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# The Book of Daniel - Number Twenty-Three

Knjiga proroka Daniela – broj dvadeset i tri

The Scornful Men

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Jeff Pippenger

Published

December 18, 2023

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Sister White identified that when the great buildings of New York City were thrown down, Revelation chapter eighteen, verses one through three, would be fulfilled.

Sestra White prepoznala je da će, kada veliki neboderi New York Cityja budu oboreni, biti ispunjeno osamnaesto poglavlje Otkrivenja, redci jedan do tri.

> 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.

> Nakon toga vidjeh drugoga anđela gdje silazi s neba, imajući veliku vlast; i zemlja se rasvijetli od njegove slave. I povika silno jakim glasom govoreći: Pade, pade Babilon veliki i postade prebivalište đavola, i tamnica svakoga nečistoga duha, i krletka svake nečiste i mrske ptice. Jer svi su narodi pili od vina gnjeva njezina bludničenja, i kraljevi zemaljski s njom su bludničili, i trgovci zemaljski obogatili su se od obilja njezine raskoši. Otkrivenje 18:1–3.

By September 11, 2001, the “kings” of the earth had already committed fornication with the Roman church. After World War Two, President Harry S. Truman, for the first time, in 1951, appointed an ambassador to the Vatican. His attempt to form a political relationship with the papacy was flatly rejected by the Congress of the United States, but not so when decades later President Ronald Reagan, in 1984, appointed an ambassador to the Vatican. By 2001, all nations had committed fornication with the Vatican through establishing a diplomatic relationship with the whore of Tyre.

Do 11. rujna 2001. „kraljevi“ zemlje već su počinili blud s Rimskom crkvom. Nakon Drugoga svjetskog rata predsjednik Harry S. Truman prvi je put, 1951. godine, imenovao veleposlanika pri Vatikanu. Njegov pokušaj uspostavljanja političkog odnosa s papinstvom Kongres Sjedinjenih Američkih Država odlučno je odbacio, ali ne i kada je desetljećima poslije predsjednik Ronald Reagan, 1984. godine, imenovao veleposlanika pri Vatikanu. Do 2001. sve su nacije počinile blud s Vatikanom uspostavivši diplomatski odnos s bludnicom iz Tira.

By September 11, 2001, all “nations,” had drunk the wine of the wrath of her fornication. The wine of Babylon represents all the various falsehoods that are presented by the papacy, but the one special variety of wine that is identified in these verses is the wine of the wrath of her fornication. The wrath of the papacy is her persecution of those she disagrees with. She accomplishes her persecution by employing the power of the state to do her dirty work. The wine of her wrath, is her special bottle of error that represents the action of employing the state against those that she deems a heretic.

Do 11. rujna 2001. svi su „narodi” pili vino gnjeva njezina bludništva. Vino Babilona predstavlja sve različite laži koje papinstvo iznosi, ali jedna posebna vrsta vina koja je prepoznata u ovim redcima jest vino gnjeva njezina bludništva. Gnjev papinstva jest njegov progon onih s kojima se ne slaže. Svoj progon ono provodi služeći se moći države da umjesto njega obavlja njegove prljave poslove. Vino njezina gnjeva njegova je posebna boca zablude koja predstavlja čin uporabe države protiv onih koje smatra hereticima.

In the period of time from August 11, 1840 through to October 22, 1844, Millerite Adventism, who had been called out of the Dark Ages, and who was separated from the Protestant churches that then became the daughters of Rome, then became the true Protestant horn upon the newly arrived earth beast. Peter identifies the characteristics of those newly chosen people of God as a nation.

U razdoblju od 11. kolovoza 1840. do 22. listopada 1844., mileritski adventizam, koji je bio pozvan iz mračnog srednjeg vijeka i koji je bio odvojen od protestantskih crkava koje su tada postale kćeri Rima, tada je postao pravi protestantski rog na novopridošloj zvijeri iz zemlje. Petar prepoznaje obilježja toga novoizabranog Božjeg naroda kao naroda.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Ali vi ste rod izabrani, kraljevsko svećenstvo, sveti narod, osobit puk, da navješćujete vrline Onoga koji vas je iz tame pozvao u svoje čudesno svjetlo; vi koji nekoć niste bili narod, a sada ste narod Božji; koji niste bili zadobili milosrđe, a sada ste zadobili milosrđe. 1. Petrova 2:9, 10.

By September 11, 2001, the Seventh-day Adventist church had already, and often employed the political structure of the government of the United States to attack those it deemed as heretical. Well before 2001, the Adventists had already imbibed in the special wine of Babylon that represents the employment of state power to attack those who it deemed as heretics.

Do 11. rujna 2001. Crkva adventista sedmoga dana već je bila, i često je koristila političku strukturu vlade Sjedinjenih Američkih Država kako bi napadala one koje je smatrala hereticima. Mnogo prije 2001. adventisti su već pili posebno vino Babilona, koje predstavlja uporabu državne vlasti za napad na one koje je smatrala hereticima.

Ephraim is a symbol of the rebellion of Jeroboam and the northern kingdom of Israel, and Isaiah begins chapter twenty-eight, by addressing the Seventh-day Adventist church as the drunkards of Ephraim.

Efrajim je simbol Jeroboamove pobune i sjevernoga kraljevstva Izraela, a Izaija započinje dvadeset osmo poglavlje obraćajući se Crkvi adventista sedmoga dana kao pijanicama Efrajimovim.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Isaiah 28:1–8.

> Jao kruni oholosti, pijanicama Efrajimovim, kojima je slavna ljepota cvijet koji vene, a stoje na vrhu plodnih dolina onih koje je vino svladalo! Evo, Gospod ima jednoga silna i moćna, koji će kao oluja s tučom i kao vihor zatiranja, kao poplava silnih voda što se razlijevaju, rukom oboriti na zemlju. Kruna oholosti, pijanice Efrajimove, bit će pogažena nogama; i slavna ljepota, što je na vrhu plodne doline, bit će cvijet koji vene, i kao rano voće prije ljeta, koje onaj koji ga ugleda, čim ga ima u ruci, odmah pojede. U onaj dan Gospod nad vojskama bit će kruna slave i vijenac ljepote ostatku svoga naroda, i duh pravde onomu koji sjedi na sudištu, i snaga onima koji boj odbijaju do vrata. Ali i oni posrću od vina i od žestoka pića zastranjuju; svećenik i prorok posrću od žestoka pića, vino ih je progutalo, od žestoka pića zastranjuju; griješe u viđenju, spotiču se u sudu. Jer svi su stolovi puni bljuvotine i nečistoće, tako da nema mjesta čista. Izaija 28:1–8.

The third Woe arrived on September 11, 2001, and it arrived upon the “crown,” representing leadership of the “drunkards of Ephraim.” It did not attack the headquarters of the church in Maryland with an airplane full of fuel, but it marked their inability to recognize that the arrival of Islam of the third Woe was the beginning of the latter rain message of the third angel. The beginning of the very message and work that they profess to have been raised up to proclaim. They are identified as not only the crown, which represents leadership, but as the “crown of pride,” thus identifying one of the two classes of worshippers that was and is produced in the debate of Habakkuk chapter two. On September 11, 2001, Habakkuk’s watchmen took their posts at the battle at the gate.

Treće Jao stiglo je 11. rujna 2001., i došlo je na „krunu“, koja predstavlja vodstvo „Efrajimovih pijanica“. Nije napalo sjedište crkve u Marylandu zrakoplovom punim goriva, nego je označilo njihovu nesposobnost da prepoznaju kako je dolazak islama trećega Jao bio početak poruke poznoga dažda trećega anđela. Početak upravo one poruke i djela za koje tvrde da su bili podignuti da ga navješćuju. Oni su prepoznati ne samo kao kruna, koja predstavlja vodstvo, nego kao „kruna oholosti“, čime se označuje jedan od dvaju razreda štovatelja koji je bio i jest proizveden u raspravi drugoga poglavlja Habakuka. Dana 11. rujna 2001. Habakukovi stražari zauzeli su svoja mjesta u bitci na vratima.

The gates of Jerusalem are where the interaction of the people of Jerusalem was carried out. The battle at the gates is representing the “debate” of the previous chapter of Isaiah that began on the day of the east wind (the day of Islam). The two classes of Habakkuk’s worshippers in the passage are represented by two crowns. The drunkards of Ephraim, who have already at that point employed the power of the state to win their arguments against those they had deemed as heretics are contrasted with the crown of the Lord of hosts. When Christ is represented as the Lord of hosts, it is symbolic of His work as the leader of His army. The battle at the gate is the warfare represented by the debate over true and false theology.

Jeruzalemska vrata mjesto su na kojem se odvijala međusobna interakcija jeruzalemskog naroda. Bitka na vratima predstavlja „raspravu“ iz prethodnog poglavlja Izaije, koja je započela na dan istočnoga vjetra (dan islama). Dvije skupine Habakukovih štovatelja u tom odlomku prikazane su s pomoću dviju kruna. Pijanci Efrajimovi, koji su već u tom trenutku upotrijebili moć države kako bi dobili svoje rasprave protiv onih koje su smatrali hereticima, suprotstavljeni su kruni Jahve nad vojskama. Kada je Krist prikazan kao Jahve nad vojskama, to simbolizira njegovo djelo kao vođe svoje vojske. Bitka na vratima jest ratovanje koje je predstavljeno raspravom o istinitoj i lažnoj teologiji.

It is not simply the General Conference leadership that is represented as the drunkards of Ephraim, but also the priests (the pastoral ministry), and the prophets (the theologians and educators) are out of the way, through strong drink. As Isaiah says in the opening verses of his prophecy, it is the entire church.

Nisu samo vođe Generalne konferencije prikazane kao pijanci Efrajimovi, nego su i svećenici (pastoralna služba) i proroci (teolozi i odgojitelji) zavedeni jakim pićem. Kao što Izaija kaže u uvodnim stihovima svojega proročanstva, riječ je o cijeloj crkvi.

> The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. Isaiah 1:1–5.

> Viđenje Izaije, sina Amozova, koje je vidio o Judi i Jeruzalemu za dana Uzije, Jotama, Ahaza i Ezekije, kraljeva Judinih. Čujte, nebesa, i poslušaj, zemljo, jer Jahve govori: Sinove odgojih i podigoh, a oni se odmetnuše od mene. Vo poznaje svoga gospodara, i magarac jasle svoga gospodara, ali Izrael ne poznaje, narod moj ne razumije. Jao grešnom narodu, puku opterećenu bezakonjem, sjemenu zlikovaca, sinovima koji kvare: ostaviše Jahvu, razgnjeviše Sveca Izraelova, odvratiše se natrag. Zašto da vas se još udara? Samo ćete se sve više buniti: sva je glava bolesna i sve je srce klonulo. Izaija 1:1–5.

The sinful nation is sick, and has passed the time where any remedy can be provided that would change her heart and mind. Isaiah identifies the drunkards are out of the way, and the way is identified by Jeremiah as the “old paths.” On September 11, 2001, the latter rain began to fall, and Jeremiah identifies that it is when we walk in the old paths, which is the “way” that the drunkards are out of, that we find the rest of the latter rain.

Grešni je narod bolestan i prošao je vrijeme u kojemu se mogao pružiti ikakav lijek koji bi promijenio njegovo srce i um. Izaija utvrđuje da su pijanci skrenuli s puta, a Jeremija taj put prepoznaje kao „stare staze”. Dana 11. rujna 2001. kasna je kiša počela padati, a Jeremija pokazuje da upravo onda kada hodimo starim stazama, što je „put” s kojega su pijanci skrenuli, nalazimo počinak kasne kiše.

> 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. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Ovako govori Gospodin: Stanite na putove i pogledajte, i pitajte za stare staze, gdje je dobar put, i idite njime, pa ćete naći pokoj dušama svojim. Ali oni rekoše: Nećemo njime ići. Postavih nad vama i stražare, govoreći: Poslušajte zvuk trube. Ali oni rekoše: Nećemo slušati. Zato čujte, narodi, i spoznaj, o zbore, što je među njima. Čuj, o zemljo: evo, dovest ću zlo na ovaj narod, plod njihovih misli, jer nisu poslušali moje riječi, ni moj Zakon, nego su ga odbacili. Jeremija 6:16–19.

The drunkards of Ephraim are out of the way on September 11, 2001, and have turned “away backward,” in 1863, when they initiated the process of rejecting the “old paths.” It is in the “old paths,” that the rest and refreshing of the latter rain is to be found, and that rain began at the very time that the “Woe,” was pronounced upon them. The third “Woe” of Islam was unrecognizable to the crown of the pride of Ephraim, for they had progressively rejected the foundational truths that identify the role of Islam in prophecy. Jeremiah identifies that at that time the Lord raised up watchmen, which are Habakkuk’s watchmen, and they proclaimed to the drunkards of Ephraim in the battle at the gates that they needed to hearken to the sound of the trumpet. The third “Woe” that arrived on September 11, 2001, was the seventh Trumpet.

Pijanci Efrajimovi skreću s puta 11. rujna 2001. i okreću se „natrag“, 1863. godine, kada su započeli proces odbacivanja „starih staza“. Upravo se u „starim stazama“ nalazi počinak i osvježenje kasne kiše, a ta je kiša započela upravo u vrijeme kada je nad njima bio izrečen „Jao“. Treći „Jao“ islama bio je neprepoznatljiv kruni oholosti Efrajimove, jer su postupno odbacivali temeljne istine koje određuju ulogu islama u proročanstvu. Jeremija pokazuje da je u to vrijeme Gospod podigao stražare, koji su Habakukovi stražari, i oni su pijancima Efrajimovim u boju na vratima objavili da trebaju poslušati zvuk trube. Treći „Jao“ koji je došao 11. rujna 2001. bio je sedma truba.

Isaiah identifies that “they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean.” The counterfeit table, that was introduced in 1863, which removed the “seven times,” and required a explanatory handout to accompany it, represents the counterfeit of the two sacred tables of Habakkuk, but the counterfeit “tables” the drunkards have employed are full of vomit, and they err in vision. The watchmen of Habakkuk and Jeremiah were told that in the debate of methodology, they were to write the “vision,” upon “tables,” but the drunkard’s counterfeit tables present an erroneous vision.

Izaija prepoznaje da su „zastranili od silnoga pića; griješe u viđenju, posrću u sudu. Jer svi su stolovi puni bljuvotine i nečistoće, tako da nema nijednoga čistog mjesta.” Krivotvoreni stol, koji je uveden 1863. godine, koji je uklonio „sedam vremena” i zahtijevao popratni tumačni letak, predstavlja krivotvorinu dviju svetih ploča Habakuka; no krivotvorene „ploče” kojima su se služili pijanci pune su bljuvotine, i oni griješe u viđenju. Stražarima u Habakuku i Jeremiji bilo je rečeno da u raspravi o metodologiji napišu „viđenje” na „ploče”, ali krivotvorene ploče pijanaca iznose pogrešno viđenje.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Gdje nema viđenja, narod propada; a blago onome koji drži zakon. Izreke 29,18.

The drunkards of Ephraim have rejected God’s law, but the context of the “debate,” of the battle of the gate, is God’s prophetic law, as represented by the methodology established in the movement of the first and third angels. With Isaiah’s setting in place in the first eight verses of chapter twenty-eight, he then identifies the methodology that is the latter rain, and specifically identifies the drunkards as the “scornful men, that rule” “in Jerusalem.”

Pijanci Efraimovi odbacili su Božji zakon, ali kontekst „rasprave”, bitke na vratima, jest Božji proročki zakon, kako je predstavljen metodologijom uspostavljenom u pokretu prvoga i trećega anđela. Nakon što je Izaija u prvih osam redaka dvadeset osmoga poglavlja postavio okvir, tada prepoznaje metodologiju koja je kasna kiša te posebno poistovjećuje pijance s „podrugljivim ljudima, koji vladaju” „u Jeruzalemu”.

> 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. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Koga će poučiti znanju? i koga će učiniti 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 ovome narodu. Kojima je rekao: Ovo je počinak kojim možete dati da se umorni odmore; i ovo je okrjepa: ali oni nisu htjeli slušati. Ali riječ Gospodnja bila im je 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 slomljeni, i uhvaćeni u zamku, i zarobljeni. Zato čujte riječ Gospodnju, vi podrugljivi ljudi, koji vladate ovim narodom koji je u Jeruzalemu. Jer ste rekli: Sklopili smo savez sa smrću, i sa paklom smo u sporazumu; kad preplavljujuća bič prođe, neće doći do nas: jer smo laž učinili svojim utočištem, i pod neistinom smo se sakrili: Stoga ovako govori Gospodin Bog, Evo, polažem na Sionu za temelj kamen, prokušan kamen, dragocjen ugaoni kamen, siguran temelj: tko vjeruje, neće hitati. Sud ću također položiti po mjeri, i pravednost po visku: i tuča će odnijeti utočište laži, i vode će preplaviti skrovište. I vaš savez sa smrću bit će poništen, i vaš sporazum s paklom neće opstati; kad preplavljujuća bič prođe, tada ćete biti njome pogaženi. Izaija 28:9–18.

The “debate” is here defined in terms of “whom shall he teach knowledge? and whom shall he make to understand doctrine?” The “whom” is addressing the potential students, but the subject is about understanding doctrine, which is knowledge. When the book of Daniel is unsealed, there is an increase of knowledge, representing an increased understanding of the truths of God’s Word. The word “doctrine” means a set of beliefs, principles, teachings, or rules that form a particular system of thought or a body of knowledge. To understand biblical “doctrines” it necessitates a biblical methodology to form the body of knowledge.

„Rasprava“ je ovdje definirana riječima: „Koga će naučiti znanju? i koga će učiniti da razumije nauk?“ Riječ „koga“ odnosi se na moguće učenike, ali predmet je razumijevanje nauka, što jest znanje. Kada se Danielova knjiga otpečati, dolazi do porasta znanja, što predstavlja povećano razumijevanje istina Božje Riječi. Riječ „nauk“ znači skup vjerovanja, načela, učenja ili pravila koja tvore određeni sustav mišljenja ili cjelinu znanja. Da bi se razumjeli biblijski „nauci“, nužna je biblijska metodologija za oblikovanje te cjeline znanja.

The methodology is identified as “precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” The methodology that identified September 11, 2001 as the arrival of the third “Woe” is premised upon bringing the prophetic line of the first “Woe” together with the prophetic line of the second “Woe”, which provides two witnesses of the line of the third “Woe”. That methodology is the test of the “debate” that produces two classes of worshippers, for “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.”

Metodologija je označena kao: „zapovijed na zapovijed, zapovijed na zapovijed; redak na redak, redak na redak; ovdje malo, ondje malo.” Metodologija koja je 11. rujna 2001. prepoznala kao dolazak trećeg „Jao” počiva na dovođenju proročke linije prvoga „Jao” zajedno s proročkom linijom drugoga „Jao”, što pruža dva svjedoka za liniju trećega „Jao”. Ta je metodologija ispit „rasprave” koja proizvodi dvije skupine štovatelja, jer „riječ Gospodnja bijaše im zapovijed na zapovijed, zapovijed na zapovijed; redak na redak, redak na redak; ovdje malo, ondje malo; da bi otišli, i pali nauznak, i bili slomljeni, i uhvaćeni u zamku, i zarobljeni.”

The five stumbling’s of the scornful men that rule Jerusalem, represents the five foolish virgins. The methodology is clearly a test, for the drunkards of Ephraim rejected Jeremiah’s old paths, refused to hearken to the watchmen’s trumpet warning, produced counterfeit tables, and made a covenant with death; at the very same time that those that wore the crown of the Lord of hosts in the battle of the gate were making a covenant of life.

Pet kamenova spoticanja podrugljivih ljudi koji vladaju Jeruzalemom predstavljaju pet ludih djevica. Metodologija je očito kušnja, jer su pijanice Efrajimove odbacile stare staze Jeremijine, odbile poslušati trubno upozorenje stražara, proizvele krivotvorene stolove i sklopile savez sa smrću, upravo u isto vrijeme kada su oni koji su nosili krunu Jahve nad vojskama u boju na vratima sklapali savez života.

On September 11, 2001, the latter rain, which is the rest and the refreshing, began to fall, and the sealing of the one hundred and forty-four thousand began. It began a debate over the methodology of the drunkards of Ephraim, and the methodology represented by the Elijah messenger. “Many” will fall with the drunkards, but the few that will be chosen are those that wait upon the Lord.

Dana 11. rujna 2001. počela je padati kasna kiša, koja je počinak i osvježenje, i započelo je pečaćenje sto četrdeset i četiri tisuće. Time je započela rasprava o metodologiji Efraimovih pijanaca i o metodologiji koju predstavlja Ilijin glasnik. „Mnogi” će pasti s pijancima, ali malobrojni koji će biti izabrani jesu oni koji čekaju na Gospodina.

> For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Isaiah 8:8–17.

> Jer mi ovako reče Gospodin snažnom rukom i pouči me da ne idem putem ovoga naroda govoreći: Ne nazivajte zavjerom sve ono što ovaj narod naziva zavjerom; i ne bojte se onoga čega se oni boje, niti se plašite. Gospoda nad vojskama, njega svetkujte; neka on bude vaš strah i neka on bude vaš užas. I on će biti za Svetište; ali i za kamen spoticanja i za stijenu sablazni objema kućama Izraelovim, za zamku i za stupicu stanovnicima jeruzalemskim. I mnogi će se među njima spotaknuti, pasti i razbiti se, zaplesti se i biti uhvaćeni. Sveži svjedočanstvo, zapečati zakon među mojim učenicima. I ja ću čekati na Gospoda, koji skriva lice svoje od doma Jakovljeva, i uzdat ću se u njega. Izaija 8:8–17.

Most certainly Isaiah agrees with his own words, so the many that fall in chapter twenty-eight, are the same who fall in chapter eight. In chapter eight we find that their fall occurs in the sealing time, which began on September 11, 2001. The warning of chapter eight is to not walk in the “way” of this people, for they are those who refused to walk in Jeremiah’s way of the old paths, where the latter rain message is located. Those that fall in chapter eight, are those who trust in the confederacy representing the special wine of Babylon, that represents a confederacy of church and state for the purpose of opposing those deemed as heretics. What causes them to stumble in chapter eight, is the stone of stumbling, representing the very first rejection of foundational truth in 1863, the “seven times” of Leviticus twenty-six, which was rejected by the “builders” in 1863. In that rejection they returned to apostate Protestant methodology to reject the message given by angels to William Miller.

Najsigurnije je da se Izaija slaže sa svojim vlastitim riječima, tako da su mnogi koji padaju u dvadeset osmom poglavlju isti oni koji padaju u osmom poglavlju. U osmom poglavlju nalazimo da se njihov pad događa u vrijeme zapečaćivanja, koje je započelo 11. rujna 2001. Upozorenje osmog poglavlja glasi da se ne hodi „putem“ ovoga naroda, jer su oni oni koji su odbili hoditi Jeremijinim putem starih staza, gdje se nalazi poruka poznog dažda. Oni koji padaju u osmom poglavlju jesu oni koji se uzdaju u savez, koji predstavlja posebno vino Babilona, a koje predstavlja savez crkve i države sa svrhom suprotstavljanja onima koje smatraju hereticima. Ono što uzrokuje da posrnu u osmom poglavlju jest kamen spoticanja, koji predstavlja samo prvo odbacivanje temeljne istine 1863. godine, „sedam vremena“ iz Levitskog zakonika dvadeset šest, koje su „graditelji“ odbacili 1863. godine. U tom su se odbacivanju vratili otpadničkoj protestantskoj metodologiji kako bi odbacili poruku koju su anđeli dali Williamu Milleru.

In chapter twenty-eight, the rejection of the stone produces the judgment of the overflowing scourge, which is the biblical symbol of the mark of the beast that begins at the Sunday law in the United States, and then floods the entire world. At the Sunday law the covenant that the Adventist church has made with “death” and “hell” shall be swept away. In sweeping away the drunkards of Ephraim’s covenant with death, their “refuge of lies” will be removed. The “refuge of lies,” is represented by the apostle Paul as the lie that brings strong delusion, and the strong delusion that is poured upon the scornful men that rule Jerusalem is in response to their hatred of truth.

U dvadeset osmom poglavlju odbacivanje kamena proizvodi sud preplavljujuće biče, koje je biblijski simbol žiga zvijeri što započinje nedjeljnim zakonom u Sjedinjenim Državama, a zatim preplavljuje cijeli svijet. Pri nedjeljnom zakonu bit će uklonjen savez koji je adventistička crkva sklopila sa „smrću” i „paklom”. U uklanjanju saveza sa smrću pijanica Efrajimovih bit će uklonjeno njihovo „utočište laži”. „Utočište laži” apostol Pavao predstavlja kao laž koja donosi snažnu zabludu, a snažna zabluda koja se izlijeva na podrugljive ljude koji vladaju Jeruzalemom odgovor je na njihovu mržnju prema istini.

> Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. 2 Thessalonians 2:9–15.

> Njega, čiji je dolazak po djelovanju Sotone sa svakom silom i znakovima i lažnim čudesima, i sa svakom prijevarom nepravde među onima koji propadaju; jer nisu primili ljubav prema istini da bi se spasili. I zato će im Bog poslati snažnu zabludu da povjeruju laži, da svi budu osuđeni koji nisu vjerovali istini, nego su uživali u nepravdi. A mi smo dužni svagda zahvaljivati Bogu za vas, braćo od Gospodina ljubljena, jer vas je Bog od početka izabrao za spasenje po posvećenju Duha i vjeri u istinu, na što vas je pozvao našim evanđeljem, da zadobijete slavu našega Gospodina Isusa Krista. Stoga, braćo, stojte čvrsto i držite predaje kojima ste poučeni, bilo riječju bilo našom poslanicom. 2 Solunjanima 2:9–15.

The “refuge of lies,” which produced the “strong delusion,” ultimately brings the punishment of the soon-coming Sunday law. The apostle Paul identifies the class who do not love the truth, and a class that are sanctified by the truth, thus referencing the two classes in the debate of Habakkuk chapter two. In chapter twenty-nine, Isaiah begins by doubling the word Ariel, which is another name for Jerusalem.

„utočište laži”, koje je proizvelo „snažnu zabludu”, naposljetku donosi kaznu uskoro dolazećega nedjeljnog zakona. Apostol Pavao prepoznaje skupinu koja ne ljubi istinu, i skupinu koja je posvećena istinom, upućujući tako na dvije skupine u raspravi iz drugoga poglavlja Habakuka. U dvadeset i devetom poglavlju Izaija započinje udvostručavanjem riječi Ariel, što je drugo ime za Jeruzalem.

> Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. Isaiah 29:1.

> Jao Arielu, Arielu, gradu gdje je David prebivao! Dodajite godinu na godinu; neka kolju žrtve. Izaija 29,1.

The symbolic doubling of “Ariel” (the city of Jerusalem ), is once again condemned by a “woe.” The killing of sacrifices from “year to year” represents the progressive rebellion that began in 1863. The following verses outline the judgment that will take place upon the Seventh-day Adventist church in the period of the Sunday law crisis. In verse nine a “wonder” is identified, that emphasizes the debate of methodology, while also identifying the rebellious condition of Adventism as an element of the message of the Midnight Cry, which is also associated with the second angel as represented by the doubling of “Ariel” in the first verse.

Simbolično udvostručenje „Ariela” (grada Jeruzalema) ponovno se osuđuje jednim „jao”. Ubijanje žrtava „iz godine u godinu” predstavlja postupnu pobunu koja je započela 1863. godine. Sljedeći redci izlažu sud koji će se izvršiti nad Crkvom adventista sedmoga dana u razdoblju krize nedjeljnog zakona. U devetom retku prepoznaje se jedno „čudo”, koje naglašava raspravu o metodologiji, a istodobno prepoznaje pobunjeničko stanje adventizma kao sastavnicu poruke Ponoćnog pokliča, koja je također povezana s drugim anđelom, kako je predstavljeno udvostručenjem „Ariela” u prvom retku.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Isaiah 29:9–14.

> Stanite i zapanjite se; vičite i vapijte: pijani su, ali ne od vina; teturaju, ali ne od žestoka pića. Jer je Gospod izlio na vas duh duboka sna i zatvorio vaše oči; proroke i vaše glavare, vidioce, pokrio je. I svako vam je viđenje postalo kao riječi zapečaćene knjige, koju daju učenomu govoreći: „Čitaj ovo, molim te”; a on kaže: „Ne mogu, jer je zapečaćena.” I knjiga se daje neučenu govoreći: „Čitaj ovo, molim te”; a on kaže: „Nisam učen.” Zato Gospod reče: „Budući da mi se ovaj narod približava svojim ustima i svojim me usnama časti, a svoje je srce udaljio od mene, i strah njihov prema meni naučen je po ljudskoj zapovijedi, stoga, evo, nastavit ću činiti čudesno djelo među ovim narodom, čudesno djelo i čudo; jer će mudrost njihovih mudraca propasti, i razum njihovih razboritih bit će skriven.” Izaija 29:9–14.

In the “debate” that was recorded in chapter twenty-seven, and represents the argument of true methodology versus false methodology, the drunkenness of the scornful men that rule Jerusalem is identified as a blindness that prevents the leadership of Adventism from understanding the book that is sealed. The books of Daniel and Revelation are the same book, and the portion of the book that is unsealed just before probation closes is the Revelation of Jesus Christ. It includes the enigma of the “eighth being of the seven”. It is represented by the “secret” Daniel was given to understand in chapter two. It is the “hidden history” of the Seven Thunders. It is the message of Islam of the third “Woe”, and the message of the “Midnight Cry”.

U „raspravi“ koja je zabilježena u dvadeset sedmom poglavlju, i koja predstavlja sukob istinske metodologije nasuprot lažnoj metodologiji, pijanstvo podrugljivih ljudi koji vladaju Jeruzalemom prepoznato je kao sljepoća koja sprječava vodstvo adventizma da razumije zapečaćenu knjigu. Knjige Daniela i Otkrivenja ista su knjiga, a dio te knjige koji se otpečaćuje neposredno prije zatvaranja vremena milosti jest Otkrivenje Isusa Krista. Ono uključuje zagonetku o „osmom koji je od sedmorice“. Ono je predočeno „tajnom“ koju je Danielu dano razumjeti u drugom poglavlju. Ono je „skrivena povijest“ Sedam gromova. Ono je poruka islama trećega „Jao“, i poruka „Ponoćnoga poklika“.

The single book of Daniel and Revelation is given to those that have been represented by the Sanhedrin in the time of Christ, who symbolize a system of leadership that professes to uphold and defend God’s truth, but ultimately participates in the crucifixion of the Truth. The system typified by the Sanhedrin, is the scornful men that rule Jerusalem. They are given the book that is sealed, and their distinguished, and educated and scholarly response as to what the book means is that they cannot read it, for it is sealed. Then the flock that has been trained to follow only those that are set apart as leaders, are given the same book, and their response is they will only understand it, if the scornful men that rule Jerusalem, the Sanhedrin of the last days, tell them what it means.

Jedinstvena knjiga Daniela i Otkrivenja dana je onima koji su bili predstavljeni Sanhedrinom u Kristovo vrijeme, a koji simboliziraju sustav vodstva što tvrdi da podupire i brani Božju istinu, ali na kraju sudjeluje u razapinjanju Istine. Sustav predoznačen Sanhedrinom jesu podrugljivi ljudi koji vladaju Jeruzalemom. Njima je dana knjiga koja je zapečaćena, a njihov ugledan, obrazovan i učen odgovor na pitanje što ta knjiga znači jest da je ne mogu čitati, jer je zapečaćena. Zatim se stadu, koje je poučeno da slijedi samo one koji su odvojeni kao vođe, daje ista knjiga, a njihov je odgovor da će je razumjeti samo ako im podrugljivi ljudi koji vladaju Jeruzalemom, Sanhedrin posljednjih dana, kažu što ona znači.

The methodology that was given to William Miller, and then to Future for America, is a waymark of prophetic history. It is a waymark that identifies a life and death testing question. Without the correct methodology the message of the latter rain is “as the words of a book that is sealed.” Without the message of the latter rain, the experience produced by the message is impossible to obtain. That methodology is the process of bringing prophetic line upon prophetic line, from here in the Bible, and there in the Bible. The debate over methodology began when the first message was empowered, in both the beginning and ending histories of the last days.

Metodologija koja je dana Williamu Milleru, a potom i organizaciji Future for America, putokaz je proročke povijesti. Ona je putokaz koji prepoznaje ispitno pitanje života i smrti. Bez ispravne metodologije poruka kasne kiše jest „kao riječi knjige koja je zapečaćena”. Bez poruke kasne kiše iskustvo koje ta poruka proizvodi nemoguće je zadobiti. Ta je metodologija postupak uspoređivanja proročke crte s proročkom crtom, ovdje u Bibliji i ondje u Bibliji. Rasprava o metodologiji započela je kada je prva poruka bila osnažena, i u početnim i u završnim povijestima posljednjih dana.

In the beginning history of the Millerite movement the debate began on August 11, 1840, and was repeated at the end of that history in the period of time when the Philadelphian Millerite movement transitioned to the Laodicean Millerite movement. The debate began again in the history of the Laodicean movement of the third angel on September 11, 2001, and it is repeated at the end of that movement when the Laodicean movement of the third angel transitions to the Philadelphian movement of the one hundred and forty-four thousand. In the beginning test of the Millerites, and the ending test of the Millerites, the test was represented by the methodology of the Elijah messenger. Jesus, as the Alpha and Omega, always illustrates the end with the beginning.

Na početku povijesti mileritskoga pokreta rasprava je započela 11. kolovoza 1840. i ponovila se na kraju te povijesti, u vremenskom razdoblju kada je filadelfijski mileritski pokret prešao u laodicejski mileritski pokret. Rasprava je ponovno započela u povijesti laodicejskoga pokreta trećega anđela 11. rujna 2001. i ponavlja se na kraju toga pokreta kada laodicejski pokret trećega anđela prelazi u filadelfijski pokret sto četrdeset i četiri tisuće. U početnoj kušnji milerita i u završnoj kušnji milerita kušnja je bila predstavljena metodologijom Ilijina glasnika. Isus, kao Alfa i Omega, uvijek prikazuje kraj početkom.

The methodology of bringing line upon line is what we will now employ as we take up our consideration of Daniel chapters four and five in the next article.

Metodologiju iznošenja „redak po redak” sada ćemo primijeniti dok se u sljedećem članku budemo bavili razmatranjem četvrtoga i petoga poglavlja Knjige proroka Daniela.

> “No one has a true message fixing the time when Christ is to come or not to come. Be assured that God gives no one authority to say that Christ delays His coming five years, ten years, or twenty years. ‘Be ye also ready: for in such an hour as ye think not the Son of man cometh’ (Matthew 24:44). This is our message, the very message that the three angels flying in the midst of heaven are proclaiming. The work to be done now is that of sounding this last message of mercy to a fallen world. A new life is coming from heaven and taking possession of all God’s people. But divisions will come in the church. Two parties will be developed. The wheat and tares grow up together for the harvest.

> „Nitko nema istinsku poruku kojom bi određivao vrijeme kada Krist treba doći ili ne doći. Budite sigurni da Bog nikome ne daje ovlast da kaže kako Krist odgađa svoj dolazak pet godina, deset godina ili dvadeset godina. ‘Zato i vi budite pripravni: jer u čas kad i ne mislite Sin Čovječji dolazi’ (Matej 24,44). To je naša poruka, upravo ona poruka koju tri anđela što lete posred neba objavljuju. Djelo koje sada treba obaviti jest razglašavanje ove posljednje poruke milosti palome svijetu. Nov život dolazi s neba i obuzima sav Božji narod. Ali u crkvi će doći do podjela. Razvit će se dvije strane. Pšenica i kukolj rastu zajedno do žetve.״

> “The work will grow deeper and become more earnest to the very close of time. And all who are laborers together with God will contend most earnestly for the faith once delivered to the saints. They will not be turned from the present message, which is already lightening the earth with its glory. Nothing is worth contending for but the glory of God. The only rock that will stand is the Rock of Ages. The truth as it is in Jesus is the refuge in these days of error….

> „Djelo će postajati dublje i sve ozbiljnije sve do samoga svršetka vremena. I svi koji su Božji suradnici najozbiljnije će se boriti za vjeru koja je jednom predana svetima. Neće ih se odvratiti od sadašnje poruke, koja već obasjava zemlju svojom slavom. Ništa nije vrijedno borbe osim slave Božje. Jedina stijena koja će opstati jest Stijena vjekova. Istina kakva je u Isusu utočište je u ovim danima zablude….”

> “Prophecy has been fulfilling, line upon line. The more firmly we stand under the banner of the third angel’s message, the more clearly shall we understand the prophecy of Daniel; for the Revelation is the supplement of Daniel. The more fully we accept the light presented by the Holy Spirit through the consecrated servants of God, the deeper and surer, even as the eternal throne, will appear the truths of ancient prophecy; we shall be assured that men of God spake as they were moved upon by the Holy Ghost. Men must themselves be under the influence of the Holy Spirit in order to understand the Spirit’s utterances through the prophets. These messages were given, not for those that uttered the prophecies, but for us who are living amid the scenes of their fulfillment.

> „Proročanstvo se ispunjavalo, redak po redak. Što čvršće stojimo pod stijegom poruke trećega anđela, to ćemo jasnije razumjeti Danielovo proročanstvo; jer Otkrivenje je dopuna Danielu. Što potpunije prihvaćamo svjetlo koje Sveti Duh iznosi preko posvećenih Božjih slugu, to će se dubljima i sigurnijima, postojanima poput vječnoga prijestolja, pokazati istine drevnoga proročanstva; bit ćemo uvjereni da su Božji ljudi govorili potaknuti Duhom Svetim. Ljudi i sami moraju biti pod utjecajem Svetoga Duha da bi razumjeli izričaje Duha po prorocima. Ove poruke nisu dane onima koji su izricali proročanstva, nego nama koji živimo usred prizora njihova ispunjenja.“

> “I would not feel that I could present these things, if the Lord had not given me this work to do. There are others besides yourself, and more than one or two, who like you think they have new light, and are all ready to present it to the people. But it would be pleasing to God for them to accept the light already given and walk in it, and base their faith upon the Scriptures, which sustain the positions held by the people of God for many years. The everlasting gospel is to be proclaimed by human agents. We are to sound the messages of the angels which are represented as flying in the midst of heaven, with the last warning to a fallen world. If we are not called upon to prophesy, we are called to believe the prophecies, and to cooperate with God in giving light to other minds. This we are trying to do.” Selected Messages, book 2, 113, 114.

> „Ne bih osjećala da mogu iznositi ove stvari kad mi Gospod ne bi dao da obavljam ovo djelo. Ima i drugih osim vas, i ne samo jedan ili dvojica, koji poput vas misle da imaju novo svjetlo te su posve spremni iznijeti ga narodu. Ali Bogu bi bilo po volji da oni prihvate svjetlo koje je već dano i da hode u njemu, te da svoju vjeru temelje na Svetome pismu, koje podupire stavove što ih Božji narod drži već mnogo godina. Vječno evanđelje treba biti objavljeno preko ljudskih oruđa. Mi trebamo razglasiti poruke anđela koji su prikazani kako lete posred neba, s posljednjim upozorenjem palome svijetu. Ako nismo pozvani prorokovati, pozvani smo vjerovati proročanstvima i surađivati s Bogom u donošenju svjetla drugim umovima. To nastojimo činiti.” Selected Messages, knjiga 2, 113, 114.

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