At Panium, which was Caesarea Philippi, which is verses thirteen through fifteen in chapter eleven of the book of Daniel, which is the history where the Republican and Protestant horns fulfill the enigma of being the eighth that is of the seven, which is the history where the Seal of God is permanently impressed upon the one hundred and forty-four thousand, and the history of the arrival of the message of the Midnight Cry, Christ gave a promise to His last-day people.

U Paniju, koji je bio Cezareja Filipova, što su redci trinaesti do petnaesti u jedanaestom poglavlju knjige proroka Daniela, što je povijest u kojoj republikanski i protestantski rogovi ispunjavaju zagonetku da je osmi od sedmorice, što je povijest u kojoj je Pečat Božji trajno utisnut na sto četrdeset i četiri tisuće, i povijest dolaska poruke Ponoćnoga poklika, Krist je dao obećanje svome narodu posljednjih dana.

And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.

A ja tebi kažem: ti si Petar, i na toj stijeni sagradit ću Crkvu svoju, i vrata paklena neće je nadvladati. I dat ću ti ključeve kraljevstva nebeskoga: i što god svežeš na zemlji, bit će svezano na nebesima; i što god odriješiš na zemlji, bit će odriješeno na nebesima. Matej 16,18.19.

The period of the sealing which began on September 11, 2001, when the mighty buildings of New York City were brought down, which ends at the soon coming Sunday law, was designed by the Alpha and Omega. The very last part of the period repeats the very first part of the period. On September 11, 2001 the Lord led His people back to the old paths, where among other truths they discovered the “seven times,” just as it was found in the days of king Josiah. The latter rain then began to sprinkle, and a testing process that produced a separation of two classes of worshippers began.

Razdoblje pečaćenja koje je započelo 11. rujna 2001., kada su moćne građevine grada New Yorka bile oborene, a koje završava uskoro nadolazećim nedjeljnim zakonom, osmislio je Alfa i Omega. Sam posljednji dio toga razdoblja ponavlja sam prvi dio toga razdoblja. Dana 11. rujna 2001. Gospodin je poveo svoj narod natrag na stare staze, gdje su, među ostalim istinama, otkrili „sedam vremena“, upravo kao što je to bilo pronađeno u danima kralja Jošije. Tada je kasna kiša počela rositi, i započeo je proces kušanja koji je proizveo razdvajanje dviju skupina štovatelja.

In fulfillment of Habakkuk chapter two the two sacred charts were discovered and became an emblem of that historical period. Just as significantly the “debate” of Habakkuk chapter two began, between the methodology of line upon line, which is the latter rain methodology, in opposition to the methodology of apostate Protestantism that had been progressively adopted by Adventism beginning in the rebellion of 1863.

U ispunjenju drugoga poglavlja Habakuka bila su otkrivena dva sveta grafikona i postala su znamenjem toga povijesnog razdoblja. Jednako je značajno da je otpočela „rasprava” iz drugoga poglavlja Habakuka, između metodologije redak na redak, koja je metodologija kasne kiše, nasuprot metodologiji otpalog protestantizma koju je adventizam postupno usvajao počevši od pobune 1863. godine.

Jesus promised that He would give His last-day people “the keys of the kingdom,” and in so doing, He is referring to the correct biblical methodology, that contains the necessary prophetic keys to recognize, establish and proclaim the message of the Midnight Cry and Loud Cry.

Isus je obećao da će svojem narodu posljednjih dana dati „ključeve kraljevstva“, i time upućuje na ispravnu biblijsku metodologiju, koja sadržava nužne proročke ključeve za prepoznavanje, utvrđivanje i objavljivanje poruke Ponoćnog poklika i Glasnog poklika.

“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

„Oni koji zajedničare s Bogom hode u svjetlosti Sunca Pravednosti. Ne obeščašćuju svojega Otkupitelja kvareći svoj put pred Bogom. Nebeska svjetlost obasjava ih. Kako se približavaju svršetku povijesti ove zemlje, njihovo znanje o Kristu i o proročanstvima koja se odnose na njega uvelike raste. Oni su od neizmjerne vrijednosti u Božjim očima, jer su u jedinstvu s njegovim Sinom. Njima je riječ Božja nenadmašne ljepote i dražesti. Oni uviđaju njezinu važnost. Istina im se otkriva. Nauku o utjelovljenju obavija blaga svjetlost. Oni vide da je Sveto pismo ključ koji otključava sva otajstva i rješava sve poteškoće. Oni koji nisu bili voljni primiti svjetlost i hoditi u svjetlosti neće moći razumjeti otajstvo pobožnosti, ali oni koji nisu oklijevali uzeti križ i slijediti Isusa, vidjet će svjetlost u Božjoj svjetlosti.“ The Southern Watchman, 4. travnja 1905.

Those represented by Peter, who are the one hundred and forty-four thousand, are those who accept the Laodicean message that arrived on September 11, 2001, which is now being repeated since July, 2023. The Laodicean message that arrived in 1856, was the increased knowledge of the “seven times,” and when Christ brings the dead bones together, and thereafter brings them to life they transition from the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand. That transition is brought about by Christ’s Word, for they are sanctified by His Word, and His Word is “truth,” and His Word is the “key” that unlocks His Word.

Oni koje predstavlja Petar, a koji su sto četrdeset i četiri tisuće, jesu oni koji prihvaćaju laodicejsku poruku koja je stigla 11. rujna 2001., a koja se sada ponovno ponavlja od srpnja 2023. Laodicejska poruka koja je stigla 1856. godine bila je povećano znanje o „sedam vremena“, i kada Krist sabire mrtve kosti te ih potom oživljuje, oni prelaze iz laodicejskog pokreta trećega anđela u filadelfijski pokret sto četrdeset i četiri tisuće. Taj prijelaz ostvaruje se Kristovom Riječju, jer su posvećeni Njegovom Riječju, a Njegova je Riječ „istina“, i Njegova je Riječ „ključ“ koji otključava Njegovu Riječ.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7–8.

I anđelu crkve u Filadelfiji napiši: Ovo govori Onaj koji je svet, koji je istinit, koji ima ključ Davidov, koji otvara, i nitko ne zatvara; i zatvara, i nitko ne otvara. Znam tvoja djela: evo, postavio sam pred tobom otvorena vrata, i nitko ih ne može zatvoriti, jer imaš malo snage, i sačuvao si moju riječ, i nisi zanijekao moje ime. Otkrivenje 3:7–8.

The methodology of “line upon line” is the key which Christ promised to His last-day people in the battle at the “gates”. A “gate” is a church.

Metodologija „red na red“ ključ je koji je Krist obećao svome narodu posljednjih dana u boju na „vratima“. „Vrata“ su crkva.

And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.

I Jakov se probudi od sna svojega i reče: Zaista je Gospod na ovome mjestu, a ja to nisam znao. I obuze ga strah te reče: Kako je strašno ovo mjesto! Ovo nije ništa drugo doli dom Božji, i ovo su vrata nebeska. Postanak 28,16.17.

The battle at the gates represents the religious battles that occur between truth and error, and the error of the religion of Greece, is the gate of hell, and the religion of apostate Laodicean Adventism is also a gate. The Laodicean Adventist gate represents where the debate of Habakkuk is fulfilled.

Bitka na vratima predstavlja vjerske borbe koje se odvijaju između istine i zablude, a zabluda religije Grčke jesu vrata pakla, i religija otpalog laodicejskog adventizma također je vrata. Laodicejska adventistička vrata predstavljaju mjesto gdje se ispunja Habakukova rasprava.

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. 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. Isaiah 28:5-14

U onaj dan Jahve nad Vojskama bit će kao kruna slave i kao vijenac ljepote ostatku svoga naroda, i kao duh suda onomu koji sjedi na sudištu, i kao snaga onima koji boj vraćaju do vrata. Ali i oni su zastranili od vina, i od žestoka pića skrenuli su s puta; svećenik i prorok zastranili su od žestoka pića, vino ih je obuzelo, od žestoka pića skrenuli su s puta; griješe u viđenju, spotiču se u sudu. Jer svi su stolovi puni bljuvotine i nečistoće, te nema mjesta čista. Koga će poučiti spoznaji? I koga će učiniti da razumije nauk? One koji su odviknuti od mlijeka, odvojeni od prsiju. Jer zapovijed mora biti na zapovijed, zapovijed na zapovijed; pravilo na pravilo, pravilo na pravilo; ovdje malo, ondje malo. Doista, mucavim usnama i drugim jezikom govorit će ovomu narodu. Njima je rekao: Ovo je počinak kojim možete dati počinak umornomu; ovo je okrjepa. Ali oni nisu htjeli slušati. Zato im je riječ Jahvina bila: zapovijed na zapovijed, zapovijed na zapovijed; pravilo na pravilo, pravilo na pravilo; ovdje malo, ondje malo; da pođu, i padnu nauznak, i budu satrti, i uhvaćeni u zamku, i zarobljeni. Stoga čujte riječ Jahvinu, vi podrugljivci, koji vladate ovim narodom što je u Jeruzalemu. Izaija 28:5-14

The keys of the kingdom are the words of the Scriptures, that are given to God’s last-day people by the Word.

Ključevi kraljevstva jesu riječi Svetoga pisma koje Riječ daje Božjem narodu posljednjih dana.

“There are truths in the word which, like veins of precious ore, are hidden beneath the surface. The hidden treasure is discovered as it is searched for, as a miner searches for gold and silver. The evidence of the truth of God’s word is in the word itself. Scripture is the key that unlocks scripture. The deep meaning of the truths of God’s word is unfolded to our minds by His Spirit.

„U Riječi postoje istine koje su, poput žila dragocjene rude, skrivene ispod površine. Skriveno blago otkriva se dok se za njim traga, kao što rudar traži zlato i srebro. Dokaz istinitosti Božje riječi nalazi se u samoj Riječi. Pismo je ključ koji otključava Pismo. Duboko značenje istina Božje riječi Njegov Duh otkriva našemu umu.״

“The Bible is the great lesson book for the students in our schools. It teaches the whole will of God concerning the sons and daughters of Adam. It is the rule of life, teaching us of the character that we must form for the future life. We need not the dim light of tradition to make the Scriptures comprehensible. As well might we suppose that the noonday sun needs the glimmering torchlight of earth to increase its glory. The utterances of priest and minister are not needed to save men from error. Those who consult the divine Oracle will have light. In the Bible every duty is made plain. Every lesson given is comprehensible. Every lesson reveals to us the Father and the Son. The word is able to make all wise unto salvation. In the word the science of salvation is plainly revealed. Search the Scriptures, for they are the voice of God speaking to the soul.” Testimonies, volume 8, 157.

„Biblija je velika knjiga pouke za učenike u našim školama. Ona poučava svu volju Božju u pogledu sinova i kćeri Adamovih. Ona je pravilo života, učeći nas o karakteru koji moramo izgraditi za budući život. Nije nam potrebna mutna svjetlost predaje da bi Sveto pismo bilo razumljivo. Jednako bismo tako mogli pretpostaviti da podnevnom suncu treba treperava bakljina svjetlost sa zemlje da uveća njegovu slavu. Izjave svećenika i propovjednika nisu potrebne da bi sačuvale ljude od zablude. Oni koji se savjetuju s božanskim Proročištem imat će svjetlo. U Bibliji je svaka dužnost jasno izložena. Svaka dana pouka razumljiva je. Svaka nam pouka otkriva Oca i Sina. Riječ može sve učiniti mudrima za spasenje. U Riječi je znanost spasenja jasno otkrivena. Istražujte Pisma, jer ona su glas Božji koji govori duši.” Testimonies, sv. 8, 157.

The keys that Christ gave unto the last-day church have the same power they had when they were given to Peter.

Ključevi koje je Krist dao crkvi posljednjih dana imaju istu moć kakvu su imali kada su bili dani Petru.

“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’

„Petar je izrazio istinu koja je temelj vjere Crkve, a Isus ga je sada počastio kao predstavnika cijeloga tijela vjernika. Rekao je: ‘Dat ću ti ključeve kraljevstva nebeskoga; i što god svežeš na zemlji, bit će svezano na nebu; i što god razriješiš na zemlji, bit će razriješeno na nebu.’”

“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.” The Desire of Ages, 413.

„Ključevi kraljevstva nebeskoga“ riječi su Kristove. Sve riječi Svetoga pisma Njegove su i ovdje su obuhvaćene. Te riječi imaju moć otvoriti i zatvoriti nebo. One objavljuju uvjete pod kojima su ljudi primljeni ili odbačeni. Tako je djelo onih koji propovijedaju Božju riječ miris života za život ili smrti za smrt. Njihovo je poslanje opterećeno vječnim posljedicama.“ The Desire of Ages, 413.

The power that is manifested through His words, when placed in the hands of men is based upon the principles identified in His word. The simplest perhaps, and perhaps the most profound is that truth is established upon the testimony of two.

Moć koja se očituje kroz Njegove riječi, kada je položena u ruke ljudi, temelji se na načelima utvrđenima u Njegovoj riječi. Najjednostavnije možda, a možda i najdublje, jest da se istina utvrđuje na svjedočanstvu dvojice.

“Another grave evil that had arisen in the church was that of brethren going to law against one another. Abundant provision had been made for the settlement of difficulties among believers. Christ Himself had given plain instruction as to how such matters were to be adjusted. ‘If thy brother shall trespass against thee,’ the Saviour had counseled, ‘go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” Matthew 18:15–18.” Acts of the Apostles, 304.

„Drugo teško zlo koje se bilo pojavilo u crkvi bilo je to što su braća podizala parnice jedan protiv drugoga. Bila je pružena obilna mogućnost za rješavanje poteškoća među vjernicima. Sam Krist dao je jasne upute o tome kako se takva pitanja imaju urediti. ‘Ako li ti sagriješi brat tvoj’, savjetovao je Spasitelj, ‘idi i pokaraj ga među sobom i njim samim; ako te posluša, stekao si brata svojega. Ako li te ne posluša, uzmi sa sobom još jednoga ili dvojicu, da na ustima dva ili tri svjedoka ostane svaka riječ. Ako li ih ne posluša, kaži crkvi; ako li ni crkve ne posluša, neka ti bude kao neznabožac i carinik. Zaista, kažem vam, što god svežete na zemlji, bit će svezano na nebu; i što god odriješite na zemlji, bit će odriješeno na nebu.’ Matej 18,15–18.” Djela apostolska, 304.

There are at least three geographical witnesses of the period when the one hundred and forty-four thousand are sealed at the Midnight Cry. Remembering the fact that at the cry at midnight, it is too late to obtain the oil, we find the geographical testimony of the Exeter camp meeting providing an illustration of the point where God’s last-day people are sealed, and we find that truth represented by the geography of Caesarea Philippi, and also by the testimony of the battle of Panium, in verses thirteen to fifteen of Daniel chapter eleven. Perhaps it is a little off to identify these three witnesses as geographical, but I am employing that term because the geography is certainly part of the setting in Exeter and Caesarea Philippi. Jesus places Peter within the prophetic geography that the one hundred and forty-four thousand find themselves in the last days. Then He gives a command.

Postoje najmanje tri zemljopisna svjedoka razdoblja kada se sto četrdeset i četiri tisuće zapečaćuju pri Ponoćnom pokliču. Imajući na umu činjenicu da je pri pokliču u ponoć prekasno za pribavljanje ulja, nalazimo da zemljopisno svjedočanstvo sastanka u taboru u Exeteru pruža ilustraciju točke na kojoj je Božji narod posljednjih dana zapečaćen, te nalazimo da je ta istina prikazana zemljopisom Cezareje Filipove, a također i svjedočanstvom bitke kod Panija, u stihovima trinaest do petnaest jedanaestog poglavlja Daniela. Možda je donekle neprecizno ova tri svjedoka označiti kao zemljopisna, ali se služim tim izrazom jer je zemljopis zacijelo dio okvira i u Exeteru i u Cezareji Filipovoj. Isus stavlja Petra unutar proročkog zemljopisa u kojem se sto četrdeset i četiri tisuće nalaze u posljednjim danima. Zatim daje zapovijed.

And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:19–23.

I dat ću ti ključeve kraljevstva nebeskoga; i što god svežeš na zemlji, bit će svezano na nebu; i što god odriješiš na zemlji, bit će odriješeno na nebu. Tada zapovjedi svojim učenicima da nikomu ne kažu da je on Isus Krist. Od toga vremena poče Isus pokazivati svojim učenicima kako mu valja ići u Jeruzalem, i mnogo pretrpjeti od starješina i glavara svećeničkih i pismoznanaca, i biti ubijen, i treći dan uskrsnuti. Tada ga Petar uze nastranu i poče ga odvraćati govoreći: Bože sačuvaj, Gospodine! To se tebi neće dogoditi. A on se okrenu i reče Petru: Odlazi od mene, Sotono! Ti si mi sablazan, jer ne misliš na ono što je Božje, nego na ono što je ljudsko. Matej 16,19–23.

The word “Exeter” is the name of a city in Devon, England. Its etymology can be traced back to Old English, where it was known as “Exanceaster” or “Execestre.” The name is believed to derive from the Old English words “Exe” (referring to the River Exe, upon which the city is situated) and “ceaster” (meaning “Roman fort” or “walled city”). Therefore, “Exeter” means either the “fort on the River Exe,” or “the walled city by the River Exe.” The geography associated with the arrival and fulfillment of the Midnight Cry in Millerite history identifies a location where there was water, representing the outpouring of the Holy Spirit, and a point where God was raising up an army to proclaim the message to the world, which Sister White informs us went like a “tidal wave.” A tidal wave is not simply river water, it is water that is super empowered.

Riječ „Exeter” ime je grada u Devonu, u Engleskoj. Njezina se etimologija može pratiti do staroengleskoga, gdje je bio poznat kao „Exanceaster” ili „Execestre.” Vjeruje se da ime potječe od staroengleskih riječi „Exe” (što se odnosi na rijeku Exe, na kojoj je grad smješten) i „ceaster” (što znači „rimska utvrda” ili „grad opasan zidinama”). Stoga „Exeter” znači ili „utvrda na rijeci Exe” ili „grad opasan zidinama uz rijeku Exe.” Zemljopis povezan s dolaskom i ispunjenjem Ponoćnog poklika u mileritskoj povijesti ukazuje na mjesto gdje je bilo vode, koja predstavlja izlijevanje Duha Svetoga, i na točku na kojoj je Bog podizao vojsku da svijetu objavi poruku za koju nas sestra White izvješćuje da je išla poput „plimnog vala.” Plimni val nije jednostavno riječna voda; to je voda koja je nadnaravno osnažena.

Millerite history was the fulfillment of the parable of the ten virgins, and when the one hundred and forty-four thousand are brought to the conclusion of the sealing time, they will repeat the waymarks identified at the beginning of the sealing time, and also the history of the Exeter camp meeting. An angel will descend with a testing message that is required to be eaten. That message will lead to the foundations, and it will confront the two classes with the “seven times,” of Leviticus twenty-six. It will include the Revelation of Jesus Christ, that is represented by Peter as an acceptance that Jesus was anointed as the Christ, when the divine symbol descended in the form of a dove, typifying September 11, 2001. It will include the understanding that Jesus is the divine Son of God, and also that by Jesus taking upon His divine being the flesh of fallen mankind, He is also the Son of man.

Mileritska povijest bila je ispunjenje prispodobe o deset djevica, a kada stotinu četrdeset i četiri tisuće bude dovedeno do završetka vremena zapečaćenja, oni će ponoviti putokaze prepoznate na početku vremena zapečaćenja, kao i povijest taborničkog sastanka u Exeteru. Anđeo će sići s porukom kušnje koju je potrebno pojesti. Ta će poruka voditi do temelja te će suočiti dvije skupine sa „sedam vremena” iz Levitskog zakonika dvadeset šest. Ona će uključivati Otkrivenje Isusa Krista, koje Petar prikazuje kao prihvaćanje da je Isus bio pomazan kao Krist, kada je božanski simbol sišao u obliku goluba, predoznačujući 11. rujna 2001. Uključivat će razumijevanje da je Isus božanski Sin Božji, a također i da je, time što je Isus na svoje božansko biće uzeo tijelo paloga čovječanstva, On također Sin Čovječji.

These truths will produce two classes of worshippers, as they did post-September 11, 2001. The two classes were represented at the Exeter camp meeting, for at that camp meeting there was a tent set up by a group from Watertown, who rejected the message of the Midnight Cry as presented through Samuel Snow. They held counterfeit meetings that were so loud and emotional the leaders of the meetings of Snow went to them and informed them to quiet down. At the camp meeting there were two classes manifested, and both professed to be associated with water, but one was a counterfeit and represented the foolish who were without oil. The group in the Exeter tent were the army who were the city, that was also a fort, for they were typifying Ezekiel’s dead dry bones who are raised up as a mighty army at the message of the Midnight Cry.

Ove će istine proizvesti dvije vrste štovatelja, kao što su to učinile nakon 11. rujna 2001. Te su dvije vrste bile predstavljene na logorskom sastanku u Exeteru, jer je na tom logorskom sastanku bila podignuta šatora jedne skupine iz Watertowna, koja je odbacila poruku Ponoćnoga vapaja kako je bila iznesena preko Samuela Snowa. Održavali su krivotvorene skupove koji su bili toliko glasni i emocionalni da su vođe Snowovih sastanaka otišli k njima i obavijestili ih da se stišaju. Na tom logorskom sastanku očitovale su se dvije vrste, i obje su tvrdile da su povezane s vodom, ali jedna je bila krivotvorina i predstavljala je lude koje su bile bez ulja. Skupina u exeterskom šatoru bila je vojska koja je bila grad, a koja je također bila utvrda, jer su oni predočavali Ezekielove mrtve suhe kosti koje se podižu kao silna vojska na poruku Ponoćnoga vapaja.

In the history where those two classes are manifested Peter represented both classes. His confession that identified Jesus as the Christ, and the Son of God was produced by the inspiration of the Holy Spirit, for Christ plainly told him, “Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” When Jesus then informed the disciples of the cross, Peter, lacking the influence of the Holy Spirit at that moment, took Christ, “and began to rebuke Him, saying, Be it far from thee, Lord: this shall not be unto thee. But He turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.”

U povijesti u kojoj se očituju ta dva razreda Petar je predstavljao oba razreda. Njegovo priznanje, kojim je Isusa prepoznao kao Krista i Sina Božjega, nastalo je nadahnućem Duha Svetoga, jer mu je Krist jasno rekao: „Tijelo i krv nisu ti to objavili, nego Otac moj koji je na nebesima.” Kada je Isus zatim učenike obavijestio o križu, Petar je, budući da u tom trenutku nije bio pod utjecajem Duha Svetoga, uzeo Krista „i poče ga prekoravati govoreći: Bože sačuvaj, Gospodine! To se tebi neće dogoditi. A on se okrene i reče Petru: Odlazi od mene, Sotono! Ti si mi sablazan, jer ti nije na pameti što je Božje, nego što je ljudsko.”

The emotional outburst of Peter aligned with the emotional worship that was occurring in the Watertown tent when Samuel Snow was presenting the message of the Midnight Cry. At that level Peter represents those who are candidates to be among the one hundred and forty-four thousand. Those candidates represent a class that has the oil, which is the Holy Spirit, and it is the message and it is the character, and the other class lacks the oil. In the setting of Caesarea Philippi, Christ began to unfold “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

Petrov emocionalni ispad bio je usklađen s emocionalnim bogoslužjem koje se odvijalo u šatoru u Watertownu dok je Samuel Snow iznosio poruku Ponoćnoga vapaja. Na toj razini Petar predstavlja one koji su kandidati da budu među sto četrdeset i četiri tisuće. Ti kandidati predstavljaju razred koji ima ulje, koje je Duh Sveti, i to je poruka i to je karakter, a drugi razred nema ulja. U okolnostima Cezareje Filipove, Krist je počeo razlagati „da mu valja ići u Jeruzalem, i mnogo pretrpjeti od starješina i glavara svećeničkih i pismoznanaca, i biti ubijen, i treći dan uskrsnuti.”

The disappointment of the disciples when those events were actually fulfilled at the cross is the history Sister White employs to illustrate the disappointment of October 22, 1844, and the disappointment of the Hebrews at the Red Sea crossing with Pharaoh’s army closing in and the waters of the sea in front of them. All of those witnesses identify the soon coming Sunday law, and the revelation of verses thirteen to fifteen of Daniel eleven, provides the testimony of the events that lead to that Sunday law. In doing so they also represent the “portion of the prophecy of Daniel relating to the last days.”

Razočaranje učenikâ kada su se ti događaji doista ispunili na križu povijest je kojom se sestra White služi kako bi prikazala razočaranje 22. listopada 1844. te razočaranje Hebreja pri prijelazu preko Crvenoga mora, dok se faraonova vojska približavala, a pred njima su bile morske vode. Sva ta svjedočanstva upućuju na skori dolazak nedjeljnog zakona, a otkrivenje stihova trinaest do petnaest iz jedanaestog poglavlja Daniela pruža svjedočanstvo o događajima koji vode prema tom nedjeljnom zakonu. Čineći to, ona također predstavljaju „dio Danielova proročanstva koji se odnosi na posljednje dane“.

We will continue this study in the next article.

Ovu ćemo studiju nastaviti u sljedećem članku.

“A careful study of types and antitypes led to the observation that the crucifixion of Christ took place on the very day in the yearly round of ceremonies given to Israel when the Passover lamb was slain. Would not the cleansing of the sanctuary typified in the Day of Atonement—falling on the tenth day of the seventh month—likewise take place on the very day in the year celebrated in the type? (see The Great Controversy, 399). This, according to the true Mosaic reckoning of time, would be October 22. Early in August, 1844, at a camp meeting at Exeter, New Hampshire, this view was introduced and it was accepted as the date for the fulfillment of the prophecy of the 2300 days. The parable of the ten virgins in Matthew 25:1–13 took on particular significance—the tarrying of the bridegroom, the waiting and slumbering of those who awaited the marriage, the cry at midnight, the shutting of the door, et cetera. The message that Christ was coming on October 22 came to be known as the ‘midnight cry.’ ‘The ‘midnight cry,’ wrote Ellen White, ‘was heralded by thousands of believers.’ She added:

„Pomno proučavanje tipova i protutipova dovelo je do zapažanja da se Kristovo raspeće zbilo upravo onoga dana u godišnjem krugu obreda danih Izraelu kada je bilo zaklano pashalno janje. Ne bi li se i čišćenje Svetišta, predočeno Danom pomirenja — koji je padao na deseti dan sedmoga mjeseca — isto tako zbilo upravo onoga dana u godini koji se slavio u tipu? (vidi Velika borba, 399). To bi, prema istinitom mojsijevskom računanju vremena, bio 22. listopada. Početkom kolovoza 1844., na tabor-sastanku u Exeteru, New Hampshire, ovo je gledište bilo izneseno i prihvaćeno kao datum ispunjenja proročanstva o 2300 dana. Prispodoba o deset djevica u Mateju 25,1–13 zadobila je osobito značenje — kašnjenje zaručnika, čekanje i drijemanje onih koji su očekivali svadbu, povik u ponoć, zatvaranje vrata i tako dalje. Poruka da Krist dolazi 22. listopada postala je poznata kao ‘ponoćni poklič’. ‘“Ponoćni poklič”, napisala je Ellen White, “objavilo je na tisuće vjernika.”’ Dodala je:“

“‘Like a tidal wave the [seventh-month] movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused.—The Great Controversy, 400.’

„Poput plimnoga vala [pokret sedmoga mjeseca] preplavio je zemlju. Od grada do grada, od sela do sela, i do zabačenih seoskih krajeva prodirao je, sve dok Božji narod koji je čekao nije bio potpuno probuđen.—Velika borba, 400.“

“The rapidity with which the message spread is depicted by writers cited by L. E. Froom:

„Brzina kojom se poruka širila opisana je kod pisaca koje navodi L. E. Froom:“

“‘Bates left the record that the Exeter message ‘flew as it were upon the wings of the wind.’ Men and women sped by rail and water, by stagecoach and horseback, with bundles of books and papers, distributing them as ‘profusely as the leaves of autumn.’ White said, ‘The work before us was to fly to every part of that wide field, sound the alarm, and wake the slumbering ones.’ And Wellcome adds that the movement broke forth like the released waters of a dam. Fields of ripened grain were left standing unharvested, and full-grown potatoes left undug in the ground. The coming of the Lord was nigh. There was no time now for such earthly things.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.

„Bates je ostavio zapis da je poruka iz Exetera ‘letjela kao na krilima vjetra’. Muškarci i žene žurili su željeznicom i vodenim putovima, diližansama i na konjima, s naramcima knjiga i spisa, dijeleći ih ‘obilno poput jesenskoga lišća’. White je rekao: ‘Djelo pred nama bilo je poletjeti u svaki dio toga širokoga polja, oglasiti uzbunu i probuditi usnule.’ A Wellcome dodaje da je pokret provalio poput voda oslobođenih iz brane. Polja zreloga žita ostajala su stajati nepožnjevena, a potpuno uzgojeni krumpiri neizvađeni u zemlji. Dolazak Gospodnji bio je blizu. Sada više nije bilo vremena za takve zemaljske stvari.—The Prophetic Faith of Our Fathers, sv. IV, str. 816.

“As an eyewitness and participant in the movement, Ellen White described the character of the rapidly accelerating work:

„Kao očevidac i sudionik u pokretu, Ellen White opisala je narav djela koje se ubrzano zahuktavalo:“

“‘Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God…. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits….

„Vjernici su vidjeli kako su njihova sumnja i zbunjenost uklonjene, a nada i hrabrost ispunile su njihova srca. Djelo je bilo lišeno onih krajnosti koje se uvijek očituju kada postoji ljudsko uzbuđenje bez upravljajućeg utjecaja riječi i Duha Božjega…. Nosilo je obilježja koja označuju Božje djelo u svakom vijeku. Bilo je malo ushićene radosti, a mnogo više dubokoga preispitivanja srca, priznanja grijeha i odricanja od svijeta. Priprava za susret s Gospodinom bila je teret duša u tjeskobi….“

“‘Of all the great religious movements since the days of the apostles, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844. Even now, after the lapse of many years [1888], all who shared in that movement and who have stood firm upon the platform of truth still feel the holy influence of that blessed work and bear witness that it was of God.—Ibid., 400, 401.’

„Od svih velikih vjerskih pokreta od vremena apostola, nijedan nije bio slobodniji od ljudske nesavršenosti i sotonskih lukavstava od onoga u jesen 1844. godine. Čak i sada, nakon proteka mnogih godina [1888.], svi koji su sudjelovali u tom pokretu i koji su čvrsto stajali na temelju istine još uvijek osjećaju sveti utjecaj toga blagoslovljenog djela i svjedoče da je ono bilo od Boga.—Ibid., 400, 401.”

“In spite of the evidences of a work sweeping across the land and drawing thousands into the fellowship of the Second Advent, and some two hundred ministers from various churches united in spreading the message, [See C. M. Maxwell, Tell it to the world, pp. 19, 20.] the Protestant churches as a whole spurned it and used every means at their command to prevent the belief in Christ’s soon coming from spreading. No one dared to mention in a church service the hope of the soon coming of Jesus, but to those awaiting the event it was quite different.

„Unatoč dokazima o djelu koje se širilo diljem zemlje i privlačilo tisuće u zajedništvo Drugoga adventa, te oko dvjesto propovjednika iz raznih crkava koji su se ujedinili u širenju poruke, [Vidi C. M. Maxwell, Tell it to the world, str. 19, 20.] protestantske su crkve u cjelini to odbacile i upotrijebile sva sredstva koja su im stajala na raspolaganju kako bi spriječile širenje vjerovanja u Kristov skori dolazak. Nitko se nije usuđivao na crkvenom bogoslužju spomenuti nadu u skori Isusov dolazak, ali za one koji su očekivali taj događaj bilo je posve drukčije.

“Ellen White told what it was like:

„Ellen White opisala je kako je to izgledalo:“

“‘Every moment seemed precious and of the utmost importance to me. I felt that we were doing work for eternity, and that the careless and uninterested were in the greatest peril. My faith was unclouded, and I appropriated the precious promises of Jesus to myself….

„Svaki mi se trenutak činio dragocjenim i od najveće važnosti. Osjećala sam da obavljamo djelo za vječnost te da su nemarni i nezainteresirani u najvećoj pogibli. Moja je vjera bila nepomućena i prisvajala sam sebi dragocjena Isusova obećanja….“

“‘With diligent searching of hearts and humble confession we came prayerfully up to the time of expectation. Every morning we felt that it was our first business to secure the evidence that our lives were right before God. We realized that if we were not advancing in holiness we were sure to retrograde. Our interest for each other increased; we prayed much with and for one another.

„Marljivim istraživanjem srca i poniznim priznanjem došli smo, u molitvi, do vremena iščekivanja. Svakoga jutra osjećali smo da nam je prva dužnost osigurati dokaz da su naši životi ispravni pred Bogom. Shvaćali smo da, ako ne napredujemo u svetosti, zasigurno ćemo nazadovati. Naše zanimanje jednih za druge raslo je; mnogo smo se molili jedni s drugima i jedni za druge.“

“‘We assembled in the orchards and groves to commune with God and to offer up our petitions to Him, feeling more clearly His presence when surrounded by His natural works. The joys of salvation were more necessary to us than our food and drink. If clouds obscured our minds we dared not rest or sleep till they were swept away by the consciousness of our acceptance with the Lord.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.

„Okupljali smo se u voćnjacima i gajevima da bismo zajedničarili s Bogom i uznosili Mu svoje molbe, osjećajući jasnije Njegovu prisutnost kada smo bili okruženi Njegovim djelima u prirodi. Radosti spasenja bile su nam potrebnije od hrane i pića. Ako bi oblaci zamračili naš um, nismo se usuđivali počinuti ni zaspati dok ih ne bi odagnala svijest o tome da nas je Gospod prihvatio.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, sv. 1, 51, 52.