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# The Revelation of Jesus Christ - Number Two

Otkrivenje Isusa Krista - Broj dva

Covenant Names

Savezna imena

Author

Jeff Pippenger

Published

August 10, 2023

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I have placed many things into the previous articles in an attempt to put some basic points of reference out at the beginning. I will now try to be more focused on the subject at hand. Thank you for your patience.

U prethodne sam članke unio mnogo toga nastojeći na početku iznijeti neka osnovna polazišta. Sada ću se nastojati usredotočiti više na predmet o kojem je riječ. Hvala vam na strpljenju.

From the very beginning God has been trying to increase our understanding of who and what He is. In that work he has employed several techniques to help men understand what has been revealed of Him, and one of those techniques is his use of “names,” both the many names given to God in the Scriptures, and also the names given to His chosen representatives. He chooses representatives of evil and good.

Od samoga početka Bog je nastojao povećati naše razumijevanje o tome tko i što On jest. U tom je djelu upotrijebio nekoliko načina kako bi ljudima pomogao razumjeti ono što je o Njemu objavljeno, a jedan od tih načina jest Njegova uporaba „imena“, kako mnogih imena danih Bogu u Svetome pismu, tako i imena danih Njegovim izabranim predstavnicima. On bira predstavnike zla i dobra.

He has also used the dispensational changes of His chosen covenant people to magnify the understanding of His character incrementally through history. Therefore, the histories of covenant dispensational changes in a variety of ways, also speak to the magnification of the truth of His character and nature.

On se također poslužio dispenzacijskim promjenama svojega izabranog saveznog naroda kako bi tijekom povijesti postupno uvećavao razumijevanje svojega karaktera. Stoga povijesti saveznih dispenzacijskih promjena na različite načine također govore o uvećavanju istine o njegovu karakteru i naravi.

If we approach Revelation chapter one as an introduction and a key for the following chapters, we find certain truths in the beginning chapter that impact the rest of the book. One of those truths is involved with who Jesus Christ is, and not simply that He is Alpha and Omega. If a truth is set forth in chapter one of Revelation, it is most certainly a testing present truth for the final generation, the final generation being the “chosen generation” identified by Peter.

Ako pristupimo prvom poglavlju Otkrivenja kao uvodu i ključu za sljedeća poglavlja, u početnom poglavlju nalazimo određene istine koje utječu na ostatak knjige. Jedna od tih istina odnosi se na to tko je Isus Krist, a ne samo na činjenicu da je On Alfa i Omega. Ako je neka istina izložena u prvom poglavlju Otkrivenja, onda je ona zasigurno kušajuća sadašnja istina za posljednji naraštaj, pri čemu je posljednji naraštaj „izabrani naraštaj“ koji je prepoznao Petar.

One of the attributes of Christ’s character which we have been exploring is Christ identifying the beginning from the end. The time when Christ confirmed the covenant with many for one week represents a covenant dispensational change from literal to spiritual Israel. The dispensational changes that are identified in Scriptures which all speak to the increase in knowledge concerning the character and being of Christ was Abram, Isaac, Jacob, Joseph, Moses, Christ, William Miller and the one hundred and forty-four thousand. There is another line of dispensational changes that is laid over the top of that line that identifies seven dispensations of God’s church that are represented by the seven churches of Revelation two and three, but we will not touch those yet. There was a dispensational change with Adam and Eve represented by before their fall and after their fall, and of course a change of dispensations from before the flood to after the flood in the time of Noah. All these lines contribute to the light we are dealing with, but we are focusing now upon the chosen people.

Jedno od obilježja Kristova karaktera koje smo istraživali jest da Krist prepoznaje početak od svršetka. Vrijeme kada je Krist potvrdio Savez s mnogima za jedan tjedan predstavlja saveznu promjenu razdoblja iz doslovnog u duhovni Izrael. Promjene razdoblja koje su prepoznate u Svetome pismu, a koje sve govore o porastu spoznaje o karakteru i biću Kristovu, bile su Abram, Izak, Jakov, Josip, Mojsije, Krist, William Miller i sto četrdeset i četiri tisuće. Postoji još jedna linija promjena razdoblja koja je položena preko te linije i koja prepoznaje sedam razdoblja Božje crkve, predstavljene sa sedam crkava iz Otkrivenja dva i tri, ali njih se još nećemo doticati. Postojala je promjena razdoblja s Adamom i Evom, predstavljena stanjem prije njihova pada i nakon njihova pada, te, naravno, promjena razdoblja iz vremena prije Potopa u vrijeme nakon Potopa u Noino doba. Sve te linije pridonose svjetlu kojim se bavimo, ali sada se usredotočujemo na izabrani narod.

When Christ began His ministry at the beginning of the covenant week He was baptized.

Kad je Krist započeo svoju službu na početku savezničkog tjedna, bio je kršten.

> And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Matthew 3:16, 17.

> A Isus, pošto se krstio, odmah iziđe iz vode; i gle, otvoriše mu se nebesa, te ugleda Duha Božjega gdje silazi kao golub i spušta se na nj. I gle, glas s nebesa govoraše: Ovo je Sin moj ljubljeni, koji mi je po volji. Matej 3:16, 17.

The very first words of God, as Jesus came up out of the water, thus beginning the covenant week, was the announcement by the Father, that Jesus was the Son of God. If we understand the “rule of first mention” that fact is powerful. If we don’t, not so much.

Prve Božje riječi, dok je Isus izlazio iz vode, započinjući tako saveznički tjedan, bile su Očeva objava da je Isus Sin Božji. Ako razumijemo „pravilo prvoga spomena“, ta je činjenica snažna. Ako ga ne razumijemo, onda i ne toliko.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. Genesis 1:1, 2.

> U početku stvori Bog nebo i zemlju. A zemlja bijaše bez obličja i pusta; i tama bijaše nad licem bezdana. I Duh Božji lebdio je nad licem voda. Postanak 1,1.2.

As in Genesis, the anointing ceremony has three persons of the godhead identified.

Kao i u Postanku, u obredu pomazanja prepoznaju se tri osobe Božanstva.

The truth that Jesus was the Son of God, the Son of David and the Son of Man regularly agitated the scribes and Pharisees during the next three and a half years. Jesus prophetically changed from Jesus to Jesus Christ at His baptism. When Jesus was baptized, He became the “Christ,” which means “anointed one” and is the word “Messiah” in the Hebrew. And of course, the Hebrews expected a Messiah and they knew he would be the Son of David. When He was “anointed” to begin the most sacred three and a half years of earth’s history, He saw the Holy Spirit descending and heard His Father speak.

Istina da je Isus bio Sin Božji, Sin Davidov i Sin Čovječji redovito je uznemirivala pismoznance i farizeje tijekom sljedeće tri i pol godine. Isus je proročki pri svome krštenju od Isusa postao Isus Krist. Kada je Isus bio kršten, postao je „Krist”, što znači „Pomazanik” i što je na hebrejskom riječ „Mesija”. A Hebreji su, dakako, očekivali Mesiju i znali su da će on biti Sin Davidov. Kada je bio „pomazan” da započne najsvetije tri i pol godine zemaljske povijesti, vidio je Duha Svetoga kako silazi i čuo svojega Oca kako govori.

It was a very profound anointing ceremony at which the message that was proclaimed of Him and His work was that, “He was the Son of God”. More alarming for the Jews, was not only that He was the Son of God, but that He claimed, as the Son of God — He was actually God. The Jews could not abide in what they understood to be such a blasphemous claim as that! The dilemma for the Jews, is the dilemma of Abraham—for Abraham was the father of the Jews, the father of the covenant and also the symbol of the faith required to abide by the terms of the covenant.

Bila je to vrlo duboka pomazbena ceremonija na kojoj je poruka što je o Njemu i Njegovu djelu bila proglašena glasila: „On bijaše Sin Božji“. Još uznemirujuće za Židove nije bilo samo to što je On bio Sin Božji, nego i to što je tvrdio da je, kao Sin Božji — zapravo Bog. Židovi nikako nisu mogli prihvatiti ono što su smatrali tako bogohulnom tvrdnjom! Dilema za Židove jest Abrahamova dilema — jer Abraham je bio otac Židova, otac Saveza, a također i simbol vjere potrebne za držanje uvjeta Saveza.

Abraham’s illustration of the faith necessary to enter into a covenant relationship with God requires that your faith is tested. Abraham’s test, which would prove whether his faith was real or presumption was premised on demonstrating whether he would follow God’s word—even if it appeared to contradict God’s previous word. Abraham knew that human sacrifice was murder and that it represented the idolatrous practices of the idolatrous peoples he was then living among. The scribes and Pharisees knew from their beginning covenant history that God was only one God, and they also knew Jesus was claiming to be a second God. They were being tested with their final test.

Abrahamov prikaz vjere nužne za stupanje u saveznički odnos s Bogom zahtijeva da vaša vjera bude iskušana. Abrahamova kušnja, koja je trebala pokazati je li njegova vjera stvarna ili se radi o drskoj preuzetnosti, počivala je na tome hoće li slijediti Božju riječ — čak i ako se činilo da proturječi Božjoj prethodnoj riječi. Abraham je znao da je ljudska žrtva ubojstvo i da predstavlja idolopokloničke običaje idolopokloničkih naroda među kojima je tada živio. Pismoznanci i farizeji znali su iz svoje savezničke povijesti od samoga početka da je Bog samo jedan Bog, a također su znali da Isus tvrdi da je drugi Bog. Oni su bili stavljeni na kušnju svojom konačnom kušnjom.

> Hear, O Israel: The Lord our God is one Lord. Deuteronomy 6:4.

> Čuj, Izraele: Gospodin, Bog naš, jedan je Gospodin. Ponovljeni zakon 6,4.

In the history where Moses recorded the previous verse, God had already told Moses that He was to be known from that point on as Jehovah. No longer was He only to be the Lord God Almighty, but from that point onward he was to be known as Jehovah. In the very history where He is further magnifying the understanding of His character as represented by His names, He is also straitly informing ancient Israel that God is one God. What were the Jews of Christ day-and-age to think?

U povijesti u kojoj je Mojsije zabilježio prethodni redak, Bog je već bio rekao Mojsiju da od toga trenutka treba biti poznat kao Jehova. Više nije trebao biti samo Gospodin Bog Svemogući, nego je od tada nadalje trebao biti poznat kao Jehova. Upravo u toj povijesti, u kojoj još više uzvisuje razumijevanje svojega karaktera kako je predstavljen njegovim imenima, On također izričito obznanjuje drevnom Izraelu da je Bog jedan Bog. Što su Židovi iz Kristova vremena trebali misliti?

Later in His ministry as it reached the climax of the Triumphal Entry into Jerusalem the Jews are once again flabbergasted that Jesus is allowing the children to sing His praise.

Kasnije u svojoj službi, kada je ona dosegnula vrhunac u Trijumfalnom ulasku u Jeruzalem, Židovi su ponovno zapanjeni što Isus dopušta djeci da pjevaju Njegovu hvalu.

> And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. Matthew 21:9.

> A mnoštvo koje je išlo pred njim i koje je išlo za njim vikaše govoreći: Hosana Sinu Davidovu! Blagoslovljen koji dolazi u ime Gospodnje! Hosana na visini! Matej 21,9.

The lyric of the song that drove the Pharisees crazy was the part identifying Jesus as the Son of David and also identifying that the Son of David was the name of the Lord. At the beginning of His ministry, the triumphal entry and of course the cross, the controversy includes agitation over Jesus’ name.

Stih pjesme koji je farizeje dovodio do ludila bio je onaj dio koji je Isusa označavao kao Sina Davidova te ujedno potvrđivao da je Sin Davidov ime Gospodnje. Na početku njegove službe, pri slavnom ulasku i, naravno, na križu, prijepor uključuje uznemirenost zbog Isusova imena.

> Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. John 19:21.

> Tada rekoše židovski veliki svećenici Pilatu: Ne piši: Kralj židovski, nego da je on rekao: Ja sam kralj židovski. Ivan 19,21.

Of course, it would have been essentially correct for Pilate to have changed the writing to say, “I am, King of the Jews,” for “I Am” was the name Jesus set forth of Himself repeatedly. Of course, to apply that flawed logic in order to change God’s Word, particularly when it is the story of the cross is something that men would never do, would they? Jesus was the “King of the Jews,” but He was also “I am,” so the statement “I am, King of the Jews” is accurate in a sense, but this is not the point.

Naravno, bilo bi u biti ispravno da je Pilat izmijenio natpis tako da glasi: „Ja jesam, kralj židovski“, jer „Ja jesam“ bijaše ime koje je Isus opetovano primjenjivao na samoga sebe. Naravno, primijeniti takvu pogrešnu logiku kako bi se izmijenila Božja Riječ, osobito kada je riječ o izvještaju o križu, nešto je što ljudi nikada ne bi učinili, zar ne? Isus je bio „kralj židovski“, ali je također bio i „Ja jesam“, pa je izjava „Ja jesam, kralj židovski“ u određenom smislu točna, ali to nije poanta.

From the beginning and throughout the middle and to the end of the three and a half years His name was a point of agitation. There are many things to be understood about the line of covenant names, but here I am wanting to show that there was a shaking at the end of ancient Israel in the Jewish church that had to do with the name of Christ. As the Son of David, He possessed the credentials to be the Messiah, as the Son of God, (in the sense of also being God) and as the Son of Man, Jesus presented a tremendous test for the chosen people. How could this man claim to be God and also God’s son, when Moses at the beginning of their covenant history had been so specific about God being one God?

Od početka, kroz sredinu pa sve do kraja tih tri i pol godina, njegovo je ime bilo točka uznemirenja. Mnogo je toga što treba razumjeti o nizu saveznih imena, no ovdje želim pokazati da se na kraju drevnoga Izraela, u židovskoj crkvi, dogodlo potresanje koje je bilo povezano s Kristovim imenom. Kao Sin Davidov, posjedovao je vjerodajnice da bude Mesija; kao Sin Božji (u smislu da je također Bog) i kao Sin Čovječji, Isus je pred izabrani narod postavio golem ispit. Kako je ovaj čovjek mogao tvrditi da je Bog, a također i Božji Sin, kada je Mojsije na početku njihove savezničke povijesti bio tako izričit o tome da je Bog jedan Bog?

Yet that was the purpose of Christ walking among men. God was in Him reconciling men unto Himself, and He was doing so by allowing men to see Jesus, who plainly and directly taught that if you have seen Him—you have seen the Father. This history represents the ending of literal Israel as God’s chosen people and at the beginning there was a controversy marked about who and what God is.

Ipak, to je bila svrha Kristova hoda među ljudima. Bog je bio u Njemu, pomirujući ljude sa sobom, a to je činio dopuštajući ljudima da vide Isusa, koji je jasno i izravno učio da, ako ste vidjeli Njega — vidjeli ste Oca. Ova povijest predstavlja završetak doslovnoga Izraela kao Božjega izabranog naroda, a na početku se vodio spor obilježen pitanjem tko je Bog i što je Bog.

> And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go. Exodus 5:2.

> A faraon reče: Tko je Jahve da poslušam njegov glas i pustim Izraela? Ne poznajem Jahvu i neću pustiti Izraela. Izlazak 5,2.

Pharaoh is expressing not only the symbol of atheistic defiance against the knowledge of God, but also expressing the Egyptian understanding concerning the God of Abraham. And repeatedly the Lord has said that His wonderous acts in Egypt were to allow mankind to know who He is. The history of the beginning of literal Israel as God’s chosen people typifies the end.

Faraon ne izražava samo simbol ateističkog prkosa protiv spoznaje Boga, nego također izražava i egipatsko razumijevanje o Bogu Abrahamovu. I Gospodin je više puta rekao da su Njegova čudesna djela u Egiptu bila zato da čovječanstvu omoguće upoznati tko je On. Povijest početka doslovnog Izraela kao Božjega izabranog naroda predstavlja prasliku svršetka.

In both histories there is a lack of understanding about who and what God is, that is connected to His various names, but more importantly to our consideration is that the history of Christ at the ending of Israel as the chosen people, identifies that a primary reason the Jews stumbled over accepting their Messiah was that they knew that God’s Word at the beginning of their covenant history identified was that He was one God. What a dilemma!

U objema povijestima postoji nedostatak razumijevanja o tome tko je i što je Bog, a to je povezano s Njegovim različitim imenima; no, što je za naše razmatranje još važnije, povijest Krista na završetku Izraela kao izabranoga naroda pokazuje da je jedan od glavnih razloga zbog kojih su Židovi posrnuli u prihvaćanju svojega Mesije bio taj što su znali da je Božja Riječ na početku njihove savezničke povijesti objavila da je On jedan Bog. Kakva dilema!

> And after that they durst not ask him any question at all. And he said unto them, How say they that Christ is David’s son? And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. David therefore calleth him Lord, how is he then his son? Luke 20:40–44.

> A nakon toga više mu se nisu usuđivali postaviti nijedno pitanje. A on im reče: Kako govore da je Krist sin Davidov? Ta sam David kaže u knjizi Psalama: Gospodin reče Gospodinu mojemu: Sjedi meni zdesna, dok ne položim neprijatelje tvoje za podnožje nogama tvojim. David ga, dakle, naziva Gospodinom; kako mu je onda sin? Luka 20:40–44.

This is the final question and answer period for the Jews, for after that interaction, “they durst not ask Him any question at all.” He had just answered the final question of his ministry for the lost house (and there is always a lost house in the prophetic narrative), and then He raises the subject of His name as “the Son of David,” and therefore as the Messiah. All through the three and a half years the controversy includes His various names, which represent His character and nature. His name is addressed at the beginning, at His baptism, and then in His final interaction with the lost house at the triumphal entry and at the cross, among other passages in the gospels.

Ovo je posljednje razdoblje pitanja i odgovora za Židove, jer nakon toga susreta „nisu Mu se više usuđivali postaviti nijedno pitanje“. Upravo je bio odgovorio na posljednje pitanje svoje službe za izgubljeni dom (a u proročkom se narativu uvijek nalazi izgubljeni dom), a zatim otvara pitanje svoga imena kao „Sina Davidova“, i stoga kao Mesije. Kroz sve tri i pol godine prijepor obuhvaća njegova različita imena, koja predstavljaju njegov karakter i narav. Njegovo se ime tematizira na početku, pri njegovu krštenju, a zatim i u njegovu posljednjem susretu s izgubljenim domom pri svečanom ulasku i na križu, među ostalim odlomcima u evanđeljima.

> “The Pharisees had gathered close about Jesus as He answered the question of the scribe. Now turning He put a question to them: ‘What think ye of Christ? whose son is He?’ This question was designed to test their belief concerning the Messiah,—to show whether they regarded Him simply as a man or as the Son of God. A chorus of voices answered, ‘The Son of David.’ This was the title which prophecy had given to the Messiah. When Jesus revealed His divinity by His mighty miracles, when He healed the sick and raised the dead, the people had inquired among themselves, ‘Is not this the Son of David?’ The Syrophoenician woman, blind Bartimaeus, and many others had cried to Him for help, ‘Have mercy on me, O Lord, Thou Son of David.’ Matthew 15:22. While riding into Jerusalem He had been hailed with the joyful shout, ‘Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord.’ Matthew 21:9. And the little children in the temple had that day echoed the glad ascription. But many who called Jesus the Son of David did not recognize His divinity. They did not understand that the Son of David was also the Son of God.

> „Farizeji su se bili okupili oko Isusa dok je odgovarao na pitanje pismoznanca. Tada se On okrenu prema njima i postavi im pitanje: ‘Što mislite o Kristu? Čiji je On sin?’ To je pitanje bilo postavljeno da iskuša njihovo vjerovanje o Mesiji — da pokaže smatraju li Ga samo čovjekom ili Sinom Božjim. Zbor glasova odgovori: ‘Sin Davidov.’ To je bio naslov koji je proroštvo dalo Mesiji. Kad je Isus svojim moćnim čudima otkrivao svoje božanstvo, kad je liječio bolesne i uskrisivao mrtve, narod se među sobom pitao: ‘Nije li ovo Sin Davidov?’ Sirofeničanka, slijepi Bartimej i mnogi drugi vapili su Mu za pomoć: ‘Smiluj mi se, Gospodine, Ti Sine Davidov.’ Matej 15,22. Dok je jahao u Jeruzalem, bio je pozdravljen radosnim poklikom: ‘Hosana Sinu Davidovu! Blagoslovljen koji dolazi u ime Gospodnje!’ Matej 21,9. A malena su djeca u hramu toga dana odjekivala tim radosnim priznanjem. Ali mnogi koji su Isusa nazivali Sinom Davidovim nisu priznavali Njegovo božanstvo. Nisu razumjeli da je Sin Davidov ujedno i Sin Božji.“

> “In reply to the statement that Christ was the Son of David, Jesus said, ‘How then doth David in Spirit [the Spirit of Inspiration from God] 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? And no man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions.’” The Desire of Ages, 609.

> „Kao odgovor na tvrdnju da je Krist bio Sin Davidov, Isus je rekao: ‘Kako onda David u Duhu [Duh nadahnuća od Boga] Njega naziva Gospodinom, govoreći: Gospodin 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? I nitko Mu ne mogaše odgovoriti ni riječi, niti se itko od toga dana usudi više postaviti Mu kakvo pitanje.’” Želja vjekova, 609.

His anointing as Messiah and His last interaction with those He came to save was over His divinity, the symbolism of His names and of course the rule of first mention. Jesus ends His direct work for the Jews by using the history of literal David to teach about spiritual David. Why would David comment on when the Lord tells the Lord to be seated on the throne with Him? Because king David at the beginning represents the spiritual King David at the end. The only way to rightly understand Jesus’ final statement to the lost house was to be able to apply the rule of first mention, which can’t be done if you don’t know the rule.

Njegovo pomazanje kao Mesije i Njegova posljednja interakcija s onima koje je došao spasiti ticala se Njegova božanstva, simbolike Njegovih imena i, naravno, pravila prvog spominjanja. Isus svoje izravno djelovanje za Židove završava time što poviješću doslovnoga Davida poučava o duhovnome Davidu. Zašto bi David govorio o tome kada Gospodin govori Gospodinu da sjedne na prijestolje s Njime? Zato što kralj David na početku predstavlja duhovnoga Kralja Davida na svršetku. Jedini način da se ispravno razumije Isusova završna izjava izgubljenom domu jest biti kadar primijeniti pravilo prvog spominjanja, što se ne može učiniti ako ne poznajete to pravilo.

His final statement to the lost house required an understanding of the rule of first mention in order to be understood. Jesus used David and David’s son to present the truth to the lost house for His final statement. They had been the house of David after all. Jesus therefore took the father (David) and turned it to the (Son of David) and He also took the son (of David) and turned him to his father (David). He turned the Father unto the child as Elijah’s message is prophesied to do in the “last days.” That was His final message to ancient literal Israel and it was an Elijah message, for it was based upon the rule of first mention. The rule of first mention therefore, also confirms Jesus’ message as an Elijah message based upon the rule itself. The rule of first mention demands that if the Elijah message of John the Baptist was the first of the last warning message to the lost house of Israel, then the final message given to them would also be the Elijah message. And so it was…

Njegova završna izjava upućena izgubljenom domu zahtijevala je razumijevanje pravila prvoga spominjanja kako bi bila shvaćena. Isus je uporabio Davida i Davidova sina kako bi izgubljenomu domu iznio istinu u svojoj završnoj izjavi. Uostalom, oni su bili dom Davidov. Isus je stoga uzeo oca (Davida) i usmjerio ga na (Sina Davidova), a uzeo je i sina (Davidova) i usmjerio ga na njegova oca (Davida). Obratio je oca k djetetu, kao što je prorečeno da će učiniti Ilijina poruka u „posljednjim danima“. To je bila Njegova završna poruka drevnom doslovnom Izraelu i bila je to Ilijina poruka, jer se temeljila na pravilu prvoga spominjanja. Pravilo prvoga spominjanja stoga također potvrđuje Isusovu poruku kao Ilijinu poruku, utemeljenu na samome pravilu. Pravilo prvoga spominjanja zahtijeva da, ako je Ilijina poruka Ivana Krstitelja bila prva od posljednje poruke upozorenja izgubljenomu domu Izraelovu, tada bi i završna poruka koja im je bila dana također morala biti Ilijina poruka. I tako je i bilo…

All of this being said, I would now derive a point from it all that is based upon the rule of first mention—the Alpha and Omega. There was a controversy over the understanding of who and what God is at the beginning of ancient Israel that typified the same controversy at the end of ancient Israel. At the end of ancient Israel, the work of Christ included teaching the lost house of Israel who and what God is. In the history of the end there was a resistance against Christ that was premised on an original truth that was established at the beginning. Modern spiritual Israel will possess the same prophetic characteristics in their history.

Rekavši sve to, sada bih iz svega toga izveo jednu poantu koja se temelji na pravilu prvoga spomena — Alfi i Omegi. Na početku drevnoga Izraela postojala je prijeporna rasprava o razumijevanju toga tko je i što je Bog, koja je predoznačavala istu prijepornu raspravu na svršetku drevnoga Izraela. Na svršetku drevnoga Izraela Kristovo je djelo uključivalo poučavanje izgubljenoga doma Izraelova tko je i što je Bog. U povijesti svršetka postojao je otpor prema Kristu koji se temeljio na izvornoj istini uspostavljenoj na početku. Suvremeni duhovni Izrael posjedovat će iste proročke značajke u svojoj povijesti.

At the beginning of Adventism, the historians inform us that the Millerites were primarily made up of two Christian denominations; the Methodist and the Christian Connection. Methodism’s primary beliefs were based upon living the correct Christian lifestyle. They had the “method.” The Christian Connection’s primary belief might be summarized as an opposition to the Catholic doctrine of the trinity.

Na početku adventizma, povjesničari nas izvješćuju da su mileriti bili sastavljeni prvenstveno od dviju kršćanskih denominacija: metodističke i Christian Connectiona. Primarna vjerovanja metodizma temeljila su se na življenju ispravnog kršćanskog načina života. Oni su imali „metodu“. Primarno vjerovanje Christian Connectiona moglo bi se sažeti kao protivljenje katoličkom nauku o Trojstvu.

As far as my research has gone, virtually all the leadership of the Millerites held to that doctrine of the Christian Connection. There are many branches of the Seventh-day Adventist Reform Movement (SDARM), that still hold to and promote the original Millerite understanding of “anti-trinitarianism.” A dilemma (and current source of controversy) for those who retain the pioneer understanding has and always will be, how to respond to the many and various passages where Sister White directly opposes the doctrinal position they hold to and promote?

Koliko god je moje istraživanje dosegnulo, gotovo cjelokupno vodstvo milerita držalo se te doktrine Kršćanske veze. Postoje mnoge grane Reformnog pokreta adventista sedmoga dana (SDARM) koje se još uvijek drže i promiču izvorno mileritsko razumijevanje „antitrinitarizma“. Dilema — i sadašnji izvor prijepora — za one koji zadržavaju pionirsko razumijevanje jest i uvijek će biti: kako odgovoriti na mnoge i raznovrsne odlomke u kojima se sestra White izravno protivi doktrinarnom stajalištu kojega se oni drže i koje promiču?

> “I am instructed to say, The sentiments of those who are searching for advanced scientific ideas are not to be trusted. Such representations as the following are made: ‘The Father is as the light invisible: the Son is as the light embodied; the Spirit is the light shed abroad.’ ‘The Father is like the dew, invisible vapor; the Son is like the dew gathered in beauteous form; the Spirit is like the dew fallen to the seat of life.’ Another representation: ‘The Father is like the invisible vapor; the Son is like the leaden cloud; the Spirit is rain fallen and working in refreshing power.’

> “Naloženo mi je da kažem: osjećajima onih koji tragaju za uznapredovalim znanstvenim idejama ne treba vjerovati. Daju se prikazi poput sljedećih: ‘Otac je kao svjetlost nevidljiva; Sin je kao utjelovljena svjetlost; Duh je svjetlost razlivena posvuda.’ ‘Otac je poput rose, nevidljive pare; Sin je poput rose sabrane u prekrasan oblik; Duh je poput rose koja je pala na sjedište života.’ Još jedan prikaz glasi: ‘Otac je poput nevidljive pare; Sin je poput olovnog oblaka; Duh je kiša koja je pala i djeluje osvježavajućom silom.’”

> “All these spiritualistic representations are simply nothingness. They are imperfect, untrue. They weaken and diminish the Majesty which no earthly likeness can be compared to. God cannot be compared with the things His hands have made. These are mere earthly things, suffering under the curse of God because of the sins of man. The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight.

> „Sve su te spiritističke predodžbe jednostavno ništavilo. One su nesavršene, neistinite. One slabe i umanjuju Veličanstvo s kojim se ne može usporediti nikakva zemaljska sličnost. Bog se ne može usporediti sa stvarima koje su načinile Njegove ruke. To su samo zemaljske stvari, koje trpe pod Božjim prokletstvom zbog čovjekovih grijeha. Oca se ne može opisati stvarima sa zemlje. Otac je sva punina Božanstva tjelesno i nevidljiv je smrtnom pogledu.״

> “The Son is all the fullness of the Godhead manifested. The Word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.

> „Sin je sva punina Božanstva očitovana. Riječ Božja objavljuje za Njega da je ‘obličje bića Njegova’. ‘Jer Bog je tako ljubio svijet da je dao Sina svojega jedinorođenoga, da nijedan koji u Njega vjeruje ne propadne, nego da ima život vječni.’ Ovdje je prikazana osobnost Oca.״

> “The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio; in the name of these three great powers—the Father, the Son, and the Holy Spirit—those who receive Christ by living faith are baptized, and these powers will co-operate with the obedient subjects of heaven in their efforts to live the new life in Christ.” Special Testimonies, Series B, number 7, 62, 63.

> „Utješitelj kojega je Krist obećao poslati nakon što je uzašao na nebo jest Duh u svoj punini Božanstva, koji očituje silu božanske milosti svima koji primaju i vjeruju u Krista kao osobnog Spasitelja. Postoje tri žive osobe nebeskog trojstva; u ime ove tri velike sile — Oca, Sina i Duha Svetoga — krštavaju se oni koji primaju Krista živom vjerom, i te će sile surađivati s poslušnim podanicima neba u njihovim nastojanjima da žive novim životom u Kristu.“ Special Testimonies, Series B, number 7, 62, 63.

The passage identifies “sentiments of those” that were defining the Father, the Son and the Spirit with “things of earth.” Then she says, “The Father cannot be described by the things of the earth.” Notice two points that she makes, though one might sound like a contradiction. She is identifying a false description of the Godhead that identifies three gods, if you will. It’s a false description of the Godhead, but she makes no comment about the fact that the false definition of the Godhead is also incorrect because it has the wrong number of gods in the Godhead.

Odlomak prepoznaje „osjećaje onih” koji su Oca, Sina i Duha određivali „zemaljskim stvarima”. Zatim kaže: „Otac se ne može opisati stvarima zemlje.” Uočite dvije točke koje ona iznosi, premda bi jedna mogla zvučati kao proturječje. Ona prepoznaje lažan opis Božanstva koji, ako hoćete, prepoznaje tri boga. To je lažan opis Božanstva, ali ona ne iznosi nikakvu primjedbu o činjenici da je lažna definicija Božanstva također netočna zato što u Božanstvu navodi pogrešan broj bogova.

Also notice that she says the things of the earth cannot be used to describe the Father. In that very statement, she herself is using the things of the earth. It is human beings that have children and mothers and fathers and aunts and cousins. And Jesus tells us there will be no more marrying in heaven in the earth made new, for we will be like the angels. There are no boy and girl angels. The terms used by human beings that define their relationships with one another have been employed by God to instruct us about His nature and character, but even “the things of the earth” that inspiration has employed to instruct men of God’s character and nature are imperfect.

Zapazite također da ona kaže kako se zemaljske stvari ne mogu uporabiti za opisivanje Oca. U samoj toj izjavi ona sama rabi zemaljske stvari. Ljudi su ti koji imaju djecu i majke i očeve i tete i rođake. A Isus nam kaže da u nebu, na obnovljenoj zemlji, više neće biti ženidbe ni udaje, jer ćemo biti kao anđeli. Ne postoje muški i ženski anđeli. Izrazi koje ljudska bića rabe da odrede svoje međusobne odnose upotrijebljeni su od Boga kako bi nas poučio o svojoj naravi i karakteru, ali čak su i „zemaljske stvari” kojima se nadahnuće poslužilo da pouči ljude o Božjem karakteru i naravi nesavršene.

We have been informed that, “There are three living persons of the heavenly trio” … “the Father, the Son, and the Holy Spirit.” It is an abomination to attach earthly spiritualist sentiments to these three persons, but it is not an abomination to attach “the name of these three great powers” to the biblical definition of the Godhead.

Obaviješteni smo da “postoje tri žive osobe nebeskog trojstva” … “Otac, Sin i Duh Sveti”. Gnusoba je vezivati uz ove tri osobe zemaljske spiritističke osjećaje, ali nije gnusoba vezivati “ime ovih triju velikih sila” uz biblijsku definiciju Božanstva.

The prophetess says “the name” of the three great powers who make up the Godhead is the Father, the Son and Holy Spirit. As with every biblical truth, when brought together line upon line, the complete testimony must consist of every waymark that has been revealed. The prophets’ testimonies are to be combined. Daniel gives the name of Palmoni to Christ (among other names, but this is just an example). John calls Him the Alpha and Omega and Moses calls Him Jehovah. According to Ellen White His name is the Father, the Son and the Holy Spirit.

Proročica kaže da je „ime” triju velikih sila koje čine Božanstvo Otac, Sin i Sveti Duh. Kao i sa svakom biblijskom istinom, kada se ona slaže redak na redak, cjelokupno svjedočanstvo mora se sastojati od svakoga putokaza koji je bio otkriven. Svjedočanstva prorokâ treba objediniti. Daniel Kristu daje ime Palmoni (među ostalim imenima, ali ovo je samo primjer). Ivan Ga naziva Alfa i Omega, a Mojsije Ga naziva Jehova. Prema Ellen White, Njegovo je ime Otac, Sin i Sveti Duh.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> „Sotona... neprestano nameće krivotvoreno — kako bi odveo od istine. Posljednja sama Sotonina obmana bit će učiniti ništavnim svjedočanstvo Duha Božjega. ‘Gdje nema viđenja, narod propada’ (Izreke 29,18). Sotona će djelovati domišljato, na različite načine i preko različitih posredstava, kako bi poljuljao pouzdanje Božjega naroda ostatka u istinito svjedočanstvo.

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> „Razbuktat će se mržnja protiv Svjedočanstava koja je sotonska. Sotonino će djelovanje biti da poljulja vjeru crkava u njih, iz ovoga razloga: Sotona ne može imati tako slobodan put da unese svoje prijevare i sveže duše u svojim zabludama ako se poslušaju upozorenja, ukori i savjeti Božjega Duha.“ Selected Messages, knjiga 1, 48.

A quick side point from this passage. John has been banished to Patmos for the Word of God and the testimony of Jesus. There are two target audiences for the third angel’s message. Those outside of Adventism and those inside of Adventism. John represents an Adventist that is not only being persecuted by the world because of his obedience to the Bible, but he is also being persecuted for his obedience to the writings of the Spirit of Prophecy. The persecution that is levelled against the Spirit of Prophecy comes from within, not from the outside.

Kratka usputna napomena iz ovoga odlomka. Ivan je prognan na Patmos zbog Riječi Božje i svjedočanstva Isusova. Postoje dvije ciljne skupine za poruku trećega anđela: oni izvan adventizma i oni unutar adventizma. Ivan predstavlja adventista koji nije samo progonjen od svijeta zbog svoje poslušnosti Bibliji, nego je također progonjen zbog svoje poslušnosti spisima Duha proroštva. Progonstvo usmjereno protiv Duha proroštva dolazi iznutra, a ne izvana.

At the beginning of ancient Israel, after four hundred years in Egypt, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The ten plagues; the Red Sea deliverance; the heavenly manna; the sanctuary and all its furnishings; the sacred ceremonies; the courtyard, holy place and Most Holy Place; the law of God; the Rock that followed them; the water that came out of the Rock that followed them and even the serpent on the pole were all intended to increase the knowledge of God in His chosen people. It was a progressive education. That progressive education continued until the scribes “durst ask him no more questions” and He then identified the very last subject they would have in an open discussion with Him, and it had to do with the name of David and who and what Christ is.

Na početku povijesti drevnoga Izraela, nakon četiri stotine godina u Egiptu, oni koji su trebali biti izabrani saveznički narod više nisu držali subotu. Nisu poznavali Kristov karakter ni narav. Držali su se pogrešnih shvaćanja o Bogu koja su usvojili tijekom sužanjstva. Deset pošasti; izbavljenje preko Crvenoga mora; nebeska mana; Svetište i sav njegov pribor; sveti obredi; predvorje, Svetinja i Svetinja nad svetinjama; Božji zakon; Stijena koja ih je pratila; voda koja je izlazila iz Stijene koja ih je pratila pa čak i zmija na stupu — sve je to bilo namijenjeno tomu da se u Njegovu izabranom narodu poveća spoznaja o Bogu. To je bilo postupno poučavanje. To se postupno poučavanje nastavilo sve dok pismoznanci „nisu se više usuđivali postavljati mu pitanja“, a On je tada naznačio upravo posljednju temu o kojoj bi s Njime vodili otvorenu raspravu, a ticala se Davidova imena te toga tko je i što je Krist.

At the beginning of modern spiritual Israel, after 1260 years in spiritual Babylon, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The history of Adventism with all its waymarks, apostasies, compromises and internal struggles reached a point in the 1880’s when The Desire of Ages was published. Enshrined in that book on page 671, is an understanding of the Godhead that has developed far beyond the understanding that came from the eighteenth century.

Na početku modernoga duhovnog Izraela, nakon 1260 godina u duhovnom Babilonu, oni koji su trebali biti izabrani saveznički narod više nisu svetkovali subotu. Nisu poznavali Kristov karakter ni narav. Držali su se pogrešnih shvaćanja o Bogu koja su usvojili tijekom sužanjstva. Povijest adventizma, sa svim svojim putokazima, otpadima, kompromisima i unutarnjim borbama, dosegla je u 1880-im godinama točku u kojoj je objavljena knjiga Čežnja vjekova. U toj je knjizi, na 671. stranici, sadržano razumijevanje Božanstva koje se razvilo daleko beyond razumijevanja koje je poteklo iz osamnaestoga stoljeća.

Ancient Israel had a controversy at its ending that was brought about by a limited understanding of the Godhead, that was based upon an understanding from their beginning history. The testimony of Jesus says, whether the Father, the Son or the Holy Spirit they are all “the fulness of the Godhead bodily” (Colossians 2:9). The biblical testimony says, “Hear, O Israel: the Lord our God is one Lord” (Deuteronomy 6:4).

Drevni je Izrael na svome završetku imao spor koji je bio prouzročen ograničenim razumijevanjem Božanstva, a koje se temeljilo na razumijevanju iz njihove rane povijesti. Isusovo svjedočanstvo kaže da su, bilo Otac, bilo Sin ili Sveti Duh, svi oni „tjelesno sva punina Božanstva” (Kološanima 2,9). Biblijsko svjedočanstvo kaže: „Čuj, Izraele: Gospodin, Bog naš, jedan je Gospodin” (Ponovljeni zakon 6,4).

Modern Israel holds to a variety of ideas about the Godhead, and only one is correct. At the end of modern Israel God will finish the work of revealing His character in terms of doing so while probationary time lingers. That is what He did for the Jews, and He never changes. It is certain we will continue to grow in our understanding of God’s nature and character throughout eternity, but there has been a purposeful prophetic line of the truth demonstrating God’s efforts to educate His people about Himself, and that history is part of the education He is seeking to teach now, and the information found in the prophetic word concerning that educational process identifies an end of the discussion that corresponds to the close of probation.

Suvremeni Izrael drži se različitih shvaćanja o Božanstvu, a samo je jedno ispravno. Na kraju suvremenog Izraela Bog će dovršiti djelo otkrivanja svojega karaktera, i to dok vrijeme milosti još traje. To je učinio za Židove, a On se nikada ne mijenja. Sigurno je da ćemo tijekom cijele vječnosti nastaviti rasti u svojem razumijevanju Božje naravi i karaktera, ali postoji smišljena proročka linija istine koja pokazuje Božje napore da pouči svoj narod o sebi, a ta je povijest dio pouke koju On sada nastoji dati, i podatci koji se nalaze u proročkoj riječi u vezi s tim odgojnim procesom označuju završetak rasprave koji odgovara svršetku vremena milosti.

> “Christ is the pre-existent, self-existent Son of God…. In speaking of his pre-existence, Christ carries the mind back through dateless ages. He assures us that there never was a time when He was not in close fellowship with the eternal God. He to whose voice the Jews were then listening had been with God as one brought up with Him.” Signs of the Times, August 29, 1900.

> „Krist je preegzistentni, samopostojeći Sin Božji…. Govoreći o svojoj preegzistenciji, Krist vraća um unatrag kroz bezdatna vjekovna razdoblja. On nas uvjerava da nikada nije bilo vremena kada On nije bio u prisnom zajedništvu s vječnim Bogom. Onaj čiji su glas Židovi tada slušali bio je s Bogom kao Onaj koji je uz Njega odgajan.” Signs of the Times, 29. kolovoza 1900.

> “He was equal with God, infinite and omnipotent…. He is the eternal, self-existent Son.

> „Bio je jednak s Bogom, beskonačan i svemoguć…. On je vječni, samopostojeći Sin.

> “While God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God.’ Before men or angels were created, the Word was with God, and was God.” Review and Herald, April 5, 1906.

> „Dok Božja Riječ govori o Kristovoj ljudskoj naravi dok je bio na ovoj zemlji, ona također odlučno govori i o Njegovu predpostojanju. Riječ je postojala kao božansko biće, kao vječni Sin Božji, u zajedništvu i jedinstvu sa svojim Ocem. Od vječnosti bio je Posrednik Saveza, onaj u kojemu su svi narodi zemlje, i Židovi i pogani, ako ga prihvate, trebali biti blagoslovljeni. ‘Riječ bijaše u Boga, i Riječ bijaše Bog.’ Prije nego što su ljudi ili anđeli bili stvoreni, Riječ bijaše u Boga i bijaše Bog.” Review and Herald, 5. travnja 1906.

In the passage she quotes from John’s very first words.

U navedenom odlomku ona citira već iz Ivanovih posve prvih riječi.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.

> U početku bijaše Riječ, i Riječ bijaše u Boga, i Riječ bijaše Bog. Ona bijaše u početku u Boga. Sve je po njoj postalo; i bez nje nije postalo ništa što je postalo. Ivan 1,1–3.

In the beginning there was at least two Gods, for John just said, “The Word was God and was with God.” In the first verse of Genesis the Hebrew word “Elohim,” is translated as God. Often in God’s word “Elohim” is placed in a grammatic structure to identify a singular God, but it is a plural, none-the-less. John removes the consideration of “Elohim” in the verse being a singular God with his second witness to the subject. His testimony establishes at least two Gods.

U početku su bila najmanje dva Boga, jer Ivan upravo kaže: „Riječ bijaše Bog i bijaše s Bogom.“ U prvom retku Postanka hebrejska riječ „Elohim“ prevodi se kao Bog. Često je u Božjoj riječi „Elohim“ smješten u gramatičku strukturu koja označuje jednoga Boga, ali je unatoč tomu u množini. Ivan svojim drugim svjedočanstvom o toj temi uklanja mogućnost da se „Elohim“ u tom retku shvati kao jedan Bog. Njegovo svjedočanstvo uspostavlja najmanje dva Boga.

More troubling for anti-trinitarians who profess to uphold the Spirit of Prophecy is that in the beginning “the Spirit of God moved upon the face of the waters.” Is the “Spirit” that moved upon the water the Father or the Son, or was it the third person of the heavenly trio as Sister White addresses Him? John’s first three verses in his gospel are followed by these words.

Još je zabrinjavajuće za antitrinitarce koji tvrde da zastupaju Duh Proroštva to što se u početku „Duh Božji dizaše nad vodama”. Je li „Duh” koji se dizao nad vodom bio Otac ili Sin, ili je to bila treća osoba nebeskog trojstva, kako Ga oslovljava sestra White? Nakon prva tri retka Ivanova evanđelja slijede ove riječi.

> In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:4, 5.

> U njemu bijaše život; i život bijaše svjetlo ljudima. I svjetlo svijetli u tami; i tama ga ne obuze. Ivan 1,4.5.

The reference to light and dark is in complete agreement with the beginning of Genesis which says.

Spominjanje svjetla i tame u potpunom je skladu s početkom Postanka, koji kaže.

> And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:3, 4.

> I reče Bog: Neka bude svjetlost! I bi svjetlost. I vidje Bog svjetlost, da je dobra; i rastavi Bog svjetlost od tame. Postanak 1,3.4.

We will return shortly to these two parallel passages of the light that is the subject in the creation story that follows after the introduction of the Godhead. In the beginning the first truth that is addressed is the make-up or the nature of the Godhead. But the passage does not stop until chapter two verse three where we find the final three words in the creation begin with the three Hebrew letters that together create the word translated as “truth.”

Uskoro ćemo se vratiti ovim dvama usporednim odlomcima o svjetlu koje je predmet u izvještaju o stvaranju što slijedi nakon uvoda o Božanstvu. Na početku je prva istina o kojoj se govori sastav ili narav Božanstva. Ali odlomak se ne zaustavlja sve do drugoga poglavlja, trećega retka, gdje nalazimo da posljednje tri riječi u izvještaju o stvaranju započinju trima hebrejskim slovima koja zajedno tvore riječ prevedenu kao „istina”.

The beginning of the account of creation introduces the Godhead, then sets forth the creative power of His word, and then ends the passage with a divine signature representing truth, the third angel’s message and the name of God as represented by Alpha and Omega.

Početak izvještaja o stvaranju uvodi Božanstvo, zatim iznosi stvaralačku silu Njegove riječi, a potom završava odlomak božanskim pečatom koji predstavlja istinu, poruku trećega anđela i ime Božje, kako je prikazano Alfom i Omegom.

> And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 2:2, 3.

> I sedmoga dana Bog dovrši djelo svoje koje učini; i počinu sedmoga dana od svega djela svojega koje učini. I blagoslovi Bog sedmi dan i posveti ga, jer u taj dan počinu od svega djela svojega koje stvori i načini. Postanak 2:2, 3.

The end of the first truths taught in God’s Word are the climax of the passage. It ends with the three words “God,” “created” and “made,” thus emphasizing the beginning of the passage, but just as importantly emphasizing the seventh-day Sabbath. The Sabbath of course is the symbol of creation and the sign between God and His chosen people. “Truth” is represented in the three letters that begin each of those final three words of creation. The testimony is emphasizing how significant and important the Sabbath truth is, but just as profound is that those three letters also represent the three steps of the first, second and third angels’ messages. Thus, in the very first passage of the Bible the Sabbath as the sign of God’s creative power is also identified as the testing issue at the end of time. The last book in the Bible provides a third witness to accompany John’s testimony in his gospel.

Svršetak prvih istina naučavanih u Božjoj Riječi vrhunac je ovoga odlomka. On završava trima riječima: „Bog“, „stvori“ i „načini“, te tako naglašava početak odlomka, ali jednako tako i subotu sedmoga dana. Subota je, dakako, simbol stvaranja i znak između Boga i Njegova izabranog naroda. „Istina“ je prikazana u trima slovima kojima započinje svaka od te posljednje tri riječi o stvaranju. Svjedočanstvo naglašava koliko je istina o suboti značajna i važna, no jednako je duboko i to što ta tri slova također predstavljaju tri koraka poruka prvoga, drugoga i trećega anđela. Tako je već u samome prvom odlomku Biblije subota, kao znak Božje stvaralačke sile, također prepoznata kao pitanje kušnje na svršetku vremena. Posljednja knjiga Biblije pruža trećega svjedoka koji prati Ivanovo svjedočanstvo u njegovu Evanđelju.

> John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

> Ivan sedmerim crkvama koje su u Aziji: milost vam i mir od Onoga koji jest, i koji bijaše, i koji dolazi; i od sedam Duhova koji su pred njegovim prijestoljem; i od Isusa Krista, koji je vjerni svjedok, i prvorođenac od mrtvih, i knez kraljeva zemaljskih. Njemu koji nas uzljubi i opra nas od grijeha naših u svojoj krvi, i učini nas kraljevima i svećenicima Bogu i Ocu svojemu; njemu slava i vlast u vijeke vjekova. Amen. Evo, dolazi s oblacima; i ugledat će ga svako oko, i oni koji ga probiše; i naricat će zbog njega sva plemena zemaljska. Da, Amen. Ja sam Alfa i Omega, početak i svršetak, govori Gospodin, koji jest, i koji bijaše, i koji dolazi, Svemogući.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:4–11.

> Ja Ivan, brat vaš i sudionik u nevolji, i u kraljevstvu i postojanosti Isusa Krista, bijah na otoku zvanom Patmos, poradi riječi Božje i poradi svjedočanstva Isusa Krista. Bijah u Duhu u dan Gospodnji i začuh za sobom silan glas, kao glas trube, koji govoraše: Ja sam Alfa i Omega, prvi i posljednji; i: što vidiš, napiši u knjigu te pošalji sedmerim crkvama koje su u Aziji: u Efez, i u Smirnu, i u Pergam, i u Tijatiru, i u Sard, i u Filadelfiju, i u Laodiceju. Otkrivenje 1,4–11.

The first three verses of Revelation chapter one identifies the final warning message and how that message is conveyed from God to mankind. It also states that it is the Revelation of Jesus Christ, thus marking a distinction between the book of Revelation and the book of Daniel. One is a prophecy, the other a revelation.

Prva tri retka prvoga poglavlja Otkrivenja identificiraju završnu poruku upozorenja i način na koji se ta poruka prenosi od Boga čovječanstvu. Također se navodi da je to Otkrivenje Isusa Krista, čime se označuje razlika između knjige Otkrivenja i knjige Daniela. Jedno je proročanstvo, drugo otkrivenje.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> „U Otkrivenju se sastaju i završavaju sve knjige Biblije. Ovdje je nadopuna knjizi proroka Daniela. Jedna je proročanstvo; druga je otkrivenje. Knjiga koja je bila zapečaćena nije Otkrivenje, nego onaj dio Danielova proročanstva koji se odnosi na posljednje dane. Anđeo je zapovjedio: ‘A ti, Daniele, zatvori ove riječi i zapečati knjigu do vremena svršetka.’ Daniel 12:4.” Djela apostolska, 585.

In the book of Revelation there are lines of prophecy that are to be recognized and brought together line upon line. All those prophetic lines end in the book of Revelation, but the book that was sealed was not the book of Revelation, and it was not simply the book of Daniel that was sealed up, but what was sealed in the book of Daniel was “that portion of the prophecy of Daniel relating to the last days.”

U knjizi Otkrivenja postoje proročke linije koje treba prepoznati i povezati redak na redak. Sve te proročke linije završavaju u knjizi Otkrivenja, ali knjiga koja je bila zapečaćena nije bila knjiga Otkrivenja, niti je jednostavno bila zapečaćena knjiga proroka Daniela, nego je ono što je bilo zapečaćeno u knjizi proroka Daniela bilo „onaj dio Danielova proročanstva koji se odnosi na posljednje dane“.

The “last days” can be understood in a general sense, but understanding them as inspired words, (which they are) requires we also evaluate if the expression “last days” has a prophetic symbolism attached to it. The “last days” are a specific period of prophetic history that has many lines of support. I hope to lay out that history in the near future. It is specifically the history of 1798 until the close of probation. One way to recognize this is that in the literal sanctuary service there was one day of the year that represented judgment, and that was the Day of Atonement. That literal ceremony typified what Sister White calls the anti-typical Day of Atonement. The prophetic or spiritual Day of Atonement represents the “last days” of probationary time, it represents the period of the final judgment.

„Posljednji dani” mogu se razumjeti u općenitom smislu, ali njihovo razumijevanje kao nadahnutih riječi (a to i jesu) zahtijeva da također razmotrimo je li uz izraz „posljednji dani” vezana i proročka simbolika. „Posljednji dani” jesu određeno razdoblje proročke povijesti, za što postoji mnogo potpornih linija dokaza. Nadam se da ću tu povijest izložiti u skoroj budućnosti. To je, konkretno, povijest od 1798. godine do završetka vremena milosti. Jedan način da se to prepozna jest taj što je u doslovnoj službi svetišta postojao jedan dan u godini koji je predstavljao sud, a to je bio Dan pomirenja. Taj doslovni obred bio je predslika onoga što sestra White naziva protuslikovitim Danom pomirenja. Proročki ili duhovni Dan pomirenja predstavlja „posljednje dane” vremena milosti; on predstavlja razdoblje konačnoga suda.

The prophecy in Daniel that was sealed up was two-fold. There was a prophecy relating to the last days that the Millerites recognized which announced the opening of the judgment. That passage of Daniel is represented by the Ulai River vision of chapters eight and nine. The other prophecy that was sealed up in Daniel announces the close of the judgment, and the end of Adventism, and the end of the United States, and the end of the world. That vision was represented by the Hiddekel River.

Proročanstvo u Danielu koje je bilo zapečaćeno bilo je dvostruko. Bilo je jedno proročanstvo koje se odnosilo na posljednje dane, a koje su mileriti prepoznali, te koje je navijestilo otvaranje suda. Taj odlomak u Danielu predstavljen je viđenjem uz rijeku Ulaj u osmom i devetom poglavlju. Drugo proročanstvo koje je bilo zapečaćeno u Danielu navješćuje završetak suda, i kraj adventizma, i kraj Sjedinjenih Država, i kraj svijeta. To je viđenje bilo predstavljeno rijekom Hiddekel.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112, 113.

> „Svjetlost koju je Daniel primio od Boga bila je dana osobito za ove posljednje dane. Viđenja koja je vidio na obalama Ulaja i Hiddekelja, velikih rijeka Šinara, sada su u procesu ispunjenja, i svi prorečeni događaji uskoro će se zbiti.“ Testimonies to Ministers, 112, 113.

The Ulai vision was unsealed in 1798 and addresses God’s sanctuary and His people. The Hiddekel vision was unsealed in 1989 when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, and addresses the enemies of God’s people. The two visions function as do the seven churches and seven seals in the book of Revelation. One is the internal history of the church and the other is the external history of the church, and they both run the entirety of and are “especially for” “these last days.”

Viđenje o Ulaiju bilo je otpečaćeno 1798. godine i odnosi se na Božje Svetište i Njegov narod. Viđenje o Hiddekelu bilo je otpečaćeno 1989. godine kada su, kako je opisano u Danielu jedanaestom poglavlju, četrdesetom retku, zemlje koje predstavljaju bivši Sovjetski Savez bile pometene od papinstva i Sjedinjenih Američkih Država, te se odnosi na neprijatelje Božjega naroda. Ta dva viđenja djeluju kao sedam crkava i sedam pečata u knjizi Otkrivenja. Jedno je unutarnja povijest crkve, a drugo je vanjska povijest crkve, i oba obuhvaćaju cijelo razdoblje te su „osobito za” „ove posljednje dane”.

But though we are told the book of Revelation is not the sealed book, we are also told that it is a sealed book.

No premda nam je rečeno da knjiga Otkrivenja nije zapečaćena knjiga, također nam je rečeno da ona jest zapečaćena knjiga.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> „Otkrivenje je zapečaćena knjiga, ali je također i otvorena knjiga. Ono bilježi čudesne događaje koji se trebaju zbiti u posljednjim danima povijesti ove zemlje. Učenja ove knjige određena su, a ne mistična i nerazumljiva. U njoj se preuzima ista linija proročanstva kao i u Danielu. Neka je proročanstva Bog ponovio, pokazujući time da im se mora pridati važnost. Gospodin ne ponavlja ono što nije od velike važnosti.” Manuscript Releases, volume 9, 8.

The book of Revelation is unsealed because the prophecies in Daniel are unsealed, and the very lines of prophecies that have been unsealed in Daniel are the same lines that are found in Revelation. What was sealed up in the book of Revelation was a portion of Revelation especially related to God’s people in the “last days.” When Sister White wrote this statement the “seven thunders” was at the time she wrote it sealed up, so she wrote that “it is a sealed book.” She also said the book of Daniel was the “book that was sealed,” in the past tense. For her it had been unsealed in 1798.

Knjiga Otkrivenja otpečaćena je zato što su proročanstva u Danielu otpečaćena, a upravo one proročke linije koje su bile otpečaćene u Danielu iste su one koje se nalaze u Otkrivenju. Ono što je bilo zapečaćeno u knjizi Otkrivenja bio je dio Otkrivenja osobito povezan s Božjim narodom u „posljednjim danima“. Kad je sestra White napisala ovu izjavu, „sedam gromova“ bilo je u vrijeme kada ju je napisala zapečaćeno, pa je stoga napisala da je to „zapečaćena knjiga“. Također je rekla da je knjiga proroka Daniela bila „knjiga koja je bila zapečaćena“, u prošlom vremenu. Za nju je bila otpečaćena 1798. godine.

What was sealed up concerning the seven thunders in her lifetime was not simply the future events represented by the seven thunders, but primarily that the “seven thunders” represent that the beginning of Adventism parallels the end of Adventism. The “seven thunders” is revealing the most important prophetic rule needed to understand the Revelation of Jesus Christ, while also revealing an attribute of God’s nature and character, that He is the beginning and end of all things. Prophecy identifies that there is a purposeful development of the truths connected to God’s nature and character.

Ono što je bilo zapečaćeno u vezi sa sedam gromova za njezina života nisu bili naprosto budući događaji koje sedam gromova predstavljaju, nego prije svega to da „sedam gromova“ predstavljaju kako početak adventizma teče usporedno sa završetkom adventizma. „Sedam gromova“ otkrivaju najvažnije proročko pravilo potrebno za razumijevanje Otkrivenja Isusa Krista, a istodobno otkrivaju i jedno obilježje Božje naravi i karaktera: da je On početak i svršetak svega. Proročanstvo pokazuje da postoji svrhovit razvoj istina povezanih s Božjom naravi i karakterom.

Jesus, when represented as the “Lion of the tribe of Judah”, is symbolizing the work He accomplishes as He reveals truth in an incremental and systematic way through history. He seals up the prophetic word, until the point in time when it is to be understood. He seals and unseals truth for the purpose of instruction. As Palmoni, Jesus is the Wonderful Numberer, the Master of time controlling His-story. As Alpha and Omega, He is, among other things, the Master of language. As the Lion of the tribe of Judah He is the one who controls when truth is revealed to men.

Isus, kada je predstavljen kao „Lav iz plemena Judina“, simbolizira djelo koje izvršava dok kroz povijest otkriva istinu postupno i sustavno. On zapečaćuje proročku riječ sve do trenutka u vremenu kada je treba razumjeti. On zapečaćuje i otpečaćuje istinu radi pouke. Kao Palmoni, Isus je Čudesni Brojitelj, Gospodar vremena koji upravlja Njegovom-poviješću. Kao Alfa i Omega, On je, među ostalim, Gospodar jezika. Kao Lav iz plemena Judina, On je onaj koji određuje kada će se istina ljudima otkriti.

In Revelation chapter one after the first three verses the Godhead is set forth as three distinct entities.

U prvom poglavlju Otkrivenja, nakon prva tri retka, Božanstvo se izlaže kao tri različita bića.

> John to the seven churches which are in Asia: Grace be unto you, and peace,

> Ivan sedmerim crkvama koje su u Aziji: Milost vam i mir,

> from him which is, and which was, and which is to come;

> od onoga koji jest, i koji bijaše, i koji dolazi;

> and from the seven Spirits which are before his throne;

> i od sedam Duhova koji su pred njegovim prijestoljem;

> And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Revelation 1:4, 5.

> I od Isusa Krista, koji je vjerni svjedok, i prvorođenac od mrtvih, i knez kraljeva zemaljskih. Otkrivenje 1,4.5.

The introduction to the last book of the Bible clearly sends a greeting to God’s church which identifies the Father, the Spirit and the Son. The ending of God’s Word is repeating the beginning, and in so doing is emphasizing the significance of the correct understanding of the Godhead. It is doing so for those who will be Philadelphians and make up the one hundred and forty-four thousand. They are the final covenant people, who have been typified throughout the lines of covenant history. Those witnesses, among other truths, establish that God has been incrementally seeking to increase the knowledge of His nature and character throughout prophetic history.

Uvod u posljednju knjigu Biblije jasno upućuje pozdrav Božjoj crkvi koji prepoznaje Oca, Duha i Sina. Završetak Božje Riječi ponavlja početak i time naglašava važnost ispravnog razumijevanja Božanstva. To čini za one koji će biti Filadelfijci i činiti sto četrdeset i četiri tisuće. Oni su završni saveznički narod, koji je bio predslikan kroz sve linije savezničke povijesti. Ti svjedoci, među ostalim istinama, potvrđuju da je Bog kroz proročku povijest postupno nastojao povećavati spoznaju o svojoj naravi i karakteru.

The greatest symbol in the Bible of man’s lack of the knowledge of God was Pharaoh who represented Egypt, a symbol of the entire world and therefore all of mankind. That waymark begins the process in the beginning of literal Israel where God was seeking to make known His name. At the end of literal Israel, the controversy over God’s name was repeated. At the end of literal Israel Jesus marked His interaction with the Jews by identifying the history of David and using “the rule of first mention” to represent the final statement concerning the Jews’ Laodicean blindness. They could not understand what He was saying, for they did not know the rule of Alpha and Omega, nor did they know the Alpha and Omega standing before them.

Najveći simbol čovjekova nedostatka spoznaje o Bogu u Bibliji bio je faraon, koji je predstavljao Egipat, simbol cijeloga svijeta, a stoga i čitavoga čovječanstva. Taj putokaz započinje proces na početku doslovnog Izraela, gdje je Bog nastojao obznaniti svoje ime. Na kraju doslovnog Izraela, sukob oko Božjega imena bio je ponovljen. Na kraju doslovnog Izraela Isus je svoje ophođenje sa Židovima obilježio time što je prepoznao Davidovu povijest i uporabio „pravilo prvoga spominjanja” kako bi predstavio završnu izjavu o laodicejskoj sljepoći Židova. Oni nisu mogli razumjeti što im je govorio, jer nisu poznavali pravilo Alfe i Omege, niti su poznavali Alfu i Omegu koja je stajala pred njima.

At the beginning of spiritual Israel, the controversy typified in the history of Moses is paralleled. As Adventism has travelled through the history of “the last days,” many opportunities to understand more of Alpha and Omega have been given, just as was the case with ancient Israel. There will be a point where no more questions will be asked at the end of Adventism, as there was in the days of Christ.

Na početku duhovnoga Izraela usporedno se odvija sukob predoznačen u povijesti Mojsija. Kako je adventizam prolazio kroz povijest „posljednjih dana“, pružene su mnoge prilike za dublje razumijevanje Alfe i Omege, upravo kao što je bio slučaj i sa starim Izraelom. Doći će trenutak na kraju adventizma kada se više neće postavljati nikakva pitanja, kao što je bilo u Kristove dane.

Returning to the passage in Revelation chapter one we see that grace and peace are sent from Him which is, and which was, and which is to come, and also from the seven Spirits and also from Jesus. The Godhead is represented as Jesus, the seven Spirits, and Him which is, and which was, and which is to come, thus allowing us to know that it is the Father who possesses the characteristics represented as He who is, was and is to come. These characteristics represent the eternal nature of God. He has always existed, and in verse eight and nine that very attribute is clearly assigned to Jesus.

Vraćajući se odlomku u prvom poglavlju Otkrivenja, vidimo da milost i mir dolaze od Onoga koji jest, i koji bijaše, i koji dolazi, te također od sedam Duhova, a također i od Isusa. Božanstvo je predstavljeno kao Isus, sedam Duhova i Onaj koji jest, i koji bijaše, i koji dolazi, čime nam se omogućuje da znamo da je Otac taj koji posjeduje obilježja predstavljena kao Onaj koji jest, bijaše i dolazi. Ta obilježja predstavljaju vječnu narav Boga. On je oduvijek postojao, a u osmom i devetom retku upravo se to svojstvo jasno pripisuje Isusu.

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:8–11.

> Ja sam Alfa i Omega, početak i svršetak, govori Gospodin, koji jest, i koji bijaše, i koji dolazi, Svevladar. Ja, Ivan, koji sam također vaš brat i sudionik u nevolji, i u kraljevstvu i postojanosti Isusa Krista, bijah na otoku zvanom Patmos, radi riječi Božje i radi svjedočanstva Isusa Krista. Bijah u Duhu u dan Gospodnji i začuh za sobom jak glas, kao trubni, koji govoraše: Ja sam Alfa i Omega, Prvi i Posljednji; i: Što vidiš, napiši u knjigu i pošalji sedmerim crkvama koje su u Aziji: u Efez, i u Smirnu, i u Pergam, i u Tijatiru, i u Sard, i u Filadelfiju, i u Laodiceju. Otkrivenje 1,8–11.

Those who have a Bible that writes the words of Jesus in the color red, know that in verses eight and eleven it is Jesus that is speaking. In those verses Jesus identifies that He possesses the identical eternal nature as the Father when He identifies Himself as “the Lord, which is, and which was, and which is to come,” and Jesus also adds that He is “the Almighty.”

Oni koji imaju Bibliju u kojoj su Isusove riječi tiskane crvenom bojom znaju da u osmome i jedanaestome retku govori Isus. U tim recima Isus potvrđuje da posjeduje istovjetnu vječnu narav kao Otac kada se poistovjećuje kao „Gospodin, koji jest, i koji bijaše, i koji dolazi“, a Isus također dodaje da je „Svemogući“.

The very first thing Jesus says in the beginning of the book of Revelation, the book that identifies that it is the Revelation of Jesus Christ; is that He is Alpha and Omega, that He too is eternal as the Father is and that He also is God Almighty. The attributes of God’s nature are the very first words in the book of Revelation from Jesus. Those attributes are direct stumbling blocks for Adventists who still defend the original position of the Godhead. They believe there was a time when the Father brought forth His Son.

Sasvim prvo što Isus kaže na početku knjige Otkrivenja, knjige koja izjavljuje da je to Otkrivenje Isusa Krista, jest da je On Alfa i Omega, da je i On vječan kao što je Otac vječan te da je i On Svevladar Bog. Atributi Božje naravi prve su riječi u knjizi Otkrivenja koje dolaze od Isusa. Ti su atributi izravni kamenovi spoticanja za adventiste koji još uvijek brane izvorno stajalište o Božanstvu. Oni vjeruju da je postojalo vrijeme kada je Otac izveo svojega Sina.

The end of the book of Revelation agrees with the beginning of the book of Revelation.

Završetak Knjige Otkrivenja slaže se s početkom Knjige Otkrivenja.

The Second Coming follows the description of the Godhead. In chapter twenty-two we find the end of the book agrees with the beginning of the book and verse twelve parallels verse seven of chapter one by referencing the Second Coming.

Drugi dolazak slijedi nakon opisa Božanstva. U dvadeset i drugom poglavlju nalazimo da se završetak knjige slaže s početkom knjige te da dvanaesti redak odgovara sedmom retku prvoga poglavlja upućivanjem na Drugi dolazak.

> And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:12–17.

> I evo, dolazim ubrzo; i moja je plaća sa mnom, da dam svakomu po njegovu djelu. Ja sam Alfa i Omega, početak i svršetak, prvi i posljednji. Blago onima koji vrše njegove zapovijedi, da imaju pravo na stablo života i da na vrata uđu u grad. A vani su psi, i vračari, i bludnici, i ubojice, i idolopoklonici, i svaki koji ljubi i čini laž. Ja, Isus, poslah anđela svojega da vam posvjedoči ovo po crkvama. Ja sam korijen i potomak Davidov, sjajna zvijezda Danica. I Duh i Zaručnica govore: Dođi. I tko čuje, neka rekne: Dođi. I tko je žedan, neka dođe. I tko hoće, neka uzme vodu života zabadava. Otkrivenje 22:12–17.

After referencing the Second Coming, Jesus, as in Revelation chapter one, identifies Himself as Alpha and Omega. Then he adds the distinction between those who would hear and those who would not hear what the Spirit said unto the churches. He references the communication process illustrated in verses one through three in chapter one, by identifying that he sent Gabriel with the message to John.

Nakon što je ukazao na Drugi dolazak, Isus, kao i u prvom poglavlju Otkrivenja, poistovjećuje sebe kao Alfu i Omegu. Zatim dodaje razliku između onih koji će čuti i onih koji neće čuti što Duh govori crkvama. On upućuje na proces priopćavanja prikazan u recima jedan do tri prvoga poglavlja, naznačujući da je poslao Gabriela s porukom Ivanu.

Then He returns to the final statement that He made to the Scribes and Pharisees at the end of ancient Israel. He ties both endings of literal and spiritual Israel together, by answering in Revelation for those in the “last days” what the Jews in their “last days” could not understand. He says that He is the root (beginning) and offspring (ending) of David. The subject of David and his Lord was the last statement Jesus made to the quibbling Jews, and it typifies the final pronouncement for those in the last days that, according to the message to the Philadelphian church, claim to be Jews, but are not.

Zatim se vraća na završnu izjavu koju je uputio književnicima i farizejima na svršetku staroga Izraela. On povezuje oba svršetka, doslovnoga i duhovnoga Izraela, time što u Otkrivenju daje odgovor onima u „posljednjim danima“ na ono što Židovi u svojim „posljednjim danima“ nisu mogli razumjeti. On kaže da je On korijen (početak) i potomak (svršetak) Davidov. Predmet Davida i njegova Gospodina bio je posljednja izjava koju je Isus uputio cjepidlačavim Židovima, i on predoznačuje završni proglas za one u posljednjim danima koji, prema poruci filadelfijskoj crkvi, tvrde da su Židovi, a nisu.

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Revelation 3:9, 10.

> Evo, učinit ću da oni iz sinagoge Sotonine, koji govore da su Židovi, a nisu, nego lažu; evo, učinit ću da dođu i poklone se pred tvojim nogama te spoznaju da sam te ljubio. Budući da si održao riječ moje postojanosti, i ja ću tebe sačuvati od časa kušnje koji će doći na sav svijet da iskuša one koji prebivaju na zemlji. Otkrivenje 3,9.10.

Those who worship at the feet of the saints are Laodicean Adventists who have been spewed out of the mouth of the Lord.

Oni koji se klanjaju pred nogama svetih jesu laodicejski adventisti koji su izbljuvani iz usta Gospodnjih.

> “You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.

> „Vi mislite da će oni koji se klanjaju pred nogama svetih (Otkrivenje 3,9) naposljetku biti spašeni. Ovdje se moram razlikovati od vas; jer mi je Bog pokazao da su taj razred bili Adventisti po ispovijesti, koji su otpali i ‘ponovno za sebe razapeli Sina Božjega i izvrgnuli ga javnoj sramoti’. A u ‘času kušnje’, koji tek ima doći, da pokaže pravi karakter svakoga, spoznat će da su zauvijek izgubljeni; i, svladani mukom duha, poklonit će se pred nogama svetih.” Word to the Little Flock, 12.

According to the Bible and the Spirit of Prophecy those who worship at the saints’ feet, are members of the synagogue of Satan. They claim to be Jews, but they are not. The righteous Adventists are being addressed in the church of Philadelphia. The one hundred and forty-four thousand are Philadelphians, and the Jews who say they are, but are not—are Laodiceans. There are two classes of faithful people in the “last days,” the one hundred and forty-four thousand and those that are martyrs. There are only two churches of the seven that lack any criticism. One is Philadelphia representing those that never die, and the other is Smyrna, representing the faithful martyrs. The martyrs and those that do not die, Smyrna and Philadelphia, are the only churches of the seven with no condemnation attached to the message they were given. Yet, both churches had to deal with those who claimed to be Jews, but were not. This is so, for they are all members of the same church in the “last days” dealing with the same circumstances, one class destined to testify with their blood, represented by Moses at the Mount of Transfiguration, and the other class represented by Elijah who never died.

Prema Bibliji i Duhu Proroštva, oni koji se klanjaju pred nogama svetih članovi su Sotonine sinagoge. Tvrde da su Židovi, ali to nisu. Pravednim adventistima upućena je poruka u crkvi u Filadelfiji. Sto četrdeset i četiri tisuće jesu Filadelfijci, a Židovi koji kažu da jesu, ali nisu — Laodicejci. U „posljednjim danima“ postoje dvije skupine vjernih ljudi: sto četrdeset i četiri tisuće i oni koji su mučenici. Od sedam crkava samo su dvije bez ikakva ukora. Jedna je Filadelfija, koja predstavlja one koji nikada ne umiru, a druga je Smirna, koja predstavlja vjerne mučenike. Mučenici i oni koji ne umiru, Smirna i Filadelfija, jedine su od sedam crkava kojima uz poruku koja im je dana nije pridružena nikakva osuda. Ipak, obje su se crkve morale nositi s onima koji su tvrdili da su Židovi, a nisu bili. Tako je, jer su svi oni pripadnici iste crkve u „posljednjim danima“, suočene s istim okolnostima: jedna skupina određena da svjedoči svojom krvlju, predstavljena Mojsijem na Gori preobraženja, a druga skupina predstavljena Ilijom, koji nikada nije umro.

> And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:8–10.

> I anđelu crkve u Smirni napiši: Ovo govori Prvi i Posljednji, koji bijaše mrtav i oživje: Znam tvoja djela, i nevolju, i siromaštvo (ali bogat si), i znam hulu onih koji kažu da su Židovi, a nisu, nego su sinagoga Sotonina. Ne boj se ništa od onoga što ćeš pretrpjeti: evo, đavao će neke od vas baciti u tamnicu da budete iskušani; i imat ćete nevolju deset dana: budi vjeran do smrti, i dat ću ti vijenac života. Otkrivenje 2:8–10.

As Jesus describes the dire circumstances of the church of Smyrna, he makes but one positive comment when He says, “but thou art rich,” thus contrasting them with the members of the synagogue of Satan who are not rich. Those in Revelation that are Adventist and think they are rich, and are not, are the Jews that say they are Jews, and are not—for they are Laodicean Seventh-day Adventists.

Dok Isus opisuje strašne prilike smirnske crkve, iznosi samo jednu pozitivnu primjedbu kada kaže: „ali ti si bogat”, suprotstavljajući ih tako članovima Sotonine sinagoge koji nisu bogati. Oni u Otkrivenju koji su adventisti i misle da su bogati, a nisu, jesu Židovi koji govore da su Židovi, a nisu — jer su laodicejski adventisti sedmoga dana.

In the opening of Revelation, the Godhead is presented as three persons and at the end of the book of Revelation Jesus and the Spirit are directly mentioned, but not the Father. It matters not, because the principle of line upon line combined with the first illustrating the last, demands that the Father be recognized in the last verses of Revelation, for He is already identified as being there in the first verses. It is no different than the gospel of John chapter one, where John does not directly identify the Spirit, but the Spirit is understood to be there, for the Spirit was there the very first time the expression “in the beginning” was written. John’s gospel testimony in chapter one begins with the identical phrase “in the beginning.”

Na početku Otkrivenja Božanstvo je predstavljeno kao tri osobe, a na kraju knjige Otkrivenja Isus i Duh izravno se spominju, ali ne i Otac. To nije važno, jer načelo redak na redak, povezano s time da prvo oslikava posljednje, zahtijeva da Otac bude prepoznat u posljednjim redcima Otkrivenja, jer je već utvrđeno da je ondje u prvim redcima. Nije drukčije ni u Evanđelju po Ivanu, u prvom poglavlju, gdje Ivan ne izravno ne poistovjećuje Duha, ali se razumije da je Duh ondje, jer je Duh bio ondje već prvi put kada je bio zapisan izraz “u početku”. Ivanovo evanđeosko svjedočanstvo u prvom poglavlju započinje istovjetnim izrazom “u početku.”

The “beginning” is a prophetic symbol and is to be evaluated with prophetic rules, including line upon line. Moses’ beginning, is the gospel of John’s beginning, is the beginning of the book of Revelation and it is also the end of Revelation. Of those four lines twice all three persons of the heavenly trio are identified, and in one line (John’s gospel) the Spirit might be missing and in the fourth line the Father is missing, but when brought together all three Divine Persons are represented in all four lines.

„Početak“ je proročki simbol i treba ga vrednovati prema proročkim pravilima, uključujući pravilo redak po redak. Početak kod Mojsija jest početak u Evanđelju po Ivanu, jest početak Knjige Otkrivenja, a također je i svršetak Otkrivenja. U tim četirima linijama dvaput su prepoznate sve tri osobe nebeskog trojstva, a u jednoj liniji (Ivanovu Evanđelju) Duh možda nedostaje, dok u četvrtoj liniji nedostaje Otac, ali kada se uzmu zajedno, sve tri božanske Osobe zastupljene su u svim četirima linijama.

Christ came to make known the Father, and the Holy Spirit came to make known the Son. All three made eternal sacrifices. The Father so loved the world that He gave Jesus, Jesus so loved the world that He agreed to take upon Himself, for eternity, the flesh of those He had created. What kind of giving is represented in the act of the Creator choosing to become part of His creation? The third person of the Godhead gave Himself, for He has accepted the position of living within the created entity called mankind—throughout eternity.

Krist je došao objaviti Oca, a Duh Sveti došao je objaviti Sina. Sva trojica prinijela su vječne žrtve. Otac je tako ljubio svijet da je dao Isusa; Isus je tako ljubio svijet da je pristao uzeti na sebe, za svu vječnost, tijelo onih koje je stvorio. Kakvo je davanje predstavljeno u činu Stvoritelja koji je izabrao postati dijelom svojega stvorenja? Treća osoba Božanstva dala je samu sebe, jer je prihvatila položaj da prebiva unutar stvorenoga bića zvanog čovječanstvo—kroz svu vječnost.

It is probably for this reason that the Holy Spirit is repeatedly associated with symbols of God’s people. He is the Person of the Godhead that is to abide with the human creation. Therefore, the symbols of the Holy Spirit in the Scriptures are more often than not represented by a symbol that both represents the Holy Spirit or mankind. In the beginning the Spirit moved upon the waters.

Vjerojatno je upravo zbog toga Duh Sveti opetovano povezan sa simbolima Božjega naroda. On je Osoba Božanstva koja treba prebivati s ljudskim stvorenjem. Stoga su simboli Duha Svetoga u Svetome pismu češće nego ne prikazani simbolom koji predstavlja i Duha Svetoga i čovječanstvo. U početku se Duh kretao nad vodama.

> And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.

> I reče mi: Vode što ih vidje, gdje bludnica sjedi, jesu puci, i mnoštva, i narodi, i jezici. Otkrivenje 17,15.

The only piece of furniture in the sanctuary erected by Moses that did not have a pattern specifically detailed for the workers to follow was the seven branched candlestick. The candlestick represents the combination of humanity with divinity. For this reason, the candlestick’s design was the only item in the sanctuary left for men to contribute to. The seven candlesticks that Christ walks among are identified as the seven churches, yet the candlestick was fueled with oil, representing the Holy Spirit, and the wicks of the candles that supported the flame for light were made from the used white linen garments of the priests, representing the righteousness of Christ that shines as the light of the world. God’s people are the light of the world, but that light is only fueled by the oil of the Holy Spirit. The Holy Spirit is often associated with people in the description of Him in the Scriptures.

Jedini komad namještaja u Svetištu koje je podigao Mojsije, za koji radnicima nije bio posebno razrađen uzorak kojega bi trebali slijediti, bio je sedmerokraki svijećnjak. Svijećnjak predstavlja sjedinjenje čovještva s božanstvom. Iz toga razloga, oblik svijećnjaka bio je jedina stvar u Svetištu za koju je ljudima bilo prepušteno da joj doprinesu. Sedam svijećnjaka među kojima Krist hodi označeni su kao sedam crkava, no svijećnjak se opskrbljivao uljem, koje predstavlja Duha Svetoga, a stijenje svijeća koje je nosilo plamen za svjetlo bilo je načinjeno od rabljenih bijelih lanenih haljina svećenika, što predstavlja Kristovu pravednost koja sjaji kao svjetlost svijeta. Božji narod jest svjetlost svijeta, ali ta se svjetlost održava jedino uljem Duha Svetoga. Duh Sveti u Svetome pismu često se u opisu povezuje s ljudima.

> And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

> I iz prijestolja izlazile su munje i gromovi i glasovi; a pred prijestoljem gorjelo je sedam ognjenih zublji, koje su sedam Božjih Duhova. Otkrivenje 4,5.

Seven lamps are here identified as the “seven Spirits of God,” yet we are told the seven candlesticks are the seven churches.

Sedam svjetiljki ovdje su poistovjećene sa „sedam Duhova Božjih“, a ipak nam je rečeno da su sedam svijećnjaka sedam crkava.

> The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. Revelation 1:20.

> Tajna sedam zvijezda koje si vidio u mojoj desnici, i sedam zlatnih svijećnjaka. Sedam zvijezda jesu anđeli sedam crkava; a sedam svijećnjaka koje si vidio jesu sedam crkava. Otkrivenje 1,20.

The seven candlesticks are both the seven Spirits and they are God’s church.

Sedam svijećnjaka jesu i sedam Duhova, a oni su i Božja crkva.

> And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. Revelation 5:6.

> I pogledah, i gle, nasred prijestolja i četiriju bića, i nasred starješina, stajaše Janje kao zaklano, imajući sedam rogova i sedam očiju, koje su sedam Duhova Božjih poslanih po svoj zemlji. Otkrivenje 5,6.

The seven horns and seven eyes are also the Holy Spirit who is sent forth unto all the earth, and when baptized a Christian is sent forth unto all the earth, for he was baptized in the name of the Father, the Son and the Holy Spirit. In the blessing pronounced upon the martyrs of the Sunday law crisis, and all those who died in the faith in modern spiritual Israel since 1844, it is the Spirit that provides the eulogy for their burials’ when He states, “Yea,” “they may rest from their labors,” for he was there during their labors all the way until they laid down their lives.

Sedam rogova i sedam očiju također su Duh Sveti, koji je poslan po svoj zemlji, a kada je kršćanin kršten, i on je poslan po svoj zemlji, jer je kršten u ime Oca i Sina i Duha Svetoga. U blagoslovu izrečenom nad mučenicima krize zakona o nedjelji, i svima onima koji su umrli u vjeri u suvremenom duhovnom Izraelu od 1844. godine, Duh je taj koji pruža pohvalu za njihove ukopa kada kaže: „Da“, „neka počinu od svojih trudova“, jer je bio s njima tijekom njihovih trudova sve dok nisu položili svoje živote.

> And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. Revelation 14:13.

> I začuh glas s neba koji mi govoraše: Piši: Blago mrtvima koji odsad umiru u Gospodinu! Da, govori Duh, da otpočinu od svojih trudova; jer njihova ih djela prate. Otkrivenje 14,13.

When considering the end and beginning of the book of Revelation, the beginning of the Bible and the beginning of the gospel of John we find that all three Persons of the Godhead are represented, though the Father is there, based upon the application of line upon line. The Son is there identifying Himself as Alpha and Omega.

Kada razmatramo svršetak i početak knjige Otkrivenja, početak Biblije i početak Evanđelja po Ivanu, nalazimo da su sve tri Osobe Božanstva predstavljene, premda je Otac ondje na temelju primjene pravila „redak na redak“. Sin je ondje, poistovjećujući sebe kao Alfu i Omegu.

If we recognize that the combination of humanity with divinity is a combination of the Holy Spirit and mankind, we can then understand why symbols of the Holy Spirit are tied together with symbols of mankind. With this perspective in mind, we return to the two “in the beginnings” we have been addressing so often.

Ako prepoznamo da je sjedinjenje čovještva s božanstvom sjedinjenje Duha Svetoga i čovječanstva, tada možemo razumjeti zašto su simboli Duha Svetoga povezani sa simbolima čovječanstva. Imajući to gledište na umu, vraćamo se na ona dva „u počecima“ o kojima smo tako često govorili.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:1–4.

> U početku stvori Bog nebo i zemlju. A zemlja bijaše bez obličja i pusta; i tama bijaše nad licem bezdana. I Duh Božji lebdio je nad licem voda. I reče Bog: Neka bude svjetlost! I bi svjetlost. I vidje Bog svjetlost da je dobra; i rastavi Bog svjetlost od tame. Postanak 1:1–4.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> U početku bijaše Riječ, i Riječ bijaše s Bogom, i Riječ bijaše Bog. Ona bijaše u početku s Bogom. Sve je po njoj postalo; i bez nje nije postalo ništa što je postalo. U njoj bijaše život; i život bijaše svjetlo ljudima. I svjetlo svijetli u tami; i tama ga ne obuze. Ivan 1,1–5.

Using these two witnesses of “in the beginning;” God the Word, who made all things, also gave His life, for “in Him was life,” and His life was the “light” of men. The “light” of a created man is the righteousness of the Creator. The righteousness of the Creator is the wick in the candles in the sanctuary.

Služeći se ovim dvama svjedočanstvima o „u početku“, Bog Riječ, koji je sve stvorio, također je dao svoj život, jer „u njemu bijaše život“, a njegov je život bio „svjetlo“ ljudima. „Svjetlo“ stvorenoga čovjeka jest pravednost Stvoritelja. Pravednost Stvoritelja jest stijenj u svijećama u Svetištu.

> And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:18.

> I dano joj bi da se odjene u lan tanak, čist i bijel; jer lan tanak jest pravednost svetih. Otkrivenje 19:18.

The oil that fuels the wick represents the activity of the Holy Spirit in the life of the believer. In the beginning the earth was dark and there was no light. Jesus then gave His life, the life that was in Him, so there could be light for men.

Ulje koje napaja stijenj predstavlja djelovanje Duha Svetoga u životu vjernika. U početku je zemlja bila u tami i nije bilo svjetla. Isus je tada dao svoj život, život koji je bio u Njemu, kako bi moglo biti svjetlo za ljude.

> And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. Revelation 13:8.

> I svi koji prebivaju na zemlji klanjat će mu se, oni kojih imena nisu zapisana u knjizi života Jaganjca zaklanoga od postanka svijeta. Otkrivenje 13,8.

When Jesus chose to be a sacrifice for mankind, He gave His life so men would have light. As is the case in these two passages, whenever light is introduced, the light produces two classes of worshippers as represented by light and darkness, the children of the day or the children of the night.

Kad je Isus izabrao biti žrtva za čovječanstvo, dao je svoj život kako bi ljudi imali svjetlo. Kao što je slučaj u ova dva odlomka, kad god se uvede svjetlo, to svjetlo stvara dvije skupine štovatelja, predstavljene svjetlom i tamom, djecom dana ili djecom noći.

> But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:4, 5.

> Ali vi, braćo, niste u tami da bi vas onaj dan zatekao kao tat. Jer vi ste svi sinovi svjetla i sinovi dana: nismo od noći niti od tame. 1. Solunjanima 5:4, 5.

When we recognize the close eternal relationship the Holy Spirit has with the children of the day, we can understand why the symbols of both God’s children and the Holy Spirit are so closely related. In the last passage of Revelation, we see Jesus as the Alpha and Omega, we see the Father through the application of line upon line and the Holy Spirit is providing His final symbolic representation of Himself, for holy men of old spake as they were moved by the Holy Spirit. His first statement of Himself in Genesis identifies Him moving upon the waters, or moving upon mankind and His last reference to Himself is as follows.

Kada prepoznamo blizak vječni odnos koji Duh Sveti ima s djecom dana, možemo razumjeti zašto su simboli i Božje djece i Duha Svetoga tako usko povezani. U posljednjem odlomku Otkrivenja vidimo Isusa kao Alfu i Omegu, vidimo Oca kroz primjenu retka na redak, a Duh Sveti daje svoje konačno simboličko predstavljanje samoga sebe, jer sveti su ljudi nekoć govorili kako ih je Duh Sveti pokretao. Njegova prva izjava o samome sebi u Postanku prikazuje ga kako lebdi nad vodama, odnosno kako se kreće nad čovječanstvom, a njegova posljednja referenca na samoga sebe glasi ovako.

> And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:17.

> I Duh i zaručnica govore: Dođi. I tko čuje, neka kaže: Dođi. I tko je žedan, neka dođe. I tko god hoće, neka uzme vodu života zabadava. Otkrivenje 22,17.

From the beginning to the end the Holy Spirit is identified in association with mankind, for the children of the day represent a combination of divinity and humanity. Paul identifies, as does Isaiah, that men are vessels, and the candlesticks in the sanctuary had vessels where the wick was placed, and oil came down to the vessels to supply the fuel necessary to manifest the light that is the righteousness of Christ. We are the vessels of the Holy Spirit, the third Person of the Godhead as identified from the beginning unto the ending of God’s Word, and as straightly identified in the writings of the Spirit of Prophecy.

Od početka do svršetka Duh Sveti prepoznaje se u povezanosti s čovječanstvom, jer djeca dana predstavljaju spoj božanstva i čovještva. Pavao, kao i Izaija, utvrđuje da su ljudi posude, a svijećnjaci u Svetištu imali su posude u koje se stavljao stijenj, i ulje je silazilo u posude kako bi osiguralo gorivo potrebno da se očituje svjetlo koje je pravednost Kristova. Mi smo posude Duha Svetoga, treće Osobe Božanstva, kako je prepoznata od početka do svršetka Božje Riječi, i jednako tako izričito prepoznata u spisima Duha proroštva.

In the second angel’s message which was fulfilled in the beginning of Adventism and the end, there are two distinct messages; one for the church and one for the world.

U poruci drugoga anđela, koja se ispunila na početku adventizma i na njegovu svršetku, nalaze se dvije različite poruke: jedna za crkvu, a druga za svijet.

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