We are working through Isaiah chapter twenty-seven, for it establishes the context for the following chapters of Isaiah. Those following chapters identify the latter rain as the correct biblical methodology. The methodology, when recognized and employed, reveals the prophetic message that if accepted produces a corresponding experience.
Prolazimo kroz dvadeset i sedmo poglavlje Izaije, jer ono uspostavlja kontekst za sljedeća poglavlja Izaije. Ta sljedeća poglavlja prepoznaju kasnu kišu kao ispravnu biblijsku metodologiju. Ta metodologija, kada se prepozna i primijeni, otkriva proročku poruku koja, bude li prihvaćena, proizvodi odgovarajuće iskustvo.
On September 11, 2001 the song that is to be sung unto the former covenant people of God, who are the Seventh-day Adventist people, is that they are being passed by as God’s people, for they have not brought forth the fruits that were intended by God for His vineyard to produce. The song was to be premised on the covenant relationship, represented by the vineyard which God had planted and also by their rejection of the stone of stumbling in 1863. They had become Laodicea in 1856, and for seven years, or “seven times”, or twenty-five hundred and twenty days, God sought entrance, but they closed the door against Him in 1863.
Dana 11. rujna 2001. pjesma koja se ima pjevati nekadašnjem zavjetnom narodu Božjem, a to je narod adventista sedmoga dana, glasi da ih se mimoilazi kao narod Božji, jer nisu donijeli plodove koje je Bog namijenio da Njegov vinograd proizvede. Pjesma je trebala biti utemeljena na zavjetnom odnosu, prikazanom vinogradom koji je Bog zasadio, a također i njihovim odbacivanjem kamena spoticanja 1863. godine. Postali su Laodiceja 1856. godine, i tijekom sedam godina, ili „sedam vremena“, ili dvije tisuće petsto dvadeset dana, Bog je tražio ulaz, ali su 1863. zatvorili vrata pred Njim.
Since September 11, 2001 they are being bound into bundles in advance of being spewed fully out of His mouth at the Sunday law. The message to be sung to Adventism since September 11, 2001 is the Laodicean message, which is the message of the vineyard that contains the stumbling stone that crushes any who refuse to “see” and “taste” the precious stone. The promise to the Laodiceans in Isaiah’s passage is that any Adventist who chooses to accept this final warning, still has time to “take hold of” Christ’s “strength, that” they “may make peace with” Christ, for Christ is still willing “to make peace with” them. But at the cry at midnight, just before the soon-coming Sunday law, that opportunity is forever over.
Od 11. rujna 2001. oni se vežu u snopove u pripravi za to da budu posve izbačeni iz Njegovih usta pri nedjeljnom zakonu. Poruka koju od 11. rujna 2001. treba pjevati adventizmu jest laodicejska poruka, a to je poruka o vinogradu koja sadrži kamen spoticanja što satire svakoga tko odbije „vidjeti” i „kušati” dragocjeni kamen. Obećanje Laodicejcima u Izaijinu odlomku glasi da svaki adventist koji izabere prihvatiti ovo posljednje upozorenje još uvijek ima vremena „uhvatiti se za” Kristovu „snagu, da” bi „mogao sklopiti mir s” Kristom, jer je Krist još uvijek voljan „sklopiti mir s” njima. Ali pri ponoćnome pokliku, neposredno prije uskoro dolazećega nedjeljnog zakona, ta je prilika zauvijek završena.
In the time period that began on September 11, 2001 God promised to make those who “in time past were not a people”, “a root out of a dry ground”, to “take root” “blossom and bud, and fill the face of the world with fruit.” What causes the root of Jesse to blossom and bud is the latter rain, for the root that is to blossom and bud is destined prophetically to be the ensign that is lifted up, and the ensign is the root of Jesse.
U vremenskom razdoblju koje je započelo 11. rujna 2001. Bog je obećao učiniti da oni koji „nekada ne bijahu narod”, „izdanak iz suhe zemlje”, „uhvate korijen”, „procvjetaju i potjeraju pupove te ispune lice svijeta plodom.” Ono što uzrokuje da korijen Jišajev procvate i potjera pupove jest pozna kiša, jer je korijen koji treba procvasti i potjerati pupove proročki određen da bude stijeg koji se podiže, a stijeg je korijen Jišajev.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.
I u onaj dan pojavit će se korijen Jišajev, koji će stajati kao stijeg narodima; njega će tražiti pogani, i počivalište njegovo bit će slavno. Izaija 11,10.
The latter rain caused the root of Jesse to blossom and bud beginning on September 11, 2001 and at the soon-coming Sunday law the root will fill the whole earth with fruit. The Sunday law in Isaiah chapter twenty-seven is the progressive history that is also represented in chapters one through three in the book of Daniel. The latter rain began to sprinkle when the nations were angered on September 11, 2001 with the release and then immediate restraint of Islam of the third Woe.
Kasna je kiša učinila da korijen Jišajev procvjeta i potjera pupove počevši od 11. rujna 2001., a pri uskoro dolazećem nedjeljnom zakonu korijen će ispuniti svu zemlju plodom. Nedjeljni zakon u dvadeset i sedmom poglavlju Izaije jest progresivna povijest koja je također prikazana u prvim trima poglavljima knjige proroka Daniela. Kasna je kiša počela rominjati kada su se narodi razgnjevili 11. rujna 2001., oslobađanjem, a zatim i neposrednim obuzdavanjem islama trećega Jao.
“‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
„Početak onoga vremena nevolje“, koji se ovdje spominje, ne odnosi se na vrijeme kada će zla početi biti izlijevana, nego na kratko razdoblje neposredno prije njihova izlijevanja, dok je Krist u Svetištu. U to vrijeme, dok se djelo spasenja privodi kraju, nevolja će dolaziti na zemlju, a narodi će se gnjeviti, ali će biti zadržani kako ne bi spriječili djelo trećega anđela. U to će vrijeme doći „kasna kiša“, odnosno okrepa od prisutnosti Gospodnje, da dâ silu glasnom glasu trećega anđela i pripremi svete da opstanu u razdoblju kada će se izliti sedam posljednjih zala.“ Early Writings, 85.
In the passage Sister White is clarifying that there is a short period when salvation is still open. The “time of trouble” she is addressing is distinct from the great time of trouble, that begins when probation fully closes. In Adventism it is rightly referred to as “the little time of trouble” in relation to the great time of trouble that begins when Michael stands up. The “little time of trouble” represents the period when national ruin begins at the soon-coming Sunday law, and continues until probation closes.
U navedenom odlomku sestra White pojašnjava da postoji kratko razdoblje tijekom kojega je spasenje još uvijek otvoreno. „Vrijeme nevolje” o kojem govori razlikuje se od velikoga vremena nevolje, koje započinje kada se vrijeme kušnje potpuno završi. U adventizmu se ono s pravom naziva „malim vremenom nevolje” u odnosu na veliko vrijeme nevolje koje započinje kada Mihajlo ustane. „Malo vrijeme nevolje” predstavlja razdoblje u kojem narodna propast započinje uskoro dolazećim zakonom o nedjelji i traje sve dok se vrijeme kušnje ne završi.
In the history from September 11, 2001 through to the Sunday law the final cleansing and judgment of Adventism is illustrated as occurring during the “sprinkling” of the latter rain. That period when the latter rain, which is also the “refreshing,” begins as a “sprinkling”, but progresses unto the full outpouring at the Sunday law. In that period, which begins when Islam of the third Woe makes the nations angry, the latter rain begins to fall, and some recognize the latter rain and receive it, and some do not recognize the latter rain. Some recognize that something is happening, but they don’t understand what it is, and brace themselves against it.
U povijesti od 11. rujna 2001. pa sve do nedjeljnog zakona, završno čišćenje i sud nad adventizmom prikazani su kao da se odvijaju tijekom „škropljenja“ kasne kiše. To je razdoblje kada kasna kiša, koja je također i „okrepa“, započinje kao „škropljenje“, ali napreduje do punog izlijevanja u vrijeme nedjeljnog zakona. U tom razdoblju, koje započinje kada islam trećeg Jao razgnjevi narode, kasna kiša počinje padati, i neki prepoznaju kasnu kišu i primaju je, a neki ne prepoznaju kasnu kišu. Neki prepoznaju da se nešto događa, ali ne razumiju što je to te se utvrđuju protiv toga.
“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.
„Mnogi su u velikoj mjeri propustili primiti ranu kišu. Nisu zadobili sve blagodati koje im je Bog tako osigurao. Očekuju da će nedostatak biti nadoknađen kasnom kišom. Kada bude izliveno najobilnije izobilje milosti, namjeravaju otvoriti svoja srca da je prime. Čine strašnu pogrešku. Djelo koje je Bog započeo u ljudskom srcu dajući mu svoju svjetlost i spoznaju mora neprestano napredovati. Svaki pojedinac mora postati svjestan vlastite potrebe. Srce mora biti ispražnjeno od svake nečistoće i očišćeno za prebivanje Duha. Ispovijedanjem i napuštanjem grijeha, usrdnom molitvom i posvećenjem samih sebe Bogu, rani su se učenici pripravili za izlijevanje Svetoga Duha na dan Pedesetnice. Isto djelo, samo u većoj mjeri, mora se obaviti sada. Tada je ljudski čimbenik trebao samo tražiti blagoslov i čekati da Gospod dovrši djelo na njemu. Bog je taj koji je započeo djelo i On će dovršiti svoje djelo, čineći čovjeka potpunim u Isusu Kristu. Ali ne smije biti nikakva zanemarivanja milosti prikazane ranom kišom. Samo oni koji žive u skladu sa svjetlošću koju imaju primit će veću svjetlost. Ako svakodnevno ne napredujemo u očitovanju djelatnih kršćanskih vrlina, nećemo prepoznati očitovanja Svetoga Duha u kasnoj kiši. Ona može padati na srca svuda oko nas, ali je mi nećemo razabrati niti primiti.” Testimonies to Ministers, 506, 507.
The latter rain is now falling and there are those who recognize it and therefore receive it, and there are those who do not recognize it, and therefore do not receive it. The latter rain must be recognized to be received. The latter rain is not just an experience only, it is an experience that is produced by a message, but the message can only be received when the correct methodology is employed to establish the message. Without recognizing the methodology which establishes the message of the latter rain, it is virtually impossible to understand the prophetic lessons that are represented in the rise and fall of kingdoms set forth in the books of Daniel and Revelation.
Kasna kiša sada pada, i ima onih koji je prepoznaju te je stoga primaju, a ima i onih koji je ne prepoznaju te je stoga ne primaju. Kasnu kišu valja prepoznati da bi se primila. Kasna kiša nije samo iskustvo; ona je iskustvo proizvedeno porukom, ali poruka se može primiti samo kada se primijeni ispravna metodologija za njezino utvrđivanje. Bez prepoznavanja metodologije kojom se utvrđuje poruka kasne kiše, gotovo je nemoguće razumjeti proročke pouke predstavljene u usponu i padu kraljevstava izloženih u knjigama Daniela i Otkrivenja.
The ensign that is lifted up to the world is identified by Isaiah as the “root of Jesse”, and in chapter twenty-seven those who “come of Jacob” “take root.” Those that are the “root of Jesse” are also identified there as “Israel,” and they are those who first blossom and bud, and thereafter fill the world with fruit. The laws of nature do not contradict the laws of prophecy, for it is the same Law-Giver that produced both nature and prophecy. Before a plant bears fruit, it must first come out of dormancy as evidenced by the buds, and thereafter the blossoms. Spiritual Israel, who is the “root of Jesse” receives a progressive outpouring of rain. It begins with a “sprinkling” and escalates to a full outpouring when the world is filled with the fruit presented by the ensign.
Zastava koja se podiže svijetu Izaija poistovjećuje s „korijenom Jišajevim“, a u dvadeset i sedmom poglavlju oni koji „dolaze od Jakova“ „puštaju korijen“. Oni koji su „korijen Jišajev“ ondje su također poistovjećeni s „Izraelom“, i oni su ti koji najprije cvatu i pupaju, a potom ispunjaju svijet plodom. Zakoni prirode ne proturječe zakonima proroštva, jer je isti Zakonodavac dao i prirodu i proroštvo. Prije nego što biljka donese plod, ona najprije mora izaći iz mirovanja, što se očituje pupovima, a potom cvjetovima. Duhovni Izrael, koji je „korijen Jišajev“, prima postupno izlijevanje kiše. Ono započinje „škropljenjem“ i pojačava se do punoga izlijevanja kada svijet bude ispunjen plodom koji zastava predstavlja.
In Isaiah chapter twenty-seven, the starting point of the sprinkling of the rain is represented as taking place when the buds “shooteth forth.” When they first “shooteth forth,” the rain is identified as being poured out “in measure.” “In measure, when it shooteth forth.” On September 11, 2001 the sprinkling of the latter rain began to be poured out “in measure,” for at that time the wheat and tares, or the wise and the foolish were still mixed together.
U Izaiji, dvadeset i sedmom poglavlju, početna točka škropljenja kiše prikazana je kao da se zbiva kada pupovi „proklijaju“. Kada prvi put „proklijaju“, kiša se prepoznaje kao izlivena „na mjeru“. „Na mjeru, kad proklija.“ Dana 11. rujna 2001. škropljenje pozne kiše počelo se izlijevati „na mjeru“, jer su u to vrijeme pšenica i kukolj, ili mudre i lude, još uvijek bili pomiješani zajedno.
“The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
„Veliko izlijevanje Duha Božjega, koje obasjava svu zemlju njegovom slavom, neće doći dok ne budemo imali prosvijetljen narod koji iz iskustva zna što znači biti Božji suradnik. Kada budemo imali potpunu, svesrdnu posvećenost službi Kristu, Bog će tu činjenicu priznati izlijevanjem svojega Duha bez mjere; ali to se neće dogoditi dokle god najveći dio Crkve ne bude suradnik s Bogom. Bog ne može izliti svojega Duha dok su sebičnost i ugađanje sebi tako očiti; dok prevladava duh koji bi, kada bi se izrazio riječima, iznio Kajinov odgovor: ‘Zar sam ja čuvar brata svojega?’ Ako istina za ovo vrijeme, ako znakovi koji se sa svih strana umnažaju i svjedoče da je svršetak svemu blizu, nisu dovoljni da probude uspavanu snagu onih koji tvrde da poznaju istinu, tada će tamina razmjerna svjetlu koje je sjalo zadesiti te duše. Nema ni privida isprike za njihovu ravnodušnost koju će moći iznijeti pred Bogom u veliki dan konačnog obračuna. Neće imati nikakav razlog koji bi mogli navesti zašto nisu živjeli, hodili i radili u svjetlu svete istine Božje riječi te tako svojim vladanjem otkrili svijetu pomračenom grijehom, svojom sućuti i svojom revnošću, da se sila i stvarnost evanđelja ne mogu osporiti.” Review and Herald, 21. srpnja 1896.
Isaiah twenty-seven identifies the history of the beginning of the outpouring of the latter rain, when the root buds out of a dry ground, and then all the way through until the earth is filled with fruit. The chapter identifies that “in measure, when it shooteth forth, thou wilt debate with it.” When the latter rain is being measured as a “sprinkling”, Sister White states that the latter rain, “may be falling on hearts all around us, but we shall not discern or receive it.”
Izaija dvadeset i sedmo poglavlje prepoznaje povijest početka izlijevanja kasne kiše, kada korijen izbija iz suhe zemlje, i zatim kroz sav tijek sve dok se zemlja ne ispuni plodom. Poglavlje prepoznaje da ćeš se „po mjeri, kad izbija, prepirati s njime“. Kada se kasna kiša mjeri kao „škropljenje“, sestra White izjavljuje da kasna kiša „može padati na srca svuda oko nas, ali je ne ćemo razabrati niti primiti“.
In so doing she identifies a church that is mixed with those that recognize and others who do not recognize the falling of the rain. In the previous passage she identifies that when God pours the latter rain out without measure it marks when there is no longer a mixture of wise and foolish virgins by stating, “When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God.”
Time ona prepoznaje crkvu koja je pomiješana s onima koji prepoznaju padanje kiše i s drugima koji ga ne prepoznaju. U prethodnom odlomku ona utvrđuje da, kada Bog izlije pozni dažd bez mjere, to označava vrijeme kada više nema mješavine mudrih i ludih djevica, izjavljujući: „Kada budemo imali potpuno, svesrdno posvećenje službi Kristu, Bog će tu činjenicu priznati izlijevanjem svojega Duha bez mjere; ali to neće biti dok najveći dio crkve ne bude zajedno s Bogom surađivao.”
The larger portion of the church, or the majority of the church, are represented in Matthew twenty-five as foolish virgins, for biblically “many” are called but “few” are chosen. The wise and the foolish are providentially separated at the crisis at midnight, that precedes the soon-coming Sunday law. The separation creates a people who can then receive the full outpouring of the Spirit in the latter rain and become the “nation that is born in a day”. Then the root of Jesse will be lifted up as an ensign and fill the world with fruit.
Veći dio crkve, odnosno većina crkve, u Mateju dvadeset i pet prikazan je kao lude djevice, jer je biblijski „mnogo“ pozvanih, ali „malo“ izabranih. Mudre i lude providnosno su razdvojene u krizi o ponoći, koja prethodi uskoro dolazećem nedjeljnom zakonu. To razdvajanje stvara narod koji tada može primiti puno izlijevanje Duha u kasnoj kiši i postati „narod koji se rodi u jedan dan“. Tada će se korijen Jišajev podignuti kao stijeg i ispuniti svijet plodom.
Isaiah twenty-seven identifies that when the latter rain began to be poured out “in measure”, on September 11, 2001, “thou will debate with it.” “In measure, when it shooteth forth, thou wilt debate with it.” The event of September 11, 2001 became an immediate debate in the world and the church. To this very day–over twenty years later–there are still arguments against assigning those events to an act of Islam, as opposed to some form of a globalist conspiracy. The debate associated with the arrival of the sprinkling of the latter rain began on September 11, 2001, but the debates that are carried on in the world, are not the “debate” that is identified in God’s prophetic Word. The debate is about predictions such as the one that follows.
Izaija dvadeset i sedam utvrđuje da je, kada se pozna kiša počela izlijevati „na mjeru“, 11. rujna 2001., „ti ćeš se prepirati s njom“. „Na mjeru, kad ona izbije, ti ćeš se prepirati s njom.“ Događaj od 11. rujna 2001. odmah je postao predmetom rasprave u svijetu i u crkvi. Sve do ovoga dana – više od dvadeset godina poslije – još uvijek postoje osporavanja pripisivanja tih događaja činu islama, nasuprot nekom obliku globalističke zavjere. Rasprava povezana s dolaskom škropljenja pozne kiše započela je 11. rujna 2001., ali rasprave koje se vode u svijetu nisu ona „rasprava“ koja je prepoznata u Božjoj proročkoj Riječi. Rasprava se odnosi na predviđanja poput onoga koje slijedi.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
„Jednom prigodom, dok sam bila u gradu New Yorku, u noćno doba bila sam pozvana promatrati zgrade kako se uzdižu kat za katom prema nebu. Za te se zgrade jamčilo da su otporne na požar, i bile su podignute da proslave svoje vlasnike i graditelje. Sve više i više te su se zgrade uzdizale, a u njima je bio upotrijebljen najskuplji materijal. Oni kojima su te zgrade pripadale nisu se pitali: ‘Kako možemo najbolje proslaviti Boga?’ Gospodin nije bio u njihovim mislima.“
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
„Pomislila sam: ‘O, kad bi oni koji tako ulažu svoja sredstva mogli vidjeti svoj put onako kako ga Bog vidi! Gomilaju veličanstvene građevine, ali kako je njihovo planiranje i smišljanje ludo u očima Vladara svemira. Ne istražuju svim silama srca i uma kako bi mogli proslaviti Boga. Izgubili su iz vida ovo, prvu čovjekovu dužnost.’“
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
„Dok su se ove uzvišene zgrade podizale, vlasnici su se s oholim ponosom radovali što imaju novca kojim mogu udovoljavati sebi i izazivati zavist svojih susjeda. Velik dio novca koji su tako ulagali bio je stečen iznudom, tlačenjem siromaha. Zaboravili su da se na nebu vodi račun o svakoj poslovnoj transakciji; svaki nepravedan posao, svako prijevarno djelo, ondje je zabilježeno. Dolazi vrijeme kada će ljudi u svojoj prijevari i drskosti dosegnuti točku preko koje im Gospodin neće dopustiti da prijeđu, i naučit će da postoji granica Jahvinoj dugotrpljivosti.“
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: “They are perfectly safe.” But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.” Testimonies, volume 9, 12, 13.
„Prizor koji je potom prošao preda mnom bio je požarni uzbun. Ljudi su promatrali visoke i navodno protupožarne zgrade te govorili: „One su potpuno sigurne.“ Ali te su zgrade bile progutane ognjem kao da su načinjene od smole. Vatrogasne sprave nisu mogle ništa učiniti da zaustave razaranje. Vatrogasci nisu mogli upravljati spravama.“ Testimonies, sv. 9, 12, 13.
The Adventist church immediately after September 11, 2001 sought to hide passages such as this from the world. How could this not be about New York City, and the enormously high buildings which the fire engines could not stop the ensuing fires? How could a passage such as this from the writings that the Adventist church professes to be written by a prophetess not be proclaimed from the rooftops after such a fulfillment as that?
Adventistička crkva odmah nakon 11. rujna 2001. nastojala je sakriti ovakve odlomke od svijeta. Kako se ovo ne bi odnosilo na New York City i na goleme visoke zgrade u kojima vatrogasna vozila nisu mogla zaustaviti požare koji su uslijedili? Kako se odlomak poput ovoga iz spisa za koje Adventistička crkva ispovijeda da ih je napisala proročica ne bi razglašavao s krovova nakon takva ispunjenja?
The arrival of the sprinkling of the latter rain, that marks the arrival of the prophetic “debate,” also identifies the final rebellion of Adventism, for it is there that they fully reject the clear and simple words of the one they identify as the prophetess to the remnant.
Dolazak škropljenja kasne kiše, koji označava dolazak proročkoga „spora”, također razotkriva završnu pobunu adventizma, jer ondje oni u potpunosti odbacuju jasne i jednostavne riječi one koju prepoznaju kao proročicu ostatku.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
„Sotona neprestano nameće krivotvoreno kako bi odveo od istine. Posljednja će Sotonina obmana biti da učini bez učinka svjedočanstvo Duha Božjega. ‘Gdje nema objave, narod propada’ (Izreke 29,18). Sotona će djelovati lukavo, na različite načine i preko različitih sredstava, kako bi poljuljao povjerenje Božjega ostatka u istinsko svjedočanstvo.
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
„Razbuktat će se mržnja protiv Svjedočanstava koja je sotonska. Sotonino će djelovanje biti da poljulja vjeru crkava u njih, iz ovoga razloga: Sotona ne može imati tako jasan put da uvede svoje prijevare i sveže duše u svojim zabludama ako se posluša upozorenja, ukori i savjeti Božjega Duha.“ Selected Messages, knjiga 1, 48.
The prophetic binding of both the wheat and the tares began on September 11, 2001, with the rebellion against the Spirit of Prophecy, which marked the conclusion of a progressive rebellion that began against the Bible in 1863.
Proročko vezivanje i pšenice i kukolja započelo je 11. rujna 2001. pobunom protiv Duha proroštva, koja je označila završetak postupne pobune što je započela protiv Biblije 1863. godine.
“We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.
„Mi kao narod ispovijedamo da imamo istinu unaprijed u odnosu na svaki drugi narod na zemlji. Tada bi naš život i karakter trebali biti u skladu s takvom vjerom. Dan je upravo pred nama kada će pravedni biti svezani kao dragocjeno žito u snopove za nebesku žitnicu, dok će bezbožni, poput kukolja, biti sabrani za ognjeve posljednjega velikog dana. Ali pšenica i kukolj ‘rastu zajedno do žetve.’” Testimonies, svezak 5, 100.
How could Adventism ignore the following passage that states directly that when these buildings came down Revelation eighteen, verse one through three would be fulfilled?
Kako bi adventizam mogao zanemariti sljedeći odlomak koji izravno navodi da će se, kada te zgrade budu srušene, ispuniti Otkrivenje 18, redci 1–3?
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
„Sada dolazi riječ da sam izjavila kako New York treba biti zbrisan plimnim valom? To nikada nisam rekla. Rekla sam, dok sam promatrala kako se ondje podižu velike zgrade, kat za katom: ‘Kakvi će se strašni prizori odigrati kada Gospod ustane da silno potrese zemlju! Tada će se ispuniti riječi iz Otkrivenja 18:1–3.’ Cijelo osamnaesto poglavlje Otkrivenja upozorenje je o onome što dolazi na zemlju. Ali nemam nikakvu posebnu svjetlost u pogledu onoga što dolazi na New York, osim što znam da će jednoga dana ondje velike zgrade biti oborene okretanjem i prevrtanjem Božje sile. Iz svjetlosti koja mi je dana znam da je uništenje u svijetu. Jedna riječ od Gospodina, jedan dodir njegove silne moći, i ove će goleme građevine pasti. Odigrat će se prizori čiju strahotu ne možemo ni zamisliti.” Review and Herald, 5. srpnja 1906.
The issue we are addressing here is not whether these passages were fulfilled on September 11, 2001, for they absolutely were, but the issue we are seeking to address is the “debate” that would begin at that time. The debate was over correct or incorrect methodology. The Adventist church began its rejection of the fourteen rules of prophetic interpretation of William Miller in 1863, and they have progressed to the point now where you cannot purchase a book of biblical study written by Adventist theologians that isn’t repeatedly endorsed by the theologians of apostate Protestantism and Roman Catholicism. From 1863 to 2001, and still today, the methodology that was originally represented by William Miller’s rules of prophetic interpretation were set aside for the methodology of Roman Catholicism and apostate Protestantism. The prophetic “debate” that began when Revelation eighteen, verses one through three were fulfilled was over true or false methodology.
Pitanje kojim se ovdje bavimo nije jesu li se ovi odlomci ispunili 11. rujna 2001., jer jesu, bez ikakve sumnje; nego je pitanje kojem nastojimo pristupiti „rasprava“ koja je tada započela. Rasprava se vodila oko ispravne ili neispravne metodologije. Adventistička crkva započela je svoje odbacivanje četrnaest pravila proročkog tumačenja Williama Millera 1863. godine, i napredovala je do točke na kojoj sada ne možete kupiti knjigu biblijskog proučavanja koju su napisali adventistički teolozi, a da je teolozi otpaloga protestantizma i rimokatolicizma ne preporučuju iznova i iznova. Od 1863. do 2001., pa i danas, metodologija koju su izvorno predstavljala pravila proročkog tumačenja Williama Millera bila je odložena u korist metodologije rimokatolicizma i otpaloga protestantizma. Proročka „rasprava“ koja je započela kada su se ispunili stihovi jedan do tri osamnaestog poglavlja Otkrivenja vodila se oko istinite ili lažne metodologije.
We will continue our consideration of the “debate” of chapter twenty-seven of Isaiah in the next article.
U sljedećem ćemo članku nastaviti naše razmatranje „rasprave” iz dvadeset sedmog poglavlja Izaije.
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.
„Trebali bismo sami znati što sačinjava kršćanstvo, što je istina, što je vjera koju smo primili, koja su biblijska pravila — pravila dana nam od najvišeg autoriteta.“ The 1888 Materials, 403.