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# The Revelation of Jesus Christ - Number Eight

Otkrivenje Isusa Krista - Broj osam

The Birth of a Nation

Rođenje jednog naroda

Author

Jeff Pippenger

Published

October 31, 2023

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The Midnight Cry message in the beginning ended at the opening of the investigative judgment, and the Midnight Cry message ends, at the opening of the executive judgment. The third woe of Islam brings judgment upon the United States for the passage of the Sunday law, and it represents a continuing and escalating judgment upon the entire world for their acceptance of their own Sunday law under the pressure of the civil persecuting power, represented by the ten kings who have committed fornication with Jezebel, the whore of Tyre.

Poruka Ponoćnoga poklika na početku završila je pri otvaranju istražnoga suda, a poruka Ponoćnoga poklika završava pri otvaranju izvršnoga suda. Treći jao islama donosi sud nad Sjedinjenim Državama zbog donošenja zakona o nedjelji, i predstavlja trajni i sve žešći sud nad cijelim svijetom zbog njihova prihvaćanja vlastitoga zakona o nedjelji pod pritiskom građanske progoniteljske vlasti, predstavljene desetoricom kraljeva koji su počinili blud s Jezabelom, bludnicom iz Tira.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> „Kad se Amerika, zemlja vjerske slobode, ujedini s papinstvom u prisiljavanju savjesti i primoravanju ljudi da odaju čast lažnoj suboti, narod svake zemlje na kugli zemaljskoj bit će naveden da slijedi njezin primjer.” Testimonies, volume 6, 18.

The Sunday law battle of the great controversy, is then fully engaged. Satan then appears to personate Christ.

Bitka zakona o nedjelji u velikoj borbi tada je u potpunosti započela. Sotona se tada pojavljuje kako bi utjelovio Krista.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> „Dekretom kojim se nameće uspostava papinstva, protivno Božjem zakonu, naš će se narod potpuno odvojiti od pravednosti. Kad protestantizam pruži svoju ruku preko ponora da prihvati ruku rimske vlasti, kad posegne preko bezdana da se rukuje sa spiritualizmom, kad se, pod utjecajem ovoga trostrukog saveza, naša zemlja odrekne svakoga načela svojega Ustava kao protestantske i republikanske vlasti te omogući širenje papinskih laži i zabluda, tada možemo znati da je došlo vrijeme za čudesno djelovanje Sotone i da je kraj blizu.” Testimonies, sv. 5, 451.

National apostasy is followed by national ruin.

Nacionalni otpad slijedi nacionalna propast.

> “The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.

> „Narod Sjedinjenih Država bio je povlašten narod; ali kada ograniči vjersku slobodu, napusti protestantizam i dade potporu papinstvu, mjera njegove krivnje bit će puna, a ‘nacionalno otpadništvo’ bit će zabilježeno u nebeskim knjigama. Ishod toga otpadništva bit će nacionalna propast.“ Review and Herald, 2. svibnja 1893.

The foolish Laodicean Adventists join hands with the papal power and are overthrown while the other flock of Christ that is still in Babylon escapes the hand of the papacy.

Ludi laodicejski adventisti udružuju se s papinskom vlašću i bivaju oboreni, dok drugo Kristovo stado, koje je još uvijek u Babilonu, izmiče ruci papinstva.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> I ući će i u krasnu zemlju, i mnoge će zemlje biti oborene; ali ovi će umaknuti njegovoj ruci: Edom i Moab i prvaci sinova Amonovih. Daniel 11,41.

Islam suddenly strikes the United States, as the seventh trumpet brings a judgment woe for the passage of the Sunday law.

Islam iznenada pogađa Sjedinjene Države, dok sedma truba donosi sudski jao zbog donošenja zakona o nedjelji.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> I pogledah, i začuh jednog anđela gdje leti posred neba govoreći snažnim glasom: Jao, jao, jao stanovnicima zemlje zbog ostalih glasova trube trojice anđela koji će tek zatrubiti! Otkrivenje 8,13.

The ensign that represents the two witnesses in Revelation eleven is then portrayed by John in Revelation chapter twelve as a woman clothed with the sun, and prophetically portrayed with the symbolism of the beginning and the end.

Zastava koja predstavlja dva svjedoka u jedanaestom poglavlju Otkrivenja potom je od Ivana u dvanaestom poglavlju Otkrivenja prikazana kao žena odjevena suncem, i proročki prikazana simbolikom početka i svršetka.

> And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.

> I pokaza se veliko znamenje na nebu: žena obučena u sunce, i mjesec pod njezinim nogama, a na glavi joj kruna od dvanaest zvijezda. I ona, trudna, vikaše u porođajnim mukama i mučaše se da rodi. I pokaza se drugo znamenje na nebu; i gle, velik zmaj crven, sa sedam glava i deset rogova, i na glavama njegovim sedam kruna. I rep njegov povuče trećinu zvijezda nebeskih i obori ih na zemlju; i zmaj stade pred ženu koja je imala roditi, da joj proždre dijete čim ga rodi. I ona rodi muško dijete, koje će upravljati svim narodima palicom željeznom; i dijete njezino bi uzneseno k Bogu i prijestolju njegovu. Otkrivenje 12:1–5.

She is standing upon the moon, and clothed with the sun. The moon is a reflection of the sun, and therefore prophetically typifies the sun. The twelve stars in her crown represent the twelve tribes of ancient Israel at the beginning of ancient Israel, which typify the twelve disciples at the end of ancient Israel. The twelve stars that are the twelve disciples at the end of ancient Israel, are also the twelve apostles at the beginning of modern Israel. They therefore typify the one hundred and forty-four thousand at the end of modern Israel, who are disciples and apostles. At the beginning of the history where the disciples represent both an ending of ancient Israel and the apostles the beginning of modern Israel, the woman who is the church, was pregnant with Christ. He is the “man child” who would be caught up to God after His death and resurrection.

Ona stoji na mjesecu i odjevena je suncem. Mjesec je odraz sunca te stoga u proročkom smislu predočava sunce. Dvanaest zvijezda u njezinoj kruni predstavljaju dvanaest plemena drevnoga Izraela na početku drevnoga Izraela, koja predočavaju dvanaest učenika na svršetku drevnoga Izraela. Tih dvanaest zvijezda, koje su dvanaest učenika na svršetku drevnoga Izraela, ujedno su i dvanaest apostola na početku suvremenoga Izraela. One stoga predočavaju sto četrdeset i četiri tisuće na svršetku suvremenoga Izraela, koji su učenici i apostoli. Na početku povijesti, gdje učenici predstavljaju i svršetak drevnoga Izraela, a apostoli početak suvremenoga Izraela, žena koja je crkva bila je trudna s Kristom. On je „muško dijete“ koje će nakon svoje smrti i uskrsnuća biti uzeto k Bogu.

The woman therefore, also typifies the birth of the one hundred and forty-four thousand, who also ascend into heaven after being resurrected from the valley of death. Once they are in heaven, she would also give birth to another child, that represents the other flock that comes out of Babylon at the Sunday law.

Stoga žena također predoznačuje rođenje sto četrdeset i četiri tisuće, koji se također uzdižu na nebo nakon što uskrsnu iz doline smrti. Kad se nađu na nebu, ona će također roditi drugo dijete, koje predstavlja drugo stado koje izlazi iz Babilona u vrijeme nedjeljnoga zakona.

> Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.

> Prije nego što je trpjela porođajne bolove, rodila je; prije nego što su je snašle muke, rodila je muško dijete. Tko je ikada čuo takvo što? Tko je vidio takve stvari? Rađa li se zemlja u jedan dan? Ili se narod rađa odjednom? Jer čim je Sion osjetio porođajne bolove, rodio je svoju djecu. Zar da ja dovedem do poroda, a ne dam da rodi? govori Gospodin. Zar da ja dam da rodi, a zatvorim utrobu? govori tvoj Bog. Izaija 66:7–9.

In the time of the earth beast’s rule, a nation is born at once. That nation is the one hundred and forty-four thousand, for they are those who perfectly reflect the character of Christ. They are those typified by the “man child” Jesus. They are Isaiah’s “man child,” who is born before the woman goes into labor. The dead dry bones that the world rejoiced over when they were murdered by the beast from the bottomless pit, will be comforted in Jerusalem, and they will then rejoice with the woman who brings forth the “man child.” They are brought forth before she travails and then she travails and brings forth “her” other “children,” as the Gentiles then respond to the message of the third angel as a flowing river, as the message sweeps across the land as a tidal wave. They are born in a great crisis, representing her travail. The woman of Revelation twelve, essentially has twins. The first born are the one hundred and forty-four thousand who are identified as the first fruits, and the Gentiles as the great ingathering of the summertime harvest.

U vrijeme vladavine zvijeri iz zemlje, odjednom se rađa jedan narod. Taj narod jest sto četrdeset i četiri tisuće, jer su oni oni koji savršeno odražavaju Kristov karakter. Oni su oni koje predoznačuje Isus kao „muško dijete“. Oni su Izaijino „muško dijete“, koje se rađa prije nego što žena dobije trudove. Mrtve suhe kosti, nad kojima se svijet radovao kada ih je ubila zvijer iz bezdana, bit će utješene u Jeruzalemu, i tada će se radovati sa ženom koja rađa „muško dijete“. Oni bivaju rođeni prije nego što ona trpi porođajne bolove, a zatim ona trpi i rađa „svoju“ drugu „djecu“, dok se neznabošci tada odazivaju na poruku trećega anđela kao rijeka koja teče, dok se poruka poput plimnoga vala širi zemljom. Oni se rađaju u velikoj krizi, koja predstavlja njezine porođajne bolove. Žena iz dvanaestoga poglavlja Otkrivenja u biti ima blizance. Prvorođeni su sto četrdeset i četiri tisuće, koji se prepoznaju kao prvine, a neznabošci kao veliko sabiranje ljetne žetve.

> Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.

> Radujte se s Jeruzalemom i veselite se s njime svi vi koji ga ljubite; radujte se s njime radosno svi vi koji tugujete za njim; da se nadojite i nasitite na grudima njegovih utjeha; da sišete i naslađujete se obiljem njegove slave. Jer ovako govori Gospodin: Evo, pružit ću mu mir kao rijeku i slavu naroda kao bujicu koja teče; tada ćete sisati, bit ćete nošeni na bokovima i njihani na koljenima. Kao što majka tješi sina svojega, tako ću ja tješiti vas; i u Jeruzalemu ćete se utješiti. I kad to vidite, razveselit će se srce vaše i kosti će vam procvasti kao trava; i ruka Gospodnja očitovat će se na njegovim slugama, a gnjev njegov na njegovim neprijateljima. Izaija 66,10–14.

Those that “mourn” for Jerusalem are those that sigh and cry for the abominations done within her and who have been sealed, and they are sealed in advance of the Sunday law. We are now in the “closing work for the church,” which are the final moments of the sealing of the one hundred and forty-four thousand.

Oni koji „tuguju” za Jeruzalemom jesu oni koji uzdišu i vape zbog gadosti što se čine usred njega i koji su zapečaćeni, a zapečaćeni su unaprijed, prije nedjeljnoga zakona. Mi se sada nalazimo u „završnom djelu za Crkvu”, što su posljednji trenuci pečaćenja sto četrdeset i četiri tisuće.

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.

> „Pravi Božji narod, kojemu je na srcu duh Gospodnjega djela i spasenje duša, uvijek će promatrati grijeh u njegovu stvarnom, grešnom karakteru. Oni će uvijek biti na strani vjernoga i otvorenoga postupanja s grijesima koji tako lako opsjedaju Božji narod. Osobito će u završnom djelu za Crkvu, u vremenu pečaćenja onih sto četrdeset i četiri tisuće koji trebaju stajati bez mane pred Božjim prijestoljem, najdublje osjećati nepravde onih koji se nazivaju Božjim narodom. To je snažno prikazano prorokovim slikovitim prikazom posljednjega djela pod likom ljudi od kojih je svaki u svojoj ruci imao oružje za klanje. Jedan čovjek među njima bio je odjeven u lan, s pisarskom tintarnicom o boku. ‘I reče mu Gospodin: Prođi posred grada, posred Jeruzalema, i stavi znak na čela ljudi koji uzdišu i vapiju zbog svih gadosti što se čine usred njega.’” Testimonies, svezak 3, 266.

Those that “sigh and cry” are sealed before the destroying angels with the slaughter weapons go through the church, which is represented as Jerusalem.

Oni koji „uzdišu i plaču” zapečaćeni su prije nego što anđeli zatiranja, s oružjem za pokolj, prođu kroz crkvu, koja je prikazana kao Jeruzalem.

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.

> Zapovijed glasi: „Prođi posred grada, posred Jeruzalema, i stavi znak na čela ljudi koji uzdišu i plaču zbog svih gadosti što se čine posred njega.“ Ti koji uzdišu i plaču iznosili su riječi života; ukoravali su, savjetovali i usrdno opominjali. Neki koji su obeščašćivali Boga pokajali su se i ponizili svoja srca pred Njim. Ali slava Gospodnja bijaše odstupila od Izraela; premda su mnogi i dalje nastavili s oblicima vjere, nedostajale su Njegova sila i prisutnost.

> “In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.

> „U vrijeme kad Njegov gnjev iziđe u sudovima, ti će ponizni, odani Kristovi sljedbenici biti odijeljeni od ostaloga svijeta svojom duševnom tjeskobom, koja se izražava u jadikovanju i plaču, ukorima i opomenama. Dok drugi nastoje prekriti postojeće zlo i opravdati veliku pokvarenost koja posvuda prevladava, oni koji imaju revnost za Božju čast i ljubav prema dušama neće šutjeti da bi zadobili ičiju naklonost. Njihove pravedne duše iz dana u dan muče bezbožna djela i razgovori nepravednih. Nemoćni su zaustaviti bujicu bezakonja koja navire, i stoga su ispunjeni žalošću i strahom. Tuguju pred Bogom gledajući kako se vjera prezire upravo u domovima onih koji su imali veliko svjetlo. Jadikuju i muče svoje duše jer su oholost, lakomost, sebičnost i prijevara gotovo svake vrste u crkvi. Duh Božji, koji potiče na ukor, gazi se pod nogama, dok sluge Sotone likuju. Bog se obeščašćuje, istina se čini nedjelotvornom.

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.

> „Skupina koja ne osjeća žalost zbog vlastitoga duhovnog opadanja, niti tuguje zbog grijeha drugih, ostat će bez Božjega pečata. Gospodin daje nalog svojim vjesnicima, ljudima sa smrtonosnim oružjem u rukama: ‘Pođite za njim kroz grad i ubijajte: neka vaše oko ne štedi, niti imajte sažaljenja: pobijte do kraja starce i mladiće, i djevojke, i malu djecu, i žene; ali ne približujte se nijednom čovjeku na kojemu je znak; i počnite od Mojega Svetišta. Tada počeše od starijih ljudi koji bijahu pred Domom.’”

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.

> „Ovdje vidimo da je Crkva — Gospodnje svetište — bila prva koja je osjetila udar Božjega gnjeva. Starješine, oni kojima je Bog dao veliko svjetlo i koji su stajali kao čuvari duhovnih interesa naroda, iznevjerili su svoje povjerenje. Zauzeli su stajalište da ne trebamo očekivati čudesa i izrazitu objavu Božje sile kao u prijašnjim danima. Vremena su se promijenila. Te riječi učvršćuju njihovo nevjerovanje, te govore: Gospodin neće učiniti dobro, niti će učiniti zlo. On je odviše milosrdan da bi pohodio svoj narod sudom. Tako je ‘Mir i sigurnost’ povik ljudi koji više nikada neće podići svoj glas kao trubu da pokažu Božjemu narodu njegove prijestupe i domu Jakovljevu njegove grijehe. Ti nijemi psi koji ne htjedoše lajati upravo su oni koji osjećaju pravednu osvetu uvrijeđenoga Boga. Muškarci, djevojke i mala djeca svi zajedno propadaju.” Svjedočanstva, svezak 5, 210, 211.

Isaiah forty begins by employing the symbolism of a doubling, which is a prophetic marker of the Midnight Cry message that is a second message that unites with the message of the fall of Babylon. The fall of Babylon is doubled when it is expressed prophetically. The phrase is “Babylon is fallen, is fallen.”

Izaija četrdeseto poglavlje započinje uporabom simbolike udvostručenja, koje je proročki znak poruke Ponoćnoga poklika, poruke koja je druga poruka i koja se sjedinjuje s porukom o padu Babilona. Pad Babilona biva udvostručen kada se izražava proročki. Izraz glasi: „Pade, pade Babilon.”

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> I za njim pođe drugi anđeo govoreći: Pade, pade Babilon, grad veliki, jer je sve narode napojio vinom gnjeva bluda svojega. Otkrivenje 14,8.

There are two biblical falls of literal Babylon, and there are two biblical falls of spiritual Babylon. Together they represent four historical witnesses which identify the prophetic characteristics of Babylon’s fall.

Postoje dva biblijska pada doslovnoga Babilona i dva biblijska pada duhovnoga Babilona. Zajedno oni predstavljaju četiri povijesna svjedoka koja prepoznaju proročke značajke pada Babilona.

> 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. Revelation 18:2.

> I povika silnim glasom govoreći: Pade, pade Babilon veliki i posta prebivalište đavolâ, i tamnica svakomu nečistomu duhu, i krletka svakoj nečistoj i mrskој ptici. Otkrivenje 18,2.

Literal Babylon fell as Babel in the time of Nimrod, and literal Babylon also fell in the time of Belshazzar. Spiritual Babylon fell in 1798, and its final fall is repeatedly illustrated in the Scriptures. For this reason, the message of the fall of Babylon contains the prophetic symbolism of the doubling. With Babylon’s fall there is a doubling, but there are also two other primary prophetic reasons for the phenomenon of doubling.

Doslovni Babilon pao je kao Babel u vrijeme Nimroda, a doslovni Babilon pao je i u vrijeme Belšazara. Duhovni Babilon pao je 1798. godine, a njegov konačni pad više je puta prikazan u Svetome pismu. Zbog toga poruka o padu Babilona sadrži proročku simboliku udvostručenja. S padom Babilona postoji udvostručenje, ali postoje i još dva druga glavna proročka razloga za pojavu udvostručenja.

The second reason is that as a message it represents a message that is joined by a second message. It represents two messages. There are other significant truths associated with the meaning and structure of the second angel’s message, but we are simply noting that Isaiah’s final prophetic narrative that begins in chapter forty, begins with the doubling of the symbol of the Comforter, which Christ promised to provide His people, while he tarried in the heavenly sanctuary.

Drugi je razlog taj što kao vijest predstavlja vijest kojoj je pridružena druga vijest. Ona predstavlja dvije vijesti. Postoje i druge značajne istine povezane sa značenjem i strukturom vijesti drugoga anđela, ali mi samo ističemo da Izaijin završni proročki prikaz, koji započinje u četrdesetom poglavlju, započinje udvostručenjem simbola Tješitelja, kojega je Krist obećao dati svome narodu dok je boravio u nebeskom Svetištu.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 40:1, 2.

> Tješite, tješite moj narod, govori vaš Bog. Govorite srcu Jeruzalema i vičite mu da je njegovo ratovanje dovršeno, da mu je bezakonje oprošteno; jer je iz ruke Gospodnje primio dvostruko za sve svoje grijehe. Izaija 40,1.2.

There is no other passage in the Bible that speaks more specifically concerning the element of Christ’s character as the Alpha and Omega, as the passage in Isaiah forty to the end of the book. As the Alpha and Omega, Christ places the signature of His name as Alpha and Omega upon this passage, for when you get to the end of Isaiah, he once again refers to the Comforter, for Christ is the Word, and He is the beginning and ending.

Nema nijednoga drugog odlomka u Bibliji koji govori određenije o sastavnici Kristova karaktera kao Alfe i Omege od odlomka od četrdesetoga poglavlja Izaije pa do kraja knjige. Kao Alfa i Omega, Krist na taj odlomak stavlja potpis svoga imena kao Alfe i Omege, jer kada dođete do kraja Izaije, on se ponovno osvrće na Tješitelja, jer Krist je Riječ, i On je početak i svršetak.

> Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Isaiah 66:1–4.

> Ovako govori Gospodin: Nebo je moje prijestolje, a zemlja podnožje nogama mojim; gdje je kuća koju mi gradite? i gdje je mjesto počinka mojega? Jer sve je to stvorila moja ruka, i sve je to postalo, govori Gospodin. Ali na ovoga ću pogledati: na onoga koji je siromašan i skrušena duha i koji dršće pred mojom riječju. Tko kolje vola, kao da ubija čovjeka; tko prinosi na žrtvu janje, kao da psu vrat lomi; tko prinosi prinos, kao da prinosi svinjsku krv; tko pali kad, kao da blagoslivlja idola. Da, oni su izabrali svoje vlastite putove, i duša njihova uživa u svojim gadostima. I ja ću izabrati njihove zablude i navest ću na njih ono čega se boje; jer kad sam zvao, nitko se nije odazvao; kad sam govorio, nisu slušali; nego su činili zlo pred mojim očima i izabrali ono što mi nije bilo po volji. Izaija 66:1–4.

The question is raised concerning what house did God’s people build for Him? Did they raise Peter’s spiritual house or the synagogue of Satan? God identifies that the house that He built, is made up of those that are of a “poor and of a contrite spirit, and” those who “trembleth at” God’s “word.” He contrasts those who tremble at His word with another class that offer unclean offerings, who have chosen their own way. Those of the class that are offering unclean offerings will find as did the Jews, that their house is to be left to them desolate.

Postavlja se pitanje: kakvu je kuću Božji narod sagradio Njemu? Jesu li podigli Petrovu duhovnu kuću ili sotoninu sinagogu? Bog utvrđuje da se kuća koju je On sagradio sastoji od onih koji su „siromašna i skrušena duha“ i od onih koji „dršću na“ Njegovu „riječ“. On suprotstavlja one koji dršću na Njegovu riječ drugoj skupini koja prinosi nečiste prinose i koja je izabrala svoj vlastiti put. Oni iz skupine koja prinosi nečiste prinose ustanovit će, kao što su ustanovili i Židovi, da će njihova kuća njima biti ostavljena pusta.

All the prophets speak of the end of the world, and this is an illustration of the distinction between the wise, who tremble at His Word, and the foolish that are offering abominations to God, abominations that their souls delight in. For this reason, God will choose the delusions for the foolish Laodicean virgins, which is the delusion which the apostle Paul identifies is brought about for accepting a “lie.”

Svi proroci govore o svršetku svijeta, a ovo je prikaz razlike između mudrih, koji dršću pred Njegovom Riječju, i ludih koji prinose gadosti Bogu, gadosti u kojima njihove duše nalaze užitak. Zbog toga će Bog izabrati zablude za lude laodicejske djevice, a to je zabluda za koju apostol Pavao utvrđuje da dolazi zbog prihvaćanja „laži”.

The “lie” is a specific symbol in Adventism’s history, and it was accepted by the builders in 1863, and built upon throughout Advent history. It was a lie that produced a false foundation, and they there began to erect a counterfeit false temple. Their work of counterfeiting the true temple continues until “the last days.” Isaiah places the context of chapter sixty-six within the separation of the wise and foolish virgins. Isaiah is identifying the prophetic history that he marked in the first verse of Isaiah forty when Christ promised to send the Comforter three and a half symbolic days after the disappointment of July 18, 2020.

„Laž” je poseban simbol u povijesti adventizma, a prihvatili su je graditelji 1863. godine te se na njoj gradilo kroz čitavu adventističku povijest. Bila je to laž koja je proizvela lažan temelj, i ondje su počeli podizati krivotvoreni lažni hram. Njihovo djelo krivotvorenja pravoga hrama nastavlja se sve do „posljednjih dana”. Izaija smješta kontekst šezdeset i šestoga poglavlja unutar razdvajanja mudrih i ludih djevica. Izaija prepoznaje proročku povijest koju je označio u prvome retku četrdesetoga poglavlja Izaije, kada je Krist obećao poslati Tješitelja tri i pol simbolična dana nakon razočaranja od 18. srpnja 2020.

> Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:5, 6.

> Čujte riječ Gospodnju, vi koji dršćete pred njegovom riječju: Vaša braća koja su vas mrzila, koja su vas izbacivala poradi imena mojega, govorila su: Neka se proslavi Gospod! Ali on će se pokazati na vašu radost, a oni će se postidjeti. Glas vreve iz grada, glas iz hrama, glas Gospodnji koji uzvraća naplatom svojim neprijateljima. Izaija 66:5, 6.

From 1798 to 1844, in the movement of the Millerites, the Lord erected a spiritual temple that, as the messenger of the covenant He came suddenly unto in 1844. The Lord erects a spiritual temple in the movement of the one hundred and forty-four thousand, that He might suddenly come and enter into covenant with that temple. Peter, in his first epistle, chapter two calls that temple a “spiritual house.” Those that “hear the word of the Lord” are those that John in the Revelation refers to when he says those that hear are “blessed.” They are the ensign, for the ensign is made up of “the outcasts of Israel.” The foolish Laodiceans will be ashamed when the Lord glorifies Himself in the Philadelphians who tremble at His Word, and His Word is “truth.”

Od 1798. do 1844., u pokretu milerita, Gospodin je podigao duhovni hram u koji je 1844. iznenada došao kao Glasnik Saveza. Gospodin podiže duhovni hram u pokretu sto četrdeset i četiri tisuće, da bi mogao iznenada doći i stupiti u savez s tim hramom. Petar, u svojoj Prvoj poslanici, drugom poglavlju, taj hram naziva „duhovnom kućom“. Oni koji „slušaju riječ Gospodnju“ jesu oni na koje Ivan u Otkrivenju upućuje kada kaže da su oni koji slušaju „blagoslovljeni“. Oni su stijeg, jer se stijeg sastoji od „odbačenih iz Izraela“. Lude laodicejce bit će sram kada Gospodin proslavi Sebe u filadelfijcima koji drhte na Njegovu Riječ, a Njegova Riječ jest „istina“.

The three voices that are heard during the period when the wise and foolish are being separated from the other class, comes from “the city,” from “the temple” and from “the Lord that renders recompense.” The first “voice” from the city is “a voice of noise,” and the “noise” is the arrival of the Comforter that comes suddenly.

Tri glasa koja se čuju tijekom razdoblja kada se mudre i lude odvajaju od drugoga razreda dolaze „iz grada“, iz „hrama“ i od „Gospoda koji uzvraća naknadu“. Prvi „glas“ iz grada jest „glas buke“, a „buka“ je dolazak Utješitelja koji dolazi iznenada.

> And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Acts 2:1-3.

> I kad je došao dan Pedesetnice, svi su bili jednodušno na istome mjestu. I odjednom nasta šum s neba, kao kad se digne silan, žestok vjetar, i ispuni svu kuću u kojoj su sjedili. I ukazaše im se razdijeljeni jezici, kao od ognja, te siđe po jedan na svakoga od njih. Djela 2:1-3.

The word translated as “sound” in Acts chapter two, verse two, means a “noise,” and a “rumor.” A “rumor,” is a prophecy. The “sound” or “noise” that comes from “the city” is represented by “a mighty wind.” The “voice of noise from the city,” is the “rumor” or prophetic message of Islam that marks the arrival of the Comforter in the valley of dry bones that were slain in “the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”

Riječ prevedena kao „huk” u Drugom poglavlju Djela apostolskih, drugom retku, znači „buka” i „glas”. „Glas” je proročanstvo. „Huk” ili „buka” koji dolazi „iz grada” prikazan je kao „silni vjetar”. „Glas buke iz grada” jest „glas” ili proročka poruka islama koja označuje dolazak Tješitelja u dolinu suhih kostiju koje bijahu pobijene „na ulici velikoga grada, koji se duhovno zove Sodoma i Egipat, gdje je i Gospodin naš razapet.”

In chapter forty of Isaiah, the “voice” that was to prepare the way for “the messenger of the covenant,” asked what message he should “cry.” He was told to “cry” the message of Islam. In Acts the “sound” that filled Peter’s spiritual “house” was a “rushing mighty wind,” which in Ezekiel thirty-seven, came from the four winds of Islam.

U četrdesetom poglavlju Izaije, „glas” koji je trebao pripraviti put „glasniku saveza” upitao je koju poruku treba „vikati”. Rečeno mu je da „viče” poruku islama. U Djelima je „šum” koji je ispunio Petrovu duhovnu „kuću” bio „silni jureći vjetar”, koji je u Ezekielu trideset i sedam došao od četiri vjetra islama.

> A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:6.

> Glas buke iz grada, glas iz Hrama, glas Gospodnji koji uzvraća odmazdom svojim neprijateljima. Izaija 66,6.

From the street where our Lord was crucified the Comforter first informs the “voice” of the one who cries in the wilderness, what the message is to be. Then the mighty army that is the temple that has been erected, as typified in the beginning movement from 1798 to 1844, swells the cry. The movement of the mighty army as they proclaim the cry of Islam leads to the third “voice” identifying God’s voice of the judgment upon the United States for the passage of the Sunday law. It is there that the Lord renders recompense. The three voices are governed within the structure of the hidden history of the seven thunders, which represents the beginning, middle and ending letters of the Hebrew word that was created by the Wonderful Linguist and is translated as “truth”. You cannot make this stuff up!

S ulice na kojoj je naš Gospodin bio razapet Tješitelj najprije obavještava „glas” onoga koji viče u pustinji kakva treba biti poruka. Zatim moćna vojska koja je hram što je bio podignut, kao što je predočeno u početnom pokretu od 1798. do 1844., pojačava poklič. Kretanje moćne vojske, dok objavljuju poklič o islamu, vodi do trećega „glasa” koji prepoznaje Božji glas suda nad Sjedinjenim Državama zbog donošenja nedjeljnoga zakona. Ondje Gospodin izvršava odmazdu. Tri glasa upravljana su unutar strukture skrivene povijesti sedam gromova, koja predstavlja početna, srednja i završna slova hebrejske riječi koju je stvorio Čudesni Lingvist i koja se prevodi kao „istina”. Takvo što ne možete izmisliti!

In agreement with the prophetic history we have been identifying, Isaiah then addresses the birth of a nation.

U skladu s proročkom poviješću koju smo utvrđivali, Izaija zatim govori o rođenju jednoga naroda.

> Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.

> Prije nego što je osjetila trudove, rodila je; prije nego što su je spopali bolovi, rodila je muško dijete. Tko je čuo što takvo? tko je vidio takve stvari? Može li se zemlja roditi u jedan dan? ili može li se narod roditi odjednom? Jer čim je Sion osjetio trudove, rodio je svoju djecu. Zar da ja dovedem do poroda, a da ne dam da rodi? govori Gospodin. Zar da ja dam da rodi, a da zatvorim utrobu? govori tvoj Bog. Izaija 66:7–9.

The nation that is born before the woman travails was recently in the street, dead and dry while the whole world rejoiced over her circumstances. But when the two witnesses stood, those who had been rejoicing in their death were afraid. Once the dead dry slain bodies stand up as a nation, all that love Jerusalem will then rejoice with her. Those that love Jerusalem include not only the nation of the one hundred and forty-four thousand, but also God’s other flock that are then called out of Babylon. The resurrection from the disappointment of July 18, 2020, is accomplished by the arrival of the Comforter, which will make the dead dry “bones” “flourish like an herb.”

Narod koji se rađa prije nego što žena počne rađati nedavno je bio na ulici, mrtav i suh, dok se sav svijet radovao zbog njegovih okolnosti. Ali kada su dva svjedoka stala na noge, oni koji su se radovali njihovoj smrti uplašili su se. Jednom kada mrtva, suha, pobijena tijela ustanu kao narod, svi koji ljube Jeruzalem tada će se radovati s njime. Oni koji ljube Jeruzalem uključuju ne samo narod od sto četrdeset i četiri tisuće, nego i drugo Božje stado koje se tada poziva iz Babilona. Uskrsnuće iz razočaranja od 18. srpnja 2020. ostvaruje se dolaskom Utješitelja, koji će učiniti da mrtve, suhe „kosti” „procvjetaju kao trava.”

> Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.

> Radujte se s Jeruzalemom i veselite se zbog njega, svi vi koji ga ljubite; kličite od radosti s njime, svi vi koji tugujete za njim; da sišete i nasitite se na grudima njegovih utjeha; da se napojite i naslađujete obiljem njegove slave. Jer ovako govori Gospodin: Evo, pružit ću mu mir kao rijeku i slavu narodâ kao nabujali potok; tada ćete sisati, bit ćete nošeni na bokovima i njihani na koljenima. Kao što majka tješi sina svojega, tako ću ja utješiti vas; i u Jeruzalemu ćete se utješiti. I kad to vidite, srce će se vaše radovati i kosti će vaše procvasti kao trava; i ruka Gospodnja očitovat će se prema slugama njegovim, a gnjev njegov prema neprijateljima njegovim. Izaija 66:10–14.

The Alpha and Omega places the ending of Isaiah’s last narrative right where it started in the beginning, with the identification of the arrival of the Comforter. And as is always the case, with every message that represents the Elijah message, it is placed within the context of the Lord striking the earth with a curse.

Alfa i Omega smješta završetak Izaijina posljednjeg izvješća upravo ondje gdje je ono na početku i započelo, s prepoznavanjem dolaska Tješitelja. I kao što je uvijek slučaj sa svakom porukom koja predstavlja Ilijinu poruku, ona je smještena u kontekst Gospodnjega udaranja zemlje prokletstvom.

> For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. Isaiah 66:15–18.

> Jer evo, Gospodin će doći u ognju, i njegova kola kao vihor, da izlije svoj gnjev u jarosti i svoj prijekor u plamenovima ognjenim. Jer ognjem i svojim mačem Gospodin će suditi svakomu tijelu; i mnogi će biti pobijeni od Gospodina. Oni koji se posvećuju i koji se čiste u vrtovima, za jednim stablom usred njih, jedući svinjsko meso i gadost i miša, zajedno će izginuti, govori Gospodin. Jer ja znam njihova djela i njihove misli: doći će vrijeme kad ću sabrati sve narode i jezike; i oni će doći i vidjeti moju slavu. Izaija 66,15–18.

The foolish Laodicean Adventists that are behind the “tree” of the knowledge of good and evil that is “in the midst” of “the garden” of Eden, profess to be sanctifying and purifying themselves, while they are actually eating the unclean doctrines of Babylon, and hiding as did Adam and Eve because of the sins they loved too much to surrender. They shall be consumed with all the other nations. They are contrasted with the wise who will be a “sign.” The “sign” is the “ensign,” which represents the Sabbath, which is the sign of the Lord thy God that actually sanctifies His people.

Ludi laodicejski adventisti koji stoje iza „drveta” spoznaje dobra i zla što je „usred” edenskoga „vrta”, tvrde da se posvećuju i pročišćuju, dok zapravo jedu nečiste babilonske nauke i skrivaju se kao što su se skrivali Adam i Eva zbog grijeha kojih su se previše držali da bi ih se odrekli. Bit će uništeni zajedno sa svim ostalim narodima. Oni su suprotstavljeni mudrima koji će biti „znak”. Taj je „znak” „stijeg”, koji predstavlja subotu, znak Gospodina, Boga tvojega, koji doista posvećuje Njegov narod.

> Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Exodus 31:16, 17.

> Stoga neka sinovi Izraelovi drže subotu, svetkujući subotu kroz sve svoje naraštaje kao vječni savez. To je znak između mene i sinova Izraelovih dovijeka; jer je u šest dana Gospod stvorio nebo i zemlju, a sedmoga je dana počinuo i odahnuo. Izlazak 31,16.17.

The wise are not hiding behind a tree of profession, they are lifted up as an ensign, presenting the glory of God in the final scenes of the great controversy. His glory is His character, and the element of His character that they represent to the world is Alpha and Omega, the beginning and ending, the first and last which is represented as “Truth.”

Mudri se ne skrivaju iza stabla vjeroispovijedanja, nego su uzdignuti kao stijeg, očitujući slavu Božju u završnim prizorima velike borbe. Njegova je slava Njegov karakter, a sastavnica Njegova karaktera koju oni predstavljaju svijetu jest Alfa i Omega, početak i svršetak, prvi i posljednji, što je prikazano kao „Istina.”

> And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord. For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Isaiah 66:16–24.

> I postavit ću znak među njima i poslat ću one od njih koji uteknu k narodima: u Taršiš, Pul i Lud, koji natežu luk, u Tubal i Javan, na daleke otoke koji nisu čuli za moj glas niti vidjeli moju slavu; i oni će navješćivati moju slavu među narodima. I dovest će svu vašu braću iz svih naroda kao prinos Gospodinu, na konjima, u kolima, u nosiljkama, na mazgama i na brzim životinjama, na moju svetu goru Jeruzalem, govori Gospodin, kao što sinovi Izraelovi prinose prinos u čistoj posudi u Dom Gospodnji. I od njih ću uzeti i za svećenike i za levite, govori Gospodin. Jer kao što će nova nebesa i nova zemlja, koje ću stvoriti, ostati preda mnom, govori Gospodin, tako će ostati vaše sjeme i vaše ime. I dogodit će se da će od mlađaka do mlađaka i od subote do subote svako tijelo dolaziti da se klanja preda mnom, govori Gospodin. I izlazit će te gledati trupla ljudi koji su mi se odmetnuli: jer njihov crv neće umrijeti niti će se njihova vatra ugasiti; i bit će na odvratnost svakomu tijelu. Izaija 66:16–24.

Isaiah’s final prophetic narrative begins with the arrival of the Comforter in July of 2023, and the narrative ends right where it started. It arrives in the hidden history of the seven thunders that is unsealed just before probation closes. It identifies the repetition of the Millerite movement at the beginning with the history of the movement of the one hundred and forty-four thousand at the end. It represents the message of the curse that accompanies the Elijah message as the message of Islam’s prophetic work of angering the nations as it is employed by the Lord to bring judgment ‘first’ upon the United States for a Sunday law, and ‘last’ upon the entire world, for the same rebellion.

Izaijin završni proročki prikaz započinje dolaskom Tješitelja u srpnju 2023., a prikaz završava upravo ondje gdje je i započeo. On dolazi u skrivenoj povijesti sedam gromova koja se otpečaćuje neposredno prije nego što se vrijeme milosti zatvori. On poistovjećuje ponavljanje mileritskog pokreta na početku s poviješću pokreta sto četrdeset i četiri tisuće na kraju. On prikazuje poruku prokletstva koja prati Ilijinu poruku kao poruku proročkog djelovanja islama kojim se gnjeve narodi, dok ga Gospodin upotrebljava da donese sud „najprije“ Sjedinjenim Državama zbog nedjeljnog zakona, a „naposljetku“ cijelomu svijetu, zbog iste pobune.

We will continue our consideration of Isaiah’s last narrative in the next article.

Nastavit ćemo naše razmatranje Izaijina posljednjeg izvještaja u sljedećem članku.

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