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# The Revelation of Jesus Christ - Number Three

Otkrivenje Isusa Krista – broj tri

Unveiling the Prophetic Foundations: A Study of Revelation and the Path of Truth

Otkrivanje proročkih temelja: proučavanje Otkrivenja i puta istine

Author

Jeff Pippenger

Published

August 21, 2023

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> “So in searching the field and digging for the precious jewels of truth, hidden treasures are discerned. Unexpectedly we find precious ore that is to be gathered and treasured. And the search is to be continued. Hitherto very much of the treasure found has lain near the surface, and was easily obtained. When the search is properly conducted every effort is made to keep a pure understanding and heart. When the mind is kept open and is constantly searching the field of revelation, we shall find rich deposits of truth.

> „Tako se, pretražujući polje i kopajući za dragocjenim draguljima istine, razaznaju skrivena blaga. Neočekivano nalazimo dragocjenu rudu koju treba sabrati i pohraniti kao dragocjenost. I potragu treba nastaviti. Dosad je vrlo mnogo pronađenoga blaga ležalo blizu površine te se lako moglo zadobiti. Kada se potraga pravilno vodi, ulaže se svaki napor da se sačuva čisto razumijevanje i srce. Kada se um drži otvorenim i neprestano pretražuje polje objave, naći ćemo bogata nalazišta istine.

> “Old truths will be revealed in new aspects, and truths will appear which have been overlooked in the search. Mighty truths have been buried beneath the sophistry of error, but they will be found by the diligent searcher. As he finds and opens the treasure house of the precious jewels of truth, it is no robbery; for all who appreciate these jewels may possess them, and then they too have a treasure house to open to others. He who imparts does not deprive himself of the treasure; for as he examines it that he may present it in such a way as to attract others, he finds new treasures. . . .

> „Stare će istine biti otkrivene u novim vidovima, a pojavit će se istine koje su bile previdjene u istraživanju. Moćne su istine bile zakopane pod sofistikom zablude, ali će ih pronaći marljivi istraživač. Dok nalazi i otvara riznicu dragocjenih dragulja istine, to nije nikakva krađa; jer svi koji cijene te dragulje mogu ih posjedovati, i tada i oni imaju riznicu koju mogu otvoriti drugima. Onaj koji daje ne lišava samoga sebe blaga; jer dok ga proučava kako bi ga mogao iznijeti na takav način da privuče druge, pronalazi nova blaga....“

> “Those who stand before the people as teachers of truth are to grapple with great themes. They are not to occupy precious time in talking of trivial subjects. Let them study the Word, and preach the Word. Let the Word be in their hands as a sharp, two-edged sword. Let it testify to past truths and show what is to be in the future.

> „Oni koji stoje pred narodom kao učitelji istine trebaju se hvatati u koštac s velikim temama. Ne smiju trošiti dragocjeno vrijeme govoreći o neznatnim stvarima. Neka proučavaju Riječ i propovijedaju Riječ. Neka Riječ bude u njihovim rukama kao oštar mač s dvije oštrice. Neka svjedoči o prošlim istinama i pokaže što će biti u budućnosti.

> “Increased light will shine upon all the grand truths of prophecy, and they will be seen in freshness and brilliancy, because the bright beams of the Sun of Righteousness will illuminate the whole.” Manuscript Releases, volume 1, 37–40.

> „Povećana svjetlost obasjat će sve velike istine proročanstva, i one će se vidjeti u svježini i blistavosti, jer će sjajne zrake Sunca Pravde obasjati cjelinu.” Manuscript Releases, sv. 1, 37–40.

I believe that I have now placed enough prophetic representations in place with the previous articles to have a good point of reference as we begin to proceed through the book of Revelation. If you are reading these articles online, I would hope you understand that the articles are in sequence by date. I understand that there are those following the articles that are familiar with most of what I am sharing, and I offer to them my apologies for all the redundancy. I have been trying to give enough biblical support for the truths we are handling, that someone new to the principles that Future for America employs will understand and stay engaged, though they might lack some of the familiarity with these concepts that many of us already know.

Vjerujem da sam prethodnim člancima sada uspostavio dovoljno proročkih prikaza kako bismo imali dobru referentnu točku dok počinjemo prolaziti kroz knjigu Otkrivenja. Ako ove članke čitate na internetu, nadam se da razumijete da su članci poredani redoslijedom prema datumu. Svjestan sam da među onima koji prate ove članke ima i onih koji su upoznati s većinom onoga što iznosim, te im upućujem svoju ispriku zbog sve te suvišne ponovljivosti. Nastojim pružiti dostatnu biblijsku potporu za istine kojima se bavimo, kako bi netko tko je nov načelima koja Future for America primjenjuje mogao razumjeti i ostati uključen, premda mu možda nedostaje dio upoznatosti s tim pojmovima koju mnogi od nas već imaju.

There are some very powerful truths, which until recently I had never recognized that have been opened in the book of Revelation. I could simply set the truths out there in the public domain without trying first to build a premise of prophetic support before I share them, but the truths are so new and so serious that I have not been willing to share without some foundation upon which to place the truths, which I believe are represented as the unsealing of Revelation that happens just before probation closes.

Postoje neke vrlo snažne istine koje su se otvorile u knjizi Otkrivenja, a koje sve do nedavno nikada nisam bio prepoznao. Mogao bih jednostavno iznijeti te istine u javnost, a da prije nego što ih podijelim ne nastojim najprije izgraditi osnovu proročanske potpore, ali te su istine toliko nove i toliko ozbiljne da ih nisam bio voljan iznijeti bez nekoga temelja na koji bi se mogle položiti, a za koje vjerujem da su prikazane kao otpečaćivanje Otkrivenja koje se zbiva neposredno prije nego što se zaključi vrijeme milosti.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> I reče mi: Ne zapečaćuj riječi proroštva ove knjige, jer vrijeme je blizu. Tko je nepravedan, neka i dalje čini nepravdu; i tko je nečist, neka i dalje ostane nečist; i tko je pravedan, neka i dalje čini pravdu; i tko je svet, neka i dalje ostane svet. Otkrivenje 22,10.11.

Jesus set forth a principle about teaching the truth, that I believe applies here. The principle is set within the identification of the work of the Holy Spirit.

Isus je iznio načelo o poučavanju istine za koje vjerujem da se ovdje primjenjuje. To je načelo smješteno unutar prepoznavanja djelovanja Duha Svetoga.

> And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:8–16.

> I kad on dođe, osvjedočit će svijet o grijehu, i o pravednosti, i o sudu: o grijehu, jer ne vjeruju u mene; o pravednosti, jer idem k Ocu svojemu i više me ne vidite; o sudu, jer je knez ovoga svijeta osuđen. Još vam imam mnogo toga kazati, ali sada ne možete nositi. No kada dođe on, Duh istine, uputit će vas u svu istinu; jer neće govoriti sam od sebe, nego će govoriti što god čuje; i objavit će vam ono što dolazi. On će mene proslaviti, jer će od mojega uzeti i vama objaviti. Ivan 16:8–16.

When Christ stated, “I have yet many things to say unto you, but ye cannot bear them now,” it upholds my conviction that there is now much to share, but there should first be a logical premise to build those truths upon. That being said, the previous verses identify the three angels’ messages as represented by the Holy Spirit reproving “the world of sin, and of righteousness, and of judgment.” Those three messages are the final warning message, so this passage identifying the work of the Holy Spirit is an important testimony, for it emphasizes that the message is progressively understood, and it is only understood by those who possess the oil of the Holy Spirit. John, in the book of Revelation represents that very truth when he identifies that he is a Sabbath worshipping Seventh-day Adventist at the end of the world.

Kada je Krist izjavio: „Još vam imam mnogo toga reći, ali sada to ne možete nositi”, to potvrđuje moje uvjerenje da sada ima mnogo toga za podijeliti, ali da najprije treba postojati logična premisa na kojoj će se te istine graditi. S tim u vezi, prethodni redci poistovjećuju poruke trojice anđela s time da Duh Sveti kori „svijet za grijeh, i za pravdu, i za sud”. Te tri poruke posljednja su poruka upozorenja, stoga je ovaj odlomak koji prepoznaje djelovanje Duha Svetoga važno svjedočanstvo, jer naglašava da se poruka razumijeva postupno te da je razumiju samo oni koji posjeduju ulje Duha Svetoga. Ivan u knjizi Otkrivenja predstavlja upravo tu istinu kada utvrđuje da je na svršetku svijeta adventist sedmoga dana koji svetkuje subotu.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

> Bijah u u Duhu na Dan Gospodnji, i začuh iza sebe snažan glas, kao glas trube. Otkrivenje 1,10.

Seventh-day Adventists at the end of the world who will understand the unsealed message in Revelation will do so because they are “in the Spirit.” In the context of the parable that we have been told “illustrates the experience of the Adventist people,” John is a wise virgin, for he has the oil of the Spirit. He represents the wise virgins at the end of the world, who hear a great voice “behind” them. The “voice from behind” him is the Alpha and Omega as identified in the very next verse, and the voice informs him to return to the old paths and walk therein.

Adventisti sedmoga dana na svršetku svijeta, koji će razumjeti otpečaćenu poruku u Otkrivenju, to će činiti zato što su „u Duhu“. U kontekstu usporedbe za koju nam je rečeno da „prikazuje iskustvo adventnog naroda“, Ivan je mudra djevica, jer ima ulje Duha. On predstavlja mudre djevice na svršetku svijeta, koje čuju jak glas „iza“ sebe. „Glas iza“ njega jest Alfa i Omega, kako je utvrđeno već u sljedećem retku, a glas ga poziva da se vrati na stare staze i hodi njima.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.

> Ovako govori Gospodin: Stanite na putovima i gledajte, i pitajte za stare staze, gdje je put dobri, i njime idite, pa ćete naći pokoj dušama svojim. Ali oni rekoše: Nećemo ići njime. Jeremija 6,16.

The “rest” Jeremiah refers to is the outpouring of the Holy Spirit during the latter rain. In the next verse Jeremiah provides a second illustration of the foolish virgins who refuse to return to the foundations of Adventism (the old paths) and walk therein.

„Počinak” na koji se Jeremija odnosi jest izlijevanje Duha Svetoga tijekom kasne kiše. U sljedećem retku Jeremija iznosi drugi prikaz ludih djevica koje odbijaju vratiti se temeljima adventizma (starim stazama) i hoditi njima.

> Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.

> I postavih nad vama stražare govoreći: Poslušajte zvuk trube. Ali oni rekoše: Nećemo poslušati. Jeremija 6:17.

When John hears the voice behind him directing him to the old paths or the foundations of Adventism, the voice he hears is as a trumpet. That voice is conveyed through the “watchmen” that God set over Adventism. Father Miller was the watchman that blew the warning trumpet at the beginning of Adventism during the proclamation of the first angel announcing the opening of the judgment. But John specifically represents those who proclaim the third angel’s message announcing the close of the judgment. He represents those who return to the foundations that God erected through the work of Miller.

Kad Ivan čuje glas iza sebe kako ga usmjerava k drevnim stazama ili temeljima adventizma, glas koji čuje jest kao truba. Taj se glas prenosi preko „stražara“ koje je Bog postavio nad adventizmom. Otac Miller bio je stražar koji je zatrubio trubom upozorenja na početku adventizma tijekom naviještanja prvoga anđela koji je objavio otvaranje suda. No Ivan posebno predstavlja one koji navješćuju poruku trećega anđela objavljujući završetak suda. On predstavlja one koji se vraćaju temeljima koje je Bog postavio kroz Millerovo djelo.

We have repeatedly shown through the years, (and it can be found in Habakkuk’s Tables), that the first angel’s message “fear God” is to convict of sin, and that the second angel’s message is where righteousness is manifested and the third identifies judgment. These are the three steps of the three angels and also the three steps of the work of the Holy Spirit. Those three steps are also represented by the three Hebrew letters that make up the Hebrew word that is translated as “truth.” In the passage from John sixteen, Jesus is speaking of the work of the Holy Spirit in guiding God’s people into “all truth,” while also showing them “things to come.” Yet Jesus states that He has “many things to say unto you, but ye cannot bear them now.”

Više smo puta tijekom godina pokazali, (a to se može naći u Habakukovim tablicama), da je poruka prvoga anđela „bojte se Boga“ dana radi osvjedočenja o grijehu, da je poruka drugoga anđela ona u kojoj se očituje pravednost, a treća prepoznaje sud. To su tri koraka trojice anđela, a također i tri koraka djelovanja Duha Svetoga. Ta su tri koraka također predstavljena trima hebrejskim slovima koja sačinjavaju hebrejsku riječ prevedenu kao „istina“. U odlomku iz Ivana šesnaest, Isus govori o djelu Duha Svetoga u vođenju Božjeg naroda u „svu istinu“, dok im ujedno pokazuje i „što će doći“. Ipak, Isus izjavljuje da vam ima „još mnogo toga kazati, ali sada ne možete nositi“.

I hope you have understood some of the significance of the Hebrew word translated as “truth.” For we have just began to apply that symbol to our study. In the first three verses of Revelation one the communication process between God and man is identified. It is identified even before the Revelation identifies the three-fold nature of the godhead. It finds a second witness in the last verses of Revelation and in so doing, based upon applying “line upon line” it produces more light.

Nadam se da ste razumjeli nešto od značenja hebrejske riječi prevedene kao „istina”. Jer tek smo počeli primjenjivati taj simbol u našem proučavanju. U prva tri retka prvoga poglavlja Otkrivenja prepoznaje se proces komunikacije između Boga i čovjeka. On se prepoznaje čak i prije nego što Otkrivenje prepozna trostruku narav Božanstva. Taj proces nalazi drugoga svjedoka u posljednjim recima Otkrivenja te, čineći tako, na temelju primjene načela „redak na redak”, donosi više svjetla.

Then when we add Genesis 1:1–2:3, we find a third witness and another prophetic line to lay upon the previous two lines at the beginning and ending of Revelation.

Zatim, kada pridodamo Postanak 1,1–2,3, nalazimo trećega svjedoka i još jednu proročku liniju koju treba položiti na prethodne dvije linije na početku i svršetku Otkrivenja.

Then we add the last promise in the Old Testament identifying the Elijah to come, and we have four prophetic lines.

Zatim dodajemo posljednje obećanje u Starome zavjetu koje poistovjećuje Iliju koji ima doći, i imamo četiri proročke linije.

Then we add the first chapter of the New Testament and we have five lines to put together the ultimate message found in the Bible when applying the principle of Alpha and Omega to all the lines. If we would finish off the five lines we have already identified, by applying the principle across the board to those five lines, then we should expect to see the end of Matthew and the end of John testifying to the same information that all five of the “first and last” prophetic lines that we are considering.

Zatim dodajemo prvo poglavlje Novoga zavjeta i imamo pet linija koje treba povezati kako bismo sastavili konačnu poruku koja se nalazi u Bibliji kada primijenimo načelo Alfe i Omege na sve te linije. Ako bismo dovršili pet linija koje smo već prepoznali, primjenjujući to načelo bez iznimke na tih pet linija, tada bismo trebali očekivati da svršetak Mateja i svršetak Ivana svjedoče o istoj obavijesti kao i svih pet proročkih linija „prvoga i posljednjega” koje razmatramo.

The message that is being unsealed is established in the book of Revelation, so it is the reference point for the other lines, in agreement with Sister White informing us that “all the books of the Bible meet and end in Revelation.” The message of the first three verses of the book of Revelation identify the process God uses to transmit His word to John to write out and send to the churches. The first book of the New Testament, as already noted, sets forth the lineage of Jesus Christ and it starts with a very informative point.

Poruka koja se otpečaćuje utemeljena je u knjizi Otkrivenja, stoga je ona referentna točka za ostale linije, u skladu s time što nas Sestra White obavještava da se „sve knjige Biblije susreću i završavaju u Otkrivenju“. Poruka prvih triju redaka knjige Otkrivenja prepoznaje postupak kojim Bog prenosi svoju riječ Ivanu da je zapiše i pošalje crkvama. Prva knjiga Novoga zavjeta, kao što je već zapaženo, iznosi rodoslovlje Isusa Krista i započinje vrlo poučnom tvrdnjom.

> The book of the generation of Jesus Christ, the son of David, the son of Abraham. Matthew 1:1.

> Knjiga rodoslovlja Isusa Krista, sina Davidova, sina Abrahamova. Matej 1,1.

Jesus ended his direct interaction with the quibbling Jews by silencing them with the subject of “the son of David,” a subject that could have only been understood by the Jews if they had understood the biblical principle of beginning and ending. They didn’t, and most Adventists don’t. Anyone who wishes to argue against the principle of history repeating demonstrates that they do not understand that ancient Israel typifies modern Israel, and their unwillingness to believe that principle, is the identical unwillingness at the end of ancient Israel to understand the same principle. Jesus represented that principle in His final riddle to the Jews by directing them to the riddle of how David’s Lord, could also be David’s son?

Isus je završio svoju izravnu raspravu s cjepidlakavim Židovima tako što ih je ušutkao temom o „Davidovu sinu”, temom koja je Židovima mogla biti razumljiva jedino da su razumjeli biblijsko načelo početka i svršetka. Oni ga nisu razumjeli, a ne razumije ga ni većina adventista. Svatko tko želi raspravljati protiv načela da se povijest ponavlja pokazuje da ne razumije kako drevni Izrael predočava suvremeni Izrael, a njihova nespremnost da povjeruju tome načelu istovjetna je nespremnosti na kraju drevnoga Izraela da razumiju to isto načelo. Isus je to načelo predočio u svojoj završnoj zagonetki upućenoj Židovima, usmjerivši ih na zagonetku kako Davidov Gospodin može također biti Davidov sin?

John chapter one, identifies that in the beginning the Word was with God, and the Word is God and the Word created all things. This of course aligns with the other lines we are referring to. And if we then consider the last words in the gospel of John, we see Peter, after hearing Jesus describe how he would die, asking Jesus what would happen to the apostle John.

Prvo poglavlje Ivanova evanđelja utvrđuje da u početku bijaše Riječ, i Riječ bijaše s Bogom, i Riječ bijaše Bog, te da je Riječ stvorila sve. To se, naravno, podudara s drugim redcima na koje se pozivamo. A ako zatim razmotrimo posljednje riječi u Ivanovu evanđelju, vidimo Petra kako, nakon što je čuo Isusa gdje opisuje na koji će način umrijeti, pita Isusa što će se dogoditi s apostolom Ivanom.

> Peter seeing him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee? This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen. John 21:21–25.

> Petar ga, vidjevši ga, reče Isusu: Gospodine, a što će biti s ovim čovjekom? Isus mu reče: Ako hoću da on ostane dok ja ne dođem, što je tebi do toga? Ti idi za mnom. Tada se pronio ovaj glas među braćom da onaj učenik neće umrijeti. Ipak, Isus mu nije rekao: Neće umrijeti, nego: Ako hoću da on ostane dok ja ne dođem, što je tebi do toga? To je onaj učenik koji svjedoči o ovome i koji je ovo napisao; i znamo da je njegovo svjedočanstvo istinito. A ima i mnogo drugoga što je Isus učinio; kad bi se sve to redom napisalo, mislim da ni sav svijet ne bi mogao obuhvatiti knjige koje bi se napisale. Amen. Ivan 21,21–25.

Peter wanted to know how John would die, or even if John would die. The answer is repeated twice in the passage when Jesus stated it and then John restated, “If I will that he [John] tarry till I come, what is that to thee?” John did live to Jesus’ Second Coming.

Petar je želio znati kako će Ivan umrijeti, ili čak hoće li Ivan uopće umrijeti. Odgovor se u odlomku ponavlja dvaput: najprije kada ga je Isus izrekao, a potom kada ga je Ivan ponovno naveo: „Ako hoću da on [Ivan] ostane dok ja ne dođem, što je to tebi?” Ivan je doista živio do Isusova Drugog dolaska.

You can only see or hear that “truth” if you believe in the repetition of history, and also that the history that is to be repeated, does so at the end of the world. The end of the world is where John was when he wrote the book of Revelation. The last book in John’s gospel agrees with the other lines of beginning and ending for it places John in the history of the events leading to the Second Coming where he, representing those who proclaim the final warning message, sends that message to the churches.

Tu „istinu” možeš vidjeti ili čuti samo ako vjeruješ u ponavljanje povijesti, a također i da se povijest koja se treba ponoviti doista ponavlja na svršetku svijeta. Svršetak svijeta jest mjesto gdje se nalazio Ivan kada je napisao knjigu Otkrivenja. Posljednja knjiga u Ivanovu evanđelju slaže se s drugim linijama početka i svršetka jer smješta Ivana u povijest događaja koji vode prema Drugom dolasku, gdje on, predstavljajući one koji proglašavaju posljednju poruku upozorenja, šalje tu poruku crkvama.

> “In the days of the early Christians, Christ came the second time. His first advent was at Bethlehem, when He came as an infant. His second advent was at the Isle of Patmos, when He revealed Himself in glory to John the Revelator, who ‘fell at His feet as dead’ when he saw Him. But Christ strengthened him to endure the sight, and then gave him a message to write to the churches of Asia, the names of which are descriptive of the characteristics of every church.

> „U danima prvih kršćana Krist je došao drugi put. Njegov prvi dolazak bio je u Betlehemu, kada je došao kao dijete. Njegov drugi dolazak bio je na otoku Patmosu, kada se objavio u slavi Ivanu Otkritelju, koji je, kada ga je ugledao, ‘pao pred Njegove noge kao mrtav’. No Krist ga je osnažio da podnese taj prizor, a zatim mu je dao poruku da je napiše crkvama Azije, čija su imena opisna za obilježja svake crkve.“

> “The light that Christ revealed to His servant the prophet is for us. In His revelation are given the three angels’ messages, and a description of the angel that was to come down from heaven with great power, lightening the earth with his glory. In it are warnings against the wickedness that would exist in the last days, and against the mark of the beast. We are not only to read and understand this message, but to proclaim it with no uncertain sound to the world. By presenting these things revealed to John, we shall be able to stir the people.” Manuscript Releases, volume 19, 41.

> „Svjetlo koje je Krist otkrio svome sluzi proroku dano je nama. U njegovu Otkrivenju dane su poruke trojice anđela, kao i opis anđela koji je trebao sići s neba s velikom silom, obasjavajući zemlju svojom slavom. U njemu se nalaze upozorenja protiv zloće koja će postojati u posljednjim danima, i protiv žiga Zvijeri. Mi ne trebamo samo čitati i razumjeti ovu poruku, nego je i objavljivati svijetu jasnim i nedvosmislenim glasom. Izlažući ove stvari otkrivene Ivanu, bit ćemo u stanju pokrenuti narod.“ Manuscript Releases, volume 19, 41.

The end of the gospel of John identifies the communication process as in Revelation’s first three verses, by locating John prophetically in the history of the Second Coming. Thus, using Jesus’ first “second coming” (Patmos) to illustrate His last “second coming.” It connects perfectly with the other lines we are considering, for it represents John at the end of the world, on Patmos where he receives the Revelation of Jesus Christ. What about the end of the book of Matthew?

Završetak Evanđelja po Ivanu prepoznaje proces komunikacije kao u prvim trima stihovima Otkrivenja, smještajući Ivana proročki u povijest Drugoga dolaska. Tako se Isusov prvi „drugi dolazak” (Patmos) rabi kako bi se prikazao Njegov posljednji „drugi dolazak”. To se savršeno povezuje s drugim crtama koje razmatramo, jer predstavlja Ivana na svršetku svijeta, na Patmosu, gdje prima Otkrivenje Isusa Krista. A što je sa završetkom knjige po Mateju?

> Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshipped him: but some doubted. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. Matthew 28:16–20.

> Tada jedanaestorica učenika odoše u Galileju, na goru kamo im Isus bijaše odredio. I kad ga ugledaše, pokloniše mu se; a neki posumnjaše. I Isus pristupi te im progovori govoreći: Dana mi je sva vlast na nebu i na zemlji. Pođite dakle i učinite mojim učenicima sve narode, krsteći ih u ime Oca i Sina i Duha Svetoga; učeći ih da drže sve što sam vam zapovjedio. I evo, ja sam s vama u sve dane, do svršetka svijeta. Amen. Matej 28:16–20.

In the passage all power is given to Jesus, and this would of course be His creative power. And then He gives a commandment to baptize in the name of the Father, Son and also the Holy Spirit that moved upon the water in Genesis one, and the seven spirits that are before the throne of God. This passage identifies that Christians are to recognize the three persons of the heavenly trio as three distinct entities. The end of Matthew adds to the lines as the other six do.

U ovom odlomku Isusu je dana sva vlast, a to bi, naravno, bila Njegova stvaralačka sila. A zatim daje zapovijed da se krsti u ime Oca, Sina, a također i Duha Svetoga koji je lebdio nad vodama u Postanku jedan, i sedam duhova koji su pred prijestoljem Božjim. Ovaj odlomak pokazuje da kršćani trebaju priznavati tri osobe nebeskog trojstva kao tri zasebna bića. Završetak Evanđelja po Mateju nadodaje tim redcima kao što to čini i ostalih šest.

> “Christ has made baptism the sign of entrance to His spiritual kingdom. He has made this a positive condition with which all must comply who wish to be acknowledged as under the authority of the Father, the Son, and the Holy Spirit. Before man can find a home in the church, before passing the threshold of God’s spiritual kingdom, he is to receive the impress of the divine name, ‘The Lord our righteousness.’ Jeremiah 23:6.

> „Krist je učinio krštenje znakom ulaska u svoje duhovno kraljevstvo. Učinio je to izričitim uvjetom kojemu se moraju podvrgnuti svi koji žele biti priznati kao oni koji su pod vlašću Oca, Sina i Duha Svetoga. Prije nego što čovjek može naći dom u Crkvi, prije nego što prijeđe prag Božjega duhovnog kraljevstva, treba primiti pečat božanskoga imena: ‘Jahve, pravda naša.’ Jeremija 23,6.

> “Baptism is a most solemn renunciation of the world. Those who are baptized in the threefold name of the Father, the Son, and the Holy Spirit, at the very entrance of their Christian life declare publicly that they have forsaken the service of Satan, and have become members of the royal family, children of the heavenly King. They have obeyed the command, ‘Come out from among them, and be ye separate, … and touch not the unclean thing.’ And to them is fulfilled the promise, ‘I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty.’ 2 Corinthians 6:17, 18.

> „Krštenje je najsvečanije odricanje od svijeta. Oni koji se krste u trojedino ime Oca, Sina i Duha Svetoga, već na samom početku svojega kršćanskog života javno izjavljuju da su napustili službu Sotoni i postali članovi kraljevske obitelji, djeca nebeskoga Kralja. Poslušali su zapovijed: ‘Iziđite između njih i odvojite se, … i ne dotičite se ničega nečistoga.’ A na njima se ispunjava obećanje: ‘Ja ću vas primiti i bit ću vam Otac, a vi ćete biti moji sinovi i kćeri, govori Gospodin Svemogući.’ 2 Corinthians 6:17, 18.

> “As Christians submit to the solemn rite of baptism, He registers the vow that they make to be true to Him. This vow is their oath of allegiance. They are baptized in the name of the Father and the Son and the Holy Spirit. Thus they are united with the three great powers of heaven. They pledge themselves to renounce the world and to observe the laws of the kingdom of God. Henceforth they are to walk in newness of life. No longer are they to follow the traditions of men. No longer are they to follow dishonest methods. They are to obey the statutes of the kingdom of heaven. They are to seek God’s honor. If they will be true to their vow, they will be furnished with grace and power that will enable them to fulfill all righteousness. ‘As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.’” Evangelism, 307.

> „Dok se kršćani podvrgavaju svečanom obredu krštenja, On bilježi zavjet koji daju da Mu budu vjerni. Taj je zavjet njihova prisega odanosti. Krštavaju se u ime Oca i Sina i Duha Svetoga. Tako se sjedinjuju s trima velikim silama neba. Obvezuju se odreći se svijeta i držati se zakona Božjega kraljevstva. Odsad trebaju hoditi u novosti života. Više ne smiju slijediti ljudske predaje. Više ne smiju slijediti nepoštene postupke. Trebaju biti poslušni odredbama nebeskoga kraljevstva. Trebaju tražiti Božju čast. Ako ostanu vjerni svojemu zavjetu, bit će im dana milost i sila koje će ih osposobiti da ispune svaku pravednost. ‘A onima koji ga primiše podade vlast da postanu djeca Božja, onima koji vjeruju u njegovo ime.’” Evangelizam, 307.

Jesus illustrates the end by the beginning in His Word, for He is the Word, and He is the Alpha and Omega.

Isus prikazuje svršetak početkom u svojoj Riječi, jer on je Riječ i on je Alfa i Omega.

Bringing these seven lines together builds a very detailed picture of the communication process between God and man, with many other critical and important truths set forth and established by the other “lines” witnesses. Seven “lines” of prophecy representing the Alpha and Omega. But what about the book of Malachi?

Spajanjem ovih sedam linija izgrađuje se vrlo detaljna slika procesa komunikacije između Boga i čovjeka, pri čemu su mnoge druge presudne i važne istine iznesene i utvrđene od drugih „linija” svjedoka. Sedam „linija” proročanstva koje predstavljaju Alfu i Omegu. Ali što je s knjigom Malahije?

Malachi’s book is a scathing rebuke against the unfaithful priests in Adventism. It opens with the identification of two classes of worshippers in Adventism at the end of the world.

Knjiga proroka Malahije oštar je ukor nevjernim svećenicima u adventizmu. Ona započinje prepoznavanjem dviju skupina štovatelja u adventizmu na svršetku svijeta.

> The burden of the word of the Lord to Israel by Malachi. I have loved you, saith the Lord. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the Lord: yet I loved Jacob. Malachi 1:1, 2.

> Proročanstvo riječi Gospodnje Izraelu po Malahiji. Ljubio sam vas, govori Gospod. A vi kažete: U čemu si nas ljubio? Nije li Ezav bio brat Jakovljev? govori Gospod; ipak sam ljubio Jakova. Malahija 1,1. 2.

Malachi further informs us that the two classes of worshippers at the end of the world are two classes of priests.

Malahija nas nadalje obavještava da su dvije skupine štovatelja na svršetku svijeta dvije skupine svećenika.

> And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.

> A sada, o svećenici, ova je zapovijed za vas. Ako ne budete slušali, i ako ne uzmete k srcu da dadete slavu imenu mojemu, govori Gospod nad vojskama, poslat ću na vas prokletstvo i proklet ću vaše blagoslove; da, već sam ih prokleo, jer to ne uzimate k srcu. Malahija 2:1, 2.

The beginning of Malachi is typifying the Laodicean and Philadelphian message with two classes of priests. The priests are commanded to “hear.” John represents the priests that do hear, and a priest represents God’s covenant chosen people. They are already cursed and will be cursed again if they do not “hear” and “they do not” or “will not” “lay it to heart.”

Početak Malahije tipološki predočuje laodikejsku i filadelfijsku poruku s dvjema vrstama svećenika. Svećenicima je zapovjeđeno da „čuju“. Ivan predstavlja svećenike koji doista čuju, a svećenik predstavlja Božji savezom izabrani narod. Oni su već prokleti i bit će ponovno prokleti ako ne „čuju“ i ako „ne polože“ ili „ne budu htjeli položiti“ „to k srcu“.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:5–10.

> I vi se kao živo kamenje ugrađujete u duhovni dom, sveto svećenstvo, da prinosite duhovne žrtve ugodne Bogu po Isusu Kristu. Stoga i stoji u Pismu: Evo, polažem na Sionu kamen ugaoni, izabrani, dragocjeni; i tko god vjeruje u njega, neće se postidjeti. Vama dakle koji vjerujete on je dragocjen; a onima koji su neposlušni, kamen koji odbaciše graditelji, taj postade zaglavni ugaoni kamen, i kamen spoticanja i stijena sablazni onima koji se spotiču o riječ, budući neposlušni; na što su također bili određeni. Ali vi ste izabrani rod, kraljevsko svećenstvo, sveti narod, narod stečen da navješćuje silna djela Onoga koji vas je pozvao iz tame u svoje čudesno svjetlo; vi koji nekoć ne bijaste narod, a sada ste narod Božji; koji ne bijaste zadobili milosrđe, a sada zadobiste milosrđe. 1 Petrova 2:5–10.

The priests are God’s chosen people who are tested by the “corner stone” in the foundation of the temple. The corner stone is what all the other foundation stones are aligned with, and also it is the stone that bears the weight of the entire temple. Miller’s corner stone was the “seven times” of Leviticus twenty-six. The corner stone or the stone that the builders rejected is a true story of the building of the temple, which is described very specifically in the writings of the Spirit of Prophecy. One point about the first stone that was rejected is that it was set aside after it was rejected, and from that point on the builders of the temple would regularly trip over the cornerstone, that had been set aside within their work area. It was a stone of stumbling.

Svećenici su Božji izabrani narod koji je iskušan „uglavnim kamenom” u temelju hrama. Ugaoni kamen jest onaj prema kojemu se usklađuje sve ostalo temeljno kamenje, a ujedno je to i kamen koji nosi težinu čitavoga hrama. Millerov ugaoni kamen bio je „sedam vremena” iz Levitskog zakonika dvadeset šest. Ugaoni kamen, ili kamen koji odbaciše graditelji, istinita je priča o gradnji hrama, koja je vrlo određeno opisana u spisima Duha proroštva. Jedna pojedinost u vezi s prvim kamenom koji je bio odbačen jest da je bio odložen nakon što je bio odbačen, te su od toga trenutka nadalje graditelji hrama redovito zapinjali o ugaoni kamen, koji je bio odložen unutar njihova radnog prostora. Bio je kamen spoticanja.

In Malachi God informs the wicked priests, also known as the foolish Laodicean virgins that he is going to and already has “cursed” them. He curses them for they will not “hear” and “lay” the Elijah message to their hearts. The Elijah message turns the fathers’ hearts to the children and the children’s hearts to the fathers. Turning their hearts represents hearing the Elijah message of fathers and children, which is the principle of first and last. Hearing the message of the first and last is not enough, it must be laid upon the heart. To accept the message of Elijah is to lay it to your heart. If a priest will not hear that principle, he will be cursed.

U Malahiji Bog obavještava zle svećenike, također poznate kao lude laodicejske djevice, da će ih i da ih je već „prokleo“. Proklinje ih jer neće „čuti“ i „položiti“ na svoja srca Ilijinu poruku. Ilijina poruka obraća srca otaca k djeci i srca djece k očevima. Obraćenje njihovih srdaca predstavlja slušanje Ilijine poruke o očevima i djeci, što je načelo prvoga i posljednjega. Čuti poruku prvoga i posljednjega nije dovoljno; ona mora biti položena na srce. Prihvatiti Ilijinu poruku znači položiti je na svoje srce. Ako svećenik neće čuti to načelo, bit će proklet.

They brought the curse upon themselves when in 1863 they began the process of rejecting the very first foundational truth Miller discovered and have done nothing but continue that rejection to this very day. But even though the progressive curse began in 1863, (for they are already cursed), the curse that is in the future tense, takes place when they are spewed out of the mouth of the Lord at the Sunday law. The beginning of Malachi illustrates the end, for the end represents the last warning given to the wise and foolish priests. The wise and foolish in Malachi are represented as Esau and Jacob. The elder brother representing the covenant through the birthright of being the first born, contrasted with a younger brother. The elder being the first and the younger being the last.

Navukli su prokletstvo na sebe kada su 1863. započeli proces odbacivanja upravo prve temeljne istine koju je Miller otkrio, i od tada pa sve do ovoga dana nisu činili ništa drugo nego nastavili to odbacivanje. No premda je postupno prokletstvo započelo 1863. godine (jer su već prokleti), prokletstvo koje je izraženo u budućem vremenu nastupa kada budu izbljuvani iz usta Gospodnjih pri nedjeljnom zakonu. Početak Malahije prikazuje svršetak, jer svršetak predstavlja posljednje upozorenje dano mudrim i ludim svećenicima. Mudri i ludi u Malahiji prikazani su kao Ezav i Jakov. Stariji brat predstavlja savez kroz prvorodstvo kao prvorođenac, nasuprot mlađemu bratu. Stariji je prvi, a mlađi posljednji.

In Malachi both Esau and Jacob are Laodicean Adventists but the last eventually heard the “voice” of the Lord, repented and had his named changed to Israel. The elder, the first did not hear. Jacob heard the voice of the Lord the night he dreamed and saw angels ascending and descending upon the ladder, representing Christ. Jacob represents Laodicean Adventists at the end of the world who are converted from Laodiceans unto Philadelphians when they experience the first three verses of Revelation one, as illustrated by John and Jacob’s dream of the ladder of ascending and descending angels. That experience marks the beginning of Jacob’s conversion into Israel, the Philadelphian. The ending of Jacob’s conversion story is when he wrestles with Christ at Penuel. Thus Jacob’s birthright story begins in the first three verses of Revelation chapter one when the unsealing of the final warning message is taking place and it ends in the time of the seven last plagues, during the time of trouble.

U Malahiji i Ezav i Jakov jesu laodicejski adventisti, ali potonji je naposljetku čuo „glas” Gospodnji, pokajao se i ime mu je bilo promijenjeno u Izrael. Stariji, prvorođeni, nije čuo. Jakov je čuo glas Gospodnji one noći kada je sanjao i vidio anđele kako uzlaze i silaze po ljestvama, koje predstavljaju Krista. Jakov predstavlja laodicejske adventiste na svršetku svijeta koji se obraćaju iz laodicejaca u filadelfijce kada iskuse prva tri retka prvoga poglavlja Otkrivenja, kako je prikazano Ivanom i Jakovljevim snom o ljestvama po kojima anđeli uzlaze i silaze. To iskustvo označava početak Jakovljeva obraćenja u Izraela, filadelfijca. Završetak Jakovljeve priče o obraćenju jest kada se bori s Kristom u Penielu. Stoga priča o Jakovljevu pravu prvorodstva započinje u prva tri retka prvoga poglavlja Otkrivenja, kada se odvija uklanjanje pečata s posljednje poruke upozorenja, a završava u vrijeme sedam posljednjih zala, za vrijeme nevolje.

All four sets of beginnings and endings, “line upon line” give testimony to the message of the Revelation of Jesus Christ. The question is whether the foolish priests will hear or not hear.

Sva četiri skupa početaka i završetaka, „redak na redak“, svjedoče o poruci Otkrivenja Isusa Krista. Pitanje je hoće li ludi svećenici čuti ili neće čuti.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Blagoslovljen je onaj koji čita i oni koji slušaju riječi ovoga proroštva te drže što je u njemu napisano, jer vrijeme je blizu. Otkrivenje 1,3.

The wise priests who hear what the Spirit says to the churches, hear the message of Elijah. Miller was Elijah, and some heard, but others refused.

Mudri svećenici koji čuju što Duh govori crkvama, čuju Ilijinu poruku. Miller je bio Ilija, i neki su čuli, ali drugi su odbili.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

> „Tisuće su bile navedene da prigrle istinu koju je propovijedao William Miller, a sluge Božje bile su podignute u duhu i sili Ilijinoj da objavljuju poruku. Poput Ivana, Isusova preteče, oni koji su propovijedali ovu svečanu poruku osjećali su se potaknutima položiti sjekiru na korijen stablu i pozvati ljude da donesu plodove dostojne pokajanja. Njihovo je svjedočanstvo bilo takve naravi da probudi i snažno djeluje na crkve te očituje njihov pravi karakter. I dok se oglašavalo svečano upozorenje da bježe od gnjeva koji dolazi, mnogi koji su bili sjedinjeni s crkvama primili su iscjeljujuću poruku; uvidjeli su svoja otpada, i s gorkim suzama pokajanja i dubokom mukom duše ponizili su se pred Bogom. A kako je Duh Božji počivao na njima, pomagali su da se razliježe povik: ‘Bojte se Boga i podajte Mu slavu, jer došao je čas suda njegova.’” Early Writings, 233.

Miller was typified by both Elijah and John the Baptist, for John the Baptist prepared the way for Christ’s first coming and Miller prepared the way for Christ to come to the Most Holy Place of the heavenly sanctuary on October 22, 1844. Malachi directly identifies John and Miller’s work.

Millera su predoznačivali i Ilija i Ivan Krstitelj, jer je Ivan Krstitelj pripravio put za Kristov prvi dolazak, a Miller je pripravio put da Krist 22. listopada 1844. dođe u Svetinju nad svetinjama nebeskog svetišta. Malahija izravno poistovjećuje djelo Ivana i Millera.

> 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. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:1–6.

> Evo, ja šaljem glasnika svojega da pripravi put preda mnom; i iznenada će doći u svoj Hram Gospodin kojega tražite, i glasnik Saveza kojemu se radujete: evo, on dolazi, govori Gospod nad vojskama. Ali tko će podnijeti dan njegova dolaska? i tko će opstati kad se on pojavi? Jer on je kao oganj talioničara i kao lužina bjeliočeva. I sjest će kao talioničar i pročistitelj srebra; i očistit će sinove Levijeve i pročistit će ih kao zlato i srebro, da prinose Gospodu žrtveni prinos u pravednosti. Tada će prinos Judin i jeruzalemski biti mio Gospodu kao u dane drevne i kao u prijašnjim godinama. I pristupit ću vam na sud; i bit ću brz svjedok protiv vračara, i protiv preljubnika, i protiv onih koji se krivo zaklinju, i protiv onih koji uskraćuju nadničaru njegovu plaću, udovici i siroti, i koji pridošlicu zakidaju za njegovo pravo, i mene se ne boje, govori Gospod nad vojskama. Jer ja sam Gospod, ne mijenjam se; zato vi, sinovi Jakovljevi, niste uništeni. Malahija 3:1–6.

As the ‘watchman’ for his history, Miller’s work represented raising the foundations of the temple. His work in the beginning must illustrate a work that represents the finishing of the temple. That final work requires another watchman to give the trumpet a certain sound. Miller and the message of the first angel announced the opening of judgment, and the watchman who Miller typifies at the end of Adventism will announce the close of judgment.

Kao „stražar” svoje povijesti, Millerovo je djelo predstavljalo podizanje temelja hrama. Njegovo djelo na početku mora predočiti djelo koje predstavlja dovršenje hrama. To završno djelo zahtijeva drugoga stražara da zatrubi trubom određenim zvukom. Miller i poruka prvoga anđela objavili su otvaranje suda, a stražar kojega Miller predočuje na kraju adventizma objavit će završetak suda.

In Malachi the Lord promises to bring judgment “against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me.” Those that are being identified here are those who “fear not” “the Lord of hosts.” William Miller is the messenger of the first angel which calls for men to “fear God.” Rejecting the foundations is to reject the fear of God.

U Malahiji Gospodin obećava da će donijeti sud „protiv vračara i protiv preljubnika i protiv onih koji se lažno zaklinju, i protiv onih koji zakidaju nadničara u njegovoj plaći, udovicu i siroče, i koji uskraćuju pridošlici njegovo pravo, i mene se ne boje.” Oni koji su ovdje označeni jesu oni koji se „ne boje” „Jahve nad Vojskama”. William Miller glasnik je prvoga anđela koji poziva ljude da se „boje Boga”. Odbaciti temelje znači odbaciti strah Božji.

> For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts. Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:1–6.

> Jer evo, dolazi dan koji gori kao peć, i svi oholi, da, i svi koji čine bezakonje, bit će kao strnjika; i dan koji dolazi spalit će ih, govori Jahve nad Vojskama, tako da im neće ostaviti ni korijena ni grane. A vama koji se bojite imena mojega ogranuti će Sunce pravednosti s iscjeljenjem na krilima svojim; i vi ćete izlaziti i rasti kao telad iz staje. I gazit ćete opake, jer će oni biti pepeo pod stopalima nogu vaših u dan kada ja to učinim, govori Jahve nad Vojskama. Spominjite se Zakona Mojsija, sluge mojega, koji sam mu zapovjedio na Horebu za svega Izraela, sa zakonima i odredbama. Evo, ja ću vam poslati proroka Iliju prije nego dođe veliki i strašni dan Jahvin. I on će obratiti srce otaca k djeci i srce djece k njihovim ocima, da ne dođem i udarim zemlju prokletstvom. Malahija 4:1–6.

- The beginning of the Bible (Genesis) and the end of the Bible (Revelation).

  Početak Biblije (Postanak) i kraj Biblije (Otkrivenje).

- The beginning of the Old Testament (Genesis) and the end of the Old Testament (Malachi).

  Početak Staroga zavjeta (Postanak) i kraj Staroga zavjeta (Malahija).

- The beginning of the New Testament (Matthew) and the end of the New Testament (again Revelation).

  Početak Novoga zavjeta (Matej) i kraj Novoga zavjeta (opet Otkrivenje).

- The beginning of John’s testimony (the gospel of John) and the end of John’s testimony (again Revelation).

  Početak Ivanova svjedočanstva (Evanđelje po Ivanu) i završetak Ivanova svjedočanstva (ponovno Otkrivenje).

- The beginning of Malachi and the end of Malachi.

  Početak Malahije i kraj Malahije.

- The beginning of Matthew’s gospel and the end of Matthew’s gospel.

  Početak Evanđelja po Mateju i kraj Evanđelja po Mateju.

- The beginning of John’s gospel and the end of John’s gospel.

  Početak Ivanova evanđelja i završetak Ivanova evanđelja.

- The beginning of the four gospels and the end of the four gospels.

  Početak četiriju evanđelja i svršetak četiriju evanđelja.

When we remove the prophetic beginnings or endings that are referenced more than once, it equals eight prophetic lines that are to be brought together and placed upon the first three verses of Revelation. What about the end of Genesis?

Kada uklonimo proročke početke ili završetke na koje se upućuje više od jedanput, ostaje osam proročkih linija koje treba sabrati i položiti na prva tri retka Otkrivenja. Što je sa završetkom Postanka?

Genesis chapter fifty ends with the death of Joseph.

Pedeseto poglavlje Postanka završava Josipovom smrću.

> So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt. Genesis 50:26.

> Tako umrije Josip u dobi od sto deset godina; i balsamirali su ga te bi položen u lijes u Egiptu. Postanak 50,26.

Chapter forty-eight identifies the death of Jacob. The death of Jacob being first in chapter forty-eight leading to the death of Joseph in chapter fifty’s closing verses place the signature of the Alpha and Omega upon the last three chapters of Genesis as the ending of the book of Genesis.

Četrdeset i osmo poglavlje označava Jakovljevu smrt. To što se Jakovljeva smrt najprije pojavljuje u četrdeset i osmom poglavlju, a potom Josipova smrt u završnim redcima pedesetoga poglavlja, stavlja pečat Alfe i Omege na posljednja tri poglavlja Postanka kao završetak knjige Postanka.

Those two deaths are used as symbols of the beginning and ending of Israel’s captivity in Egypt. In the beginning, Jacob’s body is taken back to be buried with his fathers, and when Moses comes out of Egypt, he brings Joseph’s body to be buried in the burial place of his fathers.

Te dvije smrti služe kao simboli početka i završetka Izraelova sužanjstva u Egiptu. Na početku je Jakovljevo tijelo odneseno natrag da bude pokopano s ocima svojim, a kada Mojsije izlazi iz Egipta, on nosi Josipovo tijelo da bude pokopano na grobnom mjestu otaca njegovih.

> And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. Exodus 13:19.

> I Mojsije uze sa sobom kosti Josipove; jer je on bio svezao sinove Izraelove strogom zakletvom govoreći: Bog će vas zacijelo pohoditi, i vi ćete odavde ponijeti moje kosti sa sobom. Izlazak 13,19.

The ending of Genesis is the last three chapters. In chapter forty-eight Jacob (Israel) pronounces blessings upon his twelve sons that are directly identified as prophecies of what happens to those twelve tribes in the “last days” of the investigative judgment.

Završetak Postanka čine posljednja tri poglavlja. U četrdeset i osmom poglavlju Jakov (Izrael) izriče blagoslove nad svojih dvanaest sinova, koji su izravno označeni kao proročanstva o onome što se događa tim dvanaest plemena u „posljednjim danima“ istražnoga suda.

> And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. Genesis 49:1, 2.

> I Jakov pozva svoje sinove i reče: Skupite se da vam kažem što će vas zadesiti u posljednje dane. Skupite se i poslušajte, sinovi Jakovljevi; i počujte Izraela, oca svojega. Postanak 49,1.2.

In the “last days” of the investigative judgment the Lord promises to gather his twelve sons, who are represented as the one hundred and forty-four thousand in the book of Revelation. These are they who John represents in the book of Revelation. They are gathered by a call from Jacob, a call from their beginning history that they are told to “hear,” and “hearken” unto. In the last days, those typified by Jacob’s sons “hear” a message and “hearken” or as John says “keep” those things that are written therein. It’s a call from the father to the children, it is the Elijah message. Those called are called the “son[‘s] of Jacob,” and are also to “hearken unto Israel” their father.

U „posljednjim danima” istražnoga suda Gospodin obećava sabrati svojih dvanaest sinova, koji su u knjizi Otkrivenja predstavljeni kao sto četrdeset i četiri tisuće. To su oni koje Ivan prikazuje u knjizi Otkrivenja. Oni su sabrani pozivom Jakovljevim, pozivom iz povijesti njihova početka, za koji im je rečeno da ga „čuju” i da ga „poslušaju”. U posljednjim danima oni koje predoznačuju Jakovljevi sinovi „čuju” poruku i „slušaju”, ili kako Ivan kaže, „drže” ono što je u njoj napisano. To je poziv oca djeci; to je Ilijina poruka. Oni koji su pozvani nazivaju se „sin[ovi] Jakovljev[i]” te trebaju „poslušati Izraela”, svoga oca.

Esau and Jacob in Malachi represent the wise and foolish virgins. The call is from their father Jacob and their father Israel, identifying that when the last call is made everyone is a Laodicean Adventist and the choice is placed into their own hands whether to be a son of Jacob the deceiver or Israel the overcomer. What allows them to make a choice is the creative power within the message. If the message is read, heard and kept, then through the identical creative power that brought all things into existence they will be changed unto a son of Israel. To refuse to hear, is to retain the experience of Jacob, the deceiver.

Ezav i Jakov u Malahiji predstavljaju mudre i lude djevice. Poziv dolazi od njihova oca Jakova i njihova oca Izraela, što pokazuje da su, kada se uputi posljednji poziv, svi laodicejski adventisti, te da je izbor stavljen u njihove vlastite ruke: hoće li biti sin Jakova, varalice, ili Izraela, pobjednika. Ono što im omogućuje da donesu izbor jest stvaralačka sila unutar poruke. Ako se poruka čita, sluša i drži, tada će po istoj onoj stvaralačkoj sili koja je sve dovela u postojanje biti promijenjeni u sina Izraela. Odbiti čuti znači zadržati iskustvo Jakova, varalice.

The gathering call by Jacob, which is also the gathering call of the message that is unsealed in Revelation is an important symbol to understand. The “seven times” of Leviticus twenty-six teaches that there is no gathering, unless there is previously a scattering. The one hundred and forty-four thousand are those who were scattered in advance of the calling. This truth is repeatedly identified in the Bible.

Poziv na okupljanje po Jakovu, koji je ujedno i poziv na okupljanje poruke koja je otpečaćena u Otkrivenju, važan je simbol koji treba razumjeti. „Sedam vremena” iz Levitskog zakonika dvadeset i šest uči da nema okupljanja ako prethodno nije bilo raspršenja. Sto četrdeset i četiri tisuće jesu oni koji su bili raspršeni prije poziva. Ta je istina u Bibliji opetovano prepoznata.

> Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. Jeremiah 31:10.

> Čujte riječ Gospodnju, o narodi, i objavite je na dalekim otocima, i recite: Onaj koji je raspršio Izraela sabrat će ga i čuvati ga kao što pastir čuva svoje stado. Jeremija 31,10.

The covenant that is renewed with the one hundred and forty-four thousand includes the promise that God will write his law upon our hearts. But those who have this creative act performed for them by the Lord have been previously scattered.

Savez koji se obnavlja sa sto četrdeset i četiri tisuće uključuje obećanje da će Bog napisati svoj zakon u naša srca. No oni nad kojima Gospodin izvršava taj stvaralački čin prethodno su bili raspršeni.

> Again the word of the Lord came unto me, saying, Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the Lord: unto us is this land given in possession. Therefore say, Thus saith the Lord God; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come. Therefore say, Thus saith the Lord God; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh. Ezekiel 11:14–19.

> I opet mi dođe riječ Gospodnja govoreći: Sine čovječji, tvoja braća, da, tvoja braća, ljudi roda tvojega, i sav dom Izraelov u cijelosti, jesu oni kojima su stanovnici Jeruzalema rekli: Udaljite se od Gospoda; nama je dana ova zemlja u posjed. Zato reci: Ovako govori Gospod Bog: Premda sam ih udaljio među pogane i premda sam ih raspršio po zemljama, ipak ću im biti kao malo svetište u zemljama u koje dođu. Zato reci: Ovako govori Gospod Bog: Doista ću vas sabrati iz naroda i skupiti vas iz zemalja po kojima ste bili raspršeni, i dat ću vam zemlju Izraelovu. I oni će doći onamo te će ukloniti odande sve njezine gadosti i sve njezine gnusobe. I dat ću im jedno srce i nov ću duh staviti u vas; i izvadit ću kameno srce iz njihova tijela i dat ću im srce od mesa. Ezekiel 11:14–19.

More is to be said about the gathering of the one hundred and forty-four thousand in relation to the “scattering,” but we first need to bring together the consideration of the signature of Alpha and Omega in these nine references we are considering.

Treba još nešto reći o sabiranju sto četrdeset i četiri tisuće u odnosu na „rasijavanje“, ali najprije trebamo objediniti razmatranje potpisa Alfe i Omege u ovih devet navoda koje razmatramo.

Two classes are represented in the last three chapters of Genesis. A class of rebels and a class of the wise. Both classes hear a voice that says this is the way walk ye in it, but one class refused to hearken to the trumpet and walk in the old paths. The class of rebels in Genesis forty-eight through fifty are represented by the thirteenth tribe.

U posljednja tri poglavlja Postanka predstavljena su dva razreda. Razred buntovnika i razred mudrih. Oba razreda čuju glas koji govori: ovo je put, njime idite; ali jedan je razred odbio poslušati trubu i hoditi starim stazama. Razred buntovnika u Postanku četrdeset i osam do pedeset predstavljen je trinaestim plemenom.

At the beginning of ancient Israel there were thirteen tribes and at the beginning of modern Israel there were thirteen disciples. The one disciple that is distinguished from the other twelve disciples, (as was Ephraim distinguished from the other tribes) are both symbols of rebellion. Sister White directly calls Judas a foolish virgin.

Na početku drevnoga Izraela bilo je trinaest plemena, a na početku suvremenoga Izraela bilo je trinaest učenika. Onaj učenik koji se razlikuje od ostalih dvanaest učenika (kao što se Efrajim razlikovao od ostalih plemena) oboje su simboli pobune. Sestra White izravno naziva Judu ludom djevicom.

> “There have been and always will be tares among the wheat, the foolish virgins with the wise, those who have no oil in their vessels with their lamps. There was a covetous Judas in the church Christ formed on earth, and there will be Judases in the church in every stage of her history.” Signs of the Times, October 23, 1879.

> „Bilo je i uvijek će biti kukolja među pšenicom, ludih djevica s mudrima, onih koji nemaju ulja u svojim posudama sa svojim svjetiljkama. U crkvi koju je Krist utemeljio na zemlji bio je jedan pohlepni Juda, a Judâ će biti u crkvi u svakom razdoblju njezine povijesti.“ Signs of the Times, 23. listopada 1879.

Judas Iscariot was a foolish virgin; he was a tare and if a foolish virgin, then also a Laodicean.

Juda Iškariotski bio je luda djevica; bio je kukolj, a ako je bio luda djevica, onda je bio i Laodicejac.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> „Stanje Crkve koje predstavljaju lude djevice također se opisuje kao laodicejsko stanje.” Review and Herald, 19. kolovoza 1890.

Joseph’s two sons both received a blessing from Jacob in chapter forty-eight of Genesis, and from that point on they are referred to as “half tribes.” Half tribes or not, they were still tribes. Judas Iscariot was replaced by Matthias in order to fill in the twelfth place formerly held by Judas Iscariot. Judas was a disciple, and in this sense—there were thirteen disciples at the end of ancient Israel, just as there were thirteen tribes at the beginning.

Oba Josipova sina primila su blagoslov od Jakova u četrdeset i osmom poglavlju Postanka, i od toga se trenutka nadalje nazivaju „poluplemenima“. Bila ona poluplemena ili ne, ipak su bila plemena. Judu Iškariotskoga zamijenio je Matija kako bi popunio dvanaesto mjesto koje je prethodno držao Juda Iškariotski. Juda je bio učenik, i u tom je smislu — na kraju drevnoga Izraela bilo trinaest učenika, kao što je na njegovu početku bilo trinaest plemena.

Joseph’s son Ephraim (the thirteenth tribe) became the symbol of the rebellion when the northern ten tribes rallied in support of Jeroboam and divided the kingdom into ten northern tribes and two southern tribes. Why do I identify Ephraim the son of Joseph as the symbol of rebellion instead of his brother Manasseh? The rebellion associated with Ephraim begins in chapter forty-eight, before Jacob blesses his twelve sons. In chapter forty-eight Jacob first blesses Joseph’s two sons. Because Manasseh was the first-born Joseph expects that the first blessing of his sons should go upon Manasseh, and Joseph rebels against Jacob choosing Ephraim.

Josipov sin Efrajim (trinaesto pleme) postao je simbol pobune kada se sjevernih deset plemena okupilo u potpori Jeroboamu i podijelilo kraljevstvo na deset sjevernih plemena i dva južna plemena. Zašto Efrajima, sina Josipova, poistovjećujem kao simbol pobune, a ne njegova brata Manašea? Pobuna povezana s Efrajimom započinje u četrdeset osmom poglavlju, prije nego što Jakov blagoslivlja svojih dvanaest sinova. U četrdeset osmom poglavlju Jakov najprije blagoslivlja Josipova dva sina. Budući da je Manaše bio prvorođenac, Josip očekuje da prvi blagoslov njegovih sinova treba pasti na Manašea, te se Josip protivi Jakovljevu izboru Efrajima.

The beginning of Ephraim as a representative of God’s elect possesses a testimony of rebellion, and the end of Ephraim is Leviticus twenty-six’s scattering of “seven times” from 723 BC through to 1798. In 723 BC the northern ten tribes, the kingdom of Ephraim, (also known as Israel) received a deadly wound as a kingdom of Bible prophecy. That deadly wound began a time prophecy that concluded with the papal power and its kingdom receiving a deadly wound in 1798. The deadly wound of the papal power in 1798 typifies the final fall of Babylon when the king of the north will “come to his end with none to help” in Daniel eleven verse forty-five. The rebellion and fall of Babylon in the last days was typified by the rebellion and fall of the papal power in 1798, which in turn was typified by the rebellion and fall of the kingdom of Ephraim (Israel) in 723 BC, which was typified by Joseph’s rebellion to his father’s prophetic inspiration as identified in the end of Genesis.

Početak Efrajima kao predstavnika Božjih izabranika nosi svjedočanstvo pobune, a kraj Efrajima jest raspršenje iz Levitskog zakonika dvadeset i šest „sedam puta” od 723. pr. Kr. pa sve do 1798. godine. Godine 723. pr. Kr. sjevernih deset plemena, kraljevstvo Efrajimovo (poznato i kao Izrael), zadobilo je smrtonosnu ranu kao kraljevstvo biblijskog proroštva. Ta je smrtonosna rana započela vremensko proroštvo koje je završilo time da su papinska sila i njezino kraljevstvo zadobili smrtonosnu ranu 1798. godine. Smrtonosna rana papinske sile 1798. godine predoznačuje konačni pad Babilona kada će kralj sjevera „doći svome kraju, a neće biti nikoga da mu pomogne” u Danielu jedanaest, redak četrdeset i pet. Pobuna i pad Babilona u posljednjim danima bili su predoznačeni pobunom i padom papinske sile 1798. godine, što je pak bilo predoznačeno pobunom i padom kraljevstva Efrajimova (Izraela) 723. pr. Kr., što je bilo predoznačeno Josipovom pobunom protiv proročke nadahnutosti svojega oca, kako je naznačeno na kraju Postanka.

The rebellion that Ephraim is a symbol of started with his father’s rebellion (Joseph) against his father (Jacob). It ultimately leads to the rebellion of the ten northern tribes, which leads to the “scattering represented” as “seven times” in Leviticus twenty-six. The period of the time the northern kingdom was scattered is divided into two periods. One ending in the year 538, the next period ending in 1798, and all pointing to the message that is unsealed just before probation closes in the book of Revelation. That message identifies the final fall of Babylon. At each waymark of Ephraim’s prophetic history rebellion is marked. Just as is the rebellion of the thirteenth disciple, Judas Iscariot. This is two of the witnesses that identify the number thirteen as a symbol of rebellion. But none of these sacred truths can be recognized if a person isn’t standing on the foundations of Adventism that were built upon the first truth Miller discovered and the first truth discarded by Adventism.

Pobuna koju Efrajim simbolizira započela je pobunom njegova oca (Josipa) protiv njegova oca (Jakova). Ona u konačnici vodi do pobune deset sjevernih plemena, što vodi do „raspršenja predstavljenog” kao „sedam vremena” u Levitskom zakoniku dvadeset i šest. Razdoblje tijekom kojega je sjeverno kraljevstvo bilo raspršeno podijeljeno je na dva razdoblja. Jedno završava godine 538., a sljedeće završava 1798., i sve upućuje na poruku koja je otpečaćena neposredno prije nego što se u knjizi Otkrivenja završi vrijeme milosti. Ta poruka prepoznaje konačni pad Babilona. Na svakom orijentiru Efrajimove proročke povijesti pobuna je obilježena. Kao što je obilježena i pobuna trinaestoga učenika, Jude Iškariotskoga. To su dva svjedoka koji broj trinaest prepoznaju kao simbol pobune. Ali nijedna od ovih svetih istina ne može biti prepoznata ako čovjek ne stoji na temeljima adventizma koji su izgrađeni na prvoj istini koju je Miller otkrio i na prvoj istini koju je adventizam odbacio.

The ending of Genesis agrees with all the other lines that we have been considering. In summation:

Završetak Knjige Postanka slaže se sa svim ostalim crtama koje smo razmatrali. Ukratko:

In the beginning the heavenly trio of the Father, Son and Holy Spirit witnessed the creation of the heavens and earth that was accomplished by the Son, who is also the Word. The Word became the channel of communication from the Father, to mankind, and the Word is the only avenue for mankind to communicate with the Father. The Father’s message was given by the Son to the angel Gabriel, who replaced Lucifer (the light bearer) after Lucifer’s rebellion in heaven. Gabriel receives the light, or message and delivers it to a prophet, who is the holy created being assigned with passing the message from the Father to the fallen created family. The message given to the prophet is written out and then conveyed to mankind. At every step in the communication process the message is holy, and for this reason the prophets, who are fallen human beings are to be holy. At the point that the holy message is transferred into the hands of fallen humanity, humanity has the potential of handling a holy message with unsanctified hands. Thus, the light of the holy message produces both light and darkness. When the message is received by those in the family of fallen man it contains the identical creative power that created all things, which is the power that justifies that being. The beginning of the communication process illustrates the end of the communication process. Therefore, if the message is heard, read and kept, the message recreates fallen mankind into the image of the Son.

U početku je nebesko trojstvo Oca, Sina i Duha Svetoga svjedočilo stvaranju neba i zemlje, koje je izvršio Sin, koji je ujedno i Riječ. Riječ je postala sredstvo priopćavanja od Oca prema čovječanstvu, a Riječ je ujedno i jedini put kojim čovječanstvo može komunicirati s Ocem. Očevu je poruku Sin dao anđelu Gabrijelu, koji je nakon Luciferove pobune na nebu zamijenio Lucifera (nositelja svjetla). Gabrijel prima svjetlo, odnosno poruku, i prenosi je proroku, koji je sveto stvoreno biće određeno da prenese poruku od Oca paloj stvorenoj obitelji. Poruka dana proroku biva zapisana, a zatim prenesena čovječanstvu. Na svakom stupnju u procesu priopćavanja poruka je sveta, i zbog toga proroci, koji su pala ljudska bića, trebaju biti sveti. U trenutku kada sveta poruka bude predana u ruke paloga čovječanstva, čovječanstvo ima mogućnost rukovati svetom porukom neposvećenim rukama. Tako svjetlo svete poruke proizvodi i svjetlo i tamu. Kada poruku prime oni koji pripadaju obitelji paloga čovjeka, ona sadrži istovjetnu stvaralačku silu koja je stvorila sve, a to je sila koja opravdava to biće. Početak procesa priopćavanja prikazuje njegov svršetak. Stoga, ako se poruka sluša, čita i drži, ona ponovno stvara palo čovječanstvo na sliku Sina.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Blagoslovljen je onaj koji čita i oni koji slušaju riječi ovoga proroštva te drže što je u njemu napisano, jer je vrijeme blizu. Otkrivenje 1,3.

John illustrates fallen mankind in the “last days” of the investigative judgment who hear a voice behind them and turn around to receive the message that leads to the past. Those that receive and make the message not a part of their life, but exclusively their life, are there and then justified. To be justified is to be made holy. When those who read and hear the message sent from the Father, accept the message and are made holy, it is through the creative power within the message. The creative power accomplishes the work of justifying men, when men believe as did Abraham. The message instructs them to turn and listen to the voice behind, which leads to the old paths, which are the foundational truths. The message guides them into all truth and as they walk the old paths, they are walking on the path of the justified.

Ivan prikazuje palo čovječanstvo u „posljednjim danima” istražnoga suda, koje čuje glas iza sebe i okreće se da primi poruku koja vodi u prošlost. Oni koji prime poruku i učine je ne dijelom svojega života, nego isključivo svojim životom, tada i ondje bivaju opravdani. Biti opravdan znači biti učinjen svetim. Kada oni koji čitaju i čuju poruku poslanu od Oca prihvate poruku i budu učinjeni svetima, to biva po stvaralačkoj sili unutar poruke. Stvaralačka sila izvršava djelo opravdavanja ljudi kada ljudi vjeruju kao što je vjerovao Abraham. Poruka ih upućuje da se okrenu i poslušaju glas iza sebe, koji vodi starim stazama, a to su temeljne istine. Poruka ih vodi u svu istinu, i dok hode starim stazama, oni hode stazom opravdanih.

> But the path of the just is as the shining light, that shineth more and more unto the perfect day. The way of the wicked is as darkness: they know not at what they stumble. My son, attend to my words; incline thine ear unto my sayings. Let them not depart from thine eyes; keep them in the midst of thine heart. For they are life unto those that find them, and health to all their flesh. Keep thy heart with all diligence; for out of it are the issues of life. Put away from thee a froward mouth, and perverse lips put far from thee. Let thine eyes look right on, and let thine eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left: remove thy foot from evil. Proverbs 4:18–27.

> Ali staza pravednika jest kao svjetlost svanuća, koja sve jače sja do punoga dana. Put je opakih kao tama: ne znaju o što se spotiču. Sine moj, pazi na moje riječi, prikloni svoje uho mojim izrekama. Neka ti ne odlaze ispred očiju; čuvaj ih usred svoga srca. Jer one su život onima koji ih nalaze i zdravlje svemu njihovu tijelu. Povrh svega čuvaj svoje srce, jer iz njega izvire život. Ukloni od sebe opaka usta i udalji od sebe izopačene usne. Neka tvoje oči gledaju ravno i neka tvoje vjeđe budu upravljene pravo pred tobom. Poravnaj stazu svojim nogama i neka svi tvoji putovi budu postojani. Ne skreći ni desno ni lijevo: ukloni svoju nogu od zla. Izreke 4:18–27.

Those justified by the message conveyed walk on the path that represents an ever-increasing light, but that very light makes the path of the wicked correspondingly darker. Light separates from darkness. The creative power that commanded for there to be light in the beginning produces the same effect upon mankind at the end as light did in the beginning. The class that refuses to hear the voice behind, and therefore choose to walk the darkened path “stumble” at his Word, for they stumble on the foundation stone, the old tried stone. The voice is Alpha and Omega, and when the justified hear those words and incline their hearts unto those words they keep those words in the midst of their hearts, for the Alpha and Omega turns their hearts to the fathers, (the past) and the hearts of the fathers point to the end.

Oni koji su opravdani porukom koja je prenesena hode stazom koja predstavlja sve veću svjetlost, ali upravo ta svjetlost put bezbožnika čini razmjerno tamnijim. Svjetlost se odvaja od tame. Stvaralačka sila koja je na početku zapovjedila da bude svjetlost proizvodi isti učinak na čovječanstvo na svršetku kakav je svjetlost imala na početku. Skupina koja odbija čuti glas odostraga te stoga izabire hoditi zamračenom stazom „spotiče se“ o Njegovu Riječ, jer se spotiču o kamen temeljac, stari prokušani kamen. Glas je Alfa i Omega, i kada opravdani čuju te riječi i priklone svoja srca tim riječima, oni čuvaju te riječi usred svojih srdaca, jer Alfa i Omega obraća njihova srca k ocima, (prošlosti) a srca otaca upućuju na svršetak.

> The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.

> Put pravednika jest pravica; ti, posve pravedni, ravnaš stazu pravednikovu. Da, na stazi tvojih sudova, o Gospodine, čekali smo na te; za imenom tvojim i za spomenom na tebe čezne duša naša. Dušom svojom čeznuo sam za tobom noću; da, duhom svojim u meni tražit ću te rano: jer kad su tvoji sudovi na zemlji, stanovnici svijeta uče se pravednosti. Izaija 26:7–9.

God weighs, or He judges, those who walk the path of the just, and He does so in the “last days” when His judgments are in the land. The just are those who have waited for the Lord in fulfillment of the tarrying time in the parable of the ten virgins. The desire of those walking the path of increasing knowledge, is for a greater and greater understanding of God’s name, His character. Those who have waited for their Lord, are those that proclaim the final warning message, for they are those who proclaim the Midnight Cry, which is of course the first internal message of Revelation eighteen that is followed by the second, external message.

Bog odmjerava, ili sudi, one koji hode stazom pravednika, i to čini u „posljednjim danima” kada su njegovi sudovi na zemlji. Pravednici su oni koji su čekali Gospodina kao ispunjenje vremena odgađanja u prispodobi o deset djevica. Želja onih koji hode stazom sve većega znanja jest sve dublje i dublje razumijevanje Božjega imena, njegova karaktera. Oni koji su čekali svoga Gospodina jesu oni koji objavljuju posljednju poruku upozorenja, jer su to oni koji objavljuju Ponoćni poklik, koji je, dakako, prva unutarnja poruka iz Otkrivenja osamnaest, nakon koje slijedi druga, vanjska poruka.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. 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. Revelation 18:1–4.

> I nakon toga vidjeh drugoga anđela gdje silazi s neba, koji ima veliku vlast; i zemlja se prosvijetli njegovom slavom. I povika snažno, jakim glasom, govoreći: Pade, pade Babilon veliki i postade prebivalište đavola, i tamnica svakoga nečistoga duha, i krletka svake nečiste i mrske ptice. Jer svi su narodi pili vino gnjeva njezina bluda, i kraljevi zemaljski bludničili su s njom, i trgovci zemaljski obogatili su se od obilja njezine raskoši. I čuh drugi glas s neba gdje govori: Izađite iz nje, narode moj, da ne budete sudionici njezinih grijeha i da ne primite od njezinih zala. Otkrivenje 18,1–4.

When the angel of Revelation eighteen descended on September 11, 2001, the Seventh-day Adventist church refused its final call to return to the old paths. It then ceased to be the horn of true Protestantism in the United States. At that point a testing process began for those who chose to take the message of that strong voice and eat it, as typified by John when the angel of Revelation ten descended at the beginning of Adventism on August 11, 1840. The spiritual nation that had taken the mantle of true Protestantism when the first angel’s message was rejected, then followed in the footsteps of apostate Protestantism at the beginning of Adventism.

Kada je anđeo iz Otkrivenja osamnaest sišao 11. rujna 2001., Crkva adventista sedmoga dana odbila je svoj posljednji poziv da se vrati starim stazama. Tada je prestala biti rogom istinskoga protestantizma u Sjedinjenim Državama. U tom je trenutku započeo proces kušnje za one koji su odlučili prihvatiti poruku toga snažnog glasa i pojesti je, kao što je to bilo predočeno Ivanom kada je anđeo iz Otkrivenja deset sišao na početku adventizma 11. kolovoza 1840. Duhovni narod koji je preuzeo plašt istinskoga protestantizma kada je poruka prvoga anđela bila odbačena, tada je pošao stopama otpaloga protestantizma na početku adventizma.

The true Protestant horn was then given to those who accepted the message in the little book that was in the angel’s hand in Revelation ten. The testing process at the beginning of Adventism from 1840 through 1844 represents a testing process at the end of Adventism from September 11, 2001 until the Sunday law in the United States. Within the first history of 1840 to 1844, and the testing process that began on September 11, 2001, marks a dispensational transition from the former body of believers who held the mantle of Protestantism, unto a new body of believers who take the mantle of true Protestantism.

Pravi protestantski rog tada je bio dan onima koji su prihvatili poruku u knjižici koja je bila u ruci anđela u desetom poglavlju Otkrivenja. Proces kušanja na početku adventizma od 1840. do 1844. predstavlja proces kušanja na kraju adventizma od 11. rujna 2001. do nedjeljnoga zakona u Sjedinjenim Državama. Unutar prve povijesti od 1840. do 1844., i proces kušanja koji je započeo 11. rujna 2001., označava razdiobni prijelaz s prijašnjega tijela vjernika koje je nosilo plašt protestantizma na novo tijelo vjernika koje preuzima plašt pravoga protestantizma.

More important to our consideration of the path of the justified is that within that history there is a disappointment that marks the beginning of the tarrying time. The faithful wait for their Lord in that time, which ends with the unsealing of the message of the Midnight Cry. That testing process at the beginning of Adventism ended when the message of the Midnight Cry concluded on October 22, 1844. The testing process at the end concludes for those represented by John at the Sunday law in the United States. The message of the Midnight Cry at the end, will conclude just as at the beginning, and in the beginning of Adventism the message of the Midnight Cry was unsealed in advance of the close of the testing process. The message of the Midnight Cry at the beginning is now being unsealed at the end.

Još važnije za naše razmatranje puta opravdanih jest to što se unutar te povijesti nalazi razočaranje koje označava početak vremena odugovlačenja. Vjerni u to vrijeme čekaju svoga Gospodina, a ono završava otpečaćenjem poruke Ponoćnoga poklika. Taj postupak kušnje na početku adventizma završio je kada je poruka Ponoćnoga poklika došla svojemu završetku 22. listopada 1844. Postupak kušnje na svršetku završava za one koje predstavlja Ivan pri nedjeljnom zakonu u Sjedinjenim Državama. Poruka Ponoćnoga poklika na svršetku završit će, kao i na početku, a na početku adventizma poruka Ponoćnoga poklika bila je otpečaćena prije završetka postupka kušnje. Poruka Ponoćnoga poklika na početku sada se otpečaćuje na svršetku.

The justified wise virgins enter into covenant with God when the wicked foolish virgins enter into a covenant of death.

Opravdane mudre djevice ulaze u savez s Bogom kada opake lude djevice ulaze u savez sa smrću.

> 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. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Isaiah 28:12–16.

> Kojima je rekao: Ovo je počinak kojim ćete dati odmora umornome; ovo je okrjepa; ali oni ne htjedoše slušati. Zato im je riječ Gospodnja bila zapovijed na zapovijed, zapovijed na zapovijed; redak na redak, redak na redak; ovdje malo, ondje malo; da bi otišli, pali nauznak, razbili se, bili uhvaćeni u zamku i zarobljeni. Zato čujte riječ Gospodnju, vi podrugljivci koji vladate ovim narodom što je u Jeruzalemu. Jer ste rekli: Savez smo sklopili sa smrću, i sa Šeolom smo u sporazumu; kad prođe preplavljujuća bič, neće nas dosegnuti; jer laž smo učinili svojim utočištem, i pod lažju smo se sakrili. Stoga ovako govori Gospodin Bog: Evo, postavljam na Sionu za temelj kamen, prokušan kamen, dragocjen ugaoni kamen, siguran temelj; tko vjeruje, neće se žuriti. Izaija 28:12–16.

The justified take the holy message of the Midnight Cry to the church and thereafter they proclaim the message of the second voice as they call mankind out of Babylon.

Opravdani nose svetu poruku Ponoćnoga vapaja crkvi, a potom navješćuju poruku drugoga glasa dok pozivaju čovječanstvo da izađe iz Babilona.

> “So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard 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.’” Review and Herald, December 6, 1892.

> „Tako se u posljednjem djelu za upozorenje svijetu crkvama upućuju dva različita poziva. Poruka drugoga anđela glasi: ‘Pade, pade Babilon, grad veliki, jer je sve narode napojio vinom gnjeva svojega bluda.’ A u glasnom pokliču poruke trećega anđela čuje se glas s neba koji govori: ‘Izađite iz nje, narode moj, da ne budete sudionici njezinih grijeha i da ne primite od njezinih zala. Jer grijesi su njezini doprli do neba i Bog se spomenuo njezinih bezakonja.’ Review and Herald, 6. prosinca 1892.

Those who come out of Babylon and join those walking on the path of the just are accepted into the fold through the water of baptism that is represented by the name of the heavenly trio. The justified, whether it is those who are currently hearing the message delivered to John on Patmos, or those who thereafter are called out of Babylon are all justified by receiving the Holy Spirit. That combination of the Holy Spirit’s divinity and man’s humanity was accomplished, as set forth as an example when Christ took upon himself human nature. The one hundred and forty-four thousand were represented upon two witnesses, the twelve sons of Jacob and the twelve disciples. The wicked are represented by the thirteenth tribe and the thirteenth disciple. Both “thirteens” in either illustration were called to be priests unto God, and those who reject that calling are represented by Esau, while his younger brother Jacob represents those who accept the calling. Esau and Jacob both represent Laodicean Seventh-day Adventists at the end of the world. One class accepts the holy message conveyed through the prophet’s writings and is changed unto Israel, while Esau retains his name.

Oni koji izlaze iz Babilona i pridružuju se onima koji hode stazom pravednika bivaju primljeni u stado putem vode krštenja, koju predstavlja ime nebeskog trojstva. Opravdani, bilo da su to oni koji sada slušaju poruku predanu Ivanu na Patmosu, bilo oni koji su nakon toga pozvani iz Babilona, svi su opravdani primanjem Duha Svetoga. Ta je povezanost božanstva Duha Svetoga i čovjekove ljudskosti ostvarena, kako je kao primjer izloženo, kada je Krist uzeo na sebe ljudsku narav. Sto četrdeset i četiri tisuće bili su predočeni u dvama svjedocima, dvanaestorici Jakovljevih sinova i dvanaestorici učenika. Opaki su predočeni trinaestim plemenom i trinaestim učenikom. Obje „trinaestice“ u oba prikaza bile su pozvane da budu svećenici Bogu, a oni koji odbacuju taj poziv predočeni su Ezavom, dok njegov mlađi brat Jakov predočuje one koji prihvaćaju poziv. I Ezav i Jakov oboje predočuju laodicejske adventiste sedmoga dana na svršetku svijeta. Jedan razred prihvaća svetu poruku prenesenu kroz spise proroka i biva promijenjen u Izraela, dok Ezav zadržava svoje ime.

There is of course much more in these nine lines of Alpha and Omega, for this was simply a brief summation of beginnings and endings in God’s Word.

Naravno, u ovih devet redaka o Alfi i Omegi nalazi se mnogo više, jer ovo je bio tek kratak sažetak početaka i svršetaka u Božjoj Riječi.

Nine lines of history, representing prophetic histories from the creation to the Second Coming. All nine of these prophetic lines of beginnings and endings are directly connected to the first three verses of Revelation chapter one. Those three verses identify that the Revelation of Jesus Christ, that is unsealed just before probation closes, is a manifestation of God’s creative power. What other power could construct such a complex inter-woven testimony from a variety of witnesses, who provided their testimony from the time of Moses until the time of John the Revelator?

Devet crta povijesti, koje predstavljaju proročanske povijesti od stvaranja do Drugoga dolaska. Svih tih devet proročanskih crta početaka i završetaka izravno su povezane s prva tri retka prvoga poglavlja Otkrivenja. Ta tri retka utvrđuju da je Otkrivenje Isusa Krista, koje se otpečaćuje neposredno prije zatvaranja vremena milosti, očitovanje Božje stvaralačke sile. Koja bi druga sila mogla sazdati tako složeno, međusobno isprepleteno svjedočanstvo od raznolikih svjedoka, koji su svoje svjedočanstvo pružali od Mojsijeva vremena pa sve do vremena Ivana Otkrovitelja?

Take off your shoes, for this is holy ground.

Izuj svoju obuću, jer je ovo sveto tlo.

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