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# Elijah - Number Thirteen

Ilija – broj trinaest

Forty-six

Četrdeset i šest

Author

Jeff Pippenger

Published

October 19, 2023

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In the previous article we were aligning Elijah with the history of 1798 through 1844. Elijah symbolically enters that history when William Miller was raised up to proclaim the first angel’s message. The widow of Sarepta represents a faithful church that is gathering two sticks, or two nations that would become one nation on October 22, 1844.

U prethodnom članku usklađivali smo Iliju s poviješću od 1798. do 1844. godine. Ilija simbolično ulazi u tu povijest kada je William Miller bio podignut da navješćuje poruku prvoga anđela. Udovica iz Sarepte predstavlja vjernu crkvu koja skuplja dva drvca, odnosno dva naroda koji će 22. listopada 1844. postati jedan narod.

> And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:21–28.

> I reci im: Ovako govori Gospodin Bog: Evo, uzet ću sinove Izraelove između naroda među koje su otišli, i sabrat ću ih odasvud, i dovest ću ih u njihovu vlastitu zemlju. I učinit ću ih jednim narodom u zemlji, na gorama Izraelovim; i jedan će kralj svima njima biti kralj; i neće više biti dva naroda, niti će se više ikada razdijeliti na dva kraljevstva. Niti će se više onečišćavati svojim idolima, ni svojim gadostima, ni ikojim svojim prijestupima; nego ću ih izbaviti iz svih njihovih prebivališta u kojima su sagriješili, i očistit ću ih; tako će oni biti moj narod, a ja ću biti njihov Bog. I David, sluga moj, bit će kralj nad njima; i svi će oni imati jednoga pastira; i hodat će po mojim sudovima, i držati moje uredbe, i vršiti ih. I nastavat će u zemlji koju sam dao svome sluzi Jakovu, u kojoj su prebivali vaši oci; i nastavat će u njoj, oni i njihova djeca i djeca njihove djece dovijeka; i David, sluga moj, bit će njihov knez dovijeka. I sklopit ću s njima savez mira; bit će to vječni savez s njima; i utvrdit ću ih, i umnožit ću ih, i postavit ću svoje Svetište usred njih zauvijek. I moj će Šator biti s njima; da, ja ću biti njihov Bog, a oni će biti moj narod. I narodi će spoznati da ja, Gospodin, posvećujem Izraela, kad moje Svetište bude usred njih zauvijek. Ezekiel 37:21–28.

There are several blessings Ezekiel identifies that are promised to the two sticks, that are two nations that become one nation. We will begin by considering four of those blessings that Sister White has marked as four “comings,” which were all fulfilled at the same time, on October 22, 1844.

Postoji nekoliko blagoslova koje Ezekiel prepoznaje kao obećane dvama štapovima, to jest dvama narodima koji postaju jedan narod. Započet ćemo razmatranjem četiriju od tih blagoslova koje je sestra White označila kao četiri „dolaska”, a koji su se svi ispunili u isto vrijeme, 22. listopada 1844.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> „Dolazak Krista kao našega Velikoga svećenika u Svetinju nad svetinjama radi očišćenja Svetišta, prikazan u Danielu 8,14; dolazak Sina Čovječjega k Pradavnome, kako je prikazan u Danielu 7,13; i dolazak Gospodina u Njegov hram, prorečen po Malahiji, opisi su istoga događaja; a to je također predočeno dolaskom zaručnika na svadbu, kako ga je Krist opisao u prispodobi o deset djevica, u Mateju 25.“ The Great Controversy, 426.

The first “coming” Sister White references, is the coming of the high priest for the “cleansing of the sanctuary,” that was to take place at the end of twenty-three hundred years. That verse provides the answer, to the question of Daniel eight and verse thirteen which asks, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” Verse fourteen identifies that the cleansing of the sanctuary would begin at the end of twenty-three hundred years. Ezekiel says that God will “take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, … and the nation that is gathered will no longer defile themselves” for God would “cleanse them: so shall they be my people, and I will be their God.”

Prvi „dolazak“ na koji se sestra White poziva jest dolazak velikog svećenika radi „čišćenja Svetišta“, koje se trebalo zbiti na svršetku dvije tisuće i tri stotine godina. Taj redak daje odgovor na pitanje iz Daniela osmog poglavlja, trinaestog retka, koje glasi: „Dokle će trajati viđenje o svagdašnjoj žrtvi i o pustošnoj opačini, da se i Svetište i vojska predaju gaženju?“ Četrnaesti redak pokazuje da će čišćenje Svetišta započeti na svršetku dvije tisuće i tri stotine godina. Ezekiel kaže da će Bog „uzeti sinove Izraelove između neznabožaca kamo su otišli i sabrat će ih odasvud, … i narod koji bude sabran neće se više skvrnuti“, jer će ih Bog „očistiti; i oni će biti moj narod, a ja ću biti njihov Bog.“

On October 22, 1844, the second “coming” Sister White referred to, was the fulfillment of Daniel chapter seven, verse thirteen, which identifies that the Son of man would come to the Ancient of days, to receive a kingdom. Ezekiel says that God “will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all.” Ezekiel represents Christ as king with the name of “David,” when he says that “David my servant shall be king over them.” He also identifies Christ, as David, would be their “one shepherd” and that His “servant David shall” also “be their prince forever.” A king by definition needs his title as king, and he needs a dominion to rule over and citizens of his kingdom. If there are no citizens, there would be no kingdom.

Dana 22. listopada 1844., drugi „dolazak“ na koji se pozivala sestra White, bio je ispunjenje Daniela, sedmog poglavlja, trinaestog retka, koji pokazuje da će Sin Čovječji doći k Pradavnome po danima da primi kraljevstvo. Ezekiel kaže da će ih Bog „učiniti jednim narodom u zemlji, na gorama Izraelovim; i jedan će kralj biti kralj svima njima“. Ezekiel predstavlja Krista kao kralja pod imenom „David“ kada kaže da će „David, sluga moj, biti kralj nad njima“. On također poistovjećuje Krista, kao Davida, s njihovim „jednim pastirom“ te da će njegov „sluga David“ također „biti njihov knez dovijeka“. Kralj po definiciji treba svoju titulu kralja, i treba vlast nad kojom će vladati te građane svojega kraljevstva. Ako nema građana, ne bi bilo ni kraljevstva.

> I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

> Gledao sam u noćnim viđenjima, i gle, s oblacima nebeskim dolazio je netko kao Sin čovječji; i pristupi Pradavnome, te ga dovedoše pred nj. I bi mu dana vlast, i slava, i kraljevstvo, da mu služe svi narodi, plemena i jezici: vlast njegova vlast je vječna, koja neće proći, i kraljevstvo njegovo neće biti uništeno. Daniel 7,13.14.

The third “coming” identified by Sister White was when Christ, as “the messenger of the covenant” suddenly came to His temple to purify the sons of Levi. Ezekiel says that Christ “will cleanse them: so shall they be my people, and I will be their God,” and that “moreover” He would make “a covenant of peace with them,” which will “be an everlasting covenant.” The covenant would be accomplished when God would “set” His “sanctuary in the midst of them,” and that the “heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them.”

Treći „dolazak” koji je sestra White prepoznala bio je onaj kada je Krist, kao „glasnik Saveza”, iznenada došao u svoj hram da očisti sinove Levijeve. Ezekiel kaže da će ih Krist „očistiti: i oni će biti moj narod, a ja ću biti njihov Bog”, te da će „štoviše” s njima sklopiti „savez mira”, koji će biti „savez vječni”. Savez će se izvršiti kada Bog „postavi” svoje „svetište usred njih”, i da će „pogani spoznati da ja, Gospod, posvećujem Izraela, kad moje svetište bude usred njih.”

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Evo, šaljem glasnika svojega da pripravi put preda mnom; i iznenada će doći u svoj hram Gospodin, koga vi tražite, i glasnik saveza, kome se radujete: evo, on će doći, govori Gospod nad vojskama. Ali tko će podnijeti dan njegova dolaska? i tko će opstati kad se on pojavi? Jer on je kao oganj ljevačev i kao lužina bjeliočeva. I sjest će kao onaj koji tali i pročišćuje srebro; i očistit će sinove Levijeve i pročistit će ih kao zlato i srebro, da prinose Gospodu prinos u pravednosti. Tada će prinos Jude i Jeruzalema biti mio Gospodu kao u davne dane i kao u prijašnjim godinama. Malahija 3:1–4.

The messenger that prepared the way for Christ, the “messenger of the covenant” in the history of 1798 through 1844, was Elijah, as represented by William Miller. When Christ, suddenly came to His temple, He purified the “sons of Levi” as a “refiner’s fire.”

Glasnik koji je pripravio put Kristu, „glasnik Saveza” u povijesti od 1798. do 1844., bio je Ilija, predstavljen u liku Williama Millera. Kada je Krist iznenada došao u svoj hram, očistio je „sinove Levijeve” kao „vatra ljevačeva”.

The other “coming” that was fulfilled on October 22, 1844, was the coming of the bridegroom. Twice Ezekiel identifies that the nation that was gathered from two sticks would be God’s “people, and” that He “will be their God.” This was accomplished with the marriage. On October 22, 1844, the four prophecies that were fulfilled which Sister White refers to, are all identified by the testimony of Ezekiel’s two sticks.

Drugi „dolazak” koji se ispunio 22. listopada 1844. bio je dolazak zaručnika. Ezekiel dvaput utvrđuje da će narod sabran od dva štapa biti Božji „narod“ i da će On „biti njihov Bog“. To se ostvarilo ženidbom. Dana 22. listopada 1844. četiri proročanstva koja su se ispunila, a na koja se poziva sestra White, sva su prepoznata svjedočanstvom Ezekielovih dvaju štapova.

Elijah represents the messenger that prepares the way for the messenger of the covenant. Christ identified John the Baptist as the messenger that prepared the way for his first coming. Sister White identified William Miller as Elijah, and Miller prepared the way for Christ to come as the “high priest,” the “Son of man,” the “messenger of the covenant” and the “bridegroom.”

Ilija predstavlja vjesnika koji pripravlja put vjesniku Saveza. Krist je poistovjetio Ivana Krstitelja s vjesnikom koji je pripravio put njegovu prvom dolasku. Sestra White poistovjetila je Williama Millera s Ilijom, a Miller je pripravio put da Krist dođe kao „veliki svećenik”, „Sin čovječji”, „vjesnik Saveza” i „zaručnik”.

After three and a half years, Elijah came from Sarepta, where he had stayed with the widow and her son and commanded Ahab to call all Israel to Carmel. Ezekiel says the heathen would know that God was God, when He placed his sanctuary in the midst of the nation that was gathered together from the two sticks. At Mount Carmel Elijah told Israel to choose whether God was God or Baal was God, but he placed the question in the context of not only who was the true God, but also in the context of who was the true prophet.

Nakon tri i pol godine Ilija je došao iz Sarepte, gdje je boravio kod udovice i njezina sina, te zapovjedio Ahabu da sazove sav Izrael na Karmel. Ezekiel kaže da će pogani spoznati da je Bog Bog kada postavi svoje Svetište usred naroda koji je okupljen od dva štapa. Na gori Karmelu Ilija je rekao Izraelu da izabere je li Bog Bog ili je Baal bog, ali je to pitanje postavio u kontekstu ne samo toga tko je pravi Bog, nego i u kontekstu toga tko je pravi prorok.

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.

> I pristupi Ilija svemu narodu i reče: Dokle ćete hramati na dvije strane? Ako je Gospodin Bog, slijedite njega; a ako je Baal, slijedite njega. A narod mu ne odgovori ni riječi. Tada Ilija reče narodu: Ja, jedino ja, ostao sam prorok Gospodinov; a proroka Baalovih ima četiri stotine i pedeset ljudi. 1 Kraljevima 18:21, 22.

All Israel, including Ahab, knew Elijah’s God was God, when fire came down from heaven and consumed Elijah’s offering. The descent of the fire on mount Carmel marks when God placed His sanctuary in the midst of the nation made of two sticks. The miracle of fire at Mount Carmel demonstrated that God was God, and Baal was a false god.

Sav Izrael, uključujući i Ahaba, znao je da je Ilijin Bog Bog kada je oganj sišao s neba i progutao Ilijinu žrtvu. Silazak ognja na gori Karmelu označava trenutak kada je Bog postavio svoje svetište usred naroda sastavljenog od dva štapa. Čudo ognja na gori Karmelu pokazalo je da je Bog Bog, a Baal lažni bog.

The miracle in Sarepta, when Elijah laid upon the widow’s dead son three times, proved to her that Elijah was a man of God, and the miracle at Carmel accomplished the same thing. Not only did the fire of Carmel prove God was God, but it demonstrated that Elijah was God’s true prophet, in contrast with the prophets of Baal and the prophets of the groves. In the history of 1840 through 1844, Miller and the Millerites were demonstrated to be the true prophets, in contrast with the false prophets of apostate Protestantism, who in that very history had manifested that they were the daughters of Jezebel.

Čudo u Sarepti, kada se Ilija tri puta pružio nad mrtvim sinom udovice, dokazalo joj je da je Ilija čovjek Božji, a čudo na Karmelu postiglo je isto. Ne samo da je oganj na Karmelu dokazao da je Bog Bog, nego je pokazao i da je Ilija pravi Božji prorok, nasuprot Baalovim prorocima i prorocima lugova. U povijesti od 1840. do 1844. Millera i milerite pokazalo se kao prave proroke, nasuprot lažnim prorocima otpaloga protestantizma, koji su upravo u toj povijesti očitovali da su kćeri Izebele.

Elijah at Carmel represents the work of identifying the true Protestant horn, for the sixth kingdom of Bible prophecy, the earth beast of Revelation thirteen, has a horn of Protestantism and a horn of Republicanism, and it had just started its reign in 1798. In 1798, at the end of three and a half years of Jezebel’s rule, Elijah came from Sarepta to make a clear distinction of which church was the horn of Protestantism on the earth beast.

Ilija na Karmelu predstavlja djelo prepoznavanja pravoga protestantskog roga, jer šesto kraljevstvo biblijskoga proročanstva, zvijer iz zemlje iz trinaestoga poglavlja Otkrivenja, ima rog protestantizma i rog republikanizma, a upravo je bilo započelo svoju vladavinu 1798. godine. Godine 1798., na kraju tri i pol godine Jezabeljine vladavine, Ilija je došao iz Sarepte kako bi jasno razlučio koja je crkva rog protestantizma na zvijeri iz zemlje.

The widow of Sarepta was traveling from the history of Thyatira to the marriage, where her widowhood was to be removed. Her resurrected son represents those that were murdered by Jezebel during the three and a half years of drought. The two sticks she was gathering for a fire was the two houses of literal Israel that were to be gathered together as one nation, and that nation was spiritual Israel. The widow was going to use the two sticks to build a fire, which took place at Carmel and on October 22, 1844, when the messenger of the covenant purified the sons of Levi with a “refiner’s fire.”

Udovica iz Sarepte putovala je iz povijesti Tijatire prema svadbi, gdje je njezino udovištvo trebalo biti uklonjeno. Njezin uskrišeni sin predstavlja one koje je Izebela pobila tijekom tri i pol godine suše. Dva drveta koja je skupljala za vatru bila su dva doma doslovnoga Izraela koja su trebala biti sabrana zajedno kao jedan narod, a taj je narod bio duhovni Izrael. Udovica je namjeravala upotrijebiti ta dva drveta da naloži vatru, što se zbilo na Karmelu i 22. listopada 1844., kada je glasnik Saveza pročistio sinove Levijeve „ognjem talioničarskim“.

Fire is a symbol of the outpouring of God’s Spirit, which took place at Carmel and at the Midnight Cry that climaxed on October 22, 1844.

Vatra je simbol izlijevanja Božjega Duha, koje se dogodilo na Karmelu i pri Ponoćnom pokliku, koji je dosegnuo svoj vrhunac 22. listopada 1844.

> And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. Acts 2:1–4.

> I kad je napokon došao dan Pedesetnice, svi su bili jednodušno na istome mjestu. I odjednom dođe šum s neba kao navala silnoga vjetra te ispuni svu kuću u kojoj su sjedili. I pokažu im se razdijeljeni jezici kao od ognja te siđe po jedan na svakoga od njih. I svi se napuniše Duhom Svetim i počeše govoriti drugim jezicima, kako im je Duh davao zboriti. Djela 2,1–4.

The outpouring of the Spirit represents the proclamation of a message, and the widow was going to make a fire, so she could prepare some food to eat, which is a message.

Izlijevanje Duha predstavlja naviještanje poruke, a udovica je namjeravala naložiti vatru kako bi mogla pripremiti nešto hrane za jelo, što je poruka.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> I pristupih anđelu i rekoh mu: Daj mi knjižicu. A on mi reče: Uzmi je i pojedi je; i zagorčat će ti utrobu, ali će ti u ustima biti slatka kao med. I uzeh knjižicu iz ruke anđelove i pojedoh je; i bijaše mi u ustima slatka kao med, a čim je pojedoh, utroba mi zagorča. Otkrivenje 10:9, 10.

The message that was immediately proclaimed to Jezebel by Ahab was that Elijah’s God was the true God, for Ahab had just witnessed Elijah’s God answer by fire. The message that was immediately opened up on October 22, 1844 was the third angel’s message. In either case, the message delivered by Ahab or the third angel’s message infuriates Jezebel.

Poruka koju je Ahab odmah objavio Jezabeli bila je da je Ilijin Bog istiniti Bog, jer je Ahab upravo bio svjedočio kako je Ilijin Bog odgovorio ognjem. Poruka koja se odmah otvorila 22. listopada 1844. bila je poruka trećega anđela. U oba slučaja, poruka koju je prenio Ahab ili poruka trećega anđela razjaruje Jezabelu.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

> Ali glasovi s istoka i sa sjevera uznemirit će ga; zato će izaći s velikim gnjevom da uništi i sasvim zatre mnoge. Daniel 11,44.

Daniel’s “tidings out of the east and north” represents the message that enrages the king of the north, who is Jezebel, and she initiates the final persecution of earth’s history. That message was represented by Ahab’s message to Jezebel, and the arrival of the third angel’s message at the opening of the judgment in 1844.

Danielove „vijesti s istoka i sa sjevera“ predstavljaju poruku koja razjaruje kralja sjevera, koji je Izebela, te ona pokreće završni progon u povijesti zemlje. Ta je poruka bila predočena Ahabovom porukom Izebeli i dolaskom poruke trećega anđela na početku suda 1844. godine.

> And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. 1 Kings 19:1, 2.

> I Ahab ispripovjedi Jezebeli sve što je Ilija učinio, i k tome kako je mačem pobio sve proroke. Tada Jezebela posla glasnika Iliji govoreći: Tako mi učinili bogovi, i još više, ako sutra u ovo doba ne učinim tvoj život kao život jednoga od njih. 1 Kings 19:1, 2.

Elijah, as a symbol, is represented through the wilderness time period of 538 through 1798. Then in 1798, Elijah appears in history as William Miller. In 1844, Elijah is calling the fire of the Midnight Cry down from heaven. Then in 1863, Elijah and his message were rejected. His message was Moses’ message of the “seven times,” represented also by the message of Ezekiel’s two sticks. The gathering of the two sticks at the conclusion of their scattering was the message of the widow of Sarepta, and she gathered the two sticks in advance of preparing a meal.

Ilija je, kao simbol, prikazan kroz vremensko razdoblje pustinje od 538. do 1798. Zatim se 1798. godine Ilija pojavljuje u povijesti kao William Miller. Godine 1844. Ilija priziva oganj Ponoćnog poklika s neba. Potom su 1863. Ilija i njegova poruka bili odbačeni. Njegova je poruka bila Mojsijeva poruka o „sedam vremena“, također predstavljena porukom o Ezekielova dva štapa. Sabiranje dvaju štapova na završetku njihova raspršenja bila je poruka sarfatske udovice, a ona je sabrala dva štapa prije nego što je pripravila obrok.

Millerite Adventism, according to James and Ellen White, became Laodicean Adventism in 1856, and when they thereafter rejected Elijah’s message of Moses’ “seven times” in 1863, they removed the logical ability to understand the increase of knowledge of the “seven times” that God had sought to bring forth in 1856 (through the eight unfinished articles of Hiram Edson.) They were forced by logic to begin to tear down the foundational system of truths the angels led William Miller to assemble. The first ‘stone’ that was discovered by Miller, was the foundation stone that Laodicean Adventism would stumble over throughout its entire history. The rejection of that first stone of truth produced the blindness of Laodicea, a symptom that is curable, but rarely pursued.

Mileritski adventizam, prema Jamesu i Ellen White, postao je laodicejski adventizam 1856. godine, a kada su potom 1863. odbacili Ilijinu poruku o Mojsijevih „sedam vremena“, uklonili su logičku sposobnost razumijevanja porasta znanja o „sedam vremena“ koji je Bog nastojao iznijeti 1856. godine (kroz osam nedovršenih članaka Hirama Edsona). Logika ih je prisilila da počnu razgrađivati temeljni sustav istina koji su anđeli vodili Williama Millera da sastavi. Prvi „kamen“ koji je Miller otkrio bio je kamen temeljac o koji će se laodicejski adventizam spoticati tijekom cijele svoje povijesti. Odbacivanje toga prvog kamena istine proizvelo je sljepoću Laodiceje, simptom koji je izlječiv, ali se rijetko nastoji izliječiti.

The cleansing of the temple that began on October 22, 1844, involved the cleansing of the “host” that had been trampled down along with the sanctuary in Daniel 8:13. The host was represented by the “two sticks” that the widow of Zarephath had gathered for the fire. The two sticks were the two houses of literal ancient Israel. Literal Ephraim and Judah, were to be gathered into one spiritual nation, and purified by the messenger of the covenant at the opening of the judgment. Those two nations were the “host,” that had been trampled down.

Čišćenje Svetišta koje je započelo 22. listopada 1844. uključivalo je čišćenje „vojske” koja je zajedno sa Svetištem bila pogažena, prema Danielu 8:13. Ta je vojska bila predočena „dvama štapovima” koje je udovica iz Sarepte skupila za oganj. Ta su dva štapa predstavljala dva doma doslovnog starog Izraela. Doslovni Efrajim i Juda trebali su biti sabrani u jedan duhovni narod i očišćeni po glasniku Saveza pri otvaranju suda. Ta su dva naroda bila „vojska” koja je bila pogažena.

Ezekiel’s promise was that God would “take the children of Israel from among the heathen, whither they be gone”, and would “gather them” “and bring them into their own land.” The land of literal Israel was the glorious land, or the promised land, or Judah. The spiritual glorious land in 1798, was the land of the two-horned earth beast of Revelation thirteen.

Ezekielovo obećanje bilo je da će Bog „uzeti sinove Izraelove između pogana, kamo god da su otišli“, te će ih „sabirati“ i „dovesti ih u njihovu zemlju“. Zemlja doslovnog Izraela bila je slavna zemlja, odnosno obećana zemlja, ili Juda. Duhovna slavna zemlja godine 1798. bila je zemlja zemaljske zvijeri s dva roga iz trinaestog poglavlja Otkrivenja.

> In the day that I lifted up mine hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands. . . . Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands. Ezekiel 20:6, 15.

> Onoga dana kad podigoh svoju ruku prema njima da ih izvedem iz zemlje egipatske u zemlju koju sam za njih bio izvidio, u kojoj teče mlijeko i med, koja je ures svim zemljama.... Ipak podigoh svoju ruku prema njima i u pustinji, da ih neću uvesti u zemlju koju sam im dao, u kojoj teče mlijeko i med, koja je ures svim zemljama. Ezekiel 20,6.15.

The two literal houses of Israel lived in the land that was the “glory of all lands,” the land that “flowed” with “milk and honey.” When the two literal houses of Israel were gathered together as spiritual Israel, they were promised to be placed in their own land. The spiritual “glorious land” is where the movement of the Millerites at the beginning and the movement of the one hundred and forty-four thousand at the ending are located during the reign of the earth beast. The movement that represents the one hundred and forty-four thousand could only be raised up in the land of the earth beast. A movement claiming to be the movement of the third angel from any other land is a counterfeit, for the Alpha and Omega always illustrates the end with the beginning.

Dvije doslovne kuće Izraelove živjele su u zemlji koja je bila „slava svim zemljama“, zemlji koja je „tekla“ „mlijekom i medom“. Kada su dvije doslovne kuće Izraelove bile sabrane zajedno kao duhovni Izrael, bilo im je obećano da će biti postavljene u vlastitu zemlju. Duhovna „slavna zemlja“ jest mjesto gdje se nalazi pokret milerita na početku i pokret sto četrdeset i četiri tisuće na svršetku tijekom vladavine zvijeri iz zemlje. Pokret koji predstavlja sto četrdeset i četiri tisuće mogao je biti podignut jedino u zemlji zvijeri iz zemlje. Pokret koji tvrdi da je pokret trećega anđela iz bilo koje druge zemlje jest krivotvorina, jer Alfa i Omega uvijek prikazuje svršetak početkom.

> “The unrivaled mercies and blessings of God have been showered upon our nation, it has been a land of liberty, and the glory of the whole earth. But instead of returning gratitude to God, instead of honoring God and his law, the professed Christians of America have become leavened with pride, covetousness, and self-sufficiency. . . .

> „Neusporedive milosti i blagoslovi Božji bili su izliveni na naš narod; on je bio zemlja slobode i slava cijele zemlje. Ali umjesto da Bogu uzvrate zahvalnošću, umjesto da odaju čast Bogu i njegovu Zakonu, nazovni kršćani Amerike proželi su se ohološću, lakomstvom i samodostatnošću....“

> “The time has come when judgment is fallen in the streets, and equity cannot enter, and he that departeth from evil maketh himself a prey. But the Lord’s arm is not shortened that it cannot save, and his ear is not heavy that it cannot hear. The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.

> „Došlo je vrijeme kada je sud oboren na ulicama, i pravda ne može ući, i onaj koji se uklanja od zla postaje plijen. Ali Gospodnja ruka nije skraćena da ne može spasiti, niti je njegovo uho otežalo da ne može čuti. Narod Sjedinjenih Država bio je povlašten narod; ali kada ograniči vjersku slobodu, napusti protestantizam i pruži potporu papstvu, mjera njihove krivnje bit će puna, i ‘nacionalno otpadništvo’ bit će zabilježeno u nebeskim knjigama. Posljedica toga otpadništva bit će nacionalna propast.” Review and Herald, 2. svibnja 1893.

Daniel chapter eight, verses thirteen and fourteen identify the treading down of both the sanctuary and the host. The host was the two houses of literal Israel. Jerusalem was trampled down during the twelve hundred and sixty years of the Dark Ages.

Daniel 8, retci 13 i 14, utvrđuje gaženje i Svetišta i Vojske. Vojska su bila dva doma doslovnoga Izraela. Jeruzalem je bio pogažen tijekom tisuću dvjesto i šezdeset godina mračnoga srednjega vijeka.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> I dade mi se trska slična štapu; i anđeo stade govoreći: Ustani te izmjeri hram Božji, i žrtvenik, i one koji se u njemu klanjaju. Ali vanjsko dvorište hrama izostavi i ne mjeri ga, jer je dano poganima; i oni će gaziti sveti grad četrdeset i dva mjeseca. Otkrivenje 11,1.2.

John in chapter eleven of Revelation is told to measure not only the temple, but also “them that worship therein.” John was prophetically located at October 22, 1844, when he was commanded to measure the temple and the worshippers therein.

Ivanu se u jedanaestom poglavlju Otkrivenja nalaže da izmjeri ne samo hram, nego i „one koji se u njemu klanjaju”. Ivan je proročki bio smješten na 22. listopada 1844., kada mu je bilo zapovjeđeno da izmjeri hram i one koji se u njemu klanjaju.

> And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.

> I uzeh knjižicu iz ruke anđelove i pojedoh je; i bijaše u mojim ustima slatka kao med; a čim je pojedoh, utroba mi bijaše gorka. Otkrivenje 10:10.

In verse ten of chapter ten of Revelation, John represented the bitter disappointment of October 22, 1844, and he was immediately told to measure both the sanctuary and the host. The subject of the question of Daniel eight and verse thirteen, is the trampling down of both the sanctuary and the host. John informs us that “the Gentiles” were to “tread under foot” the “holy city” for “forty and two months.” The forty-two months was Elijah’s three and a half years. It was the Dark Ages from 538 through 1798. Prophetically standing in October 22, 1844, John was told to leave off the court and “measure it not, for it was given to the Gentiles, and the holy city shall they tread under foot forty and two months.”

U desetom retku desetoga poglavlja Otkrivenja Ivan je predočio gorko razočaranje od 22. listopada 1844., i odmah mu je bilo rečeno da izmjeri i Svetište i vojsku. Predmet pitanja u Danielu osam, trinaesti redak, jest gaženje i Svetišta i vojske. Ivan nas obavještava da su „neznabošci” trebali „gaziti” „sveti grad” tijekom „četrdeset i dva mjeseca”. Četrdeset i dva mjeseca bili su Ilijine tri i pol godine. To je bio mračni srednji vijek od 538. do 1798. Proročki stojeći na 22. listopada 1844., Ivanu je bilo rečeno da ostavi trijem i da ga „ne mjeri, jer bijaše dan neznabošcima, i oni će gaziti sveti grad četrdeset i dva mjeseca”.

When John was told to measure the “temple, and the altar, and them that worship therein;” in the words of Daniel eight and verse thirteen, he was told to measure the sanctuary and the host. If John was told ‘not’ to count the twelve hundred and sixty years, then he was to measure from 1798 to where he was standing in 1844. 1798 to 1844, when measured, represents forty-six years. The beginning of the forty-six years was in 1798, when Moses’ “seven times” against the northern house of Israel was fulfilled. The ending of the forty-six years was in 1844, when Moses’ “seven times” against the southern house of Israel was fulfilled. John’s measurement equates to forty-six years. The number forty-six symbolizes the temple. Jesus said destroy this temple, and in three days I will raise it up, but the quibbling Jews argued the temple had been erected in forty-six years.

Kad je Ivanu bilo rečeno da izmjeri „hram, i žrtvenik, i one koji se u njemu klanjaju”, riječima iz Daniela osam i trinaestoga retka, bilo mu je rečeno da izmjeri Svetište i vojsku. Ako je Ivanu bilo rečeno da „ne” broji tisuću dvjesto i šezdeset godina, tada je trebao mjeriti od 1798. do mjesta na kojem je stajao 1844. godine. Razdoblje od 1798. do 1844., kad se izmjeri, predstavlja četrdeset i šest godina. Početak četrdeset i šest godina bio je 1798., kada se ispunilo Mojsijevih „sedam vremena” protiv sjevernoga doma Izraelova. Svršetak četrdeset i šest godina bio je 1844., kada se ispunilo Mojsijevih „sedam vremena” protiv južnoga doma Izraelova. Ivanovo mjerenje odgovara četrdeset i šest godina. Broj četrdeset i šest simbolizira hram. Isus je rekao: razvalite ovaj hram, i za tri dana podignut ću ga; ali cjepidlake Židovi prigovarali su da je hram bio građen četrdeset i šest godina.

> Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–21.

> Isus im odgovori i reče: Razvalite ovaj hram, i za tri dana ja ću ga podići. Tada Židovi rekoše: Četrdeset i šest godina gradio se ovaj hram, a ti ćeš ga podići za tri dana? Ali on govoraše o hramu svoga tijela. Ivan 2,19–21.

Jesus took the flesh of Adam after Adam fell, with all of its inherited degenerations, in order to set an example that we might overcome as He overcame. Upon two witnesses, to teach that Christ’s flesh did not contain the inherited degeneracies of four thousand years of sin, is to promote the wine of Babylon, for to teach that Christ did not accept those inherited weaknesses is a primary doctrine of Catholicism.

Isus je uzeo Adamovo tijelo nakon Adamova pada, sa svim njegovim naslijeđenim izopačenjima, kako bi dao primjer da možemo pobijediti kao što je On pobijedio. Na temelju dvaju svjedoka, naučavati da Kristovo tijelo nije sadržavalo naslijeđene izopačenosti četiriju tisuća godina grijeha znači promicati vino Babilona, jer je nauk da Krist nije prihvatio te naslijeđene slabosti jedno od glavnih učenja katolicizma.

> And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 1 John 4:3.

> I svaki duh koji ne priznaje da je Isus Krist došao u tijelu nije od Boga; i to je duh antikrista, za kojega ste čuli da dolazi; i već je sada u svijetu. 1 Ivanova 4:3.

> For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 John 1:7.

> Jer su mnogi zavodnici izišli u svijet, koji ne priznaju da je Isus Krist došao u tijelu. Takav je zavodnik i antikrist. 2. Ivanova 1,7.

The temple of Christ’s body was the temple of every human being’s body.

Hram Kristova tijela bio je hram tijela svakoga ljudskog bića.

> “Christ was not in as favorable a position in the desolate wilderness to endure the temptations of Satan as was Adam when he was tempted in Eden. The Son of God humbled Himself and took man’s nature after the race had wandered four thousand years from Eden, and from their original state of purity and uprightness. Sin had been making its terrible marks upon the race for ages; and physical, mental, and moral degeneracy prevailed throughout the human family.

> „Krist nije bio u tako povoljnom položaju u pustom pustinjskom prostranstvu da podnese Sotonine kušnje kao što je bio Adam kad je bio kušan u Edenu. Sin Božji ponizio se i uzeo čovjekovu narav nakon što je ljudski rod četiri tisuće godina lutao daleko od Edena i od svojega prvotnog stanja čistoće i pravednosti. Grijeh je kroz vjekove ostavljao svoje strašne biljege na ljudskom rodu; a tjelesna, umna i moralna izopačenost prevladavala je u cijeloj ljudskoj obitelji.

> “When Adam was assailed by the tempter in Eden he was without the taint of sin. He stood in the strength of his perfection before God. All the organs and faculties of his being were equally developed, and harmoniously balanced.

> „Kada je Adam bio napadnut od kušača u Edenu, bio je bez ljage grijeha. Stajao je pred Bogom u snazi svoje savršenosti. Svi organi i sposobnosti njegova bića bili su podjednako razvijeni i skladno uravnoteženi.“

> “Christ, in the wilderness of temptation, stood in Adam’s place to bear the test he failed to endure. Here Christ overcame in the sinner’s behalf, four thousand years after Adam turned his back upon the light of his home. Separated from the presence of God, the human family had been departing, every successive generation, farther from the original purity, wisdom, and knowledge which Adam possessed in Eden. Christ bore the sins and infirmities of the race as they existed when He came to the earth to help man. In behalf of the race, with the weaknesses of fallen man upon Him, He was to stand the temptations of Satan upon all points wherewith man would be assailed.” Selected Messages, book 1, 267, 268.

> „Krist je u pustinji kušnje stajao na Adamovu mjestu kako bi podnio ispit koji Adam nije uspio izdržati. Ovdje je Krist pobijedio za grešnika, četiri tisuće godina nakon što je Adam okrenuo leđa svjetlu svojega doma. Odvojen od Božje prisutnosti, ljudski je rod, sa svakim naraštajem koji je slijedio, sve više odstupao od izvorne čistoće, mudrosti i spoznaje koje je Adam posjedovao u Edenu. Krist je ponio grijehe i slabosti ljudskog roda onakvima kakvi su bili kada je došao na zemlju pomoći čovjeku. U korist ljudskog roda, sa slabostima paloga čovjeka na sebi, trebao je podnijeti Sotonine kušnje u svim točkama u kojima će čovjek biti napadan.“ Selected Messages, knjiga 1, 267, 268.

In John chapter two Christ was speaking of His body as a temple, and His body-temple was that of a human being with the degeneracies of four thousand years of compounded weakness. The human temple that Christ referred to is made up of forty-six chromosomes. When Moses went upon Sinai to receive the law and instruction for erecting the temple, he was on the mount forty-six days. Ezekiel refers to Christ placing His temple in the “midst” of the two sticks. The period of time from the conclusion of the seven times of the northern kingdom and the southern kingdom that John was told to measure was forty-six years, and it represented the “midst” or period of time between 1798 and 1844. In those forty-six years, Jesus erected the spiritual temple that he would suddenly cleanse when He came as the messenger of the covenant. As the messenger of the covenant, He would write his law upon his people’s hearts. That law is represented by two tables. The first table has four commandments, the second table has six. Together they represent the number forty-six.

U drugom poglavlju Evanđelja po Ivanu Krist je govorio o svojemu tijelu kao o hramu, a Njegov tjelesni hram bio je hram ljudskog bića s izopačenostima četiri tisuće godina nagomilane slabosti. Ljudski hram na koji je Krist upućivao sastavljen je od četrdeset i šest kromosoma. Kada je Mojsije uzašao na Sinaj da primi zakon i upute za podizanje hrama, bio je na gori četrdeset i šest dana. Ezekiel govori o tome kako Krist postavlja svoj hram u „sredinu” između dva štapa. Razdoblje od završetka sedam vremena sjevernoga kraljevstva i južnoga kraljevstva, koje je Ivanu bilo rečeno da izmjeri, iznosilo je četrdeset i šest godina, i predstavljalo je „sredinu”, odnosno vremensko razdoblje između 1798. i 1844. U tih četrdeset i šest godina Isus je podigao duhovni hram koji će iznenada očistiti kada dođe kao glasnik saveza. Kao glasnik saveza, napisat će svoj zakon na srca svojega naroda. Taj je zakon prikazan dvjema pločama. Prva ploča ima četiri zapovijedi, druga ploča ima šest. Zajedno predstavljaju broj četrdeset i šest.

The gathering of spiritual Israel from 1798 through 1844, represents the gathering of spiritual Israel, but it also represents the establishment of a temple.

Okupljanje duhovnog Izraela od 1798. do 1844. predstavlja okupljanje duhovnog Izraela, ali također predstavlja i uspostavljanje hrama.

> To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

> Pristupajući k njemu, živomu kamenu, koji ljudi doduše odbaciše, ali koji je od Boga izabran i dragocjen, i vi se, kao živo kamenje, ugrađujete u duhovnu kuću, sveto svećenstvo, da prinosite duhovne žrtve ugodne Bogu po Isusu Kristu.

> 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.

> Stoga i stoji u Pismu: Evo, postavljam na Sionu kamen ugaoni, izabrani, dragocjeni; i tko vjeruje u nj, neće se postidjeti.

> 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.

> Vama dakle koji vjerujete on je dragocjen; a onima koji su neposlušni: kamen koji odbaciše graditelji, taj postade zaglavni kamen ugaoni, i kamen spoticanja, i stijena sablazni, onima koji se spotiču o riječ, budući neposlušni; na što su također bili određeni.

> 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 2:4–10.

> Ali vi ste izabrani rod, kraljevsko svećenstvo, sveti narod, narod stečeni, da navješćujete vrline Onoga koji vas je iz tame pozvao u svoje čudesno svjetlo; vi koji nekoć ne bijaste narod, a sada ste narod Božji; vi koji ne bijaste zadobili milosrđe, a sada ste zadobili milosrđe. 1 Petrova 2:4–10.

The temple that was erected from 1798 to 1844 includes a class that were “appointed” to disobedience. Their disobedience was manifested in their rejection of the “seven times,” “the corner stone,” “the stone which the builders disallowed” which is the “rock of offence” and the “stone of stumbling.”

Hram koji je bio podizan od 1798. do 1844. uključuje skupinu koja je bila „određena” za neposluh. Njihov se neposluh očitovao u njihovu odbacivanju „sedam vremena”, „ugaonoga kamena”, „kamena koji odbaciše graditelji”, koji je „kamen spoticanja” i „stijena sablazni”.

The class that was “chosen of God,” recognized the “stone” that had been “disallowed of men” as the “living stone,” and as the “stone” that had been “chosen of God, and” was “precious.” The “chosen of God,” the “chosen generation” were in “times past” “not a people, but were” then to be “the people of God.” When God gathered the two sticks, He brought them out from the “heathen.” They were to become His people when he brought the two nations together as one during the forty-six years from 1798 until 1844.

Skupina koja je bila „izabrana od Boga“ prepoznala je „kamen“ koji je bio „odbačen od ljudi“ kao „živi kamen“ i kao „kamen“ koji je bio „izabran od Boga i“ bio „dragocjen“. „Izabrani od Boga“, „izabrani naraštaj“, u „prijašnja vremena“ „nisu bili narod, nego su“ tada trebali postati „narod Božji“. Kad je Bog sabrao dva štapa, izveo ih je između „pogana“. Trebali su postati Njegov narod kada je tijekom četrdeset i šest godina, od 1798. do 1844., sjedinio ta dva naroda u jedno.

There is only one foundation, and that foundation is Jesus Christ, but the “stone of stumbling” that was the foundation of the history that was rejected by the disobedient, was Moses’ seven times. When the “seven times” was rejected in 1863, it was a rejection of Jesus Christ.

Postoji samo jedan temelj, a taj temelj jest Isus Krist, ali „kamen spoticanja“ koji je bio temelj povijesti što su je neposlušni odbacili, bio je Mojsijevih „sedam vremena“. Kada je 1863. godine odbačeno „sedam vremena“, to je bilo odbacivanje Isusa Krista.

The dish of fables that infers that the cleansing of the sanctuary that began on October 22, 1844 was a fulfillment of the twenty-three hundred year prophecy alone, identifies an empty sanctuary, a sanctuary without a host, a kingdom without citizens. There is no purpose for the sanctuary provided by inspiration, that is of higher priority, than what God said the purpose of the sanctuary is.

Mješavina bajki koja zaključuje da je čišćenje Svetišta započeto 22. listopada 1844. bilo ispunjenje samo proročanstva o dvije tisuće i tri stotine godina, označuje prazno Svetište, Svetište bez vojske, kraljevstvo bez građana. Ne postoji nikakva svrha Svetišta, dana nadahnućem, koja bi imala viši prioritet od onoga za što je Bog rekao da je svrha Svetišta.

> And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.

> I neka mi načine Svetište da prebivam među njima. Izlazak 25,8.

In the Scriptures, God’s sanctuary is always associated with His people, who are the host. Ezekiel’s two sticks, that are identified as two nations, were to become one nation and God’s sanctuary would be in their midst. To misrepresent the question of verse thirteen of Daniel eight, in order to hide what is actually asked by the question, is simultaneously also rejecting the “certain saint” in verse thirteen, who was asked to answer the question.

U Svetome pismu Božje je Svetište uvijek povezano s Njegovim narodom, koji je vojska. Ezekielova dva štapa, koji su označeni kao dva naroda, trebala su postati jedan narod, i Božje bi Svetište bilo posred njih. Pogrešno prikazivati pitanje iz trinaestoga retka osmog poglavlja Daniela, kako bi se prikrilo što se tim pitanjem zapravo pita, istodobno znači i odbacivati „nekoga sveca” iz trinaestoga retka, kojemu je bilo postavljeno da odgovori na to pitanje.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Tada sam čuo jednoga sveca gdje govori, i drugi svetac reče onomu određenom svecu koji je govorio: Dokle će trajati viđenje o svagdašnjoj žrtvi i o prijestupu pustoši, da se i Svetište i vojska predaju gaženju? I reče mi: Do dvije tisuće i tri stotine dana; tada će Svetište biti očišćeno. Daniel 8:13, 14.

The heavenly being who was asked the question is called “that certain saint,” and the expression is translated from the Hebrew word “Palmoni”, which means the wonderful numberer, the numberer of secrets. In the passage, which is the central pillar and foundation of Adventism, Christ represents himself as the wonderful numberer. He does so right where He identifies the relationship between the longest time prophecy in the Bible and also the time prophecy of the twenty-three hundred days. The longest time prophecy is Moses’ oath, which is the seven times of Leviticus twenty-six. It is the prophecy that identifies the scattering and enslavement of both houses of Israel, who are identified as the “host” that will be trampled down in verse thirteen, whereas, verse fourteen identifies the prophecy of trampling down of the sanctuary. Both prophecies were fulfilled on October 22, 1844, after the widow of Zarephath gathered the two sticks for the fire of the messenger of the covenant.

Nebesko biće kojemu je postavljeno pitanje nazvano je „taj izvjesni svetac”, a taj je izraz preveden s hebrejske riječi „Palmoni”, što znači čudesni brojač, brojač tajni. U odlomku koji je središnji stup i temelj adventizma, Krist samoga sebe predstavlja kao čudesnog brojača. To čini upravo ondje gdje utvrđuje odnos između najduljega vremenskog proročanstva u Bibliji i također vremenskog proročanstva o dvije tisuće i tri stotine dana. Najdulje vremensko proročanstvo jest Mojsijeva zakletva, to jest sedam vremena iz Levitskog zakonika dvadeset i šest. To je proročanstvo koje određuje raspršenje i porobljavanje obiju kuća Izraelovih, koje su prepoznate kao „vojska” koja će biti pogažena u trinaestom retku, dok četrnaesti redak određuje proročanstvo o gaženju Svetišta. Oba su se proročanstva ispunila 22. listopada 1844., nakon što je udovica iz Sarepte skupila dva štapa za oganj glasnika Saveza.

When Adventism rejected the very first truth of prophetic time which the angels led William Miller to understand, they blinded themselves. In 1856, with the eight articles of Hiram Edson, Palmoni attempted to increase the light of the seven times, but to no avail. They rejected the message to Laodicea, and accepted the five malignant manifestations of Laodicea, thus identifying themselves as the five foolish virgins.

Kad je adventizam odbacio samu prvu istinu proročkoga vremena koju su anđeli poveli Williama Millera da razumije, zaslijepili su sami sebe. Godine 1856., s osam članaka Hirama Edsona, Palmoni je pokušao povećati svjetlo o sedam vremena, ali bez uspjeha. Odbacili su poruku Laodiceji i prihvatili pet zloćudnih očitovanja Laodiceje, poistovjetivši se tako s pet ludih djevica.

The sixty-five years of Isaiah seven, that identifies 742BC, 723BC and 677BC in its beginning, was repeated in the ending history of 1798, 1844 and 1863. That ending history is represented by the gathering of the two sticks in Ezekiel chapter thirty-seven, and the widow of Sarepta (as she is called in the Greek of the New Testament), is the history of God establishing a covenant relationship with spiritual Israel in spiritual Judah (the glorious land) during the history of the sixth kingdom of Bible prophecy. That history being the end of the prophecy of sixty-five years, also represents the beginning of the earth beast of Revelation thirteen. At the beginning of the sixth kingdom of Bible prophecy, the joining of two sticks illustrates the ending of the sixth kingdom of Bible prophecy. That history contains a parallel history of the horn of Protestantism and the horn of Republicanism.

Šezdeset i pet godina iz Izaije sedam, koje na svom početku označavaju 742. pr. Kr., 723. pr. Kr. i 677. pr. Kr., ponovile su se u završnoj povijesti 1798., 1844. i 1863. Ta je završna povijest predstavljena sabiranjem dvaju štapova u trideset i sedmom poglavlju Ezekiela, a udovica iz Sarepte (kako je nazvana u grčkom tekstu Novoga zavjeta) povijest je Božjega uspostavljanja zavjetnog odnosa s duhovnim Izraelom u duhovnoj Judi (slavnoj zemlji) tijekom povijesti šestoga kraljevstva biblijskog proročanstva. Ta povijest, budući da je završetak proročanstva o šezdeset i pet godina, također predstavlja početak zemaljske zvijeri iz Otkrivenja trinaest. Na početku šestoga kraljevstva biblijskog proročanstva, spajanje dvaju štapova prikazuje završetak šestoga kraljevstva biblijskog proročanstva. Ta povijest sadrži usporednu povijest roga protestantizma i roga republikanizma.

Prophetically a power, or a horn, or a nation, or a kingdom, or a king or a head are interchangeable symbols, depending upon the context where they are used. All these symbols also refer to the two sticks which Ezekiel identifies as two nations. In the beginning of the earth beast’s prophetic history, the Protestant horn was gathered into one nation, or one horn. At the end of that very same history the Republican horn will come together with the horn of apostate Protestantism to make one nation. That nation will be an image to the sea beast of Revelation thirteen. Logically, if we refuse to see the testimony of the curse of the seven times (that was carried out against both houses of literal Israel), we certainly will not be able to see how those two literal houses of ancient Israel became the nation of spiritual Israel in 1844. If we cannot see that history, we are absolutely “clueless” about how that history at the beginning of the United States identifies the history at the end, when the Republican horn repeats the gathering process and the joining together that was illustrated in the beginning with the Protestant horn.

Proročki gledano, sila, ili rog, ili narod, ili kraljevstvo, ili kralj, ili glava jesu zamjenjivi simboli, ovisno o kontekstu u kojem se rabe. Svi ti simboli također se odnose na dva štapa koja Ezekiel prepoznaje kao dva naroda. Na početku proročke povijesti zvijeri iz zemlje, protestantski je rog bio sabran u jedan narod, ili jedan rog. Na kraju te iste povijesti republikanski će se rog ujediniti s rogom otpala protestantizma kako bi načinili jedan narod. Taj će narod biti slika zvijeri iz mora iz Otkrivenja trinaest. Logično, ako odbijamo vidjeti svjedočanstvo prokletstva sedam vremena (koje je bilo izvršeno nad objema kućama doslovnog Izraela), zasigurno nećemo moći vidjeti kako su te dvije doslovne kuće drevnoga Izraela postale narod duhovnog Izraela 1844. godine. Ako ne možemo vidjeti tu povijest, tada smo posve „bez pojma“ o tome kako ta povijest na početku Sjedinjenih Država prepoznaje povijest na kraju, kada republikanski rog ponavlja proces sabiranja i sjedinjenja koji je na početku bio prikazan protestantskim rogom.

We will continue to consider these truths in the next article.

Nastavit ćemo razmatrati ove istine u sljedećem članku.

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