: Ovo je riječ Gospodnja Zerubabelu: Ne silom, niti snagom, nego duhom mojim, govori Gospod nad vojskama. Tko si ti, goro velika? Pred Zerubabelom postat ćeš ravnica; i on će iznijeti završni kamen uz poklike: Milost, milost njemu! I dođe mi riječ Gospodnja govoreći: Ruke Zerubabelove položiše temelj ovomu domu; njegove će ga ruke i dovršiti; i spoznat ćeš da me Gospod nad vojskama poslao k vama. Jer tko prezire dan malenih početaka? Oni će se radovati kad vide visak u ruci Zerubabelovoj s onih sedam; to su oči Gospodnje, koje prolaze amo-tamo po svoj zemlji. Tada odgovorih i rekoh mu: Što su te dvije masline s desne strane svijećnjaka i s lijeve strane njegove? I odgovorih opet te mu rekoh: Što su te dvije maslinove grančice koje kroz dvije zlatne cijevi izlijevaju iz sebe zlatno ulje? A on mi odgovori i reče: Zar ne znaš što je to? I ja rekoh: Ne, gospodaru moj. Tada reče: To su dva pomazanika koji stoje pred Gospodarom sve zemlje. Zaharija 4:1–14.

The word translated as “plummet” in second Kings and Isaiah twenty-eight, is “mishqâl” and it means a weight. In both passages a weight (plummet) was going to be added to the line. The weight is what is used in a scale, and represents judgment. The line with a weight is a line of judgment. The line of Samaria was the period of “seven times,” or twenty-five hundred and twenty years. The same period of time was going to be placed upon the southern kingdom that had been brought upon the northern kingdom. The ending of either line is identified in the book of Daniel as either the end of the last indignation or the end of the first indignation. The period is represented in Daniel as the period when Jerusalem and the host were to be trodden down by the two desolating powers of paganism and papalism. Both periods would begin when their respective capital cities were invaded, conquered, destroyed and their citizens carried into slavery.

Riječ prevedena kao „visak” u Drugoj o kraljevima i Izaiji dvadeset osam jest „mishqâl” i znači uteg. U oba odlomka uteg (visak) trebao je biti pridodan crti. Uteg je ono što se rabi na vagi i predstavlja sud. Crta s utegom jest crta suda. Crta Samarije bila je razdoblje od „sedam vremena”, odnosno dvije tisuće petsto dvadeset godina. Isto to vremensko razdoblje trebalo je biti nametnuto južnom kraljevstvu, kao što je bilo nametnuto sjevernom kraljevstvu. Svršetak bilo koje od tih crta u knjizi proroka Daniela označen je ili kao kraj posljednje srdžbe ili kao kraj prve srdžbe. To je razdoblje u Danielu prikazano kao vrijeme u kojemu su Jeruzalem i vojska trebali biti pogaženi od dviju sila pustošenja, poganstva i papinstva. Oba bi razdoblja započela kada bi njihovi pripadajući glavni gradovi bili napadnuti, osvojeni, razoreni, a njihovi stanovnici odvedeni u ropstvo.

But in Zechariah, the word “plummet” is formed by the combination of two Hebrew words. The first word is “‘eben”, and it means “to build”, and it also means “a stone”. It means “a building stone”. That word is then combined with the Hebrew word “bedı̂yl”, which means “to divide or separate”. The “plummet” in Zechariah, is the stone that is built upon and produces a separation and division. The division is between two classes of worshippers; one class that rejoices when they see the stone, make it the head of their corner, and build upon it, and the other that doesn’t see it, rejects it, stumbles over it, and is finally crushed by it, which then becomes their headstone or tombstone. One class makes a covenant with life, the other a covenant of death.

Ali u Zahariji je riječ „visak” oblikovana spojem dviju hebrejskih riječi. Prva riječ je „‘eben”, i znači „graditi”, a također znači i „kamen”. Ona znači „građevni kamen”. Ta je riječ zatim spojena s hebrejskom riječju „bedı̂yl”, koja znači „razdvojiti ili odijeliti”. „Visak” u Zahariji jest kamen na kojemu se gradi i koji proizvodi razdvajanje i podjelu. Podjela je između dviju skupina štovatelja: jedne skupine koja se raduje kad vidi kamen, postavlja ga za zaglavni kamen svoga ugla i gradi na njemu, i druge koja ga ne vidi, odbacuje ga, spotiče se o njega i naposljetku biva njime satrta, a on tada postaje njezin nadgrobni kamen ili grobni kamen. Jedna skupina sklapa savez sa životom, druga savez sa smrću.

In the history of Zechariah, ancient Israel had just come out of Babylon to rebuild and restore Jerusalem. Zerubbabel was appointed the governor, and was to oversee the work. He laid the foundation stone at the beginning of the work and he placed the headstone, or capstone, at the end of the work. Zerubbabel means “the offspring of Babylon”. All the prophecies are identifying the last days, and Zerubbabel’s name is the symbol of the history of the first angel’s message when the foundation stone was laid, and his name is also the symbol of the third angel’s message, when the headstone, or capstone, is placed. The manifestation of the outpouring of the Holy Spirit in either the first movement or the second movement is represented by Zerubbabel’s name (offspring of Babylon), for it represents the message which calls for the final generation of the “offspring of Babylon”, to come out. It represents the message of the Midnight Cry that took place in the first movement, and that is about to take place in the last movement of the Loud Cry.

U povijesti Zaharije starodavni je Izrael upravo bio izašao iz Babilona kako bi ponovno sagradio i obnovio Jeruzalem. Zerubabel je bio postavljen za upravitelja te je trebao nadgledati rad. Na početku rada položio je temeljni kamen, a na svršetku rada postavio je zaglavni kamen, odnosno krunišni kamen. Zerubabel znači „potomak Babilona“. Sva proročanstva označuju posljednje dane, a Zerubabelovo je ime simbol povijesti poruke prvoga anđela kada je bio položen temeljni kamen, a njegovo je ime također simbol poruke trećega anđela, kada se postavlja zaglavni kamen, odnosno krunišni kamen. Očitovanje izlijevanja Duha Svetoga bilo u prvom pokretu bilo u drugom pokretu predstavljeno je Zerubabelovim imenom (potomak Babilona), jer ono predstavlja poruku koja poziva konačni naraštaj „potomaka Babilona“ da izađe. Ono predstavlja poruku Ponoćnoga poklika koja se zbila u prvom pokretu i koja će se uskoro zbiti u posljednjem pokretu Silnoga poklika.

The two olive trees, two olive branches, and the two anointed ones that represent the vessels into which the two golden pipes empty the oil into:

Dvije masline, dvije maslinove grančice i dva pomazanika koji predstavljaju posude u koje dvije zlatne cijevi izlijevaju ulje:

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> „Pomazanici koji stoje pokraj Gospodara sve zemlje imaju položaj koji je nekoć bio dan Sotoni kao kerubinu zaklanjaču. Preko svetih bića koja okružuju njegovo prijestolje, Gospodin održava stalnu vezu sa stanovnicima zemlje. Zlato ulje predstavlja milost kojom Bog opskrbljuje svjetiljke vjernika, da ne bi treperile i ugasnule. Da se to sveto ulje ne izlijeva s neba u porukama Božjega Duha, sile zla imale bi potpunu vlast nad ljudima.“

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> „Bog se obeščašćuje kada ne primamo poruke koje nam šalje. Tako odbijamo zlatno ulje koje bi On izlio u naše duše da bi se prenosilo onima koji su u tami. Kada odjekne poziv: ‘Evo, zaručnik dolazi; iziđite mu u susret,’ oni koji nisu primili sveto ulje, koji nisu njegovali Kristovu milost u svojim srcima, ustanovit će, poput ludih djevica, da nisu spremni susresti svojega Gospodina. Oni u sebi nemaju moć pribaviti ulje i njihovi su životi upropašteni. Ali ako se traži Božji Sveti Duh, ako vapimo kao što je vapio Mojsije: ‘Pokaži mi svoju slavu,’ Božja će se ljubav izliti u naša srca. Kroz zlatne cijevi, zlatno će nam se ulje prenositi. ‘Ne silom ni snagom, nego mojim Duhom, govori Jahve nad Vojskama.’ Primajući sjajne zrake Sunca pravednosti, Božja djeca svijetle kao svjetla u svijetu.” Review and Herald, 20. srpnja 1897.

Zechariah had repeatedly asked who the two olive trees were, thus drawing attention to the various symbols of the two witnesses. Sister White identifies the two olive trees as the two witnesses of Revelation eleven.

Zaharija je u više navrata pitao tko su dvije masline, usmjeravajući tako pozornost na različite simbole dvojice svjedoka. Sestra White poistovjećuje dvije masline s dvojicom svjedoka iz Otkrivenja jedanaest.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> „Što se tiče dvaju svjedoka, prorok dalje izjavljuje: ‘Ovo su dvije masline i dva svijećnjaka što stoje pred Bogom zemlje.’ ‘Tvoja riječ’, rekao je psalmist, ‘svjetiljka je nozi mojoj i svjetlo mojoj stazi.’ Otkrivenje 11,4; Psalam 119,105. Dva svjedoka predstavljaju Sveta pisma Staroga i Novoga zavjeta.“ Velika borba, 267.

Zechariah had wanted to understand who these two witnesses were. In the French Revolution they were the Old and New Testaments. They were represented as Moses and Elijah that were slain in the street by the beast that ascended out of the bottomless pit. They represent the ministry of Future for America that was slain on July 18, 2020.

Zaharija je želio razumjeti tko su ta dva svjedoka. U Francuskoj revoluciji to su bili Stari i Novi zavjet. Bili su prikazani kao Mojsije i Ilija, koje je na ulici ubila zvijer što je izišla iz bezdana. Oni predstavljaju službu Future for America koja je bila usmrćena 18. srpnja 2020.

In the beginning of the chapter, after Zechariah is awakened, when the dead dry bones are brought together, but not yet alive, Gabriel asks “What seest thou?” Zechariah describes what he has seen, and then asks “What are these my lord?” Gabriel emphasizes the subject of the question, by answering Zechariah’s question with a question. He asks Zechariah, “Knowest thou not what these be?” Gabriel then answers “This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts.”

Na početku poglavlja, nakon što je Zaharija probuđen, kada su mrtve suhe kosti sabrane, ali još nisu oživjele, Gabrijel pita: „Što vidiš?“ Zaharija opisuje što je vidio, a zatim pita: „Što je ovo, gospodaru moj?“ Gabrijel naglašava predmet pitanja time što na Zaharijino pitanje odgovara pitanjem. Pita Zahariju: „Ne znaš li što je ovo?“ Zatim Gabrijel odgovara: „Ovo je riječ Gospodnja Zerubabelu: Ne silom, niti snagom, nego mojim Duhom, govori Gospod nad vojskama.“

The Word of the Lord that was given to Zerubbabel was, “Not by might, nor by power, but by my spirit. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.”

Riječ Gospodnja koja je bila dana Zerubabelu glasila je: „Ne silom niti snagom, nego mojim Duhom. Tko si ti, o velika goro? Pred Zerubabelom postat ćeš ravnica; i on će iznijeti zaglavni kamen uz poklike, vičući: Milost, milost njemu!”

Zerubbabel, the governor, represents the messenger that prepares the way in the beginning and ending history, before whom the mountain becomes as a plain. Isaiah identifies the work of the same messenger and says he will “make straight in the desert a highway for our God,” and that he will cause “every valley” to “be exalted.” He will also cause “every mountain and hill” to “be made low,” for the “great mountain” before governor Zerubbabel “shall become a plain.”

Zerubabel, upravitelj, predstavlja glasnika koji pripravlja put u povijesti početka i svršetka, pred kojim gora postaje ravnicom. Izaija prepoznaje djelo toga istog glasnika i kaže da će „u pustinji poravniti put Bogu našemu” te da će učiniti da se „svaka dolina” „uzvisi”. Također će učiniti da se „svaka gora i humak” „snizi”, jer će „velika gora” pred upraviteljem Zerubabelom „postati ravnicom”.

William Miller’s message of the “seven times” was given him by God. Zerubbabel represents William Miller who placed the foundation stone of the “seven times,” and he also represents the hands that “shall bring forth the headstone” with “shouting, crying, Grace, Grace unto it.” The doubling of the word “grace,” represents the message of the Midnight Cry. The “shouting” represents the same message as represented by the loud cry of the third angel and the “crying” represents the Midnight Cry. The entire passage is about the Midnight Cry message. It is about the virgins that were asleep in death on the streets of Revelation eleven, that runs through the valley of dead dry bones. It is about the resurrection of the dead dry bones, and it is about the prophetic role of the “plummet” that the wise virgins see that causes them to rejoice.

Poruka Williama Millera o „sedam vremena” dana mu je od Boga. Zerubabel predstavlja Williama Millera, koji je postavio temeljni kamen „sedam vremena”, a on također predstavlja ruke koje će „iznijeti zaglavni kamen” uz „klicanje i viku: Milost, milost njemu.” Udvajanje riječi „milost” predstavlja poruku Ponoćnog poklika. „Klicanje” predstavlja istu poruku kakvu predstavlja glasni poklik trećega anđela, a „vika” predstavlja Ponoćni poklik. Čitav odlomak govori o poruci Ponoćnog poklika. Govori o djevicama koje su spavale smrtnim snom na ulici iz Otkrivenja jedanaest, koja prolazi dolinom mrtvih suhih kostiju. Govori o uskrsnuću mrtvih suhih kostiju, i govori o proročkoj ulozi „viska” koji mudre djevice vide, što ih navodi da se raduju.

Then Zechariah says, “moreover.” Moreover, means to place the following passage over the top of the previous passage. It is a reference to the prophetic principle of line upon line. The previous dialogue identified the awakening at midnight of God’s people, represented by Zechariah. The previous dialogue repeatedly emphasized the desire of God’s people in the last days to understand who the two witnesses of Revelation eleven are. The previous dialogue identified that Zerubbabel represents the work in the first movement and also the work in the last movement. It identified Zerubbabel’s “hands” (representing human power), were to lay the foundation stone and the headstone, but the work of his hands was and is only accomplished through the divine power of the Comforter.

Tada Zaharija kaže: „štoviše“. Štoviše znači staviti sljedeći odlomak povrh prethodnoga odlomka. To je upućivanje na proročko načelo redak na redak. Prethodni dijalog prepoznao je ponoćno buđenje Božjega naroda, prikazanoga Zaharijom. Prethodni dijalog opetovano je naglašavao želju Božjega naroda u posljednjim danima da razumije tko su dva svjedoka iz jedanaestoga poglavlja Otkrivenja. Prethodni dijalog utvrdio je da Zorobabel predstavlja djelo u prvome pokretu, a također i djelo u posljednjem pokretu. Utvrdio je da su Zorobabelove „ruke“ (koje predstavljaju ljudsku silu) trebale položiti kamen temeljac i zaglavni kamen, ali da je djelo njegovih ruku bilo i jest ostvareno jedino po božanskoj sili Tješitelja.

The dialogue that followed, which is to be placed over the previous dialogue, identifies that when the “hands of Zerubbabel” are finishing the work, then God’s people in the last days, will “know that the Lord” “sent” Gabriel, the light bearer “unto” God’s people. They will recognize the heavenly communication process that is the first truth represented in connection with the Revelation of Jesus Christ. To refuse the message and work of Zerubbabel, is to refuse the message that comes from Gabriel, which he received from Christ, which He in turn received from the Father.

Dijalog koji je uslijedio, a koji treba postaviti iznad prethodnoga dijaloga, utvrđuje da će, kada „ruke Zerubabelove“ dovršavaju djelo, tada Božji narod u posljednjim danima „znati da je Gospodin“ „poslao“ Gabriela, nositelja svjetla, „k“ Božjem narodu. Oni će prepoznati nebeski proces priopćavanja koji je prva istina prikazana u vezi s Otkrivenjem Isusa Krista. Odbiti poruku i djelo Zerubabela znači odbiti poruku koja dolazi od Gabriela, koju je on primio od Krista, a koju je On zauzvrat primio od Oca.

Then the two classes of worshippers are defined. One class “hath despised the day of small things?” The other class “shall rejoice” when they “shall see the plummet in the hand of Zerubbabel with those seven” who “are the eyes of the Lord, which run to and fro through the whole earth.” Those that despise the day of small things, are despising the historical work of William Miller as represented by the “plummet.” They are contrasted with those who rejoice when they see the “plummet” in the hands of Zerubbabel. Zechariah’s “plummet” is the building stone that produces a division. One class despises the “plummet,” for they refuse to see that the “plummet” in the hand of Zerubbabel is with “those seven.” The word “seven” that is with the “plummet,” is the same Hebrew word that is translated as “seven times” in Leviticus twenty-six.

Tada su određene dvije skupine štovatelja. Jedna skupina „prezire dan malih početaka“. Druga skupina „radovat će se“ kada „vidi visak u ruci Zerubabela s onih sedam“ koji „su oči Gospodnje, koje pretražuju svu zemlju“. Oni koji preziru dan malih početaka preziru povijesno djelo Williama Millera, predstavljeno „viskom“. Oni su suprotstavljeni onima koji se raduju kada vide „visak“ u rukama Zerubabela. Zaharijin „visak“ jest kamen za gradnju koji proizvodi podjelu. Jedna skupina prezire „visak“, jer odbija vidjeti da je „visak“ u ruci Zerubabela s „onih sedam“. Riječ „sedam“ koja je uz „visak“ ista je hebrejska riječ koja je u Levitskom zakoniku dvadeset i šest prevedena kao „sedam puta“.

Then Zechariah repeats the fact that when he wakes up, he does not know who the two witnesses are. He therefore asks another time, “What are these two olive trees?” He repeats it again, questioning “What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?” And Gabriel emphasizes the question by once again answering Zechariah’s question with a question, “Knowest thou not what these be?” to which Zechariah answers, “No.” Gabriel then says “These are the two anointed ones, that stand by the Lord of the whole earth.”

Tada Zaharija ponavlja činjenicu da, kada se probudi, ne zna tko su dva svjedoka. Stoga ponovno pita: „Što su te dvije masline?” To opet ponavlja, pitajući: „Što su te dvije maslinove grane koje kroz dvije zlatne cijevi izlijevaju iz sebe zlatno ulje?” A Gabriel naglašava pitanje tako što još jednom odgovara na Zaharijino pitanje pitanjem: „Ne znaš li što su ovo?” na što Zaharija odgovara: „Ne.” Tada Gabriel kaže: „To su dva pomazanika koji stoje uz Gospodara sve zemlje.”

The chapter begins with Gabriel awakening Zechariah out of his sleep. Zechariah therefore represents the virgins that are awakened at midnight, and when those virgins are awakened, they are represented as having an overwhelming burden to understand what the two witnesses of Revelation chapter eleven represent. All the books of the Bible meet and end in the book of Revelation. All the prophets agree with one another, for God is not the author of confusion. All the prophets are speaking more about the last days, than the days in which they lived.

Poglavlje započinje time što Gabriel budi Zahariju iz njegova sna. Zaharija stoga predstavlja djevice koje se bude o ponoći, a kada su te djevice probuđene, prikazane su kao da nose silan teret da razumiju što predstavljaju dva svjedoka iz jedanaestoga poglavlja Otkrivenja. Sve knjige Biblije susreću se i završavaju u knjizi Otkrivenja. Svi se proroci međusobno slažu, jer Bog nije začetnik zbrke. Svi proroci govore više o posljednjim danima nego o danima u kojima su živjeli.

Gabriel employs the Alpha and Omega principle by identifying that Zerubbabel will begin and end the work of building the temple. His work is represented as laying the foundation stone at the beginning and the headstone at the end. Zerubbabel represents the movement of the Millerites and the movement of Future for America.

Gabriel primjenjuje načelo Alfe i Omege time što utvrđuje da će Zerubabel započeti i dovršiti djelo izgradnje hrama. Njegovo je djelo predstavljeno polaganjem kamena temeljca na početku i završnoga kamena na kraju. Zerubabel predstavlja mileritski pokret i pokret Future for America.

What Gabriel presents to Zechariah is that the work of the Midnight Cry, whether in the movement of the first angel or in the movement of the third angel, is accomplished with the power of the Holy Spirit.

Ono što Gabrijel iznosi Zahariji jest da se djelo Ponoćnoga pokliča, bilo u pokretu prvoga anđela bilo u pokretu trećega anđela, ostvaruje silom Duha Svetoga.

While they lay dead in the street, the world rejoiced over their dead bodies, but when they arose, the world then feared and they rejoiced. They rejoice because they see the plummet of those “seven times” in the hand of Zerubbabel. The plummet is the stone that is built upon, which separates the wise from the foolish.

Dok su ležali mrtvi na ulici, svijet se radovao nad njihovim mrtvim tijelima; no kad su ustali, svijet se tada uplašio, a oni se obradovaše. Oni se raduju jer vide visak onih „sedam puta” u ruci Zerubabela. Visak je kamen na kojemu se gradi, koji razdvaja mudre od ludih.

Zechariah does not say “the seven,” he says, “those seven.” They see both twenty-five hundred and twenty years of scattering. The word translated as “seven” is the same word that is translated as “seven times” in Leviticus twenty-six, and represents “the curse” of slavery that was brought upon both the northern and southern kingdoms of Israel. The book of Daniel identifies “those seven” as a first and a last indignation.

Zaharija ne kaže „sedam“, nego kaže „onih sedam“. Oni vide i dvije tisuće petsto dvadeset godina raspršenja. Riječ prevedena kao „sedam“ ista je riječ koja se u Levitskom zakoniku dvadeset i šest prevodi kao „sedam puta“ te predstavlja „prokletstvo“ ropstva koje je bilo navučeno i na sjeverno i na južno kraljevstvo Izraela. Knjiga proroka Danijela prepoznaje „onih sedam“ kao prvo i posljednje ogorčenje.

The foundation stone laid by William Miller was the “seven times,” and the headstone laid by the movement of the third angel is the “seven times.” Those that rejoice when they see “those seven” in the awakening of the Midnight Cry of the last days, will witness a division and separation of the precious and the vile. The precious will rejoice as they come into full unity, and the vile will find out too late that they have not the oil that has been coming down through the two golden pipes. The truth that causes the rejoicing for one class will be a stone of stumbling for the other class, though it was available to see for all that were willing to see.

Temeljni kamen koji je položio William Miller bio je „sedam vremena“, a zaglavni kamen koji je položio pokret trećega anđela jest „sedam vremena“. Oni koji se raduju kada vide „tih sedam“ u buđenju Ponoćnoga poklika posljednjih dana, svjedočit će razdvajanju i odvajanju dragocjenoga od bezvrijednoga. Dragocjeni će se radovati dok budu dolazili u puno jedinstvo, a bezvrijedni će prekasno uvidjeti da nemaju ulja koje je silazilo kroz dvije zlatne cijevi. Istina koja uzrokuje radost jednoj skupini bit će kamen spoticanja drugoj skupini, premda je bila dostupna na uvid svima koji su bili voljni vidjeti.

Just as the “seven times” became a test in the beginning in 1856, when Philadelphian Adventism transitioned unto Laodicean Adventism, the “seven times” is once again a test at the ending, right where Laodicean Adventism is transitioned unto Philadelphian Adventism. The test in the beginning was failed in 1863, with the rejection of the biblical doctrine of “seven times.” Those that fail the test at the ending in 2023, will do so for rejecting the experience demanded by the remedy identified by the “seven times” of Leviticus twenty-six.

Kao što je „sedam vremena” postalo kušnja na početku 1856. godine, kada je filadelfijski adventizam prešao u laodicejski adventizam, tako su „sedam vremena” ponovno kušnja na svršetku, upravo ondje gdje laodicejski adventizam prelazi u filadelfijski adventizam. Kušnja na početku bila je pala 1863. godine, odbacivanjem biblijskog nauka o „sedam vremena”. Oni koji padnu na kušnji na svršetku 2023. godine, učinit će to zato što odbacuju iskustvo koje zahtijeva lijek označen „sedam vremena” iz Levitskog zakonika dvadeset i šest.

It was important to identify that the book of Daniel fully upholds the “seven times,” before we begin to consider the prophetic message of the first six chapters of the book of Daniel, for chapters four and five are about the “seven times,” and they identify the beginning and ending of the two horns of the earth beast of Revelation chapter thirteen.

Bilo je važno utvrditi da knjiga proroka Daniela u potpunosti podupire „sedam vremena” prije nego što počnemo razmatrati proročku poruku prvih šest poglavlja knjige proroka Daniela, jer četvrto i peto poglavlje govore o „sedam vremena” te označuju početak i završetak dvaju rogova zemaljske zvijeri iz trinaestog poglavlja Otkrivenja.

We will begin our consideration of those first six chapters in the next article.

U sljedećem ćemo članku započeti svoje razmatranje tih prvih šest poglavlja.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.

> „Svjetlo koje je Daniel primio od Boga dano je osobito za ove posljednje dane. Viđenja koja je vidio na obalama Ulaja i Hiddekelja, velikih rijeka Šinara, sada se ispunjavaju, i svi prorečeni događaji uskoro će se zbiti.

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.

> „Razmotrite okolnosti židovskog naroda u vrijeme kada su dana Danielova proročanstva.

> “Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

> „Posvetimo više vremena proučavanju Biblije. Ne razumijemo Riječ onako kako bismo trebali. Knjiga Otkrivenja započinje nalogom da razumijemo pouku koju sadrži. ‘Blagoslovljen je onaj koji čita, i oni koji slušaju riječi ovoga proroštva’, izjavljuje Bog, ‘i drže ono što je u njemu napisano, jer je vrijeme blizu.’ Kada mi kao narod budemo razumjeli što ova knjiga znači za nas, među nama će se vidjeti veliko probuđenje. Mi ne razumijemo potpuno pouke koje ona daje, usprkos nalogu koji nam je dan da je istražujemo i proučavamo.“

> “In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled.” Testimonies to Ministers, 113.

> „U prošlosti su učitelji proglašavali Daniela i Otkrivenje zapečaćenim knjigama, te se narod od njih odvraćao. Zastor čija je prividna tajanstvenost mnoge sprječavala da ga podignu, sama je Božja ruka uklonila s tih dijelova svoje Riječi. Sam naziv ‘Otkrivenje’ proturječi tvrdnji da je to zapečaćena knjiga. ‘Otkrivenje’ znači da je nešto od važnosti objavljeno. Istine ove knjige upućene su onima koji žive u ovim posljednjim danima. Stojimo s uklonjenim zastorom na svetome mjestu svetih stvari. Ne trebamo stajati izvana. Trebamo ući, ne s nemarnim, nepoštovnim mislima, ne s prenagljenim koracima, nego sa strahopoštovanjem i pobožnim strahom. Približavamo se vremenu kada se proročanstva knjige Otkrivenja trebaju ispuniti.” Svjedočanstva propovjednicima, 113.

Back to Articles