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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twenty-Two

Knjiga proroka Joela i laodicejska Crkva adventista sedmoga dana - broj dvadeset i dva

Number Twenty-Two

Broj dvadeset i dva

Author

Jeff Pippenger

Published

January 2, 2026

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We were half way through the four references of ancient Israel, as the generation of “vipers” in the previous article. In Matthew, both John and Jesus label the Pharisees and Sadducees as the generation of vipers. John represents the beginning of a testing process that is identified when he taught that Jesus, who would follow him—would thoroughly purge His floor. Jesus added to the testing process of John, by including the judgment process, as He referenced the queen of Sheba and Nineveh. Judgment takes place in the fourth generation, and one class in the judgment manifests as serpents, for their father is the devil. Jesus added the issue of the fourth generation seeking a sign, when the sign was in plain sight.

Bili smo na polovici četiriju navoda o drevnom Izraelu, kao naraštaju „zmija otrovnica“, u prethodnom članku. U Evanđelju po Mateju i Ivan i Isus nazivaju farizeje i saduceje naraštajem zmija otrovnica. Ivan predstavlja početak procesa kušnje, koji se prepoznaje u njegovu učenju da će Isus, koji će doći nakon njega, temeljito očistiti svoje gumno. Isus je Ivanovu procesu kušnje dodao i proces suda, kada je spomenuo kraljicu od Sabe i Ninivu. Sud se odvija u četvrtom naraštaju, a jedan se razred na sudu očituje kao zmije, jer im je otac đavao. Isus je također dodao pitanje četvrtoga naraštaja koji traži znak, premda je znak bio naočigled.

In Matthew twenty-three the “woes” upon the Pharisees and Sadducees are set forth, and the process of testing and judgment is again associated with the final generation. Chapter twenty-two prepares the setting of the woes of chapter twenty-three.

U Mateju dvadeset i tri izrečeni su „jao” nad farizejima i saducejima, a proces kušnje i suda ponovno se povezuje s posljednjim naraštajem. Dvadeset i drugo poglavlje priprema okvir za jao iz dvadeset i trećega poglavlja.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?

> A dok su farizeji bili okupljeni, Isus ih upita govoreći: Što mislite o Kristu? Čiji je on sin?

> They say unto him, The Son of David.

> Kažu mu: Sin Davidov.

> He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Reče im: Kako onda David u Duhu naziva njega Gospodinom, govoreći: Gospod reče Gospodinu mojemu: Sjedi mi zdesna, dok ne položim neprijatelje tvoje za podnožje nogama tvojim? Ako ga, dakle, David naziva Gospodinom, kako mu je sin?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> I nitko mu ne mogaše odgovoriti ni riječi; niti se itko od toga dana usudi više postavljati mu pitanja. Matej 22:41–46.

When the door closed to any further interaction, Jesus then sets forth eight woes in the following chapter. In verse thirteen the woe is for shutting the doors to the kingdom of heaven. It is from Heaven’s doors that the latter rain is poured out. The eight woes are about those who profess to open the door which no man can open and close the door which no man can close. In vision, Sister White was shown those who did not follow Christ into the Most Holy Place sending their prayers to the empty holy place where Satan, pretending to be Christ, led them to believe everything was OK. They had re-opened the holy place, and closed the Most Holy Place.

Kada su se vrata zatvorila za svaku daljnju interakciju, Isus zatim u sljedećem poglavlju iznosi osam jao. U trinaestom retku jao je izrečeno zbog zatvaranja vrata kraljevstvu nebeskom. Upravo se s nebeskih vrata izlijeva kasna kiša. Tih osam jao odnosi se na one koji tvrde da otvaraju vrata koja nijedan čovjek ne može otvoriti i zatvaraju vrata koja nijedan čovjek ne može zatvoriti. U viđenju je sestri White bilo pokazano kako oni koji nisu slijedili Krista u Svetinju nad svetinjama svoje molitve šalju u praznu Svetinju, gdje ih je Sotona, pretvarajući se da je Krist, navodio da vjeruju kako je sve u redu. Oni su bili ponovno otvorili Svetinju, a zatvorili Svetinju nad svetinjama.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.

> „Mnogi s užasom promatraju postupak Židova u odbacivanju i razapinjanju Krista; i dok čitaju povijest Njegova sramotnog zlostavljanja, misle da Ga ljube i da Ga ne bi zanijekali kao Petar niti Ga razapeli kao Židovi. Ali Bog, koji čita srca svih, stavio je na kušnju tu ljubav prema Isusu za koju su tvrdili da je osjećaju. Cijelo je nebo s najdubljim zanimanjem promatralo kako je primljena vijest prvoga anđela. Ali mnogi koji su tvrdili da ljube Isusa i koji su prolijevali suze čitajući izvještaj o križu, izrugivali su se radosnoj vijesti o Njegovu dolasku. Umjesto da poruku prime s radošću, proglasili su je zabludom. Mrzili su one koji su ljubili Njegovo pojavljivanje i isključili ih iz crkava. Oni koji su odbacili prvu poruku nisu mogli imati koristi od druge; niti im je koristio ponoćni poklik, koji ih je trebao pripremiti da vjerom uđu s Isusom u Svetinju nad svetinjama nebeskoga Svetišta. Odbacivanjem dviju prijašnjih poruka toliko su pomračili svoj razum da ne mogu vidjeti nikakvu svjetlost u vijesti trećega anđela, koja pokazuje put u Svetinju nad svetinjama. Vidjela sam da su, kao što su Židovi razapeli Isusa, tako i nazivne crkve razapele te poruke, i stoga nemaju nikakva znanja o putu u Svetinju nad svetinjama, niti mogu imati koristi od Isusova posredovanja ondje. Poput Židova, koji su prinosili svoje beskorisne žrtve, oni uznose svoje beskorisne molitve prema odjeljku koji je Isus napustio; a Sotona, zadovoljan tom obmanom, poprima vjersko obilježje i usmjerava umove tih tobožnjih kršćana k sebi, djelujući svojom silom, svojim znacima i lažnim čudesima, da ih učvrsti u svojoj zamci.” Early Writings, 258–261.

Verse fourteen is a woe for devouring widows houses and long prayers. Verse fifteen’s woe is for making their converts twice as mush the children of hell as they were. Verses sixteen through twenty-two the wicked are swearing by the temple.

Četrnaesti redak jest jao zbog proždiranja kuća udovičkih i dugih molitava. Jao u petnaestom retku jest zbog toga što od svojih obraćenika čine dvostruko veću djecu pakla nego što su sami bili. U redcima šesnaest do dvadeset i dva bezbožni se zaklinju hramom.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> „Ovo nisu riječi sestre White, nego riječi Gospodnje, a Njegova glasnica dala ih je meni da ih prenesem vama. Bog vas poziva da više ne radite nasuprot Njegovim namjerama. Mnogo je uputa dano u vezi s ljudima koji tvrde da su kršćani, a otkrivaju Sotonine osobine, te duhom, riječju i djelom ometaju napredak istine i zacijelo slijede put kojim ih Sotona vodi. U tvrdoći svojega srca prisvojili su vlast koja im ni na koji način ne pripada i koju ne bi smjeli vršiti. Govori veliki Učitelj: ‘Ja ću oboriti, oboriti, oboriti.’ Ljudi u Battle Creeku govore: ‘Hram Gospodnji, hram Gospodnji mi smo’, ali oni se služe običnim ognjem. Njihova srca nisu omekšana ni pokorena Božjom milošću.” Manuscript Releases, volume 13, 222.

In verse twenty-three and twenty-four the woe is for neglecting justice, mercy and faithfulness. Verses twenty-five and twenty-six is about the pretention of cleaning the outside of the cup, but not the inside.

U dvadeset trećem i dvadeset četvrtom retku jao je zbog zanemarivanja pravde, milosrđa i vjernosti. Dvadeset peti i dvadeset šesti redak govore o pretvaranju da se čisti vanjština čaše, ali ne i njezina nutrina.

> “‘We have this treasure,’ the apostle continued, ‘in earthen vessels, that the excellency of the power may be of God, and not of us.’ God could have proclaimed His truth through sinless angels, but this is not His plan. He chooses human beings, men compassed with infirmity, as instruments in the working out of His designs. The priceless treasure is placed in earthen vessels. Through men His blessings are to be conveyed to the world. Through them His glory is to shine forth into the darkness of sin.” Acts of the Apostles, 330.

> „‘To blago imamo’, nastavio je apostol, ‘u zemljanim posudama, da uzvišenost sile bude od Boga, a ne od nas.’ Bog je mogao objaviti svoju istinu preko bezgrešnih anđela, ali to nije Njegov plan. On bira ljudska bića, ljude okružene slabošću, kao oruđa u ostvarivanju svojih nauma. Neprocjenjivo blago polaže se u zemljane posude. Preko ljudi Njegovi se blagoslovi trebaju prenijeti svijetu. Preko njih Njegova slava treba zasjati u tamu grijeha.” Djela apostolska, 330.

Then verses twenty-seven and twenty-eight identifies the wicked as whitewashed tombs, connecting with Shebna of Isaiah chapter twenty-two where Shebna was exalting in the wonderful tomb he was making, but would never be in, for God was to cast him out of His mouth into a far field. The far field is represented by the tomb of the lying prophet of Bethel that led the disobedient prophet to be buried in the same tomb. Then the eighth woe says:

Zatim stihovi dvadeset i sedam i dvadeset i osam prepoznaju opake kao okrečene grobove, povezujući to sa Šebnom iz Izaije, dvadeset i drugog poglavlja, gdje se Šebna uznosio zbog veličanstvenoga groba koji je sebi pravio, ali u kojemu nikada neće biti, jer ga je Bog imao izbaciti iz Svojih usta u daleko polje. To daleko polje predočeno je grobom lažljivoga proroka iz Betela, koji je naveo neposlušnoga proroka da bude pokopan u istome grobu. Tada osmi jao kaže:

> Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers.

> Jao vama, pismoznanci i farizeji, licemjeri! Jer gradite grobove prorocima i kitite grobnice pravednika, te govorite: Da smo mi bili u dane svojih otaca, ne bismo s njima bili dionici u krvi proroka. Tako sami protiv sebe svjedočite da ste sinovi onih koji pobiše proroke. Napunite, dakle, mjeru svojih otaca.

> Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

> Zmije, porode gujinji, kako ćete izbjeći osudu pakla?

> Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.

> Stoga, evo, šaljem vam proroke, mudrace i književnike; i neke ćete od njih ubiti i razapeti, a neke ćete bičevati po svojim sinagogama i progoniti ih od grada do grada, da na vas dođe sva pravedna krv prolivena na zemlji, od krvi pravednoga Abela do krvi Zaharije, sina Barahijina, kojega ste ubili između hrama i žrtvenika.

> Verily I say unto you, All these things shall come upon this generation. Matthew 23:29–36.

> Zaista, kažem vam, sve će to doći na ovaj naraštaj. Matej 23,29–36.

The serpents, who are the generation of vipers, are being judged in the passage. In the passage the judgment is not based upon the witnesses of the queen of Sheba and Ninevah, but by the blood of Abel to Zacharias. The fourth generation, who are vipers are judged by two witnesses from the external history of ancient Israel and two witnesses from the internal history of ancient Israel. Luke chapter three is the final of the four references to the vipers of the fourth and final generation and it is simply a parallel to Matthew chapter three. Four references that identify that during the final judgment of the house of God, during the fourth generation, one class will manifest their characters, as a sons and daughters of Satan, and the other class, as the sons and daughters of God. The testing process that begins the separation begins when the messenger who prepares the way for the Messenger of the Covenant lifts up his voice in the wilderness.

Zmije, koje su naraštaj gujinji, podvrgavaju se sudu u tom odlomku. U tom se odlomku sud ne temelji na svjedocima kraljice od Sabe i Ninive, nego na krvi od Abela do Zaharije. Četvrti naraštaj, koji su guje, sudi se po dvama svjedocima iz vanjske povijesti staroga Izraela i po dvama svjedocima iz unutarnje povijesti staroga Izraela. Treće poglavlje Evanđelja po Luki posljednja je od četiri reference na guje četvrtoga i posljednjega naraštaja i jednostavno je usporednica trećemu poglavlju Evanđelja po Mateju. Četiri reference koje utvrđuju da će se tijekom završnoga suda nad domom Božjim, tijekom četvrtoga naraštaja, jedna skupina očitovati svojim karakterima kao sinovi i kćeri Sotone, a druga skupina kao sinovi i kćeri Božje. Proces kušnje koji započinje razdvajanje počinje kada glasnik koji pripravlja put Glasniku Saveza podigne svoj glas u pustinji.

In the sacred weave of Scripture, names are not mere labels but whispered prophecies—second songs sung beneath history’s surface, revealing the heart of redemption. When the meanings of the descendants from Adam to Noah are organized into a statement, it produces a message that corresponds to the history represented by the genealogy. Adam means “man,” and Seth means “appointed.” Enosh means “mortal” (subject to death), and Kenan means “sorrow.” Through “the praise/blessing of God” (Mahalalel), Heaven would “come down” (Jared). Heaven came down as the “dedicated or anointed one” (Enoch), who proclaimed the judgment message through his son Methuselah (“when he dies, it shall be sent”). His death would be the climax of a “powerful” outpouring of the Holy Spirit, represented by Lamech (breath) joining Methuselah as the Midnight Cry joined the second angel. Methuselah was the second angel and Lamech the Midnight Cry that climaxed at the flood of Noah.

U svetome tkanju Pisma, imena nisu puke oznake, nego šaptana proročanstva — druge pjesme pjevane pod površinom povijesti, otkrivajući srce otkupljenja. Kada se značenja potomaka od Adama do Noe slože u jednu izjavu, nastaje poruka koja odgovara povijesti prikazanoj rodoslovljem. Adam znači „čovjek“, a Šet znači „postavljen“. Enoš znači „smrtnik“ (podložan smrti), a Kenan znači „žalost“. Po „hvali/blagoslovu Božjem“ (Mahalalel), Nebo bi „sišlo“ (Jared). Nebo je sišlo kao „posvećeni ili pomazani“ (Henok), koji je objavio poruku suda preko svoga sina Metušalaha („kad on umre, bit će poslano“). Njegova bi smrt bila vrhunac „silnog“ izlijevanja Duha Svetoga, prikazanog time što se Lamek (dah) pridružuje Metušalahu kao što se Ponoćni poklik pridružio drugom anđelu. Metušalah je bio drugi anđeo, a Lamek Ponoćni poklik koji je dosegnuo vrhunac u Noinu potopu.

Distilled further, the names declare: “Man was appointed mortal, subject to sorrow and death, in consequence of the first Adam; but through the blessing of God, Christ dedicated Himself to come down, proclaiming judgment through His death on the cross, which followed by the powerful outpouring of the Holy Spirit.”

Sažeto još više, imena objavljuju: „Čovjeku je određena smrtnost, podložnost žalosti i smrti, kao posljedica prvoga Adama; ali po Božjem blagoslovu, Krist je posvetio samoga sebe da siđe, navješćujući sud svojom smrću na križu, nakon čega je uslijedilo silno izlijevanje Duha Svetoga.”

These ten names encapsulate the gospel message while tracing earth’s history from creation to the latter rain, culminating in the Second Coming. This symbolism, hidden in the names finds its counterpart in Revelation. Genesis presents the alpha genealogy, and Revelation 7’s 144,000 presents the omega fulfillment in the sealed remnant.

Ovih deset imena sažimaju evanđeosku poruku, ujedno prateći povijest Zemlje od stvaranja do kasne kiše, a vrhunac dosežu u Drugom dolasku. Taj simbolizam, skriven u imenima, nalazi svoj pandan u Otkrivenju. Postanak iznosi rodoslovlje alfe, a 144.000 iz Otkrivenja 7 predstavlja omega-ispunjenje u zapečaćenom Ostatku.

Judah means “praise,” Reuben means “behold, a son,” Gad means “good fortune/troop,” Asher means “happy/blessed,” and Naphtali means “wrestling.” Manasseh means “causing to forget,” Simeon means “hearing,” Levi means “joined/attached,” Issachar means “reward,” Zebulun means “honor/dwelling,” Joseph means “increase,” and Benjamin means “son of the right hand.”

Juda znači „hvala“, Ruben znači „gle, sin“, Gad znači „sretna kob/četa“, Ašer znači „sretan/blagoslovljen“, a Naftali znači „hrvanje“. Manaše znači „uzrokujući zaborav“, Šimun znači „slušanje“, Levi znači „pridružen/privezan“, Jisakar znači „nagrada“, Zebulun znači „čast/prebivalište“, Josip znači „umnoženje“, a Benjamin znači „sin desnice“.

Those who follow the Lion of the tribe of Judah are the sons of God, blessed with good fortune as they pass through a testing process of wrestling with God as Jacob did. Through this struggle, their sins are forgotten in the sanctification process produced by hearing God’s Word, which in turns attaches them to Christ in a covenant relationship. Their reward is to dwell honorably with Christ on His throne, seated in heavenly places as God uses them to increase His kingdom—calling the great multitude out of Babylon as sons of His right hand.

Oni koji slijede Lava iz plemena Judina sinovi su Božji, blagoslovljeni dobrim usudom dok prolaze kroz proces kušnje hrvanja s Bogom kao što je činio Jakov. Kroz tu borbu njihovi se grijesi zaboravljaju u procesu posvećenja koji nastaje slušanjem Božje Riječi, što ih pak prianja uz Krista u savezničkom odnosu. Njihova je nagrada da časno prebivaju s Kristom na Njegovu prijestolju, sjedeći na nebeskim mjestima dok ih Bog upotrebljava za umnažanje svoga kraljevstva — pozivajući veliko mnoštvo iz Babilona kao sinove svoje desnice.

The six sons of Leah were Rueben, Judah, Simeon, Levi, Issachar and Zebulun. Her maid Zilpah, whose names means “a fragrant dropping,” had two sons—Gad and Asher. The two sons of Rachel were Joseph and Benjamin. Rachel’s maid Bilhah means “shy or timid” and her sons were Dan and Naphtali. Prophetically the genealogy here provides several lines to consider. Unlike the alpha and ten generations in Genesis chapter five, the omega has twelve descendants, with its own specific prophetic variables. In the one hundred and forty-four thousand, Dan is not mentioned and Manasseh replaced his brother Ephraim.

Šest Lejinih sinova bili su Ruben, Juda, Šimun, Levi, Jisakar i Zebulun. Njezina sluškinja Zilpa, čije ime znači „mirisna kap”, imala je dva sina — Gada i Ašera. Dva Rahelina sina bila su Josip i Benjamin. Rahelina sluškinja Bilha znači „stidljiva ili plašljiva”, a njezini su sinovi bili Dan i Naftali. Proročki gledano, ovdašnje rodoslovlje pruža nekoliko linija za razmatranje. Za razliku od alfe i deset naraštaja u petom poglavlju Postanka, omega ima dvanaest potomaka, sa svojim vlastitim posebnim proročkim varijablama. Među sto četrdeset i četiri tisuće Dan se ne spominje, a Manaše je zamijenio svoga brata Efrajima.

Genesis’ alpha genealogy aligns with Revelation’s omega genealogy, for Genesis identifies Christ’s divine work in salvation, and Revelation identifies those who in the omega fulfillment of that alpha prophecy, perfectly fulfill the very promise and prophecy set forth in the alpha prophecy.

Alfa rodoslovlje iz Postanka usklađeno je s omega rodoslovljem iz Otkrivenja, jer Postanak utvrđuje Kristovo božansko djelo u spasenju, a Otkrivenje utvrđuje one koji, u omega ispunjenju toga alfa proročanstva, savršeno ispunjuju samo obećanje i proročanstvo izneseno u alfa proročanstvu.

The application of these two lines is often done by the theologians, but never with the perspective of line upon line methodology. The two genealogies in Genesis and Revelation provide two witnesses that God speaks at a secondary level. One language is the written testimony as it is recorded, and a secondary line within that testimony is set forth at a symbolic level. The theologians typically go no further than the surface observations about the message conveyed through the meanings of names in Genesis and Revelation. They treat what they see as a novelty that speaks more about their own human wisdom, as evidenced to by their sanctimonious ability to see the metaphor within the meanings of the names. They never see the message set forth in the twelve sons of Ishmael. They don’t see correctly the genealogies of Jesus in Matthew and Luke. They don’t see the genealogies of the last seven kings of Judah, and the last seven kings of Israel, the first seven kings of Judah or the first seven kings of Israel.

Primjenu ovih dviju linija teolozi često čine, ali nikada iz perspektive metodologije redak na redak. Dva rodoslovlja u Postanku i Otkrivenju pružaju dva svjedoka da Bog govori na sekundarnoj razini. Jedan je jezik zapisano svjedočanstvo onako kako je zabilježeno, a sekundarna linija unutar toga svjedočanstva izložena je na simboličkoj razini. Teolozi obično ne idu dalje od površnih opažanja o poruci koja se prenosi kroz značenja imena u Postanku i Otkrivenju. Ono što vide tretiraju kao novost koja više govori o njihovoj vlastitoj ljudskoj mudrosti, što se očituje u njihovoj samodopadnoj sposobnosti da uoče metaforu unutar značenja imenâ. Oni nikada ne vide poruku izloženu u dvanaestorici Jišmaelovih sinova. Oni ne vide ispravno Isusova rodoslovlja u Mateju i Luki. Oni ne vide rodoslovlja posljednjih sedam judejskih kraljeva i posljednjih sedam izraelskih kraljeva, prvih sedam judejskih kraljeva ni prvih sedam izraelskih kraljeva.

When I am saying they don’t see, I mean if you ask Google if there are teachings about these genealogies, the answer is “yes,” to Genesis’s Adam to Noah, and “yes” to the one hundred and forty-four thousand. But do they apply the ten descendants of Abram in Genesis eleven in this fashion? No. Do they apply the genealogy of Cain and the genealogy of Seth? Yes, but so far from the actual meaning, that it is as if they are on another subject. They no doubt address the genealogies of Christ in Matthew and Luke, but once again, they miss the mark by a mile. Why does that matter, you ask? Because I intend to give an overview of these prophetic lines of genealogies, and I want to be clear from the outset that I am trying to identify the significance of the fourth generation as a symbol of biblical prophecy. The overview of these genealogies will help in that regard, but it would be negligence on anyone’s part, if they thought the simple summary of these things which shall follow, is all there is to understand about these lines of genealogies.

Kada kažem da oni ne vide, mislim na to da, ako pitate Google postoje li učenja o tim rodoslovljima, odgovor glasi „da” za onaj u Postanku od Adama do Noe, i „da” za sto četrdeset i četiri tisuće. Ali primjenjuju li deset Abramovih potomaka iz jedanaestoga poglavlja Postanka na ovakav način? Ne. Primjenjuju li rodoslovlje Kajinovo i rodoslovlje Šetovo? Da, ali toliko daleko od njihova stvarnog značenja da je kao da govore o nekoj drugoj temi. Bez sumnje se bave Kristovim rodoslovljima u Mateju i Luki, ali još jednom promašuju cilj za cijelu milju. Zašto je to važno, pitate? Zato što namjeravam dati pregled ovih proročkih rodoslovnih nizova i želim od samoga početka jasno reći da nastojim utvrditi značenje četvrtoga naraštaja kao simbola biblijskoga proroštva. Pregled tih rodoslovlja u tome će pomoći, ali bilo bi nemarno od bilo koga kad bi pomislio da je jednostavan sažetak ovih stvari koje slijede sve što se o tim rodoslovnim nizovima ima razumjeti.

After the genealogy of Adam to Noah, we find two lines of genealogies in chapters four and five of Genesis. Those two lines are represented by the descendants of Cain and the descendants of Seth. Unlike the genealogy of Adam to Noah which represented ten descendants, the line of Seth and Cain both identify eight descendants. For this reason, they are to be treated as two periods of four. Seth and Cain are covenant symbols, and Cain represents those who in Isaiah twenty-eight and twenty-nine, make a covenant of death, that is to be disannulled at the overflowing scourge. They are those who build their houses upon sand. Those who build upon the Rock, make a covenant of life as represented in first Peter, chapter two as those who have tasted that the Lord is good, and are the “chosen generation.” The “many” build upon the sand, but “few” are chosen.

Nakon rodoslovlja od Adama do Noe nalazimo dvije loze rodoslovlja u četvrtom i petom poglavlju Postanka. Te dvije loze predstavljene su potomcima Kajina i potomcima Šeta. Za razliku od rodoslovlja od Adama do Noe, koje je obuhvaćalo deset potomaka, loze Šeta i Kajina obje navode po osam potomaka. Iz toga razloga treba ih promatrati kao dva razdoblja po četiri. Šet i Kajin zavjetni su simboli, a Kajin predstavlja one koji u Izaiji dvadeset i osam i dvadeset i devet sklapaju savez sa smrću, koji treba biti ukinut pri nadolazećem biču. To su oni koji grade svoje kuće na pijesku. Oni pak koji grade na Stijeni sklapaju savez života, kako je prikazano u Prvoj Petrovoj, drugom poglavlju, kao oni koji su okusili da je Gospodin dobar i koji su „izabrani naraštaj“. „Mnogi“ grade na pijesku, ali je „malo“ izabranih.

Cain’s genealogy is a rebellious chord in the symphony of names, for the names represent human glory that is vain, leading to aimless wandering, after being smitten by heaven. Disregarding the warning Cain’s line professes a false divinity, cloaked in vengeful human power, represented by the arts of humanity, that forges an iron culture; beautiful, but violent, and barren of hope. That last statement is an overview of the message in the eight generations of Cain that is derived from the names.

Kainovo rodoslovlje pobunjenički je akord u simfoniji imena, jer imena predstavljaju ljudsku slavu koja je isprazna, vodeći besciljnom lutanju nakon što je pogođena nebom. Zanemarujući upozorenje, Kainova loza ispovijeda lažno božanstvo, zaodjenuto osvetničkom ljudskom moći, predstavljeno umjetnostima čovječanstva, koje kuju željeznu kulturu; lijepu, ali nasilnu i lišenu nade. Ta posljednja izjava sažet je pregled poruke u osam Kainovih naraštaja koja se izvodi iz imena.

Seth’s line answers Cain’s line with grace. In the human frailty that has been appointed to mankind, those who call on God will have their sorrow turned to praise as heaven descends. Faithfully walking the path that rises to glory, during a probationary period, until the cry of “hope,” brings rest, through waters of deliverance. That last statement is an overview of the message in the eight generations of Seth that is derived from the names.

Sethov rod odgovara Kajinovu rodu milošću. U ljudskoj slabosti koja je određena čovječanstvu, onima koji zazivaju Boga njihova će se žalost pretvoriti u hvalu kada nebo siđe. Vjerno hodeći stazom koja se uzdiže u slavu, tijekom razdoblja kušnje, sve do vapaja „nade“, dolazi počinak kroz vode izbavljenja. Ta posljednja izjava sažeti je pregled poruke u osam Sethovih naraštaja koja proizlazi iz imena.

The reason for dividing the eight generations into two sets of four generations is established in the first step of the covenant, when the prophecy of bondage in Egypt is identified as 400 years and also that the 400 years, would end in the fourth generation. When Paul’s testimony is incorporated into the alpha covenant prophecy, it produces two periods of 215 years that were made up of four generations in each period. The eight generations, in the 430 years represents two periods of 215 years. The first period is represented by the good Pharaoh who knew Joseph. 215 years later, there was a new Pharaoh, that knew not Joseph. Then the next set of four generations began.

Razlog za podjelu osam naraštaja na dva niza od po četiri naraštaja utvrđen je u prvome koraku Saveza, kada je proročanstvo o ropstvu u Egiptu određeno kao 400 godina te također da će tih 400 godina završiti u četvrtome naraštaju. Kada se Pavlovo svjedočanstvo uključi u alfa-proročanstvo Saveza, ono daje dva razdoblja od po 215 godina, od kojih se svako sastojalo od četiri naraštaja. Osam naraštaja u 430 godina predstavljaju dva razdoblja od po 215 godina. Prvo razdoblje prikazano je dobrim faraonom koji je poznavao Josipa. Dvjesto petnaest godina poslije pojavio se novi faraon koji nije poznavao Josipa. Tada je započeo sljedeći niz od četiri naraštaja.

Eight generations divided equally into two periods, distinctly marked as its own period of four generations, upholds applying the eight generations of Cain and of Seth in the same fashion. When that application is made, you have Seth’s eight generations aligned with Cain’s eight generations. Cain represents the many who receive the mark of the beast, and Seth represents the few who receive the seal of God. Cain is the sign of humanity, and Seth is the sign of humanity combined with Divinity in the context of the covenant of Noah, whereas; the line of Joseph and Moses is in the context of the covenant of Abram.

Osam naraštaja, jednako podijeljenih u dva razdoblja, jasno obilježenih kao zasebno razdoblje od četiri naraštaja, podupire primjenu osam naraštaja Kajina i Šeta na isti način. Kada se ta primjena izvrši, Šetovih osam naraštaja usklađeno je s Kajinovih osam naraštaja. Kajin predstavlja mnoge koji primaju žig zvijeri, a Šet predstavlja malobrojne koji primaju pečat Božji. Kajin je znak čovječanstva, a Šet je znak čovječanstva sjedinjenoga s Božanstvom u kontekstu Noinog saveza, dok je loza Josipa i Mojsija u kontekstu Abramova saveza.

Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word. An application of a genealogy that is not taken up by the theologians, is the genealogy of Ishmael, the symbol of Islam.

Zatim je u jedanaestom poglavlju rodoslovlje izabranoga naroda prikazano kroz deset imena od Šema do Abrama. Jedanaesto poglavlje pripovijest je o babilonskoj kuli, ali i rodoslovlje izabranoga naroda, kako ga predstavlja Abraham. Jedanaesto poglavlje uvodi izabrani narod koji je trebao stupiti u trostruki savez s Bogom. Treći i završni korak bila je žrtva Izaka u dvadeset i drugom poglavlju. Poglavlje „jedanaest” alfa je početak, a poglavlje „dvadeset i dva” omega je svršetak. Vjera potrebna da bi se čuo Božji glas u značenju imenā ne razlikuje se od vjere potrebne da bi se čuo Njegov glas u brojčanom ustroju Njegove Riječi. Primjena jednoga rodoslovlja koju teolozi ne razmatraju jest rodoslovlje Jišmaela, simbola islama.

> And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.

> A ovo su imena sinova Jišmaelovih, po imenima njihovim, prema naraštajima njihovim: prvorođenac Jišmaelov, Nebajot; i Kedar, i Adbeel, i Mibsam, i Mišma, i Duma, i Masa, Hadar i Tema, Jetur, Nafiš i Kedema. To su sinovi Jišmaelovi, i to su im imena, po njihovim gradovima i po njihovim utvrdama; dvanaest knezova prema narodima njihovim. Postanak 25:13–16.

When the definitions of these twelve names are set forth into a statement, it reads as, “Prophetically the descendants of Ishmael are a fruitful dark-skinned people that are renowned as warriors, but are grieved historically and prophetically on August 11, 1840 and thereafter on September 11, 2001. They are called the children of the east in biblical history. They originated from Arabia where the fragrant spices employed in the Hebrew sanctuary services are grown. The word “assassins” is derived from Islamic history and represents death that is brought about in silence. In the time of the Crusades Islam enclosed, encircled and besieged Catholic Europe, but their subsequent restraint marked the arrival of the refreshing of 1840 through 1844, and also from 9/11 through to the Sunday law crisis. The definitions of the twelve names of Ishmael’s sons are all represented in the previous statement by the bold-faced type.

Kada se značenja ovih dvanaest imena iznesu u obliku jedne izjave, ona glasi: „Proročki gledano, potomci Jišmaelovi plodan su tamnoput narod glasovit kao ratnici, ali su povijesno i proročki ojađeni 11. kolovoza 1840., a potom i 11. rujna 2001. U biblijskoj se povijesti nazivaju sinovima istoka. Potekli su iz Arabije, gdje rastu mirisni začini koji su se upotrebljavali u službama hebrejskoga Svetišta. Riječ ‘atentatori’ potječe iz islamske povijesti i predstavlja smrt koja se izvršava u tišini. U vrijeme križarskih ratova islam je obuhvatio, opkolio i opsjeo katoličku Europu, no njihovo je naknadno obuzdavanje označilo dolazak okrepe od 1840. do 1844., a također i od 11. rujna pa sve do krize nedjeljnoga zakona. Značenja dvanaest imena Jišmaelovih sinova sva su predstavljena u prethodnoj izjavi podebljanim slovima.״

The twelve names of the line of Ishmael represent thirteen, if you include Ishmael on the list. Thirteen is the symbolic number of “rebellion,” which is what Hagar did, that brought about Abraham allowing Hagar and Ishmael to be cast out. Paul uses that incident to describe the casting out of ancient Israel as God’s covenant people, at the same time that He was establishing a covenant with His Christian bride.

Dvanaest imena iz Išmaelove loze predstavljaju trinaest, ako se i Išmael uključi na popis. Trinaest je simboličan broj „pobune“, što je Hagara učinila, a to je dovelo do toga da je Abraham dopustio da Hagara i Išmael budu izagnani. Pavao se tim događajem služi kako bi opisao izgon drevnoga Izraela kao Božjega savezničkog naroda, u isto vrijeme kada je On uspostavljao savez sa svojom kršćanskom zaručnicom.

> For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–31.

> Jer je pisano da je Abraham imao dva sina, jednoga od ropkinje, a drugoga od slobodne. Ali onaj koji bijaše od ropkinje rođen je po tijelu; a onaj od slobodne po obećanju. To je rečeno u prenesenom smislu: jer te su žene dva saveza; jedan od gore Sinaja, koji rađa za ropstvo, a to je Hagara. Jer ta Hagara jest gora Sinaj u Arabiji i odgovara sadašnjemu Jeruzalemu, jer robuje sa svojom djecom. Ali gornji Jeruzalem slobodan je, i on je majka svima nama. Jer pisano je: Razveseli se, nerotkinjo koja ne rađaš; provali i poviči, ti koja se ne mučiš u porodu: jer mnogo više djece ima pusta negoli ona koja ima muža. A mi smo, braćo, kao Izak, djeca obećanja. Ali kao što je tada onaj koji bijaše rođen po tijelu progonio onoga koji bijaše rođen po Duhu, tako je i sada. Ali što kaže Pismo? Istjeraj ropkinju i sina njezina, jer sin ropkinje neće biti baštinik sa sinom slobodne. Stoga, braćo, nismo djeca ropkinje, nego slobodne. Galaćanima 4:22–31.

Ishmael is a symbol of Islam, and Hagar, Ishmael’s mother is the symbol of the church of the covenant of death. Isaac is a symbol of Christianity, and Sarah is the symbol of the church of the covenant of life. For this reason, Ishmael had twelve sons, for twelve is a symbol of God’s covenant people, and Islam is a counterfeit of God’s covenant people.

Jišmael je simbol islama, a Hagara, Jišmaelova majka, simbol je crkve saveza smrti. Izak je simbol kršćanstva, a Sara je simbol crkve saveza života. Zbog toga je Jišmael imao dvanaest sinova, jer dvanaest je simbol Božjega saveznog naroda, a islam je krivotvorina Božjega saveznog naroda.

There are two genealogies for Christ in the gospels. One in Matthew and another in Luke.

U evanđeljima postoje dva rodoslovlja za Krista. Jedno u Mateju, a drugo u Luki.

> And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations. Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Matthew 1:16–18.

> A Jakov rodi Josipa, muža Marije, od koje se rodi Isus, koji se zove Krist. Tako je svega naraštaja od Abrahama do Davida četrnaest naraštaja; i od Davida do preseljenja u Babilon četrnaest naraštaja; i od preseljenja u Babilon do Krista četrnaest naraštaja. A rođenje Isusa Krista bijaše ovako: kad je njegova majka Marija bila zaručena s Josipom, prije nego što se sastadoše, nađe se da je začela od Duha Svetoga. Matej 1,16–18.

Matthew’s genealogy identifies three equal periods of fourteen which make up one period of forty-two. Christ is the omega of covenant history in relation to Moses as the alpha of covenant history. Moses prophesies that Christ would be “like unto himself.” Moses had three periods of forty years in his one-hundred-and-twenty-year life. Each forty-year period of Moses’ life, when placed line upon line, concludes at Kadesh, a symbol of 1863 and the Sunday law. Christ’s three periods end at David, the captivity in Babylon and Christ confirming the covenant with His blood at the cross. David represents the lifting up of the church triumphant at the Sunday law, and the second line identifies the foolish virgins being carried to Babylon, at the Sunday law. The third period ends at the cross, which once again, typifies the Sunday law where Christ confirms Abraham’s covenant with the one hundred and forty-four thousand and Noah’s covenant with the great multitude.

Matejevo rodoslovlje prepoznaje tri jednaka razdoblja od po četrnaest koja sačinjavaju jedno razdoblje od četrdeset i dva. Krist je omega savezničke povijesti u odnosu na Mojsija kao alfu savezničke povijesti. Mojsije prorokuje da će Krist biti „poput njega samoga”. Mojsije je u svom životu od sto dvadeset godina imao tri razdoblja od četrdeset godina. Svako četrdesetogodišnje razdoblje Mojsijeva života, kada se položi redak na redak, završava u Kadešu, simbolu 1863. godine i nedjeljnoga zakona. Kristova tri razdoblja završavaju kod Davida, u babilonskom sužanjstvu i kod Krista koji na križu svojom krvlju potvrđuje savez. David predstavlja uzdignuće crkve pobjednice pri nedjeljnom zakonu, a druga linija prepoznaje lude djevice kako bivaju odvedene u Babilon, pri nedjeljnom zakonu. Treće razdoblje završava na križu, što ponovno predočuje nedjeljni zakon, gdje Krist potvrđuje Abrahamov savez sa sto četrdeset i četiri tisuće i Noin savez s velikim mnoštvom.

What can be understood when these two lines are laid over the top of one another is amazing. Moses’ one hundred and twenty years connects with Noah’s 120 years, and Christ’s forty-two generations connects with the antichrist reigning for forty-two symbolic months at the Sunday law.

Ono što se može razumjeti kada se te dvije linije polože jedna preko druge zadivljujuće je. Mojsijevih sto dvadeset godina povezuje se s Noinih 120 godina, a Kristovih četrdeset i dva naraštaja povezuje se s vladavinom antikrista tijekom četrdeset i dva simbolična mjeseca u vrijeme nedjeljnog zakona.

> And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. Genesis 6:3.

> I reče Gospodin: Neće se duh moj dovijeka preti s čovjekom, jer je i on tijelo; ipak će dani njegovi biti sto i dvadeset godina. Postanak 6,3.

Along with the genealogy of Matthew, which emphasizes the covenant of Abraham, the genealogy of Christ, as set forth by Luke goes all the way to creation, thus emphasizing the covenant of life that Adam broke in Eden. Luke’s genealogy begins with Jesus, and goes backward through His genealogy all the way to Adam, who is identified as the son of God. The line ends with the perfect second Adam, and it begins with the perfect first Adam. From the first Adam unto the second Adam is set forth as 77 generations.

Uz rodoslovlje u Mateja, koje naglašava Abrahamov savez, rodoslovlje Kristovo, kako ga iznosi Luka, seže sve do stvaranja, te tako naglašava savez života koji je Adam prekršio u Edenu. Lukino rodoslovlje započinje s Isusom i ide unatrag kroz Njegovo rodoslovlje sve do Adama, koji je označen kao sin Božji. Niz završava savršenim drugim Adamom, a započinje savršenim prvim Adamom. Od prvoga Adama do drugoga Adama izloženo je 77 naraštaja.

The genealogies of Scripture represent lines of truth. We have just identified several that far exceed the necessary witnesses needed to establish a truth. The genealogical lines contain the voice of historical fulfillments and future predictions, and they contain the voice of Palmoni, the Wonderful Numberer of secrets, as the numerical enigmas which were placed within the lines provide a second voice. Those two voices are heard with another third voice, the voice of the Wonderful Linguist, who created and controls all things, including the names of people, places and things.

Rodoslovlja Svetoga pisma predstavljaju linije istine. Upravo smo utvrdili nekoliko njih koje daleko nadilaze potrebna svjedočanstva nužna za utvrđivanje istine. Rodoslovne linije sadrže glas povijesnih ispunjenja i budućih predskazanja, a sadrže i glas Palmonija, Divnoga Brojitelja tajni, jer brojčane zagonetke koje su postavljene unutar tih linija pružaju drugi glas. Ta se dva glasa čuju zajedno s još trećim glasom, glasom Divnoga Jezikoslovca, koji je stvorio i upravlja svime, uključujući imena ljudi, mjesta i stvari.

When John turned to see the voice behind him, it was as the voice of many waters, and when Daniel had the same vision, His voice was the voice of a multitude. The surface message of the Scriptures, as well as the names found with the message, and also the numbering within the message are three voices in one passage. When you take a line with the three voices and lay it over the top of a parallel line, three voices become many voices.

Kad se Ivan okrenuo da vidi glas iza sebe, bijaše kao žubor mnogih voda, a kada je Daniel imao isto viđenje, njegov je glas bio poput glasa mnoštva. Površinska poruka Pisama, kao i imena koja se nalaze uz tu poruku, te također brojčani raspored unutar poruke, tri su glasa u jednom odlomku. Kada uzmete redak s ta tri glasa i položite ga preko usporednoga retka, tri glasa postaju mnogi glasovi.

> And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Revelation 19:5, 6.

> I od prijestolja iziđe glas govoreći: Hvalite Boga našega, sve sluge njegove, i vi koji ga se bojite, i mali i veliki. I čuh kao glas silnoga mnoštva, i kao glas mnogih voda, i kao glas jakih gromova, gdje govore: Aleluja! Jer Gospodin Bog svemogući kraljuje. Otkrivenje 19,5.6.

Some of the most significant genealogies are found in the kings of Israel. The first seven kings of Israel, the northern kingdom, end with Ahab, Jezebel and Elijah, thus representing the Sunday law. The line of the last seven kings of the northern tribes, begins at the Sunday law and ends at the close of human probation, when Michael stands up in Daniel 12. The first seven kings of Judah illustrate the history from the Sunday law until Michael stands up, and the last seven kings identify the history that leads to the Sunday law. Two genealogical lines, both possessing an alpha history and an omega history. The alpha history is the period of 9/11 unto the Sunday law, and the omega period is the Sunday law until the close of probation. The first seven kings of Israel, align with the last seven kings of Judah; and the last seven kings of Israel, align with the first seven kings of Judah.

Neki od najznačajnijih rodoslova nalaze se među kraljevima Izraela. Prvih sedam kraljeva Izraela, sjevernoga kraljevstva, završava s Ahabom, Izebelom i Ilijom, predstavljajući tako nedjeljni zakon. Niz posljednjih sedam kraljeva sjevernih plemena započinje nedjeljnim zakonom i završava svršetkom ljudskog vremena milosti, kada Mihael ustaje u Danielu 12. Prvih sedam kraljeva Jude prikazuje povijest od nedjeljnoga zakona do časa kada Mihael ustaje, a posljednjih sedam kraljeva označuje povijest koja vodi do nedjeljnoga zakona. Dvije rodoslovne loze, obje s poviješću alfe i poviješću omege. Povijest alfe jest razdoblje od 11. rujna do nedjeljnoga zakona, a razdoblje omege od nedjeljnoga zakona do svršetka vremena milosti. Prvih sedam kraljeva Izraela usklađuje se s posljednjih sedam kraljeva Jude; a posljednjih sedam kraljeva Izraela usklađuje se s prvih sedam kraljeva Jude.

We will continue in the next article.

Nastavit ćemo u sljedećem članku.

> “Be Steadfast Unto the End

> „Budi postojan do svršetka“

> “[Revelation 1:1, 2, quoted.] The whole Bible is a revelation; for all revelation to men comes through Christ, and all centers in him. God has spoken unto us by His Son, whose we are by creation and by redemption. Christ came to John exiled on the Isle of Patmos to give him the truth for these last days, to show him that which must shortly come to pass. Jesus Christ is the great trustee of divine revelation. It is through him that we have a knowledge of what we are to look for in the closing scenes of this earth’s history. God gave this revelation to Christ, and Christ communicated the same to John.

> „[Otkrivenje 1,1.2, citirano.] Cijela je Biblija otkrivenje; jer svako otkrivenje ljudima dolazi po Kristu i sve se usredotočuje u njemu. Bog nam je govorio po svojemu Sinu, kojemu pripadamo po stvaranju i po otkupljenju. Krist je došao Ivanu, prognanom na otok Patmos, da mu dade istinu za ove posljednje dane, da mu pokaže ono što se uskoro ima zbiti. Isus Krist veliki je povjerenik božanskog otkrivenja. Po njemu imamo spoznaju o onome što trebamo očekivati u završnim prizorima povijesti ove zemlje. Bog je dao ovo otkrivenje Kristu, a Krist ga je priopćio Ivanu.“

> “John, the beloved disciple, was the one chosen to receive this revelation. He was the last survivor of the first chosen disciples. Under the New Testament dispensation he was honored as the prophet Daniel was honored under the Old Testament dispensation.

> „Ivan, ljubljeni učenik, bio je onaj koji je bio izabran primiti ovo otkrivenje. Bio je posljednji preživjeli među prvim izabranim učenicima. Pod novozavjetnim poretkom bio je počašćen kao što je prorok Daniel bio počašćen pod starozavjetnim poretkom.“

> “The instruction to be communicated to John was so important that Christ came from heaven to give it to His servant, telling him to send it to the churches. This instruction is to be the object of our careful and prayerful study; for we are living in a time when men who are not under the teaching of the Holy Spirit will bring in false theories. These men have been standing in high places, and they have ambitious projects to carry out. They seek to exalt themselves, and to revolutionize the whole showing of things. God has given us special instruction to guard us against such ones. He bade John write in a book that which should take place in the closing scenes of this earth’s history.

> „Uputa koju je trebalo priopćiti Ivanu bila je toliko važna da je Krist došao s neba kako bi je predao svome sluzi, rekavši mu da je pošalje crkvama. Ta uputa treba biti predmetom našega pomnog i molitvenog proučavanja; jer živimo u vremenu kada će ljudi koji nisu pod poukom Duha Svetoga unositi lažne teorije. Ti su ljudi stajali na visokim položajima i imaju ambiciozne planove koje žele provesti. Oni nastoje uzvisiti sami sebe i iz temelja preoblikovati cjelokupni poredak stvari. Bog nam je dao posebnu uputu da nas sačuva od takvih. Naložio je Ivanu da u knjigu zapiše ono što će se zbiti u završnim prizorima povijesti ove zemlje.

> “After the passing of the time, God entrusted to His faithful followers the precious principles of present truth. These principles were not given to those who had had no part in the giving of the first and second angel’s messages. They were given to the workers who had had a part in the cause from the beginning.

> „Nakon isteka toga vremena, Bog je svojim vjernim sljedbenicima povjerio dragocjena načela sadašnje istine. Ta načela nisu bila dana onima koji nisu imali udjela u naviještanju poruke prvoga i drugoga anđela. Bila su dana djelatnicima koji su od početka imali udjela u tom djelu.״

> “Those who passed through these experiences are to be as firm as a rock to the principles that have made us Seventh-day Adventists. They are to be workers together with God, binding up the testimony and sealing the law among His disciples. Those who took part in the establishment of our work upon a foundation of Bible truth, those who know the waymarks that have pointed out the right path, are to be regarded as workers of the highest value. They can speak from personal experience regarding the truths entrusted to them. These men are not to permit their faith to be changed to infidelity; they are not to permit the banner of the third angel to be taken from their hands. They are to hold the beginning of their confidence firm unto the end.

> „Oni koji su prošli kroz ova iskustva trebaju biti čvrsti kao stijena u načelima koja su nas učinila adventistima sedmoga dana. Oni trebaju biti Božji suradnici, povezujući svjedočanstvo i zapečaćujući Zakon među Njegovim učenicima. Oni koji su sudjelovali u uspostavljanju našega djela na temelju biblijske istine, oni koji poznaju putokaze koji su pokazivali pravi put, trebaju se smatrati djelatnicima od najviše vrijednosti. Oni mogu govoriti iz osobnog iskustva o istinama koje su im povjerene. Ti ljudi ne smiju dopustiti da se njihova vjera promijeni u nevjeru; ne smiju dopustiti da im se iz ruku uzme stijeg trećega anđela. Oni trebaju čvrsto držati početak svojega pouzdanja do kraja.ײ

> “The Lord has declared that the history of the past shall be rehearsed as we enter upon the closing work. Every truth that He has given for these last days is to be proclaimed to the world. Every pillar that He has established is to be strengthened. We cannot now step off the foundation that God has established. We cannot now enter into any new organization; for this would mean apostasy from the truth.

> „Gospodin je objavio da se povijest prošlosti treba ponovno iznijeti dok stupamo u završno djelo. Svaka istina koju je dao za ove posljednje dane treba biti objavljena svijetu. Svaki stup koji je uspostavio treba biti učvršćen. Ne možemo sada odstupiti od temelja koji je Bog postavio. Ne možemo sada stupiti ni u kakvu novu organizaciju; jer bi to značilo otpad od istine.״

> “The medical missionary work needs to be purified and cleansed from everything that would weaken the faith of believers in the past experience of the people of God. Eden, beautiful Eden, was degraded by the introduction of sin. There is need now to rehearse the experience of the men who acted a part in the establishment of our work at the beginning.

> „Medicinsko misionarsko djelo treba biti očišćeno i pročišćeno od svega što bi oslabilo vjeru vjernika u prošlo iskustvo Božjega naroda. Eden, prekrasni Eden, bio je unakažen uvođenjem grijeha. Potrebno je sada iznova iznijeti iskustvo ljudi koji su sudjelovali u uspostavljanju našega djela na početku.

> “From time to time we read the death notices of the great men of the world. Their time came suddenly, as in a moment. Many, supposed to be in good health, die after a feast, or after laying selfish plans for their own exaltation. The word goes forth, ‘He is joined to his idols; let him alone.’ This means that the Lord no longer guards him from harm. Sudden death comes, and what is his lifework worth? His life has been a failure. The tree falls because the power that has sustained it leaves it to its idolatrous sacrifice.

> „S vremena na vrijeme čitamo osmrtnice velikih ljudi ovoga svijeta. Njihovo vrijeme dođe iznenada, kao u jednom trenutku. Mnogi, za koje se pretpostavlja da su dobrog zdravlja, umiru nakon gozbe ili nakon što su skovali sebične planove za vlastito uzdignuće. Oglasuje se riječ: ‘Pridružen je svojim idolima; ostavite ga na miru.’ To znači da ga Gospodin više ne štiti od zla. Dolazi iznenadna smrt, i što vrijedi djelo njegova života? Njegov je život bio neuspjeh. Stablo pada jer ga sila koja ga je održavala prepušta njegovoj idolopokloničkoj žrtvi.”

> “Men and women are absorbed in searching for something to enjoy. They sell their souls for naught, and God withdraws His longsuffering forbearance. They are left to their choice.

> „Muškarci i žene zaokupljeni su traženjem nečega u čemu bi uživali. Prodaju svoje duše nizašto, a Bog povlači svoju dugotrpnu strpljivost. Prepušteni su vlastitom izboru.

> “There are those who, while professing to believe present truth have degraded their faith and refused to walk in the light. Who will now lay aside their selfish, worldly principles? Who will now strive to realize the worth of the soul? What shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? Are you hungering and thirsting for the bread of life and the water of salvation? Do you realize the value of the souls for whom Christ died? Are those who are supposed to be Christians living up to their profession of faith? Are they conscious of the worth of the soul? Are they striving to purify their souls through obedience to the truth?” Manuscript Releases, volume 20, 150, 151.

> „Ima onih koji su, premda ispovijedaju da vjeruju sadašnju istinu, ponizili svoju vjeru i odbili hoditi u svjetlu. Tko će sada odložiti svoja sebična, svjetovna načela? Tko će sada nastojati spoznati vrijednost duše? Što koristi čovjeku ako zadobije sav svijet, a izgubi svoju dušu? Ili što će čovjek dati u zamjenu za svoju dušu? Jeste li gladni i žedni kruha života i vode spasenja? Shvaćate li vrijednost duša za koje je Krist umro? Žive li oni koji bi trebali biti kršćani u skladu sa svojim ispovijedanjem vjere? Jesu li svjesni vrijednosti duše? Nastojе li očistiti svoje duše poslušnošću istini?” Manuscript Releases, svezak 20, 150, 151.

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