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# The Book of Daniel - Number Twenty

Knjiga proroka Daniela - broj dvadeset

Daniel and the Revelation: Unveiling the Prophetic Tapestry of Kingdoms Rise and Fall

Daniel i Otkrivenje: razotkrivanje proročkoga tkanja uspona i pada kraljevstava

Author

Jeff Pippenger

Published

December 15, 2023

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Sister White often identifies that the prophetic lessons that are needed to be understood are portrayed with the rise and fall of kingdoms.

Sestra White često ističe da se proročke pouke koje je potrebno razumjeti prikazuju usponom i padom kraljevstava.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> „Iz uspona i padova narodâ, kako su jasno prikazani u knjigama Daniela i Otkrivenja, trebamo naučiti koliko je bezvrijedna puka izvanjska i svjetovna slava. Babilon, sa svom svojom moći i veličanstvom, kakvo naš svijet od tada više nikada nije vidio, — moći i veličanstvom koji su se ljudima onoga doba činili tako postojanima i trajnim, — kako je potpuno iščeznuo! Kao ‘cvijet trave’, propao je. Jakov 1,10. Tako je propalo i medo-perzijsko kraljevstvo, i kraljevstva Grčke i Rima. I tako propada sve što nema Boga za svoj temelj. Samo ono što je povezano s Njegovom namjerom i izražava Njegov karakter može opstati. Njegova su načela jedine postojane stvari koje naš svijet poznaje.” Proroci i kraljevi, 548.

The “rise and fall” of the kingdoms that are represented in the books of Daniel and Revelation are the focal point of a correct approach to the study of prophecy. The fall of Babylon is typified by the fall of Nimrod’s Babel in Genesis eleven. Then in Daniel chapter five, Babylon falls again. The papacy’s history of its rise to power in the year 538, and its subsequent fall in 1798, also typifies the final fall of Babylon, for the papal power is prophetically spiritual Babylon. The papacy fell in 1798, and Revelation chapter eighteen outlines its final fall. In Daniel chapter eleven, and verse forty-five, the papacy, represented there as the king of the north, comes to its end with none to help. This takes place when probation closes, for verses forty-five of chapter eleven, and verse one of chapter twelve, represent the same history.

„Uspon i pad” kraljevstava koja su predstavljena u knjigama Daniela i Otkrivenja središnja su točka ispravnog pristupa proučavanju proročanstva. Pad Babilona predočen je padom Nimrodova Babela u jedanaestom poglavlju Postanka. Zatim, u petom poglavlju Daniela, Babilon ponovno pada. Povijest papinstva, njegova uspona na vlast godine 538. i njegova kasnijeg pada 1798. godine, također predočava konačni pad Babilona, jer je papinska vlast u proročkom smislu duhovni Babilon. Papinstvo je palo 1798. godine, a osamnaesto poglavlje Otkrivenja izlaže njegov konačni pad. U jedanaestom poglavlju Daniela, u četrdeset i petom retku, papinstvo, ondje predstavljeno kao kralj sjevera, dolazi svome kraju i nema nikoga da mu pomogne. To se događa kada prestane vrijeme milosti, jer četrdeset i peti redak jedanaestog poglavlja i prvi redak dvanaestog poglavlja predstavljaju istu povijest.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.

> I postavit će šatore svoje palače između mora na slavnoj svetoj gori; ali će doći svome svršetku, i nitko mu neće pomoći. I u ono će vrijeme ustati Mihael, veliki knez koji stoji za sinove tvoga naroda; i nastat će vrijeme tjeskobe kakve nije bilo otkako je naroda pa do toga vremena; i u ono će vrijeme tvoj narod biti izbavljen, svaki koji se nađe zapisan u knjizi. Daniel 11:45, 12:1.

The message of the second angel is structured upon the fact that Babylon has fallen twice. Literal Babylon, represented by Nimrod and Belshazzar fell twice, and spiritual Babylon fell in 1798, and does so again, when human probation closes.

Poruka drugoga anđela strukturirana je na činjenici da je Babilon pao dvaput. Doslovni Babilon, predstavljen Nimrodom i Baltazarom, pao je dvaput, a duhovni Babilon pao je 1798. godine te ponovno pada kada se zaključi vrijeme ljudske kušnje.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> I za njim pođe drugi anđeo govoreći: Pade, pade Babilon, grad veliki, jer je vinom gnjeva bluda svojega napojio sve narode. Otkrivenje 14,8.

The repetition of the fall of Babylon in the second angel provides the prophetic justification for identifying the doubling of words and phrases within the Scriptures as a symbol of the combined messages of the second angel and the Midnight Cry. It also upholds the principle identified by Sister White, concerning the study of prophecy being based upon the rise and fall of the kingdoms represented in the books of Daniel and Revelation. It illustrates the concept that to understand the fall of Babylon, the student of prophecy must bring together all of Babylon’s falls, “line upon line,” to establish the correct prophetic message of the final fall of Babylon.

Ponavljanje pada Babilona u vijesti drugoga anđela pruža proročko opravdanje za poistovjećivanje udvostručenja riječi i izraza unutar Svetoga pisma kao simbola združenih poruka drugoga anđela i Ponoćnoga poklika. Ono također podupire načelo koje je prepoznala sestra White, prema kojem se proučavanje proročanstva temelji na usponu i padu kraljevstava prikazanih u knjigama Daniela i Otkrivenja. Ono predočuje pojam da, kako bi razumio pad Babilona, proučavatelj proročanstva mora sabrati sve padove Babilona, „redak na redak“, kako bi utvrdio ispravnu proročku poruku o konačnom padu Babilona.

Babylon falling twice in the message of the second angel, is based upon the prophetic rule which identifies that truth is established upon the testimony of two witnesses. The doubling of Babylon’s fall within the message, represents the prophetic methodology that is identified in the Bible as the latter rain. That sacred methodology, which is the latter rain, is the application of bringing various lines of prophecy together “line upon line.” When employed by the student of prophecy, the methodology establishes the “message” of the latter rain. The latter rain message that is established through the application of the sacred methodology, is thereafter proclaimed in the combined prophetic histories of the second angel and the Midnight Cry. This was true in the history of the movement of the first angel, and it is true today, in the history of the movement of the third angel.

Dvostruki pad Babilona u poruci drugoga anđela temelji se na proročkom pravilu koje utvrđuje da se istina potvrđuje svjedočanstvom dvaju svjedoka. Udvajanje pada Babilona unutar poruke predstavlja proročku metodologiju koja je u Bibliji prepoznata kao kasna kiša. Ta sveta metodologija, koja jest kasna kiša, primjena je dovođenja različitih proročkih linija zajedno, „redak na redak“. Kada je primjenjuje proučavatelj proroštva, ta metodologija uspostavlja „poruku“ kasne kiše. Poruka kasne kiše, koja se uspostavlja primjenom te svete metodologije, potom se objavljuje u združenim proročkim povijestima drugoga anđela i Ponoćnoga poklika. To je bilo istinito u povijesti pokreta prvoga anđela, a istinito je i danas, u povijesti pokreta trećega anđela.

Chapters four and five of the book of Daniel, represent the line of history which covers the rise and beginning of Babylon, represented by Nebuchadnezzar in chapter four, and then the fall and ending of Babylon, represented by Belshazzar in chapter five. Together they produce one prophetic line. The prophetic line produced by those two chapters is to be laid over the top of Daniel chapters one through three, in order to establish the latter rain message.

Četvrto i peto poglavlje knjige proroka Daniela predstavljaju crtu povijesti koja obuhvaća uspon i početak Babilona, prikazan po Nabukodonozoru u četvrtom poglavlju, a zatim pad i završetak Babilona, prikazan po Baltazaru u petom poglavlju. Zajedno tvore jednu proročku crtu. Proročku crtu koju tvore ta dva poglavlja treba položiti preko Daniela od prvoga do trećega poglavlja kako bi se uspostavila poruka poznoga dažda.

The two chapters present the fall and rising again of Nebuchadnezzar and the fall and destruction of Belshazzar, and therefore present the fall of Babylon in the beginning and ending of the line. The line of prophecy created by the two chapters is structured upon Babylon falling, rising, and then falling again. That fact alone identifies that those two chapters represent the message of the second angel. The two chapters represent the history of the earth beast of Revelation thirteen, and in that history the message of the second angel and Midnight Cry is twice proclaimed.

Dva poglavlja prikazuju pad i ponovno uzdignuće Nabukodonozora te pad i uništenje Baltazara, te stoga prikazuju pad Babilona na početku i na kraju niza. Proročki niz oblikovan tim dvama poglavljima ustrojen je na tome da Babilon pada, uzdiže se, a zatim ponovno pada. Sama ta činjenica pokazuje da ta dva poglavlja predstavljaju poruku drugoga anđela. Ta dva poglavlja predstavljaju povijest zvijeri iz zemlje iz Otkrivenja trinaest, a u toj se povijesti poruka drugoga anđela i Ponoćni poklič proglašavaju dvaput.

Therefore, before we begin our consideration of chapters four and five of Daniel, we will identify the sacred methodology which is the latter rain, and then by employing that methodology we will identify the message of the latter rain.

Stoga ćemo, prije nego što započnemo s razmatranjem četvrtoga i petoga poglavlja Daniela, utvrditi svetu metodologiju koja je pozna kiša, a zatim ćemo, primjenjujući tu metodologiju, utvrditi poruku pozne kiše.

A significant waymark of the history of the first and second angel was the methodology represented by William Miller’s rules of prophetic interpretation. Those rules were used by men to identify the message of the Midnight Cry, and that message was the latter rain message for that history. A significant waymark of the history of the third angel is the methodology represented as “Prophetic Keys”. Those rules are to be used in conjunction with the rules of William Miller to identify the message of the Midnight Cry in our current history, and the message that is now being established by those rules is the latter rain message of the last days. Miller’s rules represent the early rain in the prophetic history of the earth beast, and those rules combined with the “Prophetic Keys” represent the latter rain in the prophetic history of the earth beast.

Značajan orijentir u povijesti prvoga i drugoga anđela bila je metodologija predstavljena pravilima Williama Millera za proročko tumačenje. Tim su se pravilima ljudi služili kako bi prepoznali poruku Ponoćnoga poklika, a ta je poruka za tu povijest bila poruka kasne kiše. Značajan orijentir u povijesti trećega anđela jest metodologija predstavljena kao „Proročki ključevi“. Ta se pravila trebaju rabiti zajedno s pravilima Williama Millera kako bi se prepoznala poruka Ponoćnoga poklika u našoj sadašnjoj povijesti, a poruka koja se sada uspostavlja tim pravilima jest poruka kasne kiše posljednjih dana. Millerova pravila predstavljaju ranu kišu u proročkoj povijesti zvijeri iz zemlje, a ta pravila sjedinjena s „Proročkim ključevima“ predstavljaju kasnu kišu u proročkoj povijesti zvijeri iz zemlje.

The latter rain is the methodology employed to produce the message. There are those who are deceived because they seek for the latter rain experience, without first seeking the message that produces the experience. The Pentecostal churches of Christianity are a clear example of that deception. That same type of misguided direction is available to those who do seek for the latter rain message, but refuse to seek for the methodology that identifies and establishes the latter rain message. Without the correct methodology, the correct message cannot be identified. Without the correct message, the correct experience is an impossibility.

Kasna kiša jest metodologija kojom se služi da bi se proizvela poruka. Ima onih koji su prevareni jer traže iskustvo kasne kiše, a da prije toga ne traže poruku koja proizvodi to iskustvo. Pentekostne crkve kršćanstva jasan su primjer te prijevare. Ista takva vrsta zastranjenoga usmjerenja dostupna je onima koji doista traže poruku kasne kiše, ali odbijaju tražiti metodologiju koja prepoznaje i uspostavlja poruku kasne kiše. Bez ispravne metodologije ispravna poruka ne može biti prepoznata. Bez ispravne poruke ispravno iskustvo nemoguće je.

The significance of this biblical fact goes unrecognized by most, for they have never considered the possibility that there is one right way to study the Bible, and that there are many wrong ways to study the Bible. The wrong way to study the Bible, that is by far the most often chosen, is to trust other men’s opinions of what the Bible teaches. It is such a common issue with men, that every church organizes a system to address this falsely perceived need of their flocks. That false need, produces the false work of establishing a system of leaders who are identified as the spiritual experts of biblical understanding that will correctly direct the understanding of the untrained flock. The Bible does identify a very organized system for the structure of a church, which includes elders, prophets and teachers, but the Bible never endorses the corruption of church organization that produces a system of leaders who have been ordained to identify what is or what isn’t truth, and thereafter, who is and who isn’t a heretic.

Značenje ove biblijske činjenice većina ne prepoznaje, jer nikada nisu razmotrili mogućnost da postoji jedan ispravan način proučavanja Biblije i mnogi pogrešni načini proučavanja Biblije. Pogrešan način proučavanja Biblije, koji se daleko najčešće odabire, jest uzdati se u mišljenja drugih ljudi o tome što Biblija naučava. To je među ljudima toliko uobičajena pojava da svaka crkva ustrojava sustav kako bi odgovorila na tu lažno opaženu potrebu svojih stada. Ta lažna potreba proizvodi lažno djelo uspostavljanja sustava vođa koji se označuju kao duhovni stručnjaci za biblijsko razumijevanje, koji će ispravno usmjeravati razumijevanje neobučenoga stada. Biblija doista određuje vrlo uređen sustav za ustroj crkve, koji uključuje starješine, proroke i učitelje, ali Biblija nikada ne odobrava izopačenje crkvenoga ustroja koje proizvodi sustav vođa zaređenih da određuju što jest, a što nije istina, i potom tko jest, a tko nije heretik.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> Nastoj se pokazati prokušan pred Bogom, kao radnik koji se nema čega stidjeti, koji ispravno razlaže riječ istine. 2 Timoteju 2,15.

A church leader is to exhort, rebuke, teach and guard against false doctrines and those who promote the false doctrines, but we are each to “study to show” ourselves “approved unto God,” by “rightly dividing the word of truth.” In doing so, we must know the methodology that the Bible identifies as the correct way to rightly divide the word of truth. The book of Isaiah sets forth these issues in the context of the latter rain, so it is there that we will begin.

Crkveni vođa treba opominjati, ukoravati, poučavati i čuvati od lažnih nauka i onih koji promiču lažne nauke, ali svatko od nas treba se „truditi da se pokaže“ „prokušan pred Bogom“, tako da „ispravno upravlja riječju istine“. Čineći to, moramo poznavati metodu koju Biblija prepoznaje kao ispravan način pravilnoga razlučivanja riječi istine. Knjiga Izaijina iznosi ta pitanja u kontekstu pozne kiše, stoga ćemo ondje i započeti.

> In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:1–13.

> U onaj dan Gospod će svojim mačem ljutim i velikim i silnim kazniti levijatana, zmiju hitru, čak levijatana, onu vijugavu zmiju; i ubit će zmaja koji je u moru. U onaj dan pjevajte joj: Vinograd crvenoga vina. Ja, Gospod, čuvam ga; zalijevat ću ga svakoga časa; da ga tko ne bi oštetio, čuvat ću ga noću i danju. Gnjeva nema u meni: tko bi mi u boju postavio drač i trnje? Prošao bih kroz njih, sve bih ih zajedno spalio. Ili neka se uhvati moje snage, da sa mnom sklopi mir; sklopit će sa mnom mir. Učinit će da oni koji dolaze od Jakova puste korijen; Izrael će procvasti i pupati te ispuniti lice svijeta plodom. Je li ga udario kao što je udario one koji su njega udarali? Ili je on ubijen prema pokolju onih koji su od njega pobijeni? Mjerom, kad izbija, ti ćeš se s njime parbiti; on zaustavlja svoj oštri vjetar u dan istočnoga vjetra. Stoga će se ovime očistiti Jakovljeva krivnja; i sav je to plod ukloniti njegov grijeh: kad sve kamenje žrtvenika učini kao vapneno kamenje razbijeno u komade, gajevi i likovi neće više stajati. Ipak će utvrđeni grad biti pust, prebivalište napušteno i ostavljeno kao pustinja: ondje će tele pasti, ondje će ležati i obrstiti njegove grane. Kad se njegove grane osuše, bit će odlomljene: žene dolaze i pale ih; jer to je narod bez razuma; zato im se neće smilovati onaj koji ih je načinio, i onaj koji ih je oblikovao neće im iskazati milosti. I dogodit će se u onaj dan da će Gospod ovršiti žetvu od korita Rijeke do potoka egipatskoga, a vi ćete biti sabrani jedan po jedan, o sinovi Izraelovi. I dogodit će se u onaj dan da će se zatrubiti u veliku trubu, i doći će oni koji bijahu na izmaku u zemlji Asirije, i prognanici u zemlji egipatskoj, te će se klanjati Gospodu na svetoj gori u Jeruzalemu. Izaija 27,1–13.

In the previous articles, we have repeatedly addressed the “ensign” that is lifted up to call God’s other children out of Babylon. The last verse of Isaiah chapter twenty-seven, addresses the work of the ensign when it says “the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria.” Assyria is a symbol of Babylon in the last days, and those that hear the warning message to come out of Babylon in the verse, come and worship with those represented as the one hundred and forty-four thousand who are prophetically located at “the holy mount at Jerusalem.”

U prethodnim smo se člancima opetovano bavili „znakom“ koji se podiže kako bi se pozvala druga Božja djeca da izađu iz Babilona. Posljednji redak dvadeset i sedmog poglavlja Izaije govori o djelu toga znaka kada kaže: „velika će truba zatrubiti, i doći će oni koji bijahu spremni poginuti u zemlji asirskoj.“ Asirija je simbol Babilona u posljednjim danima, a oni koji u tom retku čuju poruku upozorenja da izađu iz Babilona dolaze i klanjaju se s onima koji su prikazani kao sto četrdeset i četiri tisuće, a koji su proročki smješteni na „svetoj gori u Jeruzalemu.“

The verse says, “and it shall come to pass in that day.” “That day,” which is the day when the second voice of Revelation chapter eighteen, calls God’s other children out of Babylon, is the setting for the entire chapter. The second voice of Revelation chapter eighteen, cries at the Sunday law, when the whore of Tyre is remembered.

Redak kaže: „i dogodit će se u onaj dan.” „Onaj dan”, koji je dan kada drugi glas iz osamnaestog poglavlja Otkrivenja poziva drugu Božju djecu iz Babilona, okvir je čitavog poglavlja. Drugi glas iz osamnaestog poglavlja Otkrivenja viče u vrijeme nedjeljnog zakona, kada se bludnica iz Tira spominje.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> I začuh drugi glas s neba gdje govori: Iziđite iz nje, narode moj, da ne budete sudionici njezinih grijeha i da ne primite od njezinih zala. Jer grijesi njezini dopriješe do neba, i Bog se spomenu njezinih bezakonja. Otkrivenje 18,4.5.

Isaiah chapter twenty-seven, begins by identifying the same day that the chapter ends with, when it says, “In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.”

Dvadeset i sedmo poglavlje Izaije započinje označavanjem istoga dana kojim poglavlje i završava, kad kaže: „U onaj će dan Gospod svojom žestokom i velikom i snažnom sabljom kazniti levijatana, zmiju hitru, levijatana, onu krivudavu zmiju; i ubit će zmaja koji je u moru.”

At the Sunday law God’s executive, retributive judgment begins upon the kingdoms of the dragon (the United Nations), the beast (the papacy) and the false prophet (the United States). At the Sunday law the false prophet is overthrown as the sixth kingdom of Bible prophecy, and national apostasy produces national ruin. The Sunday law is where God’s executive judgments begin to fall upon the dragon, who is Satan (and whose earthly kingdom is represented as the dragon), the beast and the false prophet. It is a progressive punishment, that begins at the Sunday law. The beginning and the ending of chapter twenty-seven of Isaiah is the Sunday law, and the chapter represents specific issues that are directly connected with the history that leads up to and follows after the Sunday law.

U vrijeme nedjeljnog zakona Božji izvršni, odmazdni sud započinje nad kraljevstvima zmaja (Ujedinjeni narodi), zvijeri (papinstvo) i lažnog proroka (Sjedinjene Države). U vrijeme nedjeljnog zakona lažni prorok biva oboren kao šesto kraljevstvo biblijskog proroštva, a nacionalni otpad proizvodi nacionalnu propast. Nedjeljni zakon jest trenutak u kojem Božji izvršni sudovi počinju padati na zmaja, koji je Sotona (i čije je zemaljsko kraljevstvo predstavljeno kao zmaj), na zvijer i na lažnog proroka. To je postupna kazna, koja započinje nedjeljnim zakonom. Početak i završetak dvadeset i sedmog poglavlja Izaije jest nedjeljni zakon, a to poglavlje prikazuje određena pitanja koja su izravno povezana s poviješću koja vodi do nedjeljnog zakona i slijedi nakon njega.

We are considering chapter twenty-seven, for it establishes the prophetic setting for chapters twenty-eight and twenty-nine. In those chapters we will find the definition of the latter rain as a methodology, which will allow us to understand the significance of laying chapters four and five of Daniel over the top of chapters one through three of Daniel. After Isaiah chapter twenty-seven, identifies the beginning of the progressive punishment of the dragon’s kingdom, he records that in that period of time, God’s people are commanded to “sing unto her.” Sing unto who?

Razmatramo dvadeset i sedmo poglavlje, jer ono uspostavlja proročki okvir za dvadeset i osmo i dvadeset i deveto poglavlje. U tim ćemo poglavljima pronaći definiciju kasne kiše kao metodologije, što će nam omogućiti da razumijemo značenje polaganja četvrtoga i petoga poglavlja Daniela preko prvoga do trećega poglavlja Daniela. Nakon što Izaija u dvadeset i sedmom poglavlju utvrdi početak postupnoga kažnjavanja kraljevstva zmaja, bilježi da je u tom vremenskom razdoblju Božjem narodu zapovjeđeno da „pjevajte joj“. Kome pjevati?

The answer of who is to be sung to is in the title of the song, for they are to sing “a vineyard of red wine, that the Lord keeps.” The story of the vineyard is the story of God’s people, and it is first mentioned by Isaiah in chapter five.

Odgovor na pitanje kome se treba pjevati nalazi se u naslovu pjesme, jer imaju pjevati o „vinogradu crvenoga vina, koji Gospod čuva“. Priča o vinogradu priča je o Božjem narodu, a Izaija je prvi put spominje u petom poglavlju.

> Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–5.

> Sada ću zapjevati svome preljubljenomu pjesmu o ljubljenome svojemu i o njegovu vinogradu. Moj preljubljeni ima vinograd na vrlo rodnome brežuljku. Ogradio ga je, uklonio iz njega kamenje, zasadio ga odabranom lozom, usred njega sagradio kulu i u njemu načinio i tijesak; i očekivao je da će donijeti grožđe, a on je donio divlje grožđe. A sada, stanovnici Jeruzalema i ljudi Judini, sudite, molim vas, između mene i mojega vinograda. Što se još moglo učiniti mojemu vinogradu, a da ja to nisam učinio u njemu? Zašto je, kad sam očekivao da donese grožđe, donio divlje grožđe? I sada, hajde, kazat ću vam što ću učiniti svojemu vinogradu: uklonit ću njegovu ogradu, i bit će opustošen; srušit ću njegov zid, i bit će pogažen. Opustošit ću ga: neće biti obrezivan ni okopavan, nego će u njemu izrasti drač i trnje; zapovjedit ću i oblacima da ne daju dažda na nj. Jer vinograd Jahve nad vojskama jest dom Izraelov, a ljudi Judini njegov mili nasad; i očekivao je pravdu, ali gle, tlačenje; pravednost, ali gle, vapaj. Izaija 5:1–5.

In the history of the Sunday law crisis, God’s people are to sing the song of the vineyard to God’s people, for the song says, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” The song of the vineyard is the song identifying the passing by of a former covenant people, while God enters into covenant with those whom Peter says were “in time past were not a people, but are now the people of God.” It identifies that no rain has fallen upon the vineyard, thus identifying the work of Elijah who comes in that period of time, and who alone can produce rain during that period. We know the song is about the passing by of a covenant people, for the song of the vineyard was sung by Christ to ancient Israel, in the period that ancient Israel was being passed by, while God was simultaneously entering into covenant with spiritual Israel.

U povijesti krize nedjeljnog zakona, Božji narod treba pjevati pjesmu o vinogradu Božjem narodu, jer pjesma kaže: „A sada, stanovnici Jeruzalema i ljudi Judini, prosudite, molim vas, između mene i mojega vinograda.“ Pjesma o vinogradu jest pjesma koja označuje mimoilaženje jednoga prijašnjeg savezničkog naroda, dok Bog stupa u savez s onima za koje Petar kaže da „nekoć ne bijaste narod, a sada ste narod Božji“. Ona pokazuje da na vinograd nije pala kiša, te tako označuje djelo Ilije koji dolazi u tom vremenskom razdoblju i koji jedini može proizvesti kišu tijekom toga razdoblja. Znamo da je ta pjesma o mimoilaženju savezničkog naroda, jer je pjesmu o vinogradu Krist pjevao drevnom Izraelu u razdoblju kada je drevni Izrael bio mimoilažen, dok je Bog istodobno stupaо u savez s duhovnim Izraelom.

> Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.

> Poslušajte drugu prispodobu: Bijaše neki domaćin koji zasadi vinograd, ogradi ga uokolo, iskopa u njemu tijesak, sagradi kulu, iznajmi ga vinogradarima i otputova u daleku zemlju. A kad se približilo vrijeme plodova, posla svoje sluge vinogradarima da prime njegove plodove. I vinogradari uhvatiše njegove sluge te jednoga istukoše, drugoga ubiše, a trećega kamenovaše. Opet posla druge sluge, više nego prvih, i njima učiniše isto tako. A naposljetku posla k njima svoga sina govoreći: Poštovat će moga sina. Ali kad vinogradari ugledaše sina, rekoše među sobom: Ovo je baštinik; hajde, ubijmo ga i prisvojimo njegovu baštinu. I uhvatiše ga, izbaciše iz vinograda i ubiše. Kada dakle dođe gospodar vinograda, što će učiniti tim vinogradarima? Rekoše mu: Te će zlikovce zlom smrću pogubiti i svoj vinograd iznajmiti drugim vinogradarima, koji će mu davati plodove u njihovo vrijeme. Isus im reče: Zar nikada niste čitali u Pismima: Kamen koji odbaciše graditelji, taj postade zaglavni kamen od ugla; to je od Gospodina i čudesno je u našim očima? Zato vam kažem: oduzet će se od vas kraljevstvo Božje i dat će se narodu koji donosi njegove plodove. I tko god padne na taj kamen, razbit će se; a na koga god on padne, satrt će ga u prah. A kada su glavari svećenički i farizeji čuli njegove prispodobe, razumjeli su da govori o njima. Matej 21:33–45.

When Jesus sang the song of God’s vineyard to ancient Israel, they were so drawn into the logic and strength of the message, that when Jesus asked the quibbling Jews, what the Lord of the vineyard would do to those who slew the Son, they could not help but provide the correct answer, when they said, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.”

Kada je Isus otpjevao pjesmu o Božjem vinogradu drevnom Izraelu, oni su bili toliko uvučeni u logiku i snagu poruke da, kada je Isus upitao cjepidlake među Židovima što će gospodar vinograda učiniti onima koji ubiše Sina, nisu mogli a da ne dadu točan odgovor, rekavši: „Opako će pogubiti te zle ljude, a svoj će vinograd iznajmiti drugim vinogradarima, koji će mu davati plodove u njihovo vrijeme.”

Jesus then immediately added another verse to the song, when he sang about the rejected stone, and pulled their answer together with the closing stanza when he stated, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” The “grinding him to powder,” echoes Isaiah twenty-seven making “all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Both are references to the work of revival carried out by Josiah, who symbolized those in the last days that rediscover the “seven times”, which is the stumbling stone that crushes those who refuse to find it precious.

Isus je zatim odmah dodao još jedan stih pjesmi, kada je pjevao o odbačenom kamenu, te je njihov odgovor povezao sa završnom kiticom kada je izjavio: „Zato vam kažem: oduzet će se od vas kraljevstvo Božje i dat će se narodu koji donosi njegove plodove. I tko god padne na ovaj kamen, razbit će se; a na koga god on padne, satrt će ga u prah.” To „satrti ga u prah” odjekuje Izaijom dvadeset i sedam, čineći „sve kamenje žrtvenika kao vapnenačko kamenje koje se razbija u komade; lugovi i likovi neće opstati.” Oboje se odnosi na djelo obnove koje je proveo Jošija, koji je predočavao one u posljednjim danima koji ponovno otkrivaju „sedam vremena”, što je kamen spoticanja koji satire one koji ga odbijaju smatrati dragocjenim.

In the day of the Sunday law, as represented in Isaiah chapter twenty-seven, those who “in time past were not a people,” are to sing the song of the Lord’s vineyard of red wine. These articles have often identified that there is no third message, without a first and a second message. The Sunday law is the third message, and the day of the Sunday law includes the history of the first and second messages. In chapter twenty-seven of Isaiah, the Sunday law is identifying the period represented in Daniel chapter one, and then again in Daniel chapters one through three. Prophetically, the day of the Sunday law in chapter twenty-seven is identifying the history of September 11, 2001, when the first message was empowered through to the soon-coming Sunday law.

U dan nedjeljnoga zakona, kako je prikazano u dvadeset i sedmom poglavlju Izaije, oni koji „nekada ne bijahu narod“ trebaju pjevati pjesmu o vinogradu Gospodnjem, o crvenome vinu. Ovi su članci često isticali da nema treće poruke bez prve i druge poruke. Nedjeljni zakon jest treća poruka, a dan nedjeljnoga zakona obuhvaća povijest prve i druge poruke. U dvadeset i sedmom poglavlju Izaije, nedjeljni zakon označuje razdoblje predstavljeno u prvom poglavlju Daniela, a zatim ponovno u poglavljima od prvoga do trećega Daniela. Proročki, dan nedjeljnoga zakona u dvadeset i sedmom poglavlju označuje povijest 11. rujna 2001., kada je prva poruka bila osnažena sve do uskoro dolazećega nedjeljnoga zakona.

We will continue on in our consideration of the song that the redeemed are to proclaim in the time leading up to the point where the whore of Rome will begin to sing her song, in the next article.

Nastavit ćemo s razmatranjem pjesme koju otkupljeni trebaju objavljivati u vremenu koje prethodi trenutku kada će rimska bludnica početi pjevati svoju pjesmu, u sljedećem članku.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> I pogledah, i gle, Jaganjac stajaše na gori Sionu, i s njime sto četrdeset i četiri tisuće, koji imaju ime Oca njegova napisano na svojim čelima. I začuh glas s neba, kao šum mnogih voda i kao glas jakoga groma; i čuh glas svirača koji svirahu na svojim harfama. I pjevahu kao novu pjesmu pred prijestoljem i pred četiri bića i starješinama; i nitko ne mogaše naučiti te pjesme osim onih sto četrdeset i četiri tisuće, koji su otkupljeni sa zemlje. To su oni koji se nisu onečistili sa ženama, jer su djevice. To su oni koji slijede Jaganjca kamo god on ide. Oni su otkupljeni između ljudi kao prvine Bogu i Jaganjcu. I u njihovim se ustima ne nađe prijevare, jer su bez mane pred prijestoljem Božjim. Otkrivenje 14:1–5.

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