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# Future for America and July 18, 2020 - Number One

Budućnost za Ameriku i 18. srpnja 2020. – Broj jedan

Cavemen of Covenant: Moses & Elijah at the End of the World

Špiljski ljudi Saveza: Mojsije i Ilija na svršetku svijeta

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Jeff Pippenger

Published

August 23, 2023

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Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”

Mojsije i Ilija proročki su simboli koji se, ovisno o kontekstu, mogu razumjeti svaki kao pojedinačan simbol, ali se također mogu razumjeti i kao simbol koji obuhvaća oba proroka. Na temelju svjedočanstva dvojice stvar se utvrđuje, a u jedanaestom poglavlju Otkrivenja Mojsije i Ilija predstavljaju dva svjedoka Staroga i Novoga zavjeta. Na Gori preobraženja, koja predstavlja Drugi Kristov dolazak, taj dvostruki simbol predstavlja i sto četrdeset i četiri tisuće (Ilija) i mučenike (Mojsije) krize nedjeljnog zakona. Zajedno kao simbol, u špilji na Horebu, oni predstavljaju Božji narod na svršetku svijeta koji „čuje”, „čita” i „drži” poruku koja je Otkrivenje Božjega karaktera i koja sadrži silu da preobrazi laodicejca u filadelfijca. Uskoro će doći, (vrlo uskoro) trenutak kada više neće biti moguće da se ludi laodicejski adventisti okoriste „uljem” potrebnim da ispravno odgovore na povik: „Evo zaručnik dolazi.”

> And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.

> I Mojsije reče Gospodinu: Vidi, ti mi govoriš: Izvedi ovaj narod; a nisi mi obznanio koga ćeš poslati sa mnom. Pa ipak si rekao: Poznajem te po imenu, i još si našao milost u mojim očima. Sada dakle, molim te, ako sam našao milost u tvojim očima, pokaži mi sada svoj put, da te upoznam, kako bih našao milost u tvojim očima; i razmotri da je ovaj narod tvoj narod. I on reče: Moja će prisutnost ići s tobom, i dat ću ti počinak. A on mu reče: Ako tvoja prisutnost ne pođe sa mnom, ne vodi nas odavde. Jer po čemu će se ovdje znati da smo ja i tvoj narod našli milost u tvojim očima? Nije li po tome što ti ideš s nama? Tako ćemo biti odijeljeni, ja i tvoj narod, od svih naroda koji su na licu zemlje. I Gospodin reče Mojsiju: I to što si rekao učinit ću, jer si našao milost u mojim očima i poznajem te po imenu. A on reče: Molim te, pokaži mi svoju slavu. I on reče: Učinit ću da sva moja dobrota prođe ispred tebe, i proglasit ću ime Gospodnje pred tobom; i bit ću milostiv komu budem milostiv, i iskazat ću milosrđe komu budem iskazao milosrđe. I reče: Lica mojega ne možeš vidjeti, jer ne može me čovjek vidjeti i ostati živ. I Gospodin reče: Evo mjesta kod mene, i stat ćeš na stijenu. I dogodit će se, kad moja slava bude prolazila, da ću te staviti u raspuklinu stijene i zakloniti te svojom rukom dok ne prođem. A kad uklonim svoju ruku, vidjet ćeš moja leđa; ali lice moje neće se vidjeti. I Gospodin reče Mojsiju: Isteši sebi dvije kamene ploče kao prve, i napisat ću na tim pločama riječi koje su bile na prvim pločama, koje si razbio. I budi spreman ujutro, pa se ujutro popni na goru Sinaj i ondje mi se predstavi na vrhu gore. I neka nitko ne uzlazi s tobom, niti neka se itko vidi po svoj gori; neka ni stada sitne ni krupne stoke ne pasu pred tom gorom. I istesa dvije kamene ploče kao prve; i Mojsije urani ujutro te se pope na goru Sinaj, kako mu je Gospodin zapovjedio, i uze u svoju ruku dvije kamene ploče. I Gospodin siđe u oblaku, i stade ondje s njim, i proglasi ime Gospodnje. I Gospodin prođe ispred njega i proglasi: Gospodin, Gospodin Bog, milosrdan i milostiv, spor na gnjev i obilan dobrotom i istinom, koji čuva milosrđe za tisuće, oprašta bezakonje i prijestup i grijeh, ali krivca nipošto ne smatra nevinim; koji pohodi bezakonje otaca na djeci i na djeci njihove djece, do trećega i do četvrtoga naraštaja. I Mojsije požuri, sagnu glavu do zemlje i pokloni se. I reče: Ako sam sada našao milost u tvojim očima, Gospodine, neka, molim te, moj Gospodin ide među nama; jer je to narod tvrde šije; i oprosti naše bezakonje i naš grijeh, i uzmi nas za svoju baštinu. I on reče: Evo, sklapam savez: pred svim tvojim narodom učinit ću čudesa kakva nisu bila učinjena po svoj zemlji niti u kojem narodu; i sav narod među kojim se nalaziš vidjet će djelo Gospodnje, jer je strašno ono što ću učiniti s tobom. Izlazak 33:12–34:10.

Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”

Mojsije predstavlja Božji narod na svršetku svijeta. To su oni koji u „posljednjim danima“ istražnoga suda mole Boga da im pokaže svoj „put, da“ bi Ga „upoznali“, te kao odgovor primaju od Boga odgovor koji uključuje obećanje da će Njegova „prisutnost poći s“ njima i da će tim ljudima Bog dati „počinak“.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Ovako govori Gospodin: Stanite na putove i pogledajte, i pitajte za stare staze, gdje je dobar put, i njime idite, pa ćete naći pokoj dušama svojim. Ali oni rekoše: Nećemo njime ići. Postavih nad vama i stražare govoreći: Slušajte zvuk trube. Ali oni rekoše: Nećemo slušati. Jeremija 6:16, 17.

Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.

Jeremija prepoznaje skupinu koja odbija „vidjeti” i „čuti”, te stoga ne prima „počinak” obećan onima koji traže „dobar put” i „idu njime”. Taj je počinak Izaija označio kao „okrepu”.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Koga će poučiti znanju? i koga će navesti da razumije nauk? one koji su odviknuti od mlijeka i odvojeni od prsiju. Jer zapovijed mora biti na zapovijed, zapovijed na zapovijed; redak na redak, redak na redak; ovdje malo, i ondje malo: Jer će mucavim usnama i drugim jezikom govoriti ovom narodu. Kojemu je rekao: Ovo je počinak kojim možete dati umornome da počine; i ovo je osvježenje: ali oni nisu htjeli slušati. Ali im je riječ Gospodnja bila zapovijed na zapovijed, zapovijed na zapovijed; redak na redak, redak na redak; ovdje malo, i ondje malo; da bi išli, i padali nauznak, i bili skršeni, i uhvaćeni u zamku, i zarobljeni. Izaija 28:9–13.

The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.

„Počinak” i „okrepa” predstavljaju kasnu kišu koja se izlijeva tijekom objavljivanja posljednje poruke upozorenja.

> “I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.

> „Bilo mi je ukazano na vrijeme kada se poruka trećega anđela privodila kraju. Sila Božja počivala je na Njegovu narodu; oni su dovršili svoje djelo i bili pripremljeni za čas kušnje koji je bio pred njima. Primili su kasnu kišu, odnosno osvježenje od prisutnosti Gospodnje, i živo je svjedočanstvo bilo oživljeno. Posljednje veliko upozorenje odjeknulo je posvuda, i ono je uznemirilo i razgnjevilo stanovnike zemlje koji nisu htjeli primiti poruku.” Early Writings, 279.

The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.

Obećanje „počinaka” ili „okrijepe”, koje je „kasna kiša”, uključuje obećanje dano Mojsiju u pećini da će Božja „prisutnost” ići s Njegovim narodom.

> “The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)

> „Djelo će biti slično onomu na dan Pedesetnice. Kao što je dan „rani dažd”, izlijevanjem Duha Svetoga na početku evanđelja, da bi prouzročio nicanje dragocjenoga sjemena, tako će „kasni dažd” biti dan na njegovu završetku, za dozrijevanje žetve. „Tada ćemo spoznati, ako nastavimo upoznavati Jahvu; njegov je izlazak pripravan kao zora; i doći će nam kao dažd, kao kasni i rani dažd zemlji.” (Hosea 6:3.) „Radujte se, dakle, sinovi sionski, i veselite se u Jahvi, Bogu svojemu, jer vam je dao rani dažd umjereno, i učinit će da za vas siđe dažd, rani dažd i kasni dažd.” (Joel 2:23.) „U posljednje dane, govori Bog, izlit ću od svoga Duha na svako tijelo.” „I dogodit će se da će se spasiti svaki koji prizove ime Gospodnje.” (Acts 2:17, 21.) Veliko djelo evanđelja ne smije se završiti s manjim očitovanjem Božje sile nego što je obilježilo njegov početak. Proročanstva koja su se ispunila izlijevanjem ranoga dažda na početku evanđelja, ponovno se imaju ispuniti u kasnome daždu na njegovu završetku. Ovdje su „vremena osvježenja” na koja je apostol Petar unaprijed gledao kada je rekao: „Pokajte se, dakle, i obratite se, da se izbrišu grijesi vaši [u istražnome sudu], kada dođu vremena osvježenja od lica Gospodnjega; i poslat će Isusa.” (Acts 3:19–20.)

> “Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.

> „Božji sluge, s licima obasjanim i blistavim svetim posvećenjem, žurit će od mjesta do mjesta da objave poruku s Neba. Tisućama glasova, po svoj zemlji, bit će objavljeno upozorenje. Činit će se čudesa, bolesni će ozdravljati, a znakovi i čudesa pratit će vjernike. Sotona također djeluje lažnim čudesima, čak i spuštajući oganj s neba pred očima ljudi. (Otkrivenje 13,13.) Tako će stanovnici zemlje biti navedeni da zauzmu svoje stajalište.” Velika borba, 611, 612.

The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.

Izlijevanje Duha Svetoga u posljednjim danima bilo je predočeno izlijevanjem Duha Svetoga na početku naviještanja evanđelja. „Riječ Gospodnja njima“ koji ne će čuti što Duh govori crkvama, bilo je proročko načelo dodavanja jedne proročke crte povijesti drugoj proročkoj crti povijesti kako bi se prikazao svršetak svijeta. To nije ništa manje od načela da je svršetak neke stvari prikazan njezinim početkom. To proročko pravilo odbacuje ludi laodicejski adventistički narod sedmoga dana. Kada se prihvati, Bog može „poučiti spoznaji“, za koju Daniel utvrđuje da se umnaža u vrijeme svršetka, a za istu onu spoznaju Hošea kaže da Božji narod propada jer je odbacuje. Skupina u Izaiji i Jeremiji koja odbija čuti ili vidjeti, odbacuje „okrepu“, koja je „počinak“ što ga Bog obećava dati svome narodu „posljednjih dana“ kako bi mogli sigurno proći kroz krizu na svršetku dana.

The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.

„Ime Gospodnje“ (karakter) koje je Bog objavio Mojsiju bilo je da je „Gospodin Bog“ „milosrdan i milostiv, spor na srdžbu, i obilan dobrotom i istinom“. Njegov je karakter milosrđe i istina. Istina koja predstavlja Njegov karakter uvijek je povezana s Njegovim milosrđem, jer nitko neće razumjeti Njegovu istinu ako Bog prema njemu najprije ne iskaže svoje milosrđe, budući da su svi sagriješili i lišeni su slave (karaktera) Božje. Istinu da je Isus Krist Alfa i Omega prepoznaju i drže oni kojima je Bog oprostio bezakonja i grijeh. To se oproštenje zbiva u završnim prizorima istražnoga suda. One prema kojima iskazuje svoje milosrđe, opraštajući im tako njihove grijehe, uzima za svoju baštinu i stupa s njima u Savez.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> „U posljednjim danima povijesti ove zemlje Božji savez s njegovim narodom koji drži njegove zapovijedi treba biti obnovljen.“ Review and Herald, 26. veljače 1914.

All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”

Svi proroci, uključujući Mojsija, prepoznaju posljednje dane istražnoga suda kada Bog obnavlja svoj savez s onima koji su označeni kao sto četrdeset i četiri tisuće. A kada se taj savez uspostavi, Bog će „činiti čudesa kakva nisu učinjena po svoj zemlji ni u ijednom narodu; i sav narod među kojim se nalaziš vidjet će djelo Gospodnje, jer je strašno ono što ću učiniti s tobom.”

Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.

Mojsijevo iskustvo u spilji na gori Horebu, također poznatoj kao gora Sinaj, bilo je smješteno u kontekst Mojsijeve borbe s Božjim narodom. Njegova je borba bila izvršiti zadaću koju mu je Bog dao. Mojsije je bio u borbi glede Božje poruke svijetu. Neposredno prije nego što je Gospod pokazao svoju slavu Mojsiju, nalazimo Mojsija kako se služi logikom protiv Gospoda, sugerirajući da bi, ako bi Gospod uništio buntovnike koji su upravo plesali oko Aronova zlatnoga teleta, uništenje buntovnika uništilo poruku koja je očitovala Božju silu.

> And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.

> I Gospod reče Mojsiju: Vidio sam ovaj narod, i gle, to je narod tvrde šije. Zato me sada pusti da se raspali moj gnjev protiv njih te da ih istrijebim; a od tebe ću učiniti velik narod. A Mojsije se usrdno pomoli Gospodu, Bogu svojemu, i reče: Gospode, zašto se raspaljuje tvoj gnjev protiv naroda tvojega, koji si izveo iz zemlje egipatske velikom silom i moćnom rukom? Zašto da Egipćani govore i kažu: Na zlo ih je izveo, da ih pobije po gorama i da ih istrijebi s lica zemlje? Odvrati se od žestine gnjeva svojega i pokaj se zbog ovoga zla protiv naroda svojega. Sjeti se Abrahama, Izaka i Izraela, slugu svojih, kojima si se samim sobom zakleo i rekao im: Umnožit ću vaše potomstvo kao zvijezde nebeske, i svu ovu zemlju, o kojoj sam govorio, dat ću vašemu potomstvu, i baštinit će je dovijeka. I Gospod se pokaja za zlo koje bijaše naumio učiniti svome narodu. Izlazak 32,9–14.

Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.

Mojsijevo iskustvo u pećini uključuje poruku koju je Mojsije bio određen iznijeti svijetu. Svjedočanstvo o tome kako je Gospod prolazio pokraj Mojsija i objavljivao svoj karakter smješteno je u kontekst unutarnje poruke o Božjem buntovnom (laodicejskom) narodu, a kontekst Ilijina iskustva u pećini smješten je unutar njegove borbe s Jezabelom, odnosno trostrukim savezom Sjedinjenih Američkih Država, papinstva i Ujedinjenih naroda. Jedno predstavlja unutarnju poruku za crkvu, a drugo vanjsku poruku za svijet, ali dva svjedoka, Mojsije i Ilija, nalaze se u istoj pećini na Horebu, i obojica su predstavljeni u pećini na svršetku svijeta.

> And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.

> I Ahab ispripovjedi Jezebeli sve što je Ilija učinio, i također kako je mačem pogubio sve proroke. Tada Jezebela posla glasnika k Iliji govoreći: Tako mi učinili bogovi, i još više, ako sutra u ovo doba ne učinim tvoj život kao život jednoga od njih. A kad je to vidio, ustade i ode za svoj život, te dođe u Beer-Šebu, koja pripada Judi, i ondje ostavi svoga slugu. A sam ode dan hoda u pustinju, dođe i sjede pod jednom smrikom; i zaželje sebi da umre te reče: Dosta je; sada, Gospode, uzmi moj život, jer nisam bolji od svojih otaca. I dok je ležao i spavao pod smrikom, gle, tada ga anđeo dotače i reče mu: Ustani i jedi. I pogleda, i gle, kod njegove glave bijaše pogača pečena na žeravici i vrč vode. I jeo je i pio pa opet legao. I anđeo Gospodnji dođe opet drugi put, dotače ga i reče: Ustani i jedi, jer je put predug za tebe. I ustade, jede i pi, te u snazi te hrane iđaše četrdeset dana i četrdeset noći do Horeba, gore Božje. I ondje dođe do jedne pećine i noći u njoj; i gle, riječ Gospodnja dođe mu te mu reče: Što ćeš ti ovdje, Ilija? A on reče: Revnovao sam veoma za Gospoda, Boga nad vojskama; jer su sinovi Izraelovi ostavili tvoj savez, srušili tvoje žrtvenike i mačem pobili tvoje proroke; i ostao sam samo ja, a traže moj život da ga oduzmu. A on reče: Izađi i stani na goru pred Gospodom. I gle, Gospodin prolazaše, a silan i jak vjetar razdiraše gore i mrvljaše stijene pred Gospodom; ali Gospod nije bio u vjetru. A nakon vjetra potres; ali Gospod nije bio u potresu. A nakon potresa oganj; ali Gospod nije bio u ognju. A nakon ognja tih i tanak glas. I kad ga je Ilija čuo, omota svoje lice plaštem, izađe i stade na ulazu u pećinu. I gle, dođe mu glas i reče: Što ćeš ti ovdje, Ilija? A on reče: Revnovao sam veoma za Gospoda, Boga nad vojskama; jer su sinovi Izraelovi ostavili tvoj savez, srušili tvoje žrtvenike i mačem pobili tvoje proroke; i ostao sam samo ja, a traže moj život da ga oduzmu. Tada mu Gospod reče: Idi, vrati se svojim putem u pustinju damašćansku; i kada dođeš, pomaži Hazaela za kralja nad Sirijom. A Jehua, sina Nimšijeva, pomaži za kralja nad Izraelom; i Elizeja, sina Šafatova, iz Abel-Mehole, pomaži za proroka namjesto sebe. I dogodit će se da će onoga koji umakne maču Hazaelovu pogubiti Jehu; a onoga koji umakne maču Jehuovu pogubit će Elizej. Ipak sam sebi ostavio sedam tisuća u Izraelu, sva koljena koja se nisu prignula pred Baalom i svaka usta koja ga nisu poljubila. 1 Kraljevima 19:1–18.

Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.

Ilijino iskustvo u špilji predstavlja prorokovu obeshrabrenost porukom te njegovu predodžbu o učinku njegove poruke i rada. Mojsije je branio Božju izrečenu poruku, a Ilija je odustao od poruke. To je ista poruka, s tom iznimkom što je jedna unutarnja u odnosu na crkvu, a druga izvanjska u odnosu na crkvu. Ipak, proročki gledano, obje zajedno prikazuju dvostruku poruku iz Otkrivenja osamnaest. Ono što trebam naglasiti u vezi sa svim istinama povezanima sa špiljom jest da je u „posljednjim danima“ obeshrabrenost koja se izražava u bilo kojem slučaju usmjerena na poruku i njezin učinak.

Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.

Mojsije i Ilija obojica predstavljaju one koji „čuju” i „vide” „glas”, koji je „riječ Gospodnja”. Ta „riječ” predstavlja Njegov karakter milosti i istine. Psalmist također moli da mu se pokaže Božje milosrđe, koje je Njegov karakter. Da bi vidio Njegovo „milosrđe”, psalmist obećava da će „čuti” što Duh govori crkvama.

> To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.

> Zborovođi. Psalam sinova Korahovih. Gospode, bio si milostiv svojoj zemlji; vratio si [preokrenuo] sužanjstvo Jakovljevo. Oprostio si bezakonje svoga naroda, pokrio si sav njihov grijeh. Sela. Uklonio si sav svoj gnjev; odvratio si se od žestine svoje srdžbe. Obrati nas, Bože spasenja našega, i učini da prestane tvoja srdžba prema nama. Hoćeš li se dovijeka gnjeviti na nas? Hoćeš li produljiti svoj gnjev od koljena do koljena? Nećeš li nas opet oživjeti, da se tvoj narod raduje u tebi? Pokaži nam, Gospode, svoje milosrđe i daruj nam svoje spasenje. Čut ću što će govoriti Bog Gospod, jer će govoriti mir svome narodu i svojim svetima; ali neka se više ne vraćaju ludosti. Doista, blizu je njegovo spasenje onima koji ga se boje, da slava prebiva u našoj zemlji. Milosrđe i istina sastali su se; pravednost i mir poljubili su se. Istina će nicati iz zemlje, a pravednost će gledati s neba. Da, Gospod će dati ono što je dobro, i naša će zemlja dati svoj urod. Pravednost će ići pred njim i postavit će nas na put njegovih stopa. Psalam 85:1–13.

Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.

Zapazite da su se „milosrđe i istina“ (a „istina“ je hebrejska riječ ‘emet’ na koju smo se pozivali), koje rađaju pravednost i mir, „poljubili“. Oni su sjedinjeni. Psalmist smješta svoju pjesmu u posljednje dane istražnoga suda, kada je Bog „oproštio bezakonje“ svoga „naroda“. Molba je da Gospodin „oživi“ svoj narod.

> “A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.

> „Probuđenje i reforma moraju se dogoditi pod djelovanjem Duha Svetoga. Probuđenje i reforma dvije su različite stvari. Probuđenje označava obnovu duhovnoga života, oživljavanje sila uma i srca, uskrsnuće iz duhovne smrti. Reforma označava preustroj, promjenu u zamislima i teorijama, navikama i postupcima. Reforma neće donijeti dobar rod pravednosti ako nije povezana s probuđenjem Duha. Probuđenje i reforma trebaju izvršiti svoje određeno djelo, a izvršavajući to djelo moraju se sjediniti.” Selected Messages, knjiga 1, 128.

The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.

„Oživljenje” za koje Psalmist moli označava molbu onoga koji zna da je mrtav. Oživljenje za koje Psalmist moli vrlo je teška molba za jednoga Laodicejca, jer Laodicejac nije svjestan da je duhovno mrtav, ali da nije, ne bi imao potrebu da bude oživljen. Oživljenje se ostvaruje pristajanjem da „čujemo što će Bog Gospod govoriti”, i nikakvo drugo djelo ne bi smjelo prethoditi našem osiguranju toga oživljenja koje dolazi kada Duh Sveti prebiva u nama.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

> „Probuđenje istinske pobožnosti među nama najveća je i najhitnija od svih naših potreba. Težiti za tim treba biti naše prvo djelo.“ Selected Messages, knjiga 1, 121.

Speaking of the book of Revelation Sister White states the following.

Govoreći o knjizi Otkrivenja, sestra White navodi sljedeće.

> “When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

> „Kad mi kao narod shvatimo što ova knjiga znači za nas, među nama će se vidjeti veliko probuđenje.“ Testimonies to Ministers, 113.

The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.

Riječ „oživljenje” definira se kao vraćanje u život. Oni koji su izabrani da budu među sto četrdeset i četiri tisuće najprije moraju prepoznati da su mrtvi i da im je potrebno oživljenje. Činjenica da je sto četrdeset i četiri tisuće mrtvo značajna je sastavnica poruke koja se otpečaćuje neposredno prije nego što se zaključi vrijeme kušnje. O ovoj istini imamo još mnogo toga za reći. Ono što ih oživljuje jest „milost” koju im Bog pruža kada ih „oživljuje” i daje im svoju pravednost. Ono što ih oživljuje jest istina da je Isus Alfa i Omega, a to razumijevanje u njima proizvodi „mir” koji nadilazi svaki razum. Obećanje glasi da će „istina” „izrasti iz zemlje”. Poruka predstavljena kao „istina”, koja je Alfa i Omega, potječe iz Sjedinjenih Država, jer izrasta „iz zemlje”. Poruka na početku došla je iz Sjedinjenih Država, a poruka na svršetku izrasta iz istoga mjesta.

With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.

S obzirom na to da su Božji pećinski ljudi simbol, razmotrit ćemo druge proroke koji su bili u simboličnoj pećini. Isus je prepoznao Ivana Krstitelja kao Iliju, a Ivan je bio u tamnici kada je trebao znati je li Isus Mesija koji ima doći. Trebao je spoznati Isusov pravi karakter. Trebao je znati jesu li poruka koju je on naviještao i poruka koju je Isus nastavio naviještati istinita poruka. Poslao je svoje učenike da Isusu postave to pitanje, a Isus je, zaobišavši njihovo pitanje, nastavio pokazivati im svoju slavu.

> “Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.

> Tako je dan odmicao, a Ivanovi učenici sve su to gledali i slušali. Napokon ih Isus pozva k sebi i naloži im da odu te jave Ivanu što su posvjedočili, dodavši: „Blažen je onaj tko se o Mene ne sablazni.“ Luka 7,23. Dokaz njegova božanstva očitovao se u njegovoj prilagođenosti potrebama napaćenoga čovječanstva. Njegova se slava pokazala u njegovu poniženju do našega niskog stanja.

> “The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.

> „Učenici su prenijeli poruku, i to je bilo dovoljno. Ivan se prisjetio proročanstva o Mesiji: ‘Duh Gospodnji na meni je, jer me Gospodin pomaza da navješćujem radosnu vijest krotkima; posla me da povijem srca slomljena, da proglasim sužnjima oslobođenje i tamnicima otvaranje tamnice; da proglasim godinu milosti Gospodnje.’ Izaija 61:1, 2. Kristova djela ne samo da su objavljivala da je On Mesija, nego su pokazivala i na koji će način biti uspostavljeno Njegovo kraljevstvo. Ivanu je bila otkrivena ista istina koja je došla Iliji u pustinji, kada ‘silna i jaka vihorina kidala gore i mrvila hridi pred Gospodinom; ali Gospodin nije bio u vihoru. Nakon vihora bio je potres; ali Gospodin nije bio u potresu. Nakon potresa bio je oganj; ali Gospodin nije bio u ognju;’ a nakon ognja Bog je progovorio proroku ‘glasom laganog i blagog lahora.’ 1. Kraljevima 19:11, 12. Tako je i Isus trebao izvršiti svoje djelo, ne zveketom oružja i rušenjem prijestolja i kraljevstava, nego govoreći ljudskim srcima životom milosrđa i samopožrtvovnosti.” Isusov život, 217.

God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.

Božja se sila prenosi kroz Njegovu Riječ. Ona se upućuje „srcima ljudi”. To je bila pouka „tihoga, laganoga glasa”. Ipak, Ilijina je poruka vanjska poruka koja prepoznaje sile izvan Božjega naroda. Krist je Iliji u „posljednjim danima” govorio da je Njegova riječ mjesto gdje se nalazi sila, dok „sukob oružja i obaranje prijestolja i kraljevstava”, prikazani razornim vjetrom, potresom i ognjem, predstavljaju tri vanjske sile prikazane u knjizi Otkrivenja s kojima će se Božji narod suočiti. Razorni „vjetar” simbol je islama u biblijskom proroštvu. „Potres” je pobuna i anarhija Francuske revolucije. „Oganj” je uništenje koje je snašlo Sodomu i Gomoru. Ilija je pobjegao od papinske sile kako bi došao do špilje, pa mu je Gospodin otkrio da se, usprkos svim zlim silama koje sačinjavaju krizu na svršetku svijeta, Božja sila nalazi u tihom, laganom glasu.

Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.

Mojsije, Ilija i Ivan Krstitelj svi svjedoče da su iz pećine promatrali Božji karakter. „Pećina“ je jedini znak koji će biti dan zlom i preljubničkom naraštaju. Isus je govorio o „preljubničkom i zlom naraštaju“, a to je naraštaj „posljednjih dana“ istražnog suda. Znak za taj naraštaj bio je prorok Jona, koji je proveo tri dana u pećini — utrobi kita.

> And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.

> A kad se narod sabrao u velikom mnoštvu, poče govoriti: Naraštaj je ovaj zao; traži znak, i neće mu se dati znak osim znaka proroka Jone. Jer kao što je Jona bio znak Ninivljanima, tako će i Sin Čovječji biti ovomu naraštaju. Luka 11,29.30.

Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.

Jona je bio u utrobi kita tri dana i tri noći, kao što je i Isus bio u grobu tri dana. Jona je bio znak, a tako je i Isus. Oni predstavljaju znak uskrsnuća, koji, naravno, slijedi nakon smrti.

> Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.

> Tada neki od pismoznanaca i farizeja odgovoriše govoreći: Učitelju, htjeli bismo vidjeti znak od tebe. A on im odgovori i reče: Naraštaj zao i preljubnički traži znak; i neće mu se dati znak osim znaka proroka Jone. Jer kao što je Jona bio tri dana i tri noći u utrobi kita, tako će i Sin Čovječji biti tri dana i tri noći u srcu zemlje. Ljudi iz Ninive ustat će na sudu s ovim naraštajem i osudit će ga, jer su se pokajali na Jonino propovijedanje; i evo, ovdje je veći od Jone. Matej 12:38–41.

If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.

Ako razumijemo načelo ponavljanja povijesti, zajedno s činjenicom da sva sveta povijest upućuje na svršetak svijeta, tada su Jonin i Kristov smrt, ukop i uskrsnuće „znak“, a ujedno i poruka za Božji narod sada. Kada je Jona bio izbačen iz utrobe kita, objavio je poruku, baš kao što je poruka o Kristovu uskrsnuću odmah bila objavljena kada je anđeo uklonio kamen s pećine u kojoj je Krist bio. Oni koje predstavljaju Mojsije, Ilija, Jona i Krist simboliziraju ne samo Božji narod „posljednjih dana“, nego i poruku koju je svaki od njih navijestio.

The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.

Znak Jone uključuje iskustvo špilje u kojem se očituje milosrdni karakter Krista. Isto milosrđe koje je Isus iskazao Iliji bilo je iskazano i Joni dok je bježao od svoje odgovornosti da objavi poruku. O Joni bi se moglo reći još mnogo toga, ali sada treba obraditi druge točke.

The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.

Špilja, među ostalim, predstavlja smrt i uskrsnuće. Savezni Božji narod u posljednjim danima, na temelju višestrukih svjedočanstava, prepoznat je kao onaj koji je bio mrtav, a zatim uskrsnuo. Naravno, kršćanin se mora nanovo roditi da bi vidio kraljevstvo Božje, i to predstavlja smrt staroga tjelesnog čovjeka, ali proročki to znači više. To govori o poruci koja je zaustavljena na svome putu. Ilija je prestao navješćivati poruku, Jona je pobjegao od navješćivanja poruke. Ivan je bio bačen u tamnicu i pogubljen. Isus je bio razapet.

The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.

Stoga znak Jone nije jednostavno o smrti i uskrsnuću, nego o smrti i uskrsnuću jedne poruke, a sve poruke predočene u Božjoj riječi predstavljaju završnu poruku upozorenja koju je Otac dao Isusu, koji ju je potom dao Gabrijelu, koji ju je potom dao proroku, koji ju je potom zapisao i poslao crkvama. Bog je bio voljan okončati poruku i početi iznova u iskustvu Mojsija u špilji. Ilija je završio svoje djelo kao glasnik i pobjegao u špilju. Jona je pobjegao u Taršiš. Ivan Krstitelj bio je ubijen, kao i Isus. Sva ta svjedočanstva treba dovesti u Knjigu Otkrivenja i uskladiti jedno s drugim. Daniel i Otkrivenje dvije su knjige, ali „svjedočanstvo Isusovo“ pokazuje da su one također jedna knjiga. One posjeduju iste značajke kao i Biblija. Dvije knjige koje čine jednu knjigu i dva autora koji predstavljaju dva svjedoka.

Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.

Daniel, sužanj Babilona, a potom i Medo-Perzije, simbolično je umro kada je bio bačen u lavlju jamu. Jona je simbolično umro kada ga je progutao kit. Ivan Otkrivač simbolično je umro kada je bio bačen u kipuće ulje. William Miller je umro, ali ima obećanje da anđeli čekaju kod njegova groba uskrsnuće pravednih. Služba Future for America simbolično je umrla 18. srpnja 2020.

The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.

Posljednja poruka upozorenja smještena je u kontekst izlječenja smrtne rane papinske vlasti. Izlječenje rane posebna je tema trinaestoga i sedamnaestoga poglavlja Otkrivenja. Kada smrtna rana bude izliječena, uskrslo papinstvo postat će osmo kraljevstvo prikazano u sedamnaestom poglavlju Otkrivenja. Ono je označeno kao osmo, to jest od sedmorice. Broj osam simbol je uskrsnuća, jer se obrezanje kao pečat zavjetnoga odnosa trebalo izvršiti osmoga dana nakon rođenja muškoga djeteta. Taj je obred u kršćanskom razdoblju zamijenjen krštenjem, a krštenje predstavlja Kristovu smrt, pokop i uskrsnuće. Krist je uskrsnuo u dan nakon sedmoga dana. Stoga je proročki uskrsnuo osmoga dana. Nakon tisuću godina počinka, obnovljena zemlja uskrsava u osmom tisućljeću.

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