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# The Hidden History of Verse Forty - Number Twenty-Five

Skrivena povijest četrdesetoga retka – broja dvadeset i pet

Ezekiel Number Six

Ezekiel broj šest

Author

Jeff Pippenger

Published

August 11, 2026

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I have been drawing from a passage in Testimonies that provides various lines of truth in connection with the experience of Ezekiel, Isaiah and John within the sanctuary. John turned to see a voice behind him in Revelation chapter one.

Pozivao sam se na odlomak iz Svjedočanstava koji iznosi različite nizove istine u vezi s iskustvom Ezekiela, Izaije i Ivana u Svetištu. Ivan se okrenuo da vidi glas iza sebe u prvom poglavlju Otkrivenja.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:10–12.

> Bijah u u Duhu na Dan Gospodnji i začuh iza sebe snažan glas, kao glas trube, koji govoraše: Ja sam Alfa i Omega, Prvi i Posljednji; i: Što vidiš, napiši u knjigu i pošalji sedmerim crkvama koje su u Aziji: u Efez, i u Smirnu, i u Pergam, i u Tijatiru, i u Sard, i u Filadelfiju, i u Laodiceju. I okrenuh se da vidim glas koji govoraše sa mnom. I pošto se okrenuh, vidjeh sedam zlatnih svijećnjaka. Otkrivenje 1:10–12.

From the isle of Patmos and then into the heavenly sanctuary, where John sees the vision of Christ that Sister White informs us of, is the same vision that Daniel saw in chapter ten of his book.

S otoka Patmosa, a zatim u nebesko Svetište, gdje Ivan vidi viđenje Krista o kojem nas obavještava sestra White, isto je viđenje koje je Daniel vidio u desetom poglavlju svoje knjige.

> “‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all.... Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).

> „U one dane, ja Daniel tugovah tri puna tjedna. Nisam jeo ukusna kruha, niti je meso ni vino ušlo u moja usta, niti sam se uopće pomazivao.... Tada podigoh oči svoje i pogledah, i gle, neki čovjek odjeven u lanene haljine, čija su bedra bila opasana čistim zlatom iz Ufaza. I tijelo mu bijaše kao krizolit, i lice mu kao pojava munje, i oči mu kao ognjene svjetiljke, i ruke njegove i noge njegove kao sjaj uglačane mjedi, a glas njegovih riječi kao glas mnoštva“ (Daniel 10,2–6).

> “This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.” Sanctified Life, 49.

> „Ovaj je opis sličan onomu koji je dao Ivan kada mu se Krist otkrio na otoku Patmosu. Ništa manja osoba od samoga Sina Božjega pojavila se Danielu. Naš Gospodin dolazi s drugim nebeskim glasnikom da pouči Daniela o onome što će se zbiti u posljednje dane.“ Sanctified Life, 49.

The first nine verses identify how the Revelation of Jesus Christ is unsealed just before the close of human probation. The revelation was given by God to Jesus, who gave it to Gabriel, who gave it to John with a commission for John to send the message to the seven churches. Isaiah received his commission to do the same in chapter six, and Ezekiel received the same mandate in chapters two and three. John is a prisoner when he receives his commission, Ezekiel and Daniel are captives in Babylon and Isaiah is living in the history of the wicked king Ahaz of Judah.

Prvih devet redaka prepoznaju kako se Otkrivenje Isusa Krista otpečaćuje neposredno prije završetka ljudskog vremena kušnje. Otkrivenje je Bog dao Isusu, koji ga je dao Gabrijelu, a on ga je dao Ivanu s nalogom da Ivan pošalje poruku sedmerim crkvama. Izaija je primio svoj nalog da učini isto u šestom poglavlju, a Ezekiel je primio isti mandat u drugom i trećem poglavlju. Ivan je zatočenik kada prima svoj nalog, Ezekiel i Daniel su sužnji u Babilonu, a Izaija živi u povijesnom razdoblju opakoga judejskog kralja Ahaza.

> “There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.

> „Bili su kotači unutar kotača, u tako složenom rasporedu da su se Ezekielu na prvi pogled činili kao potpuna zbrka. Ali kad su se pokrenuli, bilo je to s predivnom točnošću i u savršenom skladu. Nebeska bića pokretala su te kotače, a iznad svega, na slavnom safirnom prijestolju, bio je Vječni; dok je oko prijestolja bio obavijajući dugin luk, znak milosti i ljubavi. Svladan strašnom slavom toga prizora, Ezekiel pade ničice, kad mu glas zapovjedi da ustane i čuje riječ Gospodnju. Tada mu bijaše dana poruka opomene za Izrael.” Testimonies, 751.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:8.

> Tada začuh glas Gospodnji gdje govori: Koga da pošaljem i tko će nam poći? Tada rekoh: Evo me, mene pošalji. Izaija 6,8.

> “This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate...

> „Ovo je viđenje dano Ezekielu u vrijeme kada mu je um bio ispunjen mračnim predosjećajima. Vidio je zemlju svojih otaca kako leži opustošena...”

> “In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. …

> „Na sličan način, kada je Bog namjeravao otvoriti ljubljenomu Ivanu povijest Crkve za buduće vjekove, dao mu je jamstvo Spasiteljeva zanimanja i skrbi za svoj narod otkrivši mu ‘Jednoga slična Sinu čovječjemu’, kako hodi među svijećnjacima, koji su simbolizirali sedam crkava. …”

> “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. …

> „Ove su pouke za našu dobrobit. Trebamo svoju vjeru osloniti na Boga, jer je upravo pred nama vrijeme koje će iskušati duše ljudi. …“

> “We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

> „Stojimo na pragu velikih i svečanih događaja. Proročanstvo se ubrzano ispunja. Gospodin je pred vratima. Uskoro će se pred nama otvoriti razdoblje od silne važnosti za sve žive. Sporovi iz prošlosti bit će oživljeni; pojavit će se novi sporovi. Prizori koji će se odigrati u našem svijetu još nisu ni naslućeni. Sotona djeluje preko ljudskih oruđa. Oni koji nastoje promijeniti Ustav i ishoditi zakon kojim bi se nametnulo svetkovanje nedjelje malo shvaćaju kakav će biti ishod. Kriza je upravo pred nama.“

> “But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge. …

> “No Božji sluge ne trebaju se uzdati u sebe u ovoj velikoj krizi. U viđenjima danima Izaiji, Ezekielu i Ivanu vidimo koliko je usko nebo povezano sa zbivanjima koja se odvijaju na zemlji i koliko je velika Božja skrb za one koji su Mu odani. Svijet nije bez vladara. Program budućih događaja u rukama je Gospodnjim. Veličanstvo neba drži u svojoj vlastitoj skrbi sudbinu narodâ, kao i potrebe svoje Crkve. …”

> “In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.

> „U Ezekielovu viđenju Bog je imao svoju ruku pod krilima kerubina. Time želi poučiti svoje sluge da je božanska sila ta koja im daje uspjeh. On će djelovati s njima ako odbace bezakonje i postanu čisti u srcu i životu.״

> “The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. …

> „Sjajna svjetlost koja ide među živim bićima brzinom munje predstavlja brzinu kojom će ovo djelo naposljetku ići naprijed do dovršenja. …“

> “Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.

> „Braćo, sada nije vrijeme za tugovanje i očaj, nije vrijeme da se prepustimo sumnji i nevjeri. Krist sada nije Spasitelj u Josipovu novom grobu, zatvorenom velikim kamenom i zapečaćenom rimskim pečatom; mi imamo uskrsloga Spasitelja. On je Kralj, Gospod nad vojskama; sjedi između kerubina; i usred borbe i meteža narodâ On još uvijek čuva svoj narod. Onaj koji vlada na nebesima naš je Spasitelj. On odmjerava svaku kušnju. On motri oganj peći koji mora iskušati svaku dušu. Kad tvrđave kraljeva budu oborene, kad strijele Božjega gnjeva probodu srca Njegovih neprijatelja, Njegov će narod biti siguran u Njegovim rukama.” Testimonies, svezak 5, 752–754.

Four biblical witnesses attest to the fact that the message of the Revelation of Jesus Christ is given to those persons who are typified by these prophet’s experiences in the sanctuary. It is when we enter into the heavenly sanctuary that we are given the message which we have been ordained to proclaim. The “furnace fire” which tests “every soul” is the furnace of Malachi three.

Četiri biblijska svjedoka potvrđuju činjenicu da je poruka Otkrivenja Isusa Krista dana onim osobama koje su predočene iskustvima ovih proroka u Svetištu. Tek kada uđemo u nebesko Svetište, dana nam je poruka koju smo određeni naviještati. „Oganj peći“ koji iskušava „svaku dušu“ jest oganj peći iz Malahije trećeg poglavlja.

> 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 3:2–4.

> Ali tko može 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 talioničar i pročistitelj srebra; i pročistit će sinove Levijeve te ih očistiti kao zlato i srebro, da prinose Gospodu prinos u pravednosti. Tada će prinos Jude i Jeruzalema biti mio Gospodu, kao u drevne dane i kao u prijašnje godine. Malahija 3:2–4.

The refiner knows that the silver has been in the furnace for the correct amount of time when the silver is so pure that it reflects the refiner’s face. This fact about how silver was anciently refined, aligns with the causative verb “marah” that Daniel saw in chapter ten. In these final days the Lord is leading His people into the sanctuary to test, purify and purge the candidates to be a part of the ensign of the one hundred and forty-four thousand. In this period of time, “He will work with” us, “if” we “will put away iniquity and become pure in heart and life.” Some as in Daniel ten flee from that experience, but those, symbolized by Daniel do see the great looking glass vision of the revelation of Jesus Christ will, as Isaiah illustrates have their lips touched with a coal from the altar and will be purified and prepared to give a message to both an apostate church, and then the world.

Rafinater zna da je srebro bilo u peći upravo onoliko vremena koliko treba onda kada je srebro toliko čisto da odražava lice rafinatera. Ta činjenica o tome kako se srebro u starini pročišćavalo podudara se s uzročnim glagolom „marah” koji je Daniel vidio u desetom poglavlju. U ovim posljednjim danima Gospod vodi svoj narod u Svetinju da ispita, očisti i pročisti kandidate da budu dio znaka stotinu četrdeset i četiri tisuće. U tom vremenskom razdoblju „On će raditi s” nama, „ako” mi „odložimo bezakonje i postanemo čisti u srcu i životu.” Neki, kao u Danielu deset, bježe od toga iskustva, ali oni, predočeni Danielom, koji vide veliku viziju zrcala otkrivenja Isusa Krista, imat će, kako Izaija prikazuje, usne dotaknute ugljenom sa žrtvenika te će biti očišćeni i pripravljeni da iznesu poruku i otpaloј crkvi, a zatim i svijetu.

The message is presented to those faithful souls in the sanctuary. Leviticus twenty-three when aligned with the Pentecostal season is designed to reflect the Ark of the covenant in the Most Holy Place. By faith the structure of the chapter’s messages identifies three waymarks within the sacred history that the furnace test is accomplished. Divinely profound—the prophetic structure of chapter twenty-three allows the student of prophecy to locate Ezekiel in verse one of chapter one.

Poruka je iznesena onim vjernim dušama u Svetištu. Levitski zakonik dvadeset i tri, kada se uskladi s pentekostnim razdobljem, osmišljen je tako da odražava Kovčeg saveza u Svetinji nad svetinjama. Vjerom ustroj poruka toga poglavlja prepoznaje tri međaša unutar svete povijesti u kojima se izvršava kušnja peći. Božanski duboko — proročka struktura dvadeset i trećega poglavlja omogućuje proučavatelju proroštva da smjesti Ezekiela u prvi redak prvoga poglavlja.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity. Ezekiel 1:1, 2.

> I dogodilo se tridesete godine, četvrtoga mjeseca, petoga dana u mjesecu, dok bijah među sužnjima na rijeci Kebaru, da se otvoriše nebesa i vidjeh viđenja Božja. Petoga dana u mjesecu, a to bijaše peta godina sužanjstva kralja Jojakina. Ezekiel 1:1, 2.

As a priest during the sealing time of the one hundred and forty-four thousand, Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle, five years before the third of three sieges of Jerusalem by Nebuchadnezzar in 587 BC. The thirtieth year in the verse is thirty years after the greatest revival of Old Testament history, and it is in the fifth day of the fifth year, thus placing the number five upon Ezekiel's testimony. In the two opening verses we find thirty identified once and the number five mentioned three times. In the structure of Leviticus twenty-three aligned with the Pentecostal season the second test represented by thirty reaches to the feast of trumpets, the five days to the ascension of Christ, then five days to the day of atonement, then five days to the waymark representing both the former (Pentecost) and latter (Tabernacles) rain. The structure presents thirty, followed by three steps of five. Ezekiel is in the temple and the structure of Leviticus twenty-three is the Ark.

Kao svećenik u vrijeme pečaćenja stotinu četrdeset i četiri tisuće, Ezekiel se nalazi u tridesetoj godini sedamnaestoga jubilejskog ciklusa, pet godina prije treće od triju opsada Jeruzalema od strane Nabukodonozora 587. pr. Kr. Trideseta godina u tom retku jest trideset godina nakon najvećega probuđenja u povijesti Staroga zavjeta, a nalazi se i u petome danu pete godine, stavljajući tako broj pet na Ezekielovo svjedočanstvo. U prva dva uvodna retka nalazimo da je trideset jednom određeno, a broj pet spomenut tri puta. U strukturi Levitskoga zakonika dvadeset i tri, usklađenoj s pentekostalnim razdobljem, druga kušnja predstavljena brojem trideset doseže do blagdana truba, pet dana do Kristova uzašašća, zatim pet dana do Dana pomirenja, potom pet dana do orijentira koji predstavlja i ranu (Pedesetnicu) i kasnu (Sjenice) kišu. Ta struktura iznosi trideset, nakon čega slijede tri koraka od po pet. Ezekiel je u Hramu, a struktura Levitskoga zakonika dvadeset i tri jest Kovčeg.

The history attests to the fact that Ezekiel at the point is five years before a symbolic siege that concludes typifying the soon-coming Sunday law as represented by the destruction of Jerusalem. The number ‘five’ is a primary element of the design of Leviticus twenty-three, as is the number thirty.

Povijest svjedoči o činjenici da se Ezekiel u toj točki nalazi pet godina prije simbolične opsade koja završava tako da predoznačuje skori dolazak nedjeljnoga zakona, kako je prikazan razorenjem Jeruzalema. Broj „pet“ primaran je element ustroja Levitskoga zakonika dvadeset i tri, kao i broj trideset.

It has been shown in these articles that when the first twenty-two verses of the chapter are aligned with the final twenty-two verses, and then together those two lines of twenty-two verses are aligned with the Pentecostal season that the three-step testing process, which is the furnace fire of Malachi are clearly illustrated. The three steps possess an alpha and omega in the first and third steps that consists of a series of four waymarks that represent one step.

U ovim je člancima pokazano da, kada se prvih dvadeset i dva retka poglavlja uskladi s posljednja dvadeset i dva retka, a zatim se zajedno te dvije linije od dvadeset i dva retka usklade s pentekostnim razdobljem, tada se jasno prikazuje trostupanjski proces kušanja, koji je oganj peći iz Malahije. Ta tri stupnja u prvome i trećem stupnju posjeduju alfu i omegu, koja se sastoji od niza od četiri oznake puta što predstavljaju jedan stupanj.

Passover, followed by the feast of unleavened bread, followed by the first fruit offering of barley, then ‘five’ days to the end of the feast of unleavened bread. Those four waymarks make up the first test, and Jesus always illustrates the end by the beginning, and the third test is also made up of four waymarks. The feast of trumpets, then the ascension of Christ followed by the day of atonement, and then five days later the arrival of both Pentecost and Tabernacles. Pentecost is the symbol of the former rain and Tabernacles is a symbol of the latter rain. In the Leviticus twenty-three model both Pentecost and Tabernacles align.

Pasha, nakon koje slijedi Blagdan beskvasnih kruhova, nakon čega dolazi prinos prvine ječma, a zatim „pet“ dana do završetka Blagdana beskvasnih kruhova. Ta četiri orijentira sačinjavaju prvi test, a Isus uvijek kraj prikazuje početkom, te se i treći test također sastoji od četiri orijentira. Blagdan truba, zatim Kristovo uzašašće, nakon čega slijedi Dan pomirenja, a potom pet dana kasnije dolazak i Pedesetnice i Blagdana sjenica. Pedesetnica je simbol ranoga dažda, a Blagdan sjenica simbol je kasnoga dažda. U modelu Levitskog zakonika dvadeset tri, i Pedesetnica i Blagdan sjenica stoje u poravnanju.

> Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.

> Radujte se, dakle, sinovi sionski, i veselíte se u Gospodinu, Bogu svojemu, jer vam je dao ranu kišu umjereno, i pustit će da za vas siđe kiša, rana kiša i pozna kiša, u prvome mjesecu. Joel 2:23.

The final testing and purification process began on December 31, 2023. The first test was the foundational test symbolized by the controversy of the “robbers of thy people” that divided the group who had been previously tried by the disappointment of July 18, 2020.

Završni proces kušanja i pročišćenja započeo je 31. prosinca 2023. Prva kušnja bila je temeljna kušnja, simbolizirana prijeporom o „razbojnicima tvoga naroda“, koji je podijelio skupinu koja je prethodno bila iskušana razočaranjem od 18. srpnja 2020.

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Manuscript Releases, volume 1, 47.

> „U povijesti i proročanstvu Božja Riječ prikazuje dugotrajan sukob između istine i zablude. Taj sukob još uvijek traje. Ono što je bilo, ponovno će se ponoviti. Stare će se rasprave oživjeti, a nove će teorije neprestano nastajati. Ali Božji narod, koji je svojim vjerovanjem i ispunjenjem proročanstva odigrao ulogu u objavljivanju poruka prvoga, drugoga i trećega anđela, zna gdje stoji. Oni imaju iskustvo koje je dragocjenije od čistoga zlata. Trebaju stajati čvrsto kao stijena, držeći početak svojega pouzdanja postojanim do kraja.” Manuscript Releases, svezak 1, 47.

In Leviticus twenty-three the first test is represented by a prophetic combination of three followed five days later by the end of unleavened bread. Passover was day one, the feast of unleavened bread was the second day and the first fruits offering was the third day. Five days later the feast of unleavened bread ended. The prophetic structure of the first of three tests is also represented in the third and final test. In that third waymark, made up of three waymarks followed by one, the feast of trumpets is day one, and Christ’s ascension is five days later, then the day of atonement follows five days later, then five days later both Pentecost and the feast of Tabernacles mark the soon-coming Sunday law, which is represented in the book of Ezekiel as the destruction of Jerusalem.

U Levitskom zakoniku dvadeset i trećem poglavlju prvi je ispit prikazan proročkom kombinacijom od tri, nakon koje pet dana poslije slijedi završetak Blagdana beskvasnih kruhova. Pasha je bila prvi dan, Blagdan beskvasnih kruhova bio je drugi dan, a prinos prvina bio je treći dan. Pet dana poslije Blagdan beskvasnih kruhova završio je. Proročka struktura prvoga od triju ispita također je prikazana u trećem i posljednjem ispitu. U toj trećoj oznaci puta, sastavljenoj od tri oznake puta nakon kojih slijedi jedna, Blagdan truba prvi je dan, a Kristovo uzašašće pet je dana poslije; zatim Dan pomirenja slijedi pet dana poslije, a potom pet dana poslije i Pedesetnica i Blagdan sjenica označuju uskoro dolazeći nedjeljni zakon, koji je u knjizi Ezekielovoj prikazan kao razorenje Jeruzalema.

Between the end of the feast of unleavened bread and the feast of trumpets there are thirty days, that not only represent a symbol of a priest, but also the second test of the three tests represented within the Divine illustration.

Između završetka Blagdana beskvasnih kruhova i Blagdana truba ima trideset dana, koji ne predstavljaju samo simbol svećenika, nego i drugu kušnju od triju kušnji prikazanih unutar božanske ilustracije.

The baptism of Christ illustrates the three waymarks of Passover, unleavened bread and first fruits, for those three waymarks represent Christ’s death, burial and resurrection. Those three steps which are followed by five days to the fourth step, represented by the end of the feast of unleavened bread. The baptism presents the three steps in one brief moment when John baptized his Messiah. The spring feasts separates those three steps by one day each, and the fall feasts separates those three steps by five days.

Kristovo krštenje prikazuje tri obilježja Pashe, Beskvasnih kruhova i Prvina, jer ta tri obilježja predstavljaju Kristovu smrt, ukop i uskrsnuće. Ta tri koraka potom slijedi pet dana do četvrtoga koraka, predstavljenoga završetkom blagdana Beskvasnih kruhova. Krštenje iznosi ta tri koraka u jednom kratkom trenutku kada je Ivan krstio svojega Mesiju. Proljetni blagdani razdvajaju ta tri koraka po jednim danom između svakoga, a jesenski blagdani razdvajaju ta tri koraka po pet dana.

When we apply the first test of the spring feasts as a combination of three waymarks that are followed by one waymark five days later; and then apply the fall feasts as three waymarks that are followed five days later by one waymark, there is a prophetic structure established which consists of an alpha waymark of three followed by five days, which is then followed by thirty days, and the third test of the fall feasts as a waymark of three followed by five days—the structure illustrates the first test as covering a total of five days, followed by a second test of thirty days that reach to the third waymark of five days. Five plus thirty, plus five is forty (5 + 30 + 5 = 40).

Kada primijenimo prvi test proljetnih blagdana kao spoj tri oznake puta nakon kojih pet dana poslije slijedi jedna oznaka puta; a zatim primijenimo jesenske blagdane kao tri oznake puta nakon kojih pet dana poslije slijedi jedna oznaka puta, uspostavlja se proročka struktura koja se sastoji od alfa-oznake puta od tri nakon koje slijedi pet dana, nakon čega slijedi trideset dana, i treći test jesenskih blagdana kao oznaka puta od tri nakon koje slijedi pet dana — ta struktura prikazuje prvi test kao onaj koji obuhvaća ukupno pet dana, nakon čega slijedi drugi test od trideset dana koji doseže do treće oznake puta od pet dana. Pet plus trideset plus pet jest četrdeset (5 + 30 + 5 = 40).

Christ’s baptism was immediately followed by forty days, that concluded with three tests. Much more can be recognized in the structure of Leviticus twenty-three in combination with the Pentecostal season, but at another level the chapter represents the Ark in the Most Holy Place.

Kristovo je krštenje odmah bilo popraćeno četrdeset dana, koji su završili trima kušnjama. Mnogo se više može prepoznati u strukturi dvadeset trećega poglavlja Levitskoga zakonika u spoju s pentekostnim razdobljem, ali na drugoj razini to poglavlje predstavlja Kovčeg u Svetinji nad svetinjama.

The spring and fall feasts in Leviticus twenty-three are placed in the middle of two Sabbaths. Those two Sabbaths represent the two covering cherubs and the waymarks of the Pentecostal season aligned with Leviticus twenty-three represent the Ark and the two covering cherubs. Ezekiel is taken into the sanctuary in chapter one, and when he is taken there, he is located five days before the siege which leads to the destruction of Jerusalem typifying the soon-coming Sunday law. The Sunday law is represented by Pentecost and Tabernacles in Leviticus twenty-three. Ezekiel is in the thirtieth year, and thirty is the period of the second of the three tests that make up the furnace fire of Malachi three. The second test is represented by thirty days, just as Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle that began at Josiah’s Great Passover, as the historians refer to it. Ezekiel is five years before the siege that lasted eighteen months, and he is in the temple, which is the middle of the three final tests that purify and purge the remnant. Peter was at Caesarea-Philippi (Panium), also in the middle of three tests, as represented by Panium (Caesarea-Philippi), the mount of Transfiguration and the cross.

Proljetni i jesenski blagdani u Levitskom zakoniku dvadeset i tri smješteni su u sredinu između dviju subota. Te dvije subote predstavljaju dva kerubina zaklonitelja, a putokazi pentekostnog razdoblja usklađeni s Levitskim zakonikom dvadeset i tri predstavljaju Kovčeg i dva kerubina zaklonitelja. Ezekiel biva odveden u Svetište u prvom poglavlju, i kada je tamo odveden, nalazi se pet dana prije opsade koja vodi razorenju Jeruzalema, predočujući skorašnji nedjeljni zakon. Nedjeljni zakon predstavljen je Pedesetnicom i Blagdanom sjenica u Levitskom zakoniku dvadeset i tri. Ezekiel je u tridesetoj godini, a trideset je razdoblje drugoga od triju ispita koji sačinjavaju oganj peći iz Malahije tri. Drugi je ispit predstavljen s trideset dana, kao što je Ezekiel u tridesetoj godini sedamnaestoga jubilejskog ciklusa koji je započeo pri Jošijinoj Velikoj Pashi, kako je povjesničari nazivaju. Ezekiel je pet godina prije opsade koja je trajala osamnaest mjeseci, i on je u hramu, što je sredina triju završnih ispita koji pročišćuju i čiste Ostatak. Petar je bio u Cezareji Filipovoj (Paniumu), također u sredini triju ispita, kako je predstavljeno Paniumom (Cezarejom Filipovom), gorom Preobraženja i križem.

In 592 BC Ezekiel is supernaturally made “dumb” and only speaks when God opens his mouth. That condition continues until the fall of Jerusalem in 585/6 BC. God had caused him to speak when the siege began, the day “the desire of” his “eyes” died, but he was not allowed to speak freely until Jerusalem “the desire of” Israel’s “eyes” had fallen. Jerusalem’s fall represents the soon-coming Sunday law, and it is there that John the Baptist’s father, a priest of the eighth course, who was made dumb while serving in the temple, which is where Ezekiel was (in vision) was also made dumb for about nine months. It was on the eighth day after John’s birth, when John was being circumcised that he was allowed to speak. Two prophets made dumb while in the sanctuary. The third prophet to be made dumb while viewing Christ in the sanctuary was Daniel. In chapter ten, Daniel is in the sanctuary, and just as he is being touched a second of three times he is made dumb. At the middle point Daniel is made dumb.

Godine 592. pr. Kr. Ezekiel je nadnaravno učinjen „nijemim“ i govori samo kada Bog otvori njegova usta. To stanje traje sve do pada Jeruzalema 585./586. pr. Kr. Bog ga je naveo da govori kada je opsada započela, onoga dana kada je umrla „milina“ njegovih „očiju“, ali nije mu bilo dopušteno slobodno govoriti sve dok nije pao Jeruzalem, „milina“ Izraelovih „očiju“. Pad Jeruzalema predstavlja uskoro dolazeći nedjeljni zakon, i ondje je Zaharija, otac Ivana Krstitelja, svećenik osmog reda, koji je zanijemio dok je služio u hramu, gdje se nalazio i Ezekiel (u viđenju), također bio nijem oko devet mjeseci. Osmoga dana nakon Ivanova rođenja, kada je Ivan bio obrezivan, bilo mu je dopušteno govoriti. Dva proroka učinjena nijemima dok su bila u Svetištu. Treći prorok koji je učinjen nijemim dok je promatrao Krista u Svetištu bio je Daniel. U desetom poglavlju Daniel je u Svetištu, i upravo dok biva dotaknut drugi put od tri, postaje nijem. Na srednjoj točki Daniel postaje nijem.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:15, 16.

> I kad mi je izgovorio takve riječi, oborih lice svoje k zemlji i ostadoh nijem. I gle, jedan kao obličje sinova čovječjih dotače moje usne; tada otvorih usta svoja, progovorih i rekoh onomu koji stajaše preda mnom: Gospodaru moj, zbog viđenja obuzeše me boli moje i ne ostade u meni snage. Daniel 10:15, 16.

## Speaking

Govorljenje

The symbolism of “speaking” is marked at the soon-coming Sunday law when the United States speaks as a dragon, Balaam’s ass speaks, Habakkuk’s vision speaks and does not lie. The three dumb prophets who are made dumb while in the sanctuary, speak at the destruction of Jerusalem. With Zachariah, he speaks to identify that his son’s new name is correct, thus typifying tho Philadelphian's who are given a new name.

Simbolizam „govorenja” obilježen je u skorom donošenju nedjeljnoga zakona kada Sjedinjene Države govore kao zmaj, Bileamova magarica govori, a Habakukovo viđenje govori i ne laže. Tri nijema proroka, koji bivaju učinjeni nijemima dok su u Svetištu, progovaraju pri razorenju Jeruzalema. Kod Zaharije, on progovara kako bi potvrdio da je novo ime njegova sina ispravno, tipizirajući tako Filadelfijce kojima se daje novo ime.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.

> Onoga koji pobijedi učinit ću stupom u hramu Boga svojega, i neće više izići van; i napisat ću na njemu ime Boga svojega, i ime grada Boga svojega, novoga Jeruzalema, koji silazi s neba od Boga mojega; i napisat ću na njemu svoje novo ime. Otkrivenje 3,12.

Zachariah was given a tablet to write the new family name of John.

Zahariji je bila dana pločica da napiše novo obiteljsko ime Ivanovo.

> And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.

> I dogodi se da osmoga dana dođoše obrezati dijete; i nazvaše ga Zaharija, po imenu njegova oca. A njegova majka odgovori i reče: Nipošto; nego zvat će se Ivan. I rekoše joj: Nikoga nema među tvojom rodbinom tko se zove tim imenom. I znakovima upitahu njegova oca kako bi ga on htio nazvati. A on zatraži pločicu za pisanje i napisa govoreći: Ime mu je Ivan. I svi se začudiše. I odmah mu se otvoriše usta i razriješi mu se jezik, te progovori i hvaljaše Boga. Luka 1:59–64.

John’s new name aligns with the church of Philadelphia, and the name Zachariah aligns with Laodicea as represented by Zachariah’s unbelief in the message of the third angel. All the prophets address the latter days, and latter days are the history of the third angel. So the angel that brought the message must be the third angel. Zachariah refused to understand that the Lord would pass by the Laodicean Seventh-day Adventist church. There is more to say about the restoration of the voice in these prophets, but we will continue to move towards and understanding of Josiah’s prophetic line.

Ivanovo novo ime usklađuje se s crkvom u Filadelfiji, a ime Zaharija usklađuje se s Laodicejom, kako je predstavljena Zaharijinom nevjerom u poruku trećega anđela. Svi se proroci obraćaju posljednjim danima, a posljednji su dani povijest trećega anđela. Stoga anđeo koji je donio poruku mora biti treći anđeo. Zaharija je odbio razumjeti da će Gospodin mimoići laodicejsku adventističku crkvu sedmoga dana. O obnovi glasa u ovim prorocima ima još štošta za reći, ali nastavit ćemo se kretati prema razumijevanju Jošijine proročke linije.

## Josiah’s Wheel

Jošijin kotač

We have addressed the seventeenth Jubilee cycle that began at Josiah’s Passover in 622 BC, but the line of Josiah begins well before 622 BC. The rebellion of Israel that brought Saul to the throne as Israel’s first king marked forty years that king Saul would rule, followed by forty years that king David would rule, followed by forty years that Solomon would rule. The rejection of God that so offended the prophet Samuel occurred in 1097 BC, and begins a prophetic line of rebellion that ended at the cross when the Jews pronounced, they had no king, but Caesar.

Obradili smo sedamnaesti jubilejski ciklus koji je započeo na Jošijinoj Pashi 622. pr. Kr., ali Jošijina loza započinje mnogo prije 622. pr. Kr. Pobuna Izraela koja je dovela Šaula na prijestolje kao prvoga izraelskoga kralja označila je četrdeset godina tijekom kojih će kralj Šaul vladati, nakon čega slijedi četrdeset godina tijekom kojih će kralj David vladati, a potom četrdeset godina tijekom kojih će Salomon vladati. Odbacivanje Boga koje je tako uvrijedilo proroka Samuela dogodilo se 1097. pr. Kr. i započinje proročku liniju pobune koja je završila na križu kada su Židovi izjavili da nemaju kralja osim cara.

> But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.

> Ali oni povikaše: Ukloni ga, ukloni ga, razapni ga! Pilat im reče: Zar da razapnem vašega Kralja? Veliki svećenici odgovoriše: Nemamo kralja osim cara. Ivan 19,15.

In 1097, three kings would reign for forty years each until the death of Solomon in 977 BC, when the kingdom then divided into north and south.

Godine 1097. tri će kralja vladati po četrdeset godina svaki, sve do Salomonove smrti 977. pr. Kr., kada se kraljevstvo potom podijelilo na sjever i jug.

> And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. Acts 13:21.

> A nakon toga zatražiše kralja; i Bog im dade Šaula, sina Kišova, čovjeka iz plemena Benjaminova, za vrijeme od četrdeset godina. Djela apostolska 13:21.

> David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 2:4, 5.

> Davidu je bilo trideset godina kad je počeo kraljevati, i kraljevao je četrdeset godina. U Hebronu je kraljevao nad Judom sedam godina i šest mjeseci; a u Jeruzalemu je kraljevao trideset i tri godine nad svim Izraelom i Judom. 2 Samuelova 2:4, 5.

Solomon’s reign began in 971 BC; the foundation of the Temple was laid in Solomon’s fourth year (967 BC). Construction lasted seven years (1 Kings 6:37–38), and the Temple was completed in the eighth month of Solomon’s eleventh year. The formal dedication took place in the seventh month (the month of Ethanim), during the Feast of Tabernacles (1 Kings 8; 2 Chronicles 5–7). The kings, the Temple and the nation each are represented in the history with a four-hundred-and-ninety-year period that distinctly marks a prophetic period in relation to either the kings, the Temple or the nation.

Salomonova vladavina započela je 971. pr. Kr.; temelj Hrama položen je četvrte godine Salomonove vladavine (967. pr. Kr.). Gradnja je trajala sedam godina (1 Kraljevima 6:37–38), a Hram je dovršen osmoga mjeseca jedanaeste godine Salomonove vladavine. Svečano posvećenje održano je sedmoga mjeseca (mjeseca Etanima), za vrijeme Blagdana sjenica (1 Kraljevima 8; 2 Ljetopisa 5–7). Kraljevi, Hram i narod svaki su u povijesti predstavljeni razdobljem od četiri stotine devedeset godina, koje jasno označuje proročko razdoblje u odnosu bilo na kraljeve, bilo na Hram, bilo na narod.

Daniel was taken captive in 607 BC, though the majority of biblical chronologists identify 605 BC. The historical record must align with the prophetic testimony, and the symbolism of the events that are historically marked on the line of history that begins with the desire for a king in 1097 BC demands upon several prophetic witnesses that 607 BC is the accurate application, and not 605 BC. 607 BC marks the end of four-hundred and ninety years in the line of kings, but it also begins one of the three primary representations of seventy years that occur in the line. 607 BC marks the end of seventy years that began with the captivity of Manasseh in 677 BC. The first representation of the symbol of four hundred and ninety years (that possesses three witnesses in the line), concludes where one of the three witnesses of seventy years ends and another witness of seventy years begins the mathematical structure testifies to 607 BC, in spite of the idea that Daniel was taken captive in 605 BC.

Daniel je odveden u sužanjstvo 607. pr. Kr., premda većina biblijskih kronologa navodi 605. pr. Kr. Povijesni zapis mora biti usklađen s proročkim svjedočanstvom, a simbolika događaja koji su povijesno označeni na crti povijesti koja započinje željom za kraljem 1097. pr. Kr. zahtijeva, na temelju više proročkih svjedoka, da je 607. pr. Kr. ispravna primjena, a ne 605. pr. Kr. Godina 607. pr. Kr. označava završetak četiristo devedeset godina na liniji kraljeva, ali također započinje jedan od triju glavnih prikaza sedamdeset godina koji se pojavljuju na toj liniji. Godina 607. pr. Kr. označava završetak sedamdeset godina koje su započele sužanjstvom Manašea 677. pr. Kr. Prvi prikaz simbola četiristo devedeset godina (koji na toj liniji ima tri svjedoka) završava ondje gdje završava jedan od triju svjedoka sedamdeset godina, a drugi svjedok sedamdeset godina započinje; matematička struktura svjedoči u prilog 607. pr. Kr., unatoč tvrdnji da je Daniel odveden u sužanjstvo 605. pr. Kr.

Within the line that contains a period of 490 years associated with the kings from 1097 BC unto 607 BC, there is also 490 years from the dedication of Solomon’s Temple unto the dedication of the post-exile Temple by Zerubbabel in 516 BC. That 490 years consists of 420 years from Solomon’s dedication in his eleventh year, added to the 70 years the Temple was desolate during the captivity equaling 490 years. The third decree of Artaxerxes came 59 years later in 457 BC, and marks the beginning of 490 years that were “determined” (cut off, Daniel 9:24) for God’s people which concluded in the year 34 at the stoning of Stephen. There is of course, many other profound chronological witnesses in the prophetic line that begins with the foundational apostasy of rejecting God and the Spirit of Prophecy in 1097 BC and ends when Stephen saw Christ standing at the right hand of God. Within this testimony we find the prophetic wheel of Josiah.

Unutar linije koja sadrži razdoblje od 490 godina povezano s kraljevima od 1097. pr. Kr. do 607. pr. Kr., nalazi se također 490 godina od posvećenja Salomonova Hrama do posvećenja poslijesužanjskoga Hrama od strane Zerubabela 516. pr. Kr. Tih 490 godina sastoji se od 420 godina od Salomonova posvećenja u njegovoj jedanaestoj godini, kojima se pridodaje 70 godina tijekom kojih je Hram bio pust za vrijeme sužanjstva, što ukupno iznosi 490 godina. Treći Artakserksov dekret došao je 59 godina kasnije, 457. pr. Kr., i označava početak 490 godina koje su bile „određene” (odsječene, Daniel 9:24) za Božji narod, a koje su završile godine 34. kamenovanjem Stjepana. Naravno, postoje i mnoga druga duboka kronološka svjedočanstva u proročkoj liniji koja započinje temeljničkim otpadom odbacivanja Boga i Duha Proroštva 1097. pr. Kr. i završava kada je Stjepan vidio Krista gdje stoji zdesna Bogu. Unutar ovoga svjedočanstva nalazimo Jošijin proročki kotač.

I say “foundational apostasy,” for the beginning of the line identifies when Israel rejected God as King, in their desire to have a worldly king thus marking the foundation of Israel’s human monarchy. I also write this for the wheel of Josiah, which means “foundation of God,” is a symbol of both the foundation and the foundational apostasy of God’s people.

Kažem „temeljno otpadništvo”, jer početak loze označuje trenutak kada je Izrael odbacio Boga kao Kralja, u svojoj želji da ima zemaljskoga kralja, čime je tako označen temelj Izraelove ljudske monarhije. Ovo također pišem zbog Jošijina kotača, čije ime znači „temelj Boga”, a koji je simbol i temelja i temeljnoga otpadništva Božjega naroda.

When Solomon died and the twelve tribes divided into north and south Jeroboam’s dedication of the counterfeit system of worship was rebuked by the disobedient prophet, and his rebuke contained the prophecy of a coming king named Josiah. At the foundational apostasy of Jeroboam and the ten northern tribes the prophecy of Josiah and his revival that is marked by the Great Passover of 622 BC was predicted. That revival was brought about by the discovery of the writings of Moses’ and the pronouncement of judgment upon God’s people for their continual apostasy. When the words from the writings of Moses were read to king Josiah, it produced the greatest revival of Old Testament history. The prophecy of a future child being born named Josiah also contained of the prophetic condemnation of the foundational apostasy levelled against king Jeroboam by the disobedient prophet.

Kad je Salomon umro i dvanaest se plemena podijelilo na sjever i jug, Jeroboamovu posvetu krivotvorenoga sustava bogoštovlja ukorio je neposlušni prorok, a njegov je ukor sadržavao proročanstvo o budućem kralju po imenu Jošija. Pri temeljnom otpadništvu Jeroboama i deset sjevernih plemena bilo je prorečeno proročanstvo o Jošiji i njegovu obnovljenju, obilježenom Velikom Pashom 622. pr. Kr. Ta je obnova nastupila otkrićem Mojsijevih spisa i izricanjem suda nad Božjim narodom zbog njegova trajnog otpadništva. Kad su riječi iz Mojsijevih spisa bile pročitane kralju Jošiji, to je proizvelo najveće probuđenje u povijesti Staroga zavjeta. Proročanstvo o budućem djetetu koje će se roditi i zvati Jošija također je sadržavalo proročku osudu temeljnoga otpadništva, usmjerenu protiv kralja Jeroboama od strane neposlušnoga proroka.

The curse of Moses as Daniel calls it, is the “seven times” of Leviticus twenty-six, and it became the foundational discovery of William Miller who is the symbol of the foundational truths of Adventism. The empowerment of Miller’s message on August 11, 1840 was brought about through the work of “Josiah” Litch in 1838 and 1840. In 1863 those foundations were set aside and the “seven times” became a symbol of not only the foundational truths of the Philadelphian Millerites, but also the symbol of the rebellion of Laodicean Millerism against the foundations. The history of the Millerites of the first and second angels possesses the symbolism of “Josiah,” that will be repeated to the very letter in the history of the one hundred and forty-four thousand. The wheel of Josiah reaches back to the witchcraft of king Saul and then all the way to the spewing out of the Laodicean Seventh-day Adventist church at the Sunday law. Josiah’s wheel in Ezekiel is now in the process of being unsealed as the climax of the sealing of the one hundred and forty-four thousand.

Prokletstvo Mojsijevo, kako ga Daniel naziva, jest „sedam vremena“ iz Levitskog zakonika dvadeset i šest, i ono je postalo temeljnim otkrićem Williama Millera, koji je simbol temeljnih istina adventizma. Osnaženje Millerove poruke 11. kolovoza 1840. bilo je ostvareno djelovanjem „Jošije“ Litcha 1838. i 1840. Godine 1863. ti su temelji bili odbačeni, a „sedam vremena“ postalo je simbolom ne samo temeljnih istina filadelfijskih milerita, nego i simbolom pobune laodicejskog mileritstva protiv temelja. Povijest milerita prvoga i drugoga anđela posjeduje simboliku „Jošije“, koja će se ponoviti do najsitnijeg slova u povijesti sto četrdeset i četiri tisuće. Jošijin kotač seže unatrag do čarobnjaštva kralja Šaula, a zatim sve do izbljuvavanja laodicejske adventističke crkve sedmoga dana pri nedjeljnom zakonu. Jošijin kotač u Ezekielu sada je u procesu otpečaćivanja kao vrhunac pečaćenja sto četrdeset i četiri tisuće.

We will continue these things in the next article.

Nastavit ćemo s ovim razmatranjima u sljedećem članku.

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