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

Knjiga proroka Joela i laodicejska Adventistička crkva sedmoga dana - broj pet

How Long? The Fifth Seal

Dokle još? Peti pečat

Author

Jeff Pippenger

Published

December 7, 2025

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When “the light for that time is given” it is either “received” or “rejected.” The separation that is accomplished when the light is introduced is the work of the everlasting gospel, which includes not only the sealing of God’s people, but the separation of the wheat and the tares. The final testing and separation process began at 9/11, when the prophetic question asks, “how long?” and the prophetic answer is, “until the Sunday law.” The last mention of the symbol of “how long” is found in the fifth seal in the book of Revelation.

Kad je „svjetlo za to vrijeme dano”, ono je ili „prihvaćeno” ili „odbačeno”. Razdvajanje koje se ostvaruje kada se svjetlo uvede djelo je vječnoga evanđelja, koje uključuje ne samo pečaćenje Božjega naroda, nego i odvajanje pšenice od kukolja. Završni proces kušnje i razdvajanja započeo je 11. rujna, kada proročko pitanje glasi: „dokle?”, a proročki odgovor je: „do zakona o nedjelji”. Posljednji spomen simbola „dokle” nalazi se u petom pečatu u knjizi Otkrivenja.

> And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

> I kad je otvorio peti pečat, vidio sam pod žrtvenikom duše onih koji bijahu ubijeni zbog riječi Božje i zbog svjedočanstva koje imahu. I povikaše jakim glasom govoreći: Dokle, Gospodaru sveti i istiniti, nećeš suditi i osvetiti našu krv nad onima koji prebivaju na zemlji?

> And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.

> I dane su svakomu od njih bijele haljine; i rečeno im je da još malo počinu, dok se ne ispuni broj njihovih sudrugova i njihove braće, koji imaju biti ubijeni kao i oni. Otkrivenje 6,9–11.

Inspiration places the answer to the question of “how long” asked by the “souls of them that were slain” in future, when a second group of papal martyrs is made up. That begins at the Sunday law, and for this reason Sister White identifies Revelation chapter eighteen as the fulfilment of the second group of martyrs. There are two “voices” in the first five verses; the first voice marks 9/11 and the second voice calls men and women out of Babylon at the Sunday law. Sister White identifies the symbol of “how long” in the fifth seal with the first five verses of Revelation eighteen to outline 9/11 to the Sunday law. The focus is not on separation and sealing God’s people, but on the judgment of the papacy for murdering the martyrs of past history and those martyrs during the Sunday law crisis that make up the second group of papal martyrs.

Nadahnuće postavlja odgovor na pitanje „dokle“, koje postavljaju „duše pobijenih“, u budućnost, kada se upotpuni druga skupina papinskih mučenika. To započinje pri nedjeljnom zakonu, i zbog toga sestra White osamnaesto poglavlje Otkrivenja poistovjećuje s ispunjenjem druge skupine mučenika. U prvih pet redaka nalaze se dva „glasa“; prvi glas označuje 9/11, a drugi glas poziva muškarce i žene da izađu iz Babilona pri nedjeljnom zakonu. Sestra White poistovjećuje simbol „dokle“ u petom pečatu s prvih pet redaka osamnaestog poglavlja Otkrivenja kako bi ocrtala razdoblje od 9/11 do nedjeljnog zakona. Težište nije na odvajanju i pečaćenju Božjega naroda, nego na sudu nad papinstvom zbog ubijanja mučenika iz prošle povijesti i onih mučenika tijekom krize nedjeljnog zakona koji sačinjavaju drugu skupinu papinskih mučenika.

> “When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.

> „Kad je otvoren peti pečat, Ivan Otkritelj u viđenju je vidio pod žrtvenikom mnoštvo onih koji su bili pobijeni zbog riječi Božje i svjedočanstva Isusa Krista. Nakon toga uslijedili su prizori opisani u osamnaestom poglavlju Otkrivenja, kada su oni koji su vjerni i istiniti pozvani da iziđu iz Babilona. [Otkrivenje 18,1–5, citirano.]“ Manuscript Releases, svezak 20, 14.

In the other passage where she identifies the martyrs of the fifth seal and the future and second group of martyrs who are made up in the Sunday law crisis, she says those scenes “would be in a period of time in the future.” The two voices of Revelation eighteen represent the “period of time in the future.” The first voice in the beginning at 9/11 and the second voice at the Sunday law

U drugom odlomku, gdje ona poistovjećuje mučenike petoga pečata te buduću i drugu skupinu mučenika koja se oblikuje u krizi zakona o nedjelji, kaže da će se ti prizori „zbivati u budućem vremenskom razdoblju”. Dva glasa iz osamnaestog poglavlja Otkrivenja predstavljaju to „buduće vremensko razdoblje”. Prvi glas na početku, 11. rujna, a drugi glas u vrijeme zakona o nedjelji.

> “‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.

> „I kad je otvorio peti pečat, vidjeh pod žrtvenikom duše onih koji bijahu pobijeni zbog riječi Božje i zbog svjedočanstva koje su držali; i povikaše iza glasa govoreći: Dokle, Gospodaru sveti i istiniti, nećeš suditi i osvetiti našu krv nad onima koji prebivaju na zemlji? I bijahu dane svakomu od njih bijele haljine [Proglašeni su čistima i svetima]; i rečeno im je da počinu još malo vremena, dok se ne ispuni broj i njihovih suslugu i njihove braće, koji će biti pobijeni kao i oni” [Otkrivenje 6,9–11]. Ovdje su Ivanu bili prikazani prizori koji nisu bili stvarnost, nego ono što će biti u budućem vremenskom razdoblju.

> “Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.

> „Otkrivenje 8,1–4 citirano.“ Manuscript Releases, svezak 20, 197.

Sister White associates the fulfillment of the formation of the second group of martyrs in the future and in the other passage she quotes Revelation 18:1–5, which identifies a voice in the first three verses and another voice in verses four and five. The first voice marks 9/11 when the great buildings of New York came down and the second voice is the Sunday law when God’s other flock is called out of Babylon. In the second passage she refers to Revelation chapter eight and the first four verses which identify the opening of the seventh seal, when coals from off the altar are cast to the earth which aligns with Pentecost, when fire came from heaven and illuminated the disciples, just as Elijah’s twelve stones were illuminated and as represented by tongues of fire upon the disciples.

Sestra White povezuje ispunjenje oblikovanja druge skupine mučenika s budućnošću, a u drugom odlomku navodi Otkrivenje 18,1–5, koje prepoznaje jedan glas u prva tri retka i drugi glas u četvrtom i petom retku. Prvi glas označuje 11. rujna kada su se srušile velike zgrade New Yorka, a drugi glas jest nedjeljni zakon kada se iz Babilona poziva drugo Božje stado. U drugom odlomku ona upućuje na osmo poglavlje Otkrivenja i prva četiri retka, koji prepoznaju otvaranje sedmoga pečata, kada se ugljevlje s oltara baca na zemlju, što je usklađeno s Pedesetnicom, kada je oganj sišao s neba i prosvijetlio učenike, kao što je bilo prosvijetljeno Ilijinih dvanaest kamenova i kao što je prikazano ognjenim jezicima nad učenicima.

## How Long? Zechariah & John

Dokle? Zaharija i Ivan

How long is a prophetic symbol of the period of time from 9/11 unto the Sunday law which has been typified in the story of Mount Carmel, the history of the Millerites from 1840 to 1844, the history of Moses’ from the eighth to tenth plague, the witness of the martyrs of the fifth seal and in Zechariah the question is asked “how long” would it be until God had mercy upon Jerusalem that had been in Babylon for seventy years.

Koliko dugo jest proročki simbol vremenskog razdoblja od 11. rujna do nedjeljnog zakona, koje je predočeno u izvještaju o gori Karmelu, u povijesti milerita od 1840. do 1844., u povijesti Mojsija od osme do desete pošasti, u svjedočanstvu mučenika petoga pečata; a u Zahariji se postavlja pitanje: „Dokle?” — dok se Bog ne smiluje Jeruzalemu koji je bio u Babilonu sedamdeset godina.

> Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?

> Tada anđeo Gospodnji odgovori i reče: Gospodine nad vojskama, dokle nećeš imati milosrđa prema Jeruzalemu i prema gradovima Judinim, na koje si se gnjevio ovih sedamdeset godina?

> And the Lord answered the angel that talked with me with good words and comfortable words.

> I Gospodin odgovori anđelu koji govoraše sa mnom dobrim riječima, utješnim riječima.

> So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem. Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Zechariah 1:12–17.

> Tada mi anđeo koji govoraše sa mnom reče: „Viči govoreći: Ovako veli Jahve nad Vojskama: Revnujem za Jeruzalem i za Sion revnošću velikom. I veoma se gnjevim na bezbrižne narode; jer bijah se samo malo razgnjevio, a oni pripomogoše nevolji. Stoga ovako veli Jahve: Vraćam se Jeruzalemu s milosrđem; u njemu će se sagraditi Dom moj, riječ je Jahve nad Vojskama, i uže će se razapeti nad Jeruzalemom. Viči još govoreći: Ovako veli Jahve nad Vojskama: Moji će se gradovi još raširiti od obilja; i Jahve će još utješiti Sion, i još će izabrati Jeruzalem.” Zaharija 1:12–17.

Sister White directly aligns Zechariah’s “threescore and ten years” (seventy years) that literal ancient Israel was in bondage to literal Babylon with the twelve hundred and sixty years from 538 unto 1798 that spiritual Israel (Christians) were in bondage to spiritual Babylon (Roman Catholicism).

Sestra White izravno usklađuje Zaharijinih „sedamdeset godina” tijekom kojih je doslovni drevni Izrael bio u ropstvu doslovnom Babilonu s tisuću dvjesto i šezdeset godina od 538. do 1798., tijekom kojih je duhovni Izrael (kršćani) bio u ropstvu duhovnom Babilonu (rimokatolicizmu).

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> „Božja Crkva na zemlji bila je jednako tako doista u sužanjstvu tijekom ovoga dugog razdoblja nemilosrdnoga progonstva kao što su sinovi Izraelovi bili držani u sužanjstvu u Babilonu tijekom razdoblja izgnanstva.“ Proroci i kraljevi, 714.

In 1798, at the end of the twelve hundred and sixty years the first of three messages represented as angels in Revelation fourteen arrived. The second arrived on April 19, 1844 and the third on October 22, 1844. The history symbolized by the question, “how long” is from 9/11 unto the Sunday law, and that period of time was typified in the beginning of Adventism in the Millerite movement of August 11, 1840 unto October 22, 1844. That period is symbolically illustrated by John the Revelator in chapter ten when John eats the little book that was sweet in his mouth, but became bitter in his stomach.

Godine 1798., na kraju tisuću dvjesto i šezdeset godina, stigla je prva od triju poruka prikazanih kao anđeli u četrnaestom poglavlju Otkrivenja. Druga je stigla 19. travnja 1844., a treća 22. listopada 1844. Povijest simbolizirana pitanjem: „dokle” proteže se od 11. rujna do nedjeljnoga zakona, a to je razdoblje bilo predočeno u počecima adventizma, u mileritskom pokretu, od 11. kolovoza 1840. do 22. listopada 1844. To je razdoblje simbolički prikazano od strane Ivana Otkrovitelja u desetom poglavlju, kada Ivan pojede malu knjižicu koja mu je bila slatka u ustima, ali je postala gorka u njegovu trbuhu.

> And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

> I glas koji sam čuo s neba progovori mi opet i reče: Idi, uzmi knjižicu koja je otvorena u ruci anđela koji stoji na moru i na zemlji. I otiđoh k anđelu i rekoh mu: Daj mi knjižicu. A on mi reče: Uzmi je i pojedi je; i zagorčit će ti utrobu, ali će ti u ustima biti slatka kao med. I uzeh knjižicu iz anđelove ruke i pojedoh je; i bijaše mi u ustima slatka kao med; a čim je pojedoh, utroba mi zagorče.

> And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:8–11.

> I reče mi: Treba ti opet prorokovati pred mnogim pucima, i narodima, i jezicima, i kraljevima. Otkrivenje 10,8–11.

The history John is illustrating is represented by the book that was eaten, for the eating represented the Millerites coming to understand the message and their experience in proclaiming that message. So, when John is told immediately after that history is set forth that John must prophesy again, the prophesying that is being identified is the history of 1840 to 1844. John is told that the Millerite history from 1840 to 1844 is repeated in the history of the end of Adventism. As soon as John is told that he must prophesy again he is told to measure the temple.

Povijest koju Ivan prikazuje predstavljena je knjigom koja je bila pojedena, jer je jedenje predstavljalo kako su mileriti došli do razumijevanja poruke i njihovo iskustvo u naviještanju te poruke. Stoga, kada se Ivanu odmah nakon izlaganja te povijesti kaže da mora opet prorokovati, prorokovanje koje se time označuje jest povijest od 1840. do 1844. Ivanu se kaže da se mileritska povijest od 1840. do 1844. ponavlja u povijesti završetka adventizma. Čim je Ivanu rečeno da mora opet prorokovati, rečeno mu je i da izmjeri hram.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> I dade mi se trska nalik štapu; i anđeo stade govoreći: Ustani i izmjeri hram Božji, i žrtvenik, i one koji se u njemu klanjaju. Ali dvorište koje je izvan hrama izostavi i ne mjeri ga, jer je dano poganima; i oni će gaziti sveti grad četrdeset i dva mjeseca. Otkrivenje 11,1.2.

The work given to Adventism post-October 22, 1844 was represented by John as measuring or building the temple, in agreement with the promise set forth in Zechariah that “a line would be stretched forth upon Jerusalem” again—for the Lord would “yet choose Jerusalem.” The history represented at the beginning of Adventism with the Philadelphian movement of Millerite Adventism is repeated at the ending of Adventism with the Philadelphian movement of the one hundred and forty-four thousand. At the great disappointment of October 22, 1844, a period of time, represented as “the days of the voice of the seventh angel” began.

Djelo koje je adventizmu povjereno nakon 22. listopada 1844. Ivan je prikazao kao mjerenje ili gradnju hrama, u skladu s obećanjem iznesenim u Zahariji da će se „uže opet razapeti nad Jeruzalemom“, jer će Gospod „još izabrati Jeruzalem“. Povijest prikazana na početku adventizma filadelfijskim pokretom mileritskoga adventizma ponavlja se na završetku adventizma filadelfijskim pokretom sto četrdeset i četiri tisuće. U velikom razočaranju 22. listopada 1844. započelo je vremensko razdoblje, prikazano kao „dani glasa sedmoga anđela“.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Nego u dane glasa sedmoga anđela, kad on počne trubiti, dovršit će se tajna Božja, kao što je navijestio svojim slugama, prorocima. Otkrivenje 10,7.

The message was sweet to the Millerites when the Islamic time prophecy of the second woe was fulfilled just as the Millerites had predicted in advance of August 11, 1840. The message turned bitter in the stomach at the great disappointment of October 22, 1844. As soon as John finishes illustrating the history of 1840 to 1844, he is informed that he must do the very same thing (prophesy) again. Then he is told to measure Jerusalem, and when he does so he is aligning with Zechariah’s prophecy of the Lord choosing Jerusalem. From October 22, 1844 onward prophetic history is represented as the “days of the voice of the seventh angel.” The “days” of the message (voice) of the seventh angel (third woe) represent a period of time when the divinity of Christ would be permanently combined with humanity who were to be the one hundred and forty-four thousand. That work was delayed by the rebellion of 1863, and on 9/11 the sounding of the seventh angel (third woe) once again began to sound.

Poruka je bila slatka mileritima kada se islamsko vremensko proročanstvo drugoga jao ispunilo upravo onako kako su mileriti unaprijed predvidjeli prije 11. kolovoza 1840. Poruka se pretvorila u gorčinu u utrobi pri velikom razočaranju 22. listopada 1844. Čim Ivan dovrši prikazivanje povijesti od 1840. do 1844., biva obaviješten da mora učiniti posve isto (prorokovati) ponovno. Zatim mu je rečeno da izmjeri Jeruzalem, a kada to učini, usklađuje se sa Zaharijinim proročanstvom o tome da Gospodin izabire Jeruzalem. Od 22. listopada 1844. nadalje proročka se povijest prikazuje kao „dani glasa sedmoga anđela“. „Dani“ poruke (glasa) sedmoga anđela (trećega jao) predstavljaju razdoblje u kojemu će Kristovo božanstvo biti trajno sjedinjeno s ljudima koji su trebali biti sto četrdeset i četiri tisuće. To je djelo bilo odgođeno pobunom 1863., a 11. rujna trubljenje sedmoga anđela (trećega jao) ponovno je počelo odjekivati.

In sacred history the Lord chose Jerusalem to place His name there, and his “name” is His character. Jerusalem and Zion are referenced by Zechariah when he states, “I am jealous for Jerusalem and for Zion with a great jealousy” and thereafter with, “the Lord shall yet comfort Zion, and shall yet choose Jerusalem.” Zion is comforted when it receives the Holy Spirit who is the “Comforter.” The comforting of the Holy Spirit began at 9/11 in agreement with Christ breathing on the disciples after His descent from meeting with the Father after His resurrection. The manifestation of the Holy Spirit was greatly increased at Pentecost. That season began with the first fruit offering being resurrected and it ended with the first fruit offering of Pentecost, when the entire world then heard the message.

U svetoj povijesti Gospodin je izabrao Jeruzalem da ondje postavi svoje ime, a njegovo je „ime“ njegov karakter. Na Jeruzalem i Sion upućuje Zaharija kada kaže: „Revnujem za Jeruzalem i za Sion velikom revnošću“, a zatim i: „Jahve će još utješiti Sion, i još će izabrati Jeruzalem.“ Sion biva utješen kada primi Duha Svetoga, koji je „Tješitelj“. Utjeha Duha Svetoga započela je 11. rujna, u skladu s time što je Krist dahnuo na učenike nakon što se, poslije svojega uskrsnuća, vratio sa susreta s Ocem. Očitovanje Duha Svetoga silno se povećalo na Pedesetnicu. To je razdoblje započelo time što je prvina bila uskrsnuta, a završilo prinosom prvine o Pedesetnici, kada je tada čitav svijet čuo poruku.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 41:1, 2.

> Tješite, tješite moj narod, govori vaš Bog. Govorite srcu Jeruzalema i vičite mu da se navršila njegova borba, da mu je bezakonje oprošteno; jer je iz ruke Gospodnje primio dvostruko za sve svoje grijehe. Izaija 41,1.2.

The one hundred and forty-four thousand are sealed when “their iniquity is pardoned.” This occurs just before the Sunday law as they are lifted up as the Pentecostal first fruit offering while receiving the outpouring of the Holy Spirit without measure as the disciples typified at Pentecost. The sprinkling of rain that began at 9/11 becomes a full outpouring at the Sunday law. In the history the first fruit offering of 9/11 unto the first fruit offering at the Sunday law when the one hundred and forty-four thousand are sealed and prepared as an offering to be lifted up as an ensign from the Sunday law until the close of probation. That history is represented by the first three verses of Revelation eighteen announcing the fall of Babylon, which is the biblical symbol that represents a ‘doubling.’

Sto četrdeset i četiri tisuće zapečaćeni su kada je „njihova bezakonja oproštena.” To se zbiva neposredno prije zakona o nedjelji, dok su uzdignuti kao pentekostna žrtva prvine, primajući izlijevanje Duha Svetoga bez mjere, kako su učenici bili praslika na Pedesetnicu. Škropljenje kiše koje je započelo 11. rujna postaje potpuno izlijevanje pri zakonu o nedjelji. U povijesti od žrtve prvine 11. rujna do žrtve prvine pri zakonu o nedjelji, kada je sto četrdeset i četiri tisuće zapečaćeno i pripravljeno kao prinos da budu uzdignuti kao stijeg od zakona o nedjelji do svršetka vremena milosti. Ta je povijest predstavljena prvim trima stihovima Otkrivenja osamnaest, koji objavljuju pad Babilona, što je biblijski simbol koji predstavlja ‘udvostručenje’.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> I nakon toga vidjeh drugoga anđela gdje silazi s neba, imajući veliku vlast; i zemlja se prosvijetli od njegove slave. I povika silno jakim glasom govoreći: Pade, pade Babilon veliki i postade prebivalište đavola i tamnica svakoga nečistog duha i krletka svake nečiste i mrske ptice. Jer svi narodi piju vino gnjeva bluda njegova, i kraljevi zemaljski s njim bludničiše, i trgovci zemaljski obogatiše se od obilja njegove raskoši. Otkrivenje 18:1–3.

Throughout the Scriptures a doubling of phrases or words represents the perfect fulfillment of the fall of Babylon in the last days. It is the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing. Babylon’s two falls are represented as Nimrod and Belshazzar. Nimrod was the beginning of Babylon, when it was simply Babel. Nimrod’s fall represented Belshazzar’s fall and the message of the second angel and the angel of Revelation eighteen is that the fall of Nimrod at the beginning of Babylon represented the fall of Belshazzar at the end, for Alpha and Omega always illustrates the end of a thing with the beginning of a thing

Kroz cijelo Sveto pismo udvostručenje izraza ili riječi predstavlja savršeno ispunjenje pada Babilona u posljednjim danima. To je obilježje Alfe i Omege, koji uvijek kraj neke stvari prikazuje njezinim početkom. Dva pada Babilona prikazana su kao Nimrod i Belšazar. Nimrod je bio početak Babilona, kada je on bio jednostavno Babel. Nimrodov pad predstavljao je Belšazarov pad, a poruka drugoga anđela i anđela iz Otkrivenja osamnaest glasi da je Nimrodov pad na početku Babilona predstavljao Belšazarov pad na svršetku, jer Alfa i Omega uvijek kraj neke stvari prikazuje njezinim početkom.

Nimrod’s tower was brought down as a symbol of his fall and he typified the fall of the Twin Towers on 9/11. Belshazzar’s fall was the writing on the wall, marking the end of Babylon’s seventy-year reign as the first kingdom of Bible prophecy, and thus typifying the fall of the United States at the end of Isaiah twenty-three’s symbolic “seventy years, according to the days of one king” representing the history of the United States from 1798 unto the Sunday law. Belshazzar’s writing on the wall, represents when the wall of separation of church and state falls at the Sunday law, which is the very point where the sixth kingdom of Bible prophecy ends, just as Belshazzar was slain on that very night. The handwriting on the wall is the law that is written that overturns the wall of separation of church and state in the Constitution.

Nimrodova je kula bila srušena kao simbol njegova pada, i on je predoznačavao pad Twin Towersa 11. rujna. Belšazarov pad bio je rukopis na zidu, koji je označio kraj sedamdesetogodišnje vladavine Babilona kao prvoga kraljevstva biblijskog proročanstva, te tako predoznačavao pad Sjedinjenih Država na kraju Izaijinih dvadeset i triju simboličnih „sedamdeset godina, prema danima jednoga kralja”, koje predstavljaju povijest Sjedinjenih Država od 1798. do nedjeljnog zakona. Belšazarov rukopis na zidu predstavlja trenutak kada zid razdvajanja crkve i države pada pri nedjeljnom zakonu, što je upravo točka na kojoj završava šesto kraljevstvo biblijskog proročanstva, baš kao što je Belšazar bio ubijen te iste noći. Rukopis na zidu jest zakon koji je napisan i koji obara zid razdvajanja crkve i države u Ustavu.

The ‘history’ represented from 9/11 unto the Sunday law and thereafter to the close of human probation and the seven last plagues is the historical period that is symbolized within God’s word by a doubling of phrases or words. In that period the Holy Spirit is poured out, beginning with a sprinkling from 9/11 unto the Sunday law and thereafter the full outpouring. The Holy Spirit has been represented by Christ as the “Comforter” who, when he came would show God’s people all things.

„Povijest“ predstavljena od 11. rujna do nedjeljnog zakona, a potom do završetka vremena kušnje za čovječanstvo i sedam posljednjih zala, jest povijesno razdoblje koje je u Božjoj riječi simbolizirano udvajanjem izraza ili riječi. U tom se razdoblju izlijeva Duh Sveti, počevši s poškropljenjem od 11. rujna do nedjeljnog zakona, a potom s punim izlijevanjem. Krist je Duha Svetoga prikazao kao „Utješitelja“ koji će, kada dođe, Božjemu narodu pokazati sve.

> But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:26.

> A Utješitelj, Duh Sveti, kojega će Otac poslati u moje ime, on će vas poučiti svemu i dozvati vam u sjećanje sve što vam rekoh. Ivan 14,26.

The Holy Spirit is conveyed to the one hundred and forty-four thousand through the “golden oil,” which is also the “rain,” and is also the “Comforter.” When represented as the “Comforter” the Holy Spirit is identifying a special manifestation of the Holy Spirit.

Duh Sveti prenosi se na sto četrdeset i četiri tisuće putem „zlatnoga ulja”, koje je ujedno i „kiša”, a ujedno i „Tješitelj”. Kada je prikazan kao „Tješitelj”, Duh Sveti označava posebno očitovanje Duha Svetoga.

God’s people have always possessed the Holy Spirit when they have met the requirements of the gospel, but the times of genuine sacred revival, “as in former years,” when a special manifestation of the Holy Spirit for a corporate body, the Holy Spirit is represented as the Comforter. More importantly the corporate body are having their memories’ exercised by the Comforter as he “brings all things to their “remembrance.” This confirms that those people participating in the manifestation have the genuine experience, for the Holy Spirit is participating in the activities of their minds, for he is influencing the thinking process as he brings “all things to your remembrance.”

Božji je narod oduvijek posjedovao Duha Svetoga kada je ispunjavao zahtjeve evanđelja, ali u vremenima istinskoga svetoga oživljenja, „kao u prijašnjim godinama“, kada postoji posebno očitovanje Duha Svetoga za zajedničko tijelo, Duh Sveti prikazan je kao Tješitelj. Još je važnije to što se zajedničkom tijelu po Tješitelju potiče pamćenje dok on „sve doziva“ njihovu „sjećanju“. To potvrđuje da oni ljudi koji sudjeluju u tom očitovanju imaju istinsko iskustvo, jer Duh Sveti sudjeluje u djelatnostima njihova uma, budući da utječe na misaoni proces dok „sve doziva vašemu sjećanju“.

Human memory combines to make up the higher nature of man with the other components such as judgment, intelligence, reason and conscience, which the apostle Paul labels as “the mind.” The higher nature is either the carnal mind or it’s the mind of Christ.

Ljudsko pamćenje zajedno s drugim sastavnicama, kao što su prosudba, inteligencija, razum i savjest, tvori višu narav čovjeka, koju apostol Pavao naziva „umom“. Ta viša narav jest ili tjelesni um ili Kristov um.

> Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Romans 8:7.

> Jer tjelesna je misao neprijateljstvo protiv Boga, jer se ne pokorava zakonu Božjemu, niti doista može. Rimljanima 8,7.

> For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 1 Corinthians 2:16.

> Jer tko je upoznao um Gospodnji da bi ga poučio? A mi imamo um Kristov. 1. Korinćanima 2,16.

The lower nature, or flesh is made up of the nervous, emotional, and hormonal systems associated with the senses which are the “avenues of the soul.” The higher nature is designed to rule over the lower and as such is represented as the fortress, and the fortress is constantly under attack from the senses (the lower nature), and the attacks are made against the fortress through the avenues that lead into the fortress. Within the fortress of the higher nature there is a command center, or what Sister White calls the citadel. The citadel is the Most Holy Place in the sanctuary, which is divided into two basic divisions. The courtyard is the flesh, or lower nature, and to come into the courtyard or also to transfer the blood into the holy place required passing through a curtain or veil. The courtyard is bookended by the veils.

Niža narav, ili tijelo, sastoji se od živčanog, emocionalnog i hormonskog sustava povezanih s osjetilima, koja su „prilazi duše“. Viša je narav određena vladati nad nižom te je stoga prikazana kao utvrda, a utvrda je neprestano pod napadom osjetila (niže naravi), pri čemu se napadi na utvrdu izvode kroz prilaze koji vode u utvrdu. Unutar utvrde više naravi nalazi se zapovjedno središte, ili ono što sestra White naziva citadelom. Citadela je Svetinja nad svetinjama u Svetištu, koje je podijeljeno na dva osnovna dijela. Predvorje je tijelo, ili niža narav, a za ulazak u predvorje ili također za prijenos krvi u Svetinju bilo je potrebno proći kroz zastor ili veo. Predvorje je omeđeno velovima.

> By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh. Hebrews 10:20.

> Novim i živim putem, koji nam je posvetio kroz zastor, to jest, kroz svoje tijelo. Hebrejima 10,20.

The sanctuary is divided into two parts; the courtyard and sanctuary. The sanctuary in turn is divided into two parts as is the higher nature. The higher nature breaks down into two areas. One of those areas is represented as the holy place and the other the Most Holy Place. The holy place represents the mental activities necessary for humanity to function, but the Most Holy Place is the area where God and Man meet. The Most Holy Place is the throne room of God, and those who are converted are seated in heavenly places with Christ.

Svetište je podijeljeno na dva dijela: predvorje i Svetinju. A Svetinja je pak, kao i viša narav, podijeljena na dva dijela. Viša se narav raščlanjuje na dva područja. Jedno od tih područja predstavljeno je kao sveto mjesto, a drugo kao Svetinja nad svetinjama. Sveto mjesto predstavlja umne djelatnosti nužne da bi čovjek mogao djelovati, ali Svetinja nad svetinjama jest područje gdje se susreću Bog i čovjek. Svetinja nad svetinjama prijestolna je dvorana Božja, a oni koji su obraćeni posjednuti su na nebeskim mjestima s Kristom.

> And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:6.

> I s njime nas uskrisi i s njime nas posjede na nebeskim mjestima u Kristu Isusu. Efežanima 2,6.

The verse is taken from a passage where several verses prior, but absolutely in the same flow of thought, Jesus is seated in heavenly places, just as are His people.

Stih je uzet iz odlomka u kojemu je, nekoliko stihova ranije, ali posve u istome slijedu misli, Isus sjedio na nebeskim mjestima, baš kao i njegov narod.

> Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places. Ephesians 1:20.

> Koju je pokazao u Kristu kad ga je uskrisio od mrtvih i posadio sebi zdesna na nebesima. Efežanima 1,20.

Christ and His people are seated together in the Most Holy Place. Christ was resurrected and then sat down in heavenly places and His people are raised up and seated in the throne room of the Most Holy Place. Paul identifies that those who are raised in verse six have been resurrected from sin in the previous verse.

Krist i njegov narod sjede zajedno u Svetinji nad svetinjama. Krist je uskrsnuo, a zatim sjeo na nebeskim mjestima, i njegov je narod podignut te sjedi u prijestolnoj dvorani Svetinje nad svetinjama. Pavao utvrđuje da su oni koji su podignuti u šestome retku uskrsnuli iz grijeha u prethodnome retku.

> Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:5, 6.

> I kad bijasmo mrtvi u grijesima, oživi nas zajedno s Kristom — milošću ste spašeni — te nas zajedno s njime uskrisi i zajedno posadi na nebesima u Kristu Isusu. Efežanima 1,5.6.

The perfect fulfillment of the passage from Ephesians are the two witnesses of Revelation eleven, eleven who are resurrected and then taken up into heaven as an ensign—but also to be seated in heavenly places. In the Most Holy Place the two witnesses are representing humanity in the very presence of God, and their justification for being seated there is the badge which they each possess. That badge is the seal of God, and the seal of God represents that the human has become one with the divine, and that seal is represented by the fact that the Comforter, who is the Holy Spirit is abiding within the Most Holy Place of ‘their’ higher nature. The Most Holy Place is the throne room of God where divine and human are combined, and it represents the human temple whose higher nature includes a Most Holy Place where both divinity and humanity are seated together.

Savršeno ispunjenje odlomka iz Poslanice Efežanima jesu dva svjedoka iz jedanaestoga poglavlja Otkrivenja, oni koji su uskrišeni, a zatim uzeti na nebo kao stijeg — ali i da budu posjednuti na nebeskim mjestima. U Svetinji nad svetinjama ta dva svjedoka predstavljaju čovječanstvo u samoj Božjoj prisutnosti, a njihovo opravdanje da ondje sjede jest obilježje koje svaki od njih posjeduje. To obilježje jest pečat Božji, a pečat Božji predstavlja da je čovjek postao jedno s božanskim, i taj je pečat predstavljen činjenicom da Tješitelj, koji je Duh Sveti, prebiva unutar Svetinje nad svetinjama njihove više naravi. Svetinja nad svetinjama jest prijestolna dvorana Božja gdje su božansko i ljudsko sjedinjeni, i ona predstavlja ljudski hram čija viša narav uključuje Svetinju nad svetinjama gdje zajedno sjede i božanstvo i čovještvo.

The outpouring of the “Comforter” is the sealing of the one hundred and forty-four thousand and it marks a change in salvational history, for at that time, the church changes from the church militant to the church triumphant. At that time, it changes from the Laodicean movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. At that time, it changes from the experience of the seventh church unto the experience of the sixth church and the sixth church was the Millerites. A prophetic characteristic of the sixth church of Philadelphia as it was fulfilled by the Millerite movement, is that it was never a church. It was only a movement all the way to 1856 when both of the Whites identified the movement as Laodicean. Seven years later the legal church was formed.

Izlijevanje „Utješitelja” pečaćenje je sto četrdeset i četiri tisuće i označava promjenu u povijesti spasenja, jer se u to vrijeme crkva mijenja iz crkve ratoborne u crkvu pobjedonosnu. U to se vrijeme mijenja iz laodicejskog pokreta sto četrdeset i četiri tisuće u filadelfijski pokret sto četrdeset i četiri tisuće. U to se vrijeme mijenja iz iskustva sedme crkve u iskustvo šeste crkve, a šesta crkva bili su mileriti. Proročko obilježje šeste crkve Filadelfije, kako se ispunilo u mileritskom pokretu, jest to da ona nikada nije bila crkva. Sve do 1856. bila je samo pokret, kada su oboje Whiteovi taj pokret označili kao laodicejski. Sedam godina poslije ustrojena je pravna crkva.

The salvational change at the Sunday law was typified by the salvational change at Pentecost which marked the inauguration of Christ as High Priest.

Spasenjska promjena pri nedjeljnom zakonu bila je predoznačena spasenjskom promjenom na Pedesetnicu, koja je označila Kristovo ustoličenje kao Velikoga Svećenika.

> “The Pentecostal outpouring was Heaven’s communication that the Redeemer’s inauguration was accomplished. According to His promise He had sent the Holy Spirit from heaven to His followers as a token that He had, as priest and king, received all authority in heaven and on earth, and was the Anointed One over His people.” Acts of the Apostles, 38.

> „Duhovski izljev bio je nebeska objava da je ustoličenje Otkupitelja dovršeno. Prema svojem obećanju, poslao je s neba Duha Svetoga svojim sljedbenicima kao znak da je, kao svećenik i kralj, primio svu vlast na nebu i na zemlji te da je Pomazanik nad svojim narodom.” Djela apostolska, 38.

When the latter rain is poured out without measure upon the one hundred and forty-four thousand at the Sunday law it will be “Heaven’s communication” that the church militant has ended and the church triumphant has arrived. The inauguration of Christ at Pentecost in the sanctuary above, typifies the anointing of the one hundred and forty-four thousand at the Sunday law.

Kada se pozna kiša bez mjere izlije na sto četrdeset i četiri tisuće u vrijeme nedjeljnoga zakona, to će biti „nebeska objava“ da je crkva vojujuća završila i da je stigla crkva pobjedonosna. Ustoličenje Krista na Pedesetnicu u nebeskoj Svetinji predoznačuje pomazanje sto četrdeset i četiri tisuće u vrijeme nedjeljnoga zakona.

The “Pentecostal” outpouring identifying that Christ was the Anointed One represented His anointing in the inaugural ceremony in heaven, but He had also been anointed at His baptism. His baptism (9/11) unto Pentecost (the Sunday law) is also represented again three and a half years after His baptism by His actual death, burial and resurrection (feast of first fruits). 9/11 is therefore represented at His baptism and also at His resurrection. His symbolic resurrection and his literal resurrection mark the beginning of two prophetic lines that each end at Pentecost. Both histories begin with the resurrection of the first fruit offering.

„Pedesetničko“ izlijevanje, koje je potvrđivalo da je Krist Pomazanik, predstavljalo je Njegovo pomazanje na inauguracijskoj svečanosti na Nebu, no On je također bio pomazan i pri svome krštenju. Njegovo krštenje (9/11) do Pedesetnice (nedjeljni zakon) također je ponovno prikazano tri i pol godine nakon Njegova krštenja Njegovom stvarnom smrću, ukopom i uskrsnućem (blagdan prvina). Stoga je 9/11 prikazan pri Njegovu krštenju, a također i pri Njegovu uskrsnuću. Njegovo simbolično uskrsnuće i Njegovo doslovno uskrsnuće označavaju početak dviju proročkih linija koje svaka završava u Pedesetnici. Obje povijesti započinju uskrsnućem prinosa prvine.

> But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:20–23.

> Ali sada Krist uskrsnu od mrtvih i postade prvina onih koji usnuše. Jer budući da po čovjeku dođe smrt, po čovjeku dođe i uskrsnuće mrtvih. Jer kao što u Adamu svi umiru, tako će i u Kristu svi biti oživljeni. Ali svatko u svojem redu: Krist prvina; zatim oni koji su Kristovi o njegovu dolasku. 1 Korinćanima 15,20–23.

Christ is the first fruit offering at His resurrection marking the beginning of the “Pentecostal season” which ends with the first fruit offering of Pentecost. Christ’s resurrection is barley and the wheat are those who “afterward” “are Christ’s at his coming.” Those who are “afterward” of Christ’s resurrection are “they that are Christ’s at his coming,” thus representing the final ingathering of faithful souls at the end of the world, as represented by those three thousand souls that were gathered at Pentecost.

Krist je prinos prvine pri svome uskrsnuću, označujući početak „pedesetničkog razdoblja“, koje završava prinosom prvine na Pedesetnicu. Kristovo uskrsnuće jest ječam, a pšenica su oni koji „zatim“ „pripadaju Kristu o njegovu dolasku“. Oni koji dolaze „zatim“ nakon Kristova uskrsnuća jesu „oni koji pripadaju Kristu o njegovu dolasku“, te tako predstavljaju konačno sabiranje vjernih duša na svršetku svijeta, kako je predočeno onim trima tisućama duša koje su bile sabrane na Pedesetnicu.

The verse also addresses the resurrection in terms of death. Death began with Adam and passes upon all men, but it does so “in” “order.” In the book of Acts Peter records that when the book of Joel was then being fulfilled, men were to send their sins beforehand to judgment that they might be blotted out, when the times of refreshing came from the presence of the Comforter. Christ was not looking at the books of judgment to blot out sin at that time, for judgment was over eighteen hundred years in the future.

Stih također obrađuje uskrsnuće u odnosu na smrt. Smrt je započela s Adamom i prelazi na sve ljude, ali to čini „po” „redu”. U knjizi Djela apostolskih Petar bilježi da su, kada se tada ispunjavala knjiga proroka Joela, ljudi trebali unaprijed poslati svoje grijehe na sud kako bi bili izbrisani, kada dođu vremena okrepe od prisutnosti Utješitelja. Krist u to vrijeme nije gledao u knjige suda da izbriše grijeh, jer je sud bio više od osamnaest stotina godina u budućnosti.

The reference to “every man in his order” begins with Adam, and thus identifies the judgment of the dead from Adam onward until the times of refreshing arrive. When the latter rain arrives, the judgment passes from the dead unto the living. In the period of time represented by the verse (from Christ’s resurrection unto Pentecost), from the barley first fruits until the first fruits of the wheat, the rain is falling during the judgment of the living and as the rain falls, the message represented by the rain is separating the wheat from the tares. At the Sunday law, which is Pentecost, the wheat no longer is mixed with tares and the first fruit wheat offering of two wave loaves is lifted up. The purification process from 9/11 unto the Sunday law is also represented in Malachi three when the Messenger of the Covenant purifies and also purges the Levites and He does so by “fire.” “Fire” is a symbol of a message as represented by tongues of fire at Pentecost. In the history under consideration the separation of the two classes which produces the one hundred and forty-four thousand who are the two wave loaves represented by the first fruits of Pentecost were to be thoroughly baked, for they were the only offering that included an emblem of sin.

Upućivanje na izraz „svaki čovjek po svom redu” započinje s Adamom te tako označuje sud mrtvima od Adama nadalje sve dok ne dođu vremena okrepe. Kada dođe kasna kiša, sud prelazi s mrtvih na žive. U razdoblju vremena koje predstavlja taj redak (od Kristova uskrsnuća do Pedesetnice), od prvina ječma do prvina pšenice, kiša pada tijekom suda nad živima i, dok kiša pada, poruka koju kiša predstavlja odvaja pšenicu od kukolja. Kod zakona o nedjelji, koji je Pedesetnica, pšenica više nije pomiješana s kukoljem i prinos prvine pšenice od dvaju mahačkih kruhova uzdiže se. Proces očišćenja od 11. rujna do zakona o nedjelji također je prikazan u Malahiji tri, kada Glasnik Saveza pročišćava i također čisti Levijeve sinove, i to čini „ognjem”. „Oganj” je simbol poruke, kao što ga predstavljaju ognjeni jezici na Pedesetnicu. U povijesti koja se razmatra razdvajanje dviju skupina, koje proizvodi sto četrdeset i četiri tisuće, a koje su dva mahačka kruha predstavljena prvinama Pedesetnice, trebalo je biti temeljito pečeno, jer su oni bili jedini prinos koji je uključivao znamen grijeha.

Those two wave loaves were leavened, and leaven is a symbol of sin. That leaven was destroyed in the fire of the oven, as represented by the refiner’s fire of the Messenger of the Covenant. Isaiah in chapter twenty-seven identifies a debate that begins at 9/11, which he calls “the day of the east wind.” The passage teaches that it is through the debate that the sins of Israel are atoned for. The “debate” is between the true latter rain message and all the other false latter rain messages that exist. A message is “fire,” and “fire” is what the Messenger of the Covenant employs to purify and purge. The debate over the latter rain message removes the leaven from the Pentecostal first fruit wheat offering that is lifted up at the Sunday law. The one hundred and forty-four thousand are the Pentecostal first fruit wheat offering, who overcome by the justification of His blood and the sanctification of their testimony for even though it is the Word that sanctifies it only does so when the word is conveyed as a message. The presentation of the message allows the one hundred and forty-four thousand to live and the presentation of a false latter rain message produces death.

Ta su dva valjana kruha bila ukvašena, a kvasac je simbol grijeha. Taj je kvasac bio uništen u vatri peći, kako je predočeno ognjem talioničara Glasnika Saveza. Izaija u dvadeset i sedmom poglavlju prepoznaje raspravu koja započinje na 9/11, što on naziva „danom istočnoga vjetra“. Ovaj odlomak uči da se upravo kroz tu raspravu okajavaju grijesi Izraela. Ta se „rasprava“ vodi između istinske poruke poznoga dažda i svih drugih lažnih poruka poznoga dažda koje postoje. Poruka je „vatra“, a „vatra“ je ono čime se Glasnik Saveza služi da bi pročistio i očistio. Rasprava o poruci poznoga dažda uklanja kvasac iz pentekostne prvine pšeničnoga prinosa koji se uzdiže u vrijeme nedjeljnoga zakona. Sto četrdeset i četiri tisuće jesu pentekostna prvina pšeničnoga prinosa, koji pobjeđuju opravdanjem Njegove krvi i posvećenjem svoga svjedočanstva, jer premda je Riječ ta koja posvećuje, ona to čini samo kada se riječ prenosi kao poruka. Iznošenje poruke omogućuje da sto četrdeset i četiri tisuće žive, a iznošenje lažne poruke poznoga dažda proizvodi smrt.

> And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

> I oni ga pobijediše krvlju Janjetovom i riječju svojega svjedočanstva; i ne uzljubiše svojih života sve do smrti. Otkrivenje 12,11.

The one hundred and forty-four thousand follow Christ in overcoming as He overcame, for prophetically they follow Christ.

Sto četrdeset i četiri tisuće slijede Krista u pobjeđivanju kao što je On pobijedio, jer ga proročki slijede.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> To su oni koji se ne okaljaše sa ženama, jer su djevice. To su oni koji slijede Jaganjca kamo god on pođe. Oni su otkupljeni između ljudi kao prvine Bogu i Jaganjcu. Otkrivenje 14:4.

Here in verse four of Revelation fourteen the one hundred and forty-four thousand are identified as “first fruits.” They are also identified as “virgins” and inspiration has informed us that the parable of the ten virgins of Matthew twenty-five illustrates the experience of the Adventist people. Not only are they “virgins” they are not “defiled with woman,” for the testing and separation process that produced the one hundred and forty-four thousand produced a distinction between the one hundred and forty-four thousand and “all” the false religions. “These” follow the Lamb whithersoever he goeth, and as first fruit offerings they must follow Christ in His death, burial and resurrection.

Ovdje se u četvrtom retku četrnaestog poglavlja Otkrivenja sto četrdeset i četiri tisuće označuju kao „prvine“. Oni su također označeni kao „djevice“, a nadahnuće nas je obavijestilo da prispodoba o deset djevica iz Mateja dvadeset i pet prikazuje iskustvo adventističkog naroda. Oni nisu samo „djevice“, nego nisu ni „okaljani sa ženom“, jer je proces kušnje i odvajanja koji je iznjedrio sto četrdeset i četiri tisuće uspostavio razliku između sto četrdeset i četiri tisuće i „svih“ lažnih religija. „Ovi“ slijede Jaganjca kamo god on ide, a kao prinosi prvina moraju slijediti Krista u Njegovoj smrti, ukopu i uskrsnuću.

In Revelation chapter eleven, verse eleven the two witnesses that are to be lifted up as an ensign are first killed, then in three and a half days they are resurrected as a first fruit offering, as was Christ. The first fruit offering that was and is Christ, included the blood of the covenant being shed in order to redeem those who had been bankrupt with a Laodicean experience. In one verse, (verse four) all this brief summary of the various lines of prophetic light associated with the one hundred and forty-four thousand is set forth. And it is set forth in Revelation 144 by the hand of Palmoni, the wonderful numberer. A doubling in Scripture represents the history of the latter rain and the latter rain is where and when the Comforter is poured out upon God’s people.

U jedanaestom poglavlju Otkrivenja, u jedanaestom retku, dva svjedoka koja trebaju biti podignuta kao stijeg najprije bivaju ubijena, a zatim nakon tri i pol dana uskrsavaju kao prinos prvina, kao što je bio Krist. Prinos prvina koji je bio i jest Krist uključivao je prolijevanje krvi saveza kako bi se otkupili oni koji su, uslijed laodicejskog iskustva, bili bankrotirali. U jednom retku (retku četiri) izložen je sav taj sažeti prikaz različitih linija proročke svjetlosti povezanih sa sto četrdeset i četiri tisuće. I to je izloženo u Otkrivenju 144 rukom Palmonija, čudesnog brojača. Udvostručenje u Svetome pismu predstavlja povijest pozne kiše, a pozna je kiša ono gdje i kada se Tješitelj izlijeva na Božji narod.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. Isaiah 52:7–11.

> Kako su ljupke po gorama noge onoga koji donosi dobre vijesti, koji navješćuje mir; koji donosi dobre vijesti o dobru, koji navješćuje spasenje; koji govori Sionu: Bog tvoj kraljuje! Tvoji će stražari podignuti glas; zajedno će pjevati, jer će gledati licem u lice kad Gospod vrati Sion. Provalite u radost, pjevajte zajedno, pustoline jeruzalemske; jer Gospod je utješio svoj narod, otkupio je Jeruzalem. Gospod je razotkrio svoju svetu mišicu pred očima svih naroda; i svi krajevi zemlje vidjet će spasenje Boga našega. Odlazite, odlazite, izađite odande, ne dotičite ništa nečisto; izađite iz njezine sredine; budite čisti vi koji nosite posuđe Gospodnje. Izaija 52:7–11.

Zion H6726 is the same as H6725 which means “the sense of conspicuousness; a monumental or guiding pillar: – sign, title, waymark.” Zion is a symbol of the ensign of the one hundred and forty-four thousand and in the passage they have already received the latter rain for they have already published and presented the good tidings of peace. Just as specific to that fact is that they see “eye to eye” which represents the disciples at Pentecost, for the ten days prior to Pentecost represents a period of unification. The Lord “hath,” (representing past tense) has already accomplished three things for those who bring good tidings. He hath “comforted his people,” “redeemed Jerusalem” and “made bare his holy arm in the eyes of all the nations.”

Sion H6726 isto je što i H6725, što znači „osjećaj istaknutosti; spomenički ili vodeći stup: – znak, naslov, putokaz.” Sion je simbol stijega sto četrdeset i četiri tisuće, i u tom su odlomku oni već primili kasnu kišu, jer su već objavili i iznijeli radosnu vijest mira. Jednako je određeno u pogledu te činjenice i to da oni vide „oko u oko”, što predstavlja učenike na Pedesetnicu, jer deset dana prije Pedesetnice predstavlja razdoblje ujedinjenja. Gospodin je „utješio” (što predstavlja prošlo vrijeme) već izvršio tri stvari za one koji donose radosnu vijest. On je „utješio svoj narod”, „otkupio Jeruzalem” i „ogolio svoju svetu mišicu pred očima svih naroda.”

He “comforted” His people at 9/11, marking the beginning of a testing process of Malachi chapter three that concludes at the Sunday law when He lifts up the ensign of the first fruit offerings as represented by making “bare his holy arm in the eyes of all the nations.” He comforts, redeems and lifts up the one hundred and forty-four thousand. At 9/11 He comforts and begins the purification process where He redeems His people and then lifts them up as an ensign, or as Malachi says “the offering of Judah and Jerusalem be pleasant” “as in days of old.”

On je „utješio” svoj narod 11. rujna, označivši početak procesa kušanja iz trećega poglavlja Malahije, koji završava pri nedjeljnom zakonu kada podiže stijeg prvina, što je prikazano time da „ogoljuje svoju svetu mišicu pred očima svih naroda”. On tješi, otkupljuje i uzdiže sto četrdeset i četiri tisuće. Dana 11. rujna On tješi i započinje proces očišćenja u kojem otkupljuje svoj narod, a zatim ga uzdiže kao stijeg, ili, kako kaže Malahija, da „prinos Judin i jeruzalemski bude ugodan” „kao u drevne dane”.

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> I sjedit će kao onaj koji tali i pročišćuje srebro; i očistit će sinove Levijeve i pročistit će ih kao zlato i srebro, da prinose Gospodinu prinos u pravednosti. Tada će prinos Jude i Jeruzalema biti ugodan Gospodinu, kao u dane starodavne i kao u prijašnje godine. Malahija 3,3. 4.

We will bring our considerations of “how long” to a conclusion in the next article.

Svoja razmatranja o pitanju „dokle” privest ćemo zaključku u sljedećem članku.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> „‘Komu je vijača u ruci, i on će temeljito očistiti svoje гумно te skupiti svoju pšenicu u žitnicu.’ Matej 3,12. Ovo je bilo jedno od vremena čišćenja. Riječima istine pljeva se odvajala od pšenice. Budući da su bili odviše tašti i samopravedni da prime ukor, odviše zaljubljeni u svijet da prihvate život poniznosti, mnogi su se odvratili od Isusa. Mnogi još uvijek čine isto. Duše se danas iskušavaju kao što su se iskušavali oni učenici u sinagogi u Kafarnaumu. Kada se istina primijeni na srce, oni uviđaju da njihov život nije u skladu s voljom Božjom. Uviđaju potrebu za potpunom promjenom u sebi; ali nisu voljni prihvatiti djelo samoodricanja. Stoga se srde kada se otkriju njihovi grijesi. Odlaze uvrijeđeni, kao što su učenici napustili Isusa mrmljajući: ‘Tvrd je ovo govor; tko ga može slušati?’” Čežnja vjekova, 392.

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