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# The Book of Daniel - Number Seventy-Five

Knjiga proroka Daniela - broj sedamdeset i pet

The Prophetic Parallels: From Isaiah’s Message to Modern-Day Revelations

Proročke paralele: od Izaijine poruke do suvremenih objava

Author

Jeff Pippenger

Published

February 8, 2024

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As Isaiah presents the message represented by the sixty-five years (chapter seven, verse eight), to the wicked leader of Jerusalem, he does so by the “fuller’s field” and the “end of the conduit of the upper pool,” in the year 742 BC. 742 BC represents 1863, for Jesus always illustrates the end with the beginning. The rebellion of 1863 in turn represents the Sunday law in the United States, for Jesus always illustrates the end of a thing with the beginning of a thing. 1863 was the beginning of the legally registered Laodicean Adventist church, and that church is left desolate at the “great earthquake” of the Sunday law. How could a corporation that is legally governed by the State (not the reverse of the Church controlling the State), continue to uphold the seventh-day Sabbath, at the time when that very same government is legally forbidding worship on the seventh day?

Kako Izaija iznosi poruku predstavljenu sa šezdeset i pet godina (sedmo poglavlje, osmi redak) zlom vođi Jeruzalema, on to čini kod „Fullerova polja” i na „kraju vodovoda gornjega jezera”, godine 742. pr. Kr. Godina 742. pr. Kr. predstavlja 1863., jer Isus uvijek prikazuje svršetak početkom. Pobuna iz 1863. pak predstavlja nedjeljni zakon u Sjedinjenim Državama, jer Isus uvijek prikazuje svršetak neke stvari početkom te stvari. Godina 1863. bila je početak zakonski registrirane laodicejske adventističke crkve, a ta crkva ostaje pusta pri „velikom potresu” nedjeljnoga zakona. Kako bi korporacija kojom pravno upravlja Država (a ne obrnuto, da Crkva upravlja Državom) mogla nastaviti držati subotu sedmoga dana u vrijeme kada ta ista vlada pravno zabranjuje bogoslužje sedmoga dana?

At the beginning and ending of Christ’s ministry, He cleansed the temple. At the first temple cleansing Christ identified that the leaders had made “his father’s house” a den of thieves, but in the last cleansing of the temple He had identified that “their house” was left to them desolate. Ancient Israel illustrates modern Israel. He erected and cleansed the Millerite temple in the beginning of Adventism, but at the final cleansing, the cleansing of the one hundred and forty-four thousand, Laodicean Adventism is spewed out of His mouth, and “their house” is then left desolate.

Na početku i na kraju Kristove službe, On je očistio hram. Pri prvom čišćenju hrama Krist je utvrdio da su vođe „dom Oca njegova” načinili razbojničkom pećinom, ali je pri posljednjem čišćenju hrama utvrdio da je „njihova kuća” njima ostavljena pusta. Drevni Izrael predočuje suvremeni Izrael. On je podigao i očistio mileritski hram na početku adventizma, ali pri konačnom čišćenju, čišćenju sto četrdeset i četiri tisuće, laodicejski adventizam biva izbljuvan iz Njegovih usta, a „njihova kuća” tada ostaje pusta.

Isaiah is by the fuller’s field when he confronts king Ahaz. The fuller’s field represents the cleansing accomplished by the Messenger of the Covenant who suddenly comes to His temple, and cleanses the sons of Levi as with “fuller’s soap.” This cleansing was accomplished at the beginning of Adventism, and it is accomplished again at the end.

Izaija je kod valjarova polja kada se suprotstavlja kralju Ahazu. Valjarovo polje predstavlja očišćenje koje izvršava Glasnik Saveza koji iznenada dolazi u svoj hram i čisti sinove Levijeve kao „valjarskim lugom“. To je očišćenje izvršeno na početku adventizma, a izvršava se ponovno i na svršetku.

> 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, ja šaljem glasnika svojega, i on će pripraviti put preda mnom; i iznenada će doći u hram svoj Gospodin, kojega vi tražite, i anđeo saveza, kojega se radujete: evo, on će doći, veli Gospod nad vojskama. Ali tko će moći podnijeti dan njegova dolaska? i tko će opstati kad se on pojavi? Jer on je kao oganj talioničara i kao lužina bjelilaca. 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 Judin i jeruzalemski biti mio Gospodu kao u prijašnje dane i kao u nekadašnje godine. Malahija 3:1–4.

Isaiah meets Ahaz, with the sign of his son, whose name symbolizes that in the last days “a remnant will return.” The remnant is those that “return.” Isaiah meets with wicked king Ahaz during the history of the cleansing of the temple, which began in Millerite history in 1844, and was brought to a conclusion by disobedience in 1863. In the last days the cleansing is the history of the sealing of the one hundred and forty-four thousand. Had the Millerites followed the opening providence of God that followed 1844, they would have finished the work.

Izaija susreće Ahaza, sa znakom svojega sina, čije ime simbolizira da će se u posljednjim danima „ostatak vratiti“. Ostatak su oni koji se „vraćaju“. Izaija se susreće sa zlim kraljem Ahazom tijekom povijesti čišćenja hrama, koja je započela u mileritskoj povijesti 1844. godine, a dovedena je do zaključka neposluhom 1863. godine. U posljednjim danima čišćenje je povijest pečaćenja sto četrdeset i četiri tisuće. Da su mileriti slijedili otvorenu Božju providnost koja je uslijedila nakon 1844. godine, dovršili bi djelo.

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> „Da su adventisti, nakon velikoga razočaranja 1844. godine, čvrsto održali svoju vjeru i složno nastavili slijediti otvorenu Božju providnost, primivši poruku trećega anđela i u sili Duha Svetoga navješćujući je svijetu, vidjeli bi Božje spasenje; Gospodin bi silno djelovao zajedno s njihovim naporima, djelo bi bilo dovršeno i Krist bi već odavno došao da primi svoj narod na njegovu nagradu. Ali u razdoblju sumnje i nesigurnosti koje je uslijedilo nakon razočaranja, mnogi od adventnih vjernika napustili su svoju vjeru.... Tako je djelo bilo spriječeno, a svijet je ostavljen u tami. Da se cijelo adventističko tijelo ujedinilo oko Božjih zapovijedi i vjere Isusove, koliko bi drukčija bila naša povijest!” Evangelism, 695.

The failure to “follow on unitedly in the opening providence of God,” led them into a Laodicean condition by 1856, and the ensuing rebellion of 1863, marked the beginning of the wandering in the wilderness that had been illustrated by ancient Israel when they failed their tenth and final test, and were then condemned to die in the wilderness over the following forty years.

Njihov propust da „jedinstveno nastave slijediti u otvarajućoj providnosti Božjoj” doveo ih je do laodicejskog stanja do 1856. godine, a pobuna koja je uslijedila 1863. označila je početak lutanja po pustinji, što je bilo predočeno drevnim Izraelom kada je pao na svojoj desetoj i posljednjoj kušnji te potom bio osuđen da pomre u pustinji tijekom sljedećih četrdeset godina.

Isaiah’s son provides the promise that at the final temple cleansing of the last days “a remnant shall return.” Their “return” is illustrated by Jeremiah, who was promised that if he would “return,” he would become God’s watchman. The one hundred and forty-four thousand are those who have returned from a disappointment.

Izaijin sin pruža obećanje da će se pri završnom očišćenju hrama u posljednjim danima „ostatak vratiti“. Njihov „povratak” prikazan je u Jeremiji, kojemu je bilo obećano da će, ako se „vrati”, postati Božji stražar. Sto četrdeset i četiri tisuće jesu oni koji su se vratili iz razočaranja.

Those that are the one hundred and forty-four thousand have experienced a disappointment and waited for their Lord. They have been typified by the wise virgins in Millerite history, and in both the beginning and ending histories two sticks are joined into one nation, during the outpouring of the Holy Spirit during the time of the Midnight Cry.

Oni koji sačinjavaju sto četrdeset i četiri tisuće doživjeli su razočaranje i čekali svoga Gospodina. U mileritskoj povijesti bili su predočeni mudrim djevicama, a u povijestima i početka i završetka dva su štapa sjedinjena u jedan narod tijekom izlijevanja Duha Svetoga u vrijeme Ponoćnog poklika.

Wicked king Ahaz represents the leadership of Judah that will have heard the message, but who reject the message presented by Isaiah, and in so doing they “stumble, and fall, and be broken, and be snared, and be taken.” They are those who “seek unto them that have familiar spirits, and unto wizards that peep, and that mutter,” representing the experience of spiritualism they succumb to as they receive the strong delusion of 2 Thessalonians. Ahaz’s rejection of the message of Isaiah in 742 BC, aligns with 1863, when the message of Miller was rejected. Isaiah typifies Miller, and the message of both Isaiah and Miller was based upon the “seven times,” which find their anchor point in verse eight, of Isaiah chapter seven. Miller’s son (Isaiah’s son) represents the Elijah movement that comes in the last days.

Opaki kralj Ahaz predstavlja vodstvo Jude koje će čuti poruku, ali koje odbacuje poruku što ju iznosi Izaija, te pritom „posrću, i padaju, i razbijaju se, i zapliću se u zamku, i bivaju uhvaćeni“. To su oni koji „traže one koji imaju prisne duhove i vračare koji šapću i mrmljaju“, predstavljajući iskustvo spiritizma kojemu podliježu primajući snažnu zabludu iz 2. Solunjanima. Ahazovo odbacivanje Izaijine poruke 742. pr. Kr. podudara se s 1863. godinom, kada je Millerova poruka bila odbačena. Izaija je tip Millera, a poruka i Izaije i Millera temeljila se na „sedam vremena“, koja svoje uporište nalaze u osmom retku sedmoga poglavlja Izaije. Millerov sin (Izaijin sin) predstavlja Ilijin pokret koji dolazi u posljednjim danima.

The pronouncement against Ahaz for his rejection included the prediction of being conquered by the king of the north, who in the last days is the threefold union of Modern Rome, that is ruled over by the papacy.

Objava protiv Ahaza zbog njegova odbacivanja uključivala je predviđanje da će ga osvojiti kralj sa sjevera, koji je u posljednjim danima trostruki savez modernoga Rima, nad kojim vlada papinstvo.

> The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

> I Gospodin mi ponovno progovori govoreći: Budući da ovaj narod odbacuje vode Šiloahove, koje teku tiho, i raduje se Rezinu i sinu Remalijinu, zato, evo, Gospodin navodi na njih vode Rijeke, silne i mnoge, to jest kralja asirskoga i svu njegovu slavu; i ona će se podići nad sva njegova korita i preliti preko svih njegovih obala; i proći će kroz Judu, razliti se i preliti, doprijet će do grla; i raširenost njegovih krila ispunit će širinu tvoje zemlje, o Emanuele. Izaija 8:5–8.

Isaiah met with wicked king Ahaz at the end of the conduit of the upper pool, and although there is uncertainty among the biblical historians and archeologists as to whether the upper pool, was the same pool as the pool of Siloam in the time of Christ, the context of Isaiah’s prophecy removes all doubt, for Isaiah identifies that the king of the north was to come upon Ahaz, because he had rejected the waters of Shiloah, that goes softly. “Shiloah” is the Old Testament’s name for “Siloam” in the New Testament.

Izaija se susreo sa zlim kraljem Ahazom na kraju vodovoda gornjega jezera, i premda među biblijskim povjesničarima i arheolozima postoji neizvjesnost je li gornje jezero bilo isto ono jezero kao jezero Siloam u Kristovo vrijeme, kontekst Izaijina proročanstva uklanja svaku sumnju, jer Izaija pokazuje da je kralj sa sjevera trebao doći na Ahaza zato što je odbacio vode Šiloaha, koje teku tiho. „Šiloah” je starozavjetni naziv za „Siloam” u Novome zavjetu.

It was at the pool of Siloam that Jesus healed the blind man, and wicked king Ahaz represents the blind Laodicean leadership, both in 1863, and at the soon-coming Sunday law who refuse to be healed. “Shiloah” and “Siloam” both mean “sent,” and a message was sent from the Father, to the Son, who then gave it to Gabriel and the holy angels to convey to Isaiah, who brought the message that was “sent” from heaven to a blind Laodicean leader.

Na ribnjaku Siloamu Isus je izliječio slijepoga čovjeka, a opaki kralj Ahaz predstavlja slijepo laodicejsko vodstvo, kako 1863. godine tako i u uskoro nadolazećem nedjeljnom zakonu, koje odbija biti izliječeno. „Shiloah“ i „Siloam“ oba znače „poslan“, a poruka je bila poslana od Oca Sinu, koji ju je zatim predao Gabrijelu i svetim anđelima da je prenesu Izaiji, koji je donio poruku „poslanu“ s neba slijepom laodicejskom vođi.

The conduit from the upper pool where Isaiah presented the message represents the place where the rain of the Holy Spirit is conveyed to God’s people, as also represented by the golden pipes of Zechariah’s vision, or the ladder of Jacob’s dream.

Kanal iz gornjega jezera, na kojemu je Izaija iznio poruku, predstavlja mjesto gdje se kiša Duha Svetoga prenosi Božjemu narodu, kao što to također predočuju zlatne cijevi u Zaharijinu viđenju ili ljestve iz Jakovljeva sna.

> “That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘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.’

> „Ono što je Bog pripravio za nas prikazano je u Zahariji, u 3. i 4. poglavlju te u 4,12–14: ‘I progovorih opet te mu rekoh: Što su te dvije maslinove grane koje kroz dvije zlatne cijevi izlijevaju iz sebe zlatno ulje? A on mi odgovori i reče: Ne znaš li što su to? I rekoh: Ne, gospodaru moj. Tada reče: To su dva pomazanika koji stoje pred Gospodinom sve zemlje.’“

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> „Gospodin obiluje sredstvima. Njemu ne nedostaju mogućnosti. Zbog našega pomanjkanja vjere, naše zemaljskosti, našega jeftinog govora, našega nevjerovanja, očitovanoga u našem razgovoru, tamne se sjene skupljaju oko nas. Krist se ne otkriva ni riječju ni karakterom kao Onaj koji je sav uresan i najizvrsniji među deset tisuća. Kada je duša zadovoljna uzdizati se k ispraznosti, Duh Gospodnji može za nju učiniti vrlo malo. Naš kratkovidni pogled opaža sjenu, ali ne može vidjeti slavu iza nje. Anđeli zadržavaju četiri vjetra, prikazana kao gnjevan konj koji nastoji otrgnuti se i pojuriti preko lica cijele zemlje, noseći na svome putu razorenje i smrt.“

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

> „Hoćemo li spavati upravo na samome rubu vječnoga svijeta? Hoćemo li biti tromi, hladni i mrtvi? O, kad bismo u našim crkvama imali Duha i dah Božji udahnut u Njegov narod, kako bi mogao stati na svoje noge i živjeti. Trebamo uvidjeti da je put uzak i vrata tijesna. Ali kad prođemo kroz tijesna vrata, njihova širina nema granica.” Manuscript Releases, volume 20, 216, 217.

The “golden oil,” is the messages of God’s Spirit that comes down from the upper pool through the conduit that is the two golden pipes that are the two witnesses of the Bible and Spirit of Prophecy, or the Old and New Testament, or the law and the prophets, or Moses and Elijah.

„Zlatno ulje” jesu poruke Božjega Duha koje silaze iz gornjega izvora kroz provodnik, to jest kroz dvije zlatne cijevi, koje su dva svjedoka Biblije i Duha proroštva, ili Stari i Novi zavjet, ili Zakon i Proroci, ili Mojsije i Ilija.

> “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 uz Gospodara sve zemlje imaju položaj nekoć dan Sotoni kao kerubinu zakriljujućem. Po svetim bićima koja okružuju njegovo prijestolje, Gospodin održava stalnu vezu sa stanovnicima zemlje. Zlatno ulje predstavlja milost kojom Bog održava svjetiljke vjernika opskrbljenima, da ne bi zatreperile i ugasile se. Kad ne bi bilo da se to sveto ulje 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 odbacujemo zlatno ulje koje bi on izlio u naše duše da se prenese onima koji su u tami. Kada dođe poziv: ‘Evo, zaručnik dolazi; izađite mu u susret,’ oni koji nisu primili sveto ulje, koji nisu njegovali Kristovu milost u svojim srcima, uvidjet će, poput ludih djevica, da nisu spremni susresti svojega Gospodina. Oni nemaju u sebi snage da pribave ulje, i njihovi su životi upropašteni. Ali ako se traži Božji Sveti Duh, ako vapimo, kao što je činio Mojsije: ‘Pokaži mi svoju slavu,’ Božja će se ljubav razliti u našim srcima. Kroz zlatne cijevi zlatno će nam se ulje prenositi. ‘Ne silom ni snagom, nego mojim Duhom, veli Jahve nad Vojskama.’ Primajući sjajne zrake Sunca Pravednosti, Božja djeca svijetle kao svjetla u svijetu.” Review and Herald, 20. srpnja 1897.

The message that Ahaz was rejecting was the message of the Midnight Cry, that would have climaxed into the second coming of Christ, if the leadership of Laodicea had received the message to Laodicea that was “sent” to them in 1856. That message would have then swelled to a loud cry, and God’s people would have finished the work and been at peace. Instead, they returned to the vomit they had been delivered from.

Poruka koju je Ahaz odbacivao bila je poruka Ponoćnog vapaja, koja bi dosegla vrhunac u drugom Kristovu dolasku da je vodstvo Laodiceje primilo poruku Laodiceji koja im je bila „poslana“ 1856. godine. Ta bi poruka tada narasla u silan poklič, i Božji bi narod dovršio djelo i bio u miru. Umjesto toga, vratili su se bljuvotini od koje su bili izbavljeni.

Isaiah and Ahaz are represented as being in the purification process of the fuller’s field, which is accomplished by the Messenger of the Covenant in Malachi chapter three. They are symbolically located where the “oil” (a message) is being poured out in Zechariah’s vision, and in the last days, Isaiah’s message to Ahaz is the message of Islam of the third Woe; it is the message of the hidden history of the seven thunders; it is the message that the eighth is of the seven; it is the message of the vineyard; it is the message of “Truth,” that are all elements of the Revelation of Jesus Christ, which in the last days produces the purification represented by the fuller’s field.

Izaija i Ahaz prikazani su kao oni koji se nalaze u procesu očišćenja na bjelarevu polju, koje izvršava Glasnik Saveza u trećem poglavlju Malahije. Oni su simbolički smješteni ondje gdje se u Zaharijinoj viziji izlijeva „ulje” (poruka), a u posljednjim danima Izaijina poruka Ahazu jest poruka islama trećeg Jaoa; to je poruka skrivene povijesti sedam gromova; to je poruka da je osmi od sedmorice; to je poruka o vinogradu; to je poruka „Istine”, a sve su to sastavni elementi Otkrivenja Isusa Krista, koje u posljednjim danima proizvodi očišćenje predočeno bjelarevim poljem.

It was and is also the message of the “seven times,” that changes from Miller’s foundation stone, to the head of the corner, for it was the first truth, and it must therefore be the last truth. 1863 marked the conclusion of a purification process that began with the arrival of the third angel on October 22, 1844, and ultimately reached the light of the “seven times” in 1856. In 1844 the light of the twenty-three hundred years marked a beginning that led to the ending that was marked by the twenty-five hundred and twenty years. Yet, Laodicean blindness in the beginning and the ending, refuses to see the relationship of the two visions. 1863 represents the conclusion of a purification process that always occurs when a message is unsealed, and the message of the third angel was unsealed on October 22, 1844.

To je također bila i jest poruka o „sedam vremena“, koja se mijenja od Millerova temeljnog kamena do zaglavnoga kamena, jer bijaše prva istina, te stoga mora biti i posljednja istina. Godina 1863. označila je završetak procesa očišćenja koji je započeo dolaskom trećega anđela 22. listopada 1844. i naposljetku dosegnuo svjetlo o „sedam vremena“ 1856. godine. Godine 1844. svjetlo o dvije tisuće i tri stotine godina označilo je početak koji je vodio završetku obilježenom s dvije tisuće pet stotina i dvadeset godina. Ipak, laodicejska sljepoća na početku i na svršetku odbija vidjeti odnos između dviju viđenja. Godina 1863. predstavlja zaključak procesa očišćenja koji se uvijek događa kada se neka poruka otpečati, a poruka trećega anđela bila je otpečaćena 22. listopada 1844.

The light of the third angel which was unsealed in 1844, was not a singular light, it was what Sister White refers to as “the advancing light of the third angel.” The advancing light of the third angel began in 1844, and continues to advance until probation closes, but when it first arrived, and when it ultimately ends, there is a specific testing period of the third angel. Those testing periods, at the beginning and ending, also represent a testing process represented by Daniel as an “increase of knowledge,” that is also the advancing light of the third angel.

Svjetlost trećega anđela, koja je bila otpečaćena 1844. godine, nije bila jednokratna svjetlost; bila je ono na što sestra White upućuje kao na „napredujuću svjetlost trećega anđela“. Napredujuća svjetlost trećega anđela započela je 1844. godine i nastavlja napredovati sve dok se vrijeme kušnje ne zaključi; no kada je prvi put došla i kada naposljetku završi, postoji određeno razdoblje kušnje trećega anđela. Ta razdoblja kušnje, na početku i na svršetku, također predstavljaju proces ispitivanja koji Daniel prikazuje kao „umnoženje znanja“, a koji je isto tako napredujuća svjetlost trećega anđela.

The testing process at the beginning began in 1844, and the advancing light increased in knowledge until it reached its conclusion in 1856. The beginning light and the ending light of the testing period are the two visions of Daniel chapter eight, verses thirteen and fourteen, which represent the foundation and the central pillar of Adventism.

Proces kušnje na početku započeo je 1844., a napredujuće svjetlo raslo je u spoznaji sve dok nije doseglo svoj zaključak 1856. Početno svjetlo i završno svjetlo razdoblja kušnje jesu dvije vizije iz Danijela, osmo poglavlje, redci trinaest i četrnaest, koje predstavljaju temelj i središnji stup adventizma.

The testing period of the first angel began on August 11, 1840 and ended at the first disappointment on April 19, 1844. The testing period of the second angel then began, and continued until October 22, 1844. At that point the third angel arrived and the testing period of the third angel continued until Laodicean Adventism rejected the light of the third angel in 1863.

Razdoblje kušnje prvoga anđela započelo je 11. kolovoza 1840. i završilo pri prvom razočaranju 19. travnja 1844. Tada je započelo razdoblje kušnje drugoga anđela i trajalo do 22. listopada 1844. U tom je trenutku stigao treći anđeo, a razdoblje kušnje trećega anđela nastavilo se sve dok laodicejski adventizam nije odbacio svjetlo trećega anđela 1863.

The testing period of the third angel for Millerite Adventism had a beginning and an ending, and the beginning and ending must represent the same thing, for Jesus always illustrates the end of a thing with the beginning of a thing. The opening of the advancing light of the third angel was the light of the appearance (the “mareh” vision), of verse fourteen of chapter eight of Daniel. The ending of the advancing light of the third angel was the light of the trampling down of the sanctuary and host (the “chazon” vision), of verse thirteen. The two visions are prophetically intertwined.

Razdoblje kušnje trećega anđela za mileritski adventizam imalo je početak i završetak, a početak i završetak moraju predstavljati isto, jer Isus uvijek završetak neke stvari prikazuje početkom neke stvari. Otvaranje napredujuće svjetlosti trećega anđela bilo je svjetlo pojave („mareh” viđenja) iz četrnaestoga retka osmoga poglavlja Daniela. Završetak napredujuće svjetlosti trećega anđela bilo je svjetlo gaženja Svetišta i vojske („chazon” viđenja) iz trinaestoga retka. Ta su dva viđenja proročki isprepletena.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

> Tada zapovjedi da zatrubi truba jubileja desetoga dana sedmoga mjeseca; na Dan pomirenja neka odjekne truba po svoj vašoj zemlji. Levitski zakonik 25,9.

The trumpet that was to be sounded on the Day of Atonement, which was October 22, 1844, was the Jubilee trumpet, which represents the sacred cycle of seven years, which adds up to twenty-five hundred and twenty days. The Lord intended to lead ancient Israel directly into the Promised Land, but their rebellion prevented that from happening. The Lord intended to lead modern Israel directly into the Promised Land, but rebellion prevented that from happening. If modern Israel would have been obedient to the advancing light of the third angel, they would have warned the world and the Lord would have returned over one hundred years ago.

Truba koja se trebala oglasiti na Dan pomirenja, a to je bio 22. listopada 1844., bila je jubilejska truba, koja predstavlja sveti ciklus od sedam godina, što iznosi dvije tisuće petsto dvadeset dana. Gospodin je namjeravao povesti drevni Izrael izravno u Obećanu zemlju, ali njihova je pobuna spriječila da se to dogodi. Gospodin je namjeravao povesti suvremeni Izrael izravno u Obećanu zemlju, ali pobuna je spriječila da se to dogodi. Da je suvremeni Izrael bio poslušan sve većoj svjetlosti trećega anđela, upozorio bi svijet i Gospodin bi se vratio prije više od sto godina.

In order for that to happen the Lord would have needed to work a transformation among the Millerites, and that transformation is identified as the mystery of God in the Scriptures. If Adventism had followed the advancing light of the third angel, then the trumpet of the Jubilee would have sounded all the way through to the end, for it is in the days that the seventh trumpet sounds, that the mystery of God is finished. In Revelation ten, that trumpet, which is the Jubilee trumpet, and also the trumpet of the third woe, began to sound on October 22, 1844.

Da bi se to dogodilo, Gospod bi morao izvršiti preobrazbu među mileritima, a ta je preobrazba u Svetome pismu označena kao tajna Božja. Da je adventizam slijedio svjetlo trećega anđela koje je napredovalo, tada bi truba jubileja odjekivala sve do samoga kraja, jer upravo u danima kad zatrubi sedma truba biva dovršena tajna Božja. U desetom poglavlju Otkrivenja ta je truba, koja je truba jubileja, a ujedno i truba trećega jao, počela trubiti 22. listopada 1844.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.

> I anđeo kojega vidjeh gdje stoji na moru i na zemlji podiže svoju ruku k nebu, i zakle se Onim koji živi u vijeke vjekova, koji je stvorio nebo i što je u njemu, i zemlju i što je na njoj, i more i što je u njemu, da vremena više neće biti; nego će se u dane glasa sedmoga anđela, kad zatrubi, dovršiti otajstvo Božje, kao što je navijestio svojim slugama prorocima. Otkrivenje 10:5–7.

The testing purification process that began on October 22, 1844, which was the advancing light of the third angel, began with the light of Daniel chapter eight, verse fourteen, and it ended with the light of Daniel chapter eight, verse thirteen. It began with the answer of verse fourteen, and ended with the question of verse thirteen.

Proces kušnje i pročišćenja koji je započeo 22. listopada 1844., a koji je bio napredujuće svjetlo trećega anđela, započeo je svjetlom iz Daniela 8,14, a završio je svjetlom iz Daniela 8,13. Započeo je odgovorom iz retka 14, a završio pitanjem iz retka 13.

Those nineteen years were typified by the arrival of Isaiah’s warning message to Ahaz the king of literal Judah during a civil war between the north and south. Those nineteen years ended with the king of the north, taking Israel into slavery. Those nineteen years typified the arrival of the third angel in 1844, through to the rebellion of 1863. The advancing light of the third angel was represented by Isaiah’s message.

Tih devetnaest godina bilo je predočeno dolaskom Izaijine poruke upozorenja Ahazu, kralju doslovne Jude, tijekom građanskoga rata između sjevera i juga. Tih devetnaest godina završilo je time što je kralj sjevera odveo Izrael u ropstvo. Tih devetnaest godina predočavalo je dolazak trećega anđela 1844. godine pa sve do pobune 1863. godine. Napredujuća svjetlost trećega anđela bila je predstavljena Izaijinom porukom.

The rejection of that advancing light brought an end to the Millerite movement, and in that testing period the Philadelphian Millerite Movement transitioned into the Laodicean Church. The nineteen years that began in 742 BC, and the nineteen years that began in 1844, both represent a testing and purification process in the last days, that is the final testing period of the advancing light of the third angel.

Odbacivanje te napredujuće svjetlosti dovelo je do završetka mileritskog pokreta, a u tom razdoblju kušnje filadelfijski mileritski pokret prešao je u laodicejsku Crkvu. Devetnaest godina koje su započele 742. pr. Kr. i devetnaest godina koje su započele 1844. godine, obje predstavljaju proces kušnje i pročišćenja u posljednjim danima, to jest završno razdoblje kušnje napredujuće svjetlosti trećega anđela.

In that final testing process the mystery of God will be finished. The one hundred and forty four thousand are those who wait, return and are sealed.

U tom završnom procesu kušanja tajna Božja bit će dovršena. Sto četrdeset i četiri tisuće jesu oni koji čekaju, vraćaju se i zapečaćeni su.

> Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:16–18.

> Sveži svjedočanstvo, zapečati zakon među mojim učenicima. I ja ću čekati Gospoda, koji skriva lice svoje od doma Jakovljeva, i njega ću očekivati. Evo, ja i djeca koju mi je Gospod dao jesmo znakovi i čudesa u Izraelu od Gospoda nad vojskama, koji prebiva na gori Sionu. Izaija 8,16–18.

The ending testing period of the advancing light of the third angel in the last days, began where the beginning testing period began. It began when Jesus raised His hand up to heaven and proclaimed “that there should be time no longer.” That pronouncement occurred on October 22, 1844, when the seventh trumpet, announced the Jubilee at the conclusion of the sacred cycle of seven. The cycle of seven years, repeated seven times was literally forty-nine years, or twenty-five hundred and twenty days.

Završno razdoblje kušnje napredujućega svjetla trećega anđela u posljednjim danima započelo je ondje gdje je započelo početno razdoblje kušnje. Započelo je kada je Isus podigao svoju ruku prema nebu i proglasio „da vremena više neće biti“. Taj je proglas izrečen 22. listopada 1844., kada je sedma truba navijestila jubilej na završetku svetoga ciklusa od sedam. Ciklus od sedam godina, ponovljen sedam puta, doslovno je iznosio četrdeset i devet godina, ili dvije tisuće petsto dvadeset dana.

1989 marks the “time of the end” in the movement of the one hundred and forty-four thousand, and 1989 marks the conclusion of the one hundred and twenty-six years that began at the rebellion of 1863. The movement of the one hundred and forty-four thousand began at the “time of the end,” with a symbol of the “seven times,” for one hundred and twenty-six is a tithe of twelve hundred and sixty, which in turn is half of twenty-five hundred and twenty.

Godina 1989. označava „vrijeme kraja” u pokretu sto četrdeset i četiri tisuće, a 1989. označava završetak sto dvadeset i šest godina koje su započele pobunom 1863. godine. Pokret sto četrdeset i četiri tisuće započeo je u „vrijeme kraja”, sa simbolom „sedam vremena”, jer sto dvadeset i šest jest desetina od tisuću dvjesto i šezdeset, što je pak polovica od dvije tisuće petsto i dvadeset.

Jesus always represents the end of a thing with the beginning of a thing, and the beginning of the movement of the one hundred and forty-four thousand was marked by a symbol of the “seven times,” just as it is at the end of the movement. The days of the sounding of the seventh angel, when the mystery of God is finished, began at the conclusion of the “three-and-a-half” days of Revelation chapter eleven. The Seventh Trumpet, which is also the third Woe, sounded its second note on October 7, 2023, and the mystery of God is now finishing, as “he hath declared to his servants the prophets.” The ending of the movement is marked by a symbol of “seven times,” as was the beginning of the very same movement.

Isus uvijek predstavlja svršetak neke stvari početkom neke stvari, a početak pokreta sto četrdeset i četiri tisuće bio je označen simbolom „sedam vremena“, kao što je to i na svršetku pokreta. Dani trubljenja sedmoga anđela, kada se dovršava tajna Božja, započeli su na završetku „tri i pol“ dana iz jedanaestoga poglavlja Otkrivenja. Sedma truba, koja je ujedno i treće Jao, oglasila je svoju drugu notu 7. listopada 2023., i tajna Božja sada se dovršava, kao što je „objavio svojim slugama prorocima“. Svršetak pokreta označen je simbolom „sedam vremena“, kao što je bio i početak toga istog pokreta.

At the time of the end in 1798, the “seven times,” of God’s indignation against the northern kingdom ended, and at the end of the movement of the Millerites, the rejection of the truths associated with the “seven times,” marked the rebellion of 1863. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel (the Millerites), illustrates the movement of the third angel (the one hundred and forty-four thousand). Both movements begin with and end with the “seven times.” You cant make these things up.

U vrijeme svršetka 1798. godine završilo je „sedam vremena“ Božjega gnjeva protiv sjevernoga kraljevstva, a na kraju mileritskoga pokreta odbacivanje istina povezanih sa „sedam vremena“ označilo je pobunu 1863. godine. Isus uvijek kraj nečega prikazuje početkom nečega, a pokret prvoga anđela (mileriti) predočava pokret trećega anđela (sto četrdeset i četiri tisuće). Oba pokreta započinju i završavaju sa „sedam vremena“. Takvo što ne možete izmisliti.

We will continue this study in the next article.

Nastavit ćemo ovo proučavanje u sljedećem članku.

> “Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.

> „Oni koji se nalaze na odgovornim položajima ne smiju se obratiti sebičnim, rasipnim načelima svijeta, jer si to ne mogu priuštiti; a kad bi i mogli, kristolika načela to ne bi dopustila. Potrebno je dati mnogostruku pouku. ‘Koga će naučiti znanju? i koga će poučiti nauku? one koji su odviknuti od mlijeka i odvojeni od prsiju. Jer zapovijed mora biti na zapovijed, zapovijed na zapovijed; pravilo na pravilo, pravilo na pravilo; ovdje malo, ondje malo.’ Tako se riječ Gospodnja strpljivo treba iznositi pred djecu i držati pred njima, od strane roditelja koji vjeruju riječi Božjoj. ‘Doista, mucavim usnama i drugim jezikom govorit će ovom narodu. Kojemu je rekao: Ovo je počinak kojim možete dati počinka umornome; i ovo je okrjepa; ali nisu htjeli slušati. Stoga im je riječ Gospodnja bila: zapovijed na zapovijed, zapovijed na zapovijed; pravilo na pravilo, pravilo na pravilo; ovdje malo, ondje malo; da odu, i padnu nauznak, i razbiju se, i budu uhvaćeni u zamku, i budu zarobljeni.’ Zašto? — zato što nisu poslušali riječ Gospodnju koja im je došla.“

> “This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.

> „To znači one koji nisu primili pouku, nego su njegovali vlastitu mudrost i izabrali da sami djeluju prema vlastitim zamislima. Gospodin im daje kušnju da ili zauzmu svoje mjesto kako bi slijedili Njegov savjet, ili da to odbiju i postupaju prema vlastitim zamislima, a tada će ih Gospodin prepustiti sigurnom ishodu. Na svim našim putovima, u svoj našoj službi Bogu, On nam govori: ‘Daj mi svoje srce.’ Bog želi pokoran, poučljiv duh. Ono što molitvi daje njezinu izvrsnost jest činjenica da ona izlazi iz srca koje ljubi i poslušno je.“

> “God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.

> „Bog zahtijeva određene stvari od svoga naroda; ako oni kažu: Neću predati svoje srce da učinim ovo, Gospodin ih pušta da nastave u svojoj tobožnjoj mudroj prosudbi bez nebeske mudrosti, sve dok se ne ispuni ovo Pismo [Izaija 28,13]. Ne trebate govoriti: Slijedit ću Gospodnje vodstvo do određene točke koja je u skladu s mojom prosudbom, a zatim se čvrsto držati vlastitih zamisli, odbijajući da budete oblikovani po Gospodnjoj prilici. Neka se postavi pitanje: Je li to volja Gospodnja? a ne: Je li to mišljenje ili prosudba —–?” Testimonies to Ministers, 419.

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