The history of the Amorites is employed to illustrate the time when God’s wrath is executed against Laodicean Adventism. Sister White identifies that God’s timing for executing His punishment is the same in the last days when the one hundred and forty-four thousand are sealed, as it was when God brought his wrath upon the Amorites. She states, “Although” the nation of the Amorites “was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity . . . The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them. With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases.”
Povijest Amorejaca upotrebljava se kako bi se prikazalo vrijeme kada se Božji gnjev izvršava nad laodicejskim adventizmom. Sestra White ukazuje da je Božje vrijeme za izvršenje Njegove kazne u posljednjim danima, kada je sto četrdeset i četiri tisuće zapečaćeno, isto kao što je bilo kada je Bog izlio svoj gnjev na Amorejce. Ona kaže: „Premda” je narod Amorejaca „bio upadljiv zbog svojega idolopoklonstva i pokvarenosti, još nije bio napunio čašu svojega bezakonja... Samilosni Stvoritelj bio je voljan podnositi njihovo bezakonje do četvrtoga naraštaja. Potom, ako se ne bi vidjela nikakva promjena nabolje, Njegovi su sudovi trebali pasti na njih. S nepogrešivom točnošću Beskonačni još uvijek vodi račun sa svim narodima. Dok se Njegova milost pruža pozivima na pokajanje, taj će račun ostati otvoren; ali kada brojke dosegnu određeni iznos koji je Bog odredio, započinje služba Njegova gnjeva. Račun je zaključen. Božansko strpljenje prestaje.”
Sister White clearly associates the ministry of God’s wrath against Laodicean Adventism during Ezekiel’s illustration of the sealing of the one hundred and forty-four thousand, as commencing when their cup of iniquity is filled, and the cup reaches its fulness in the fourth generation. All of this information is set forth in the context of the vision that began in chapter eight, which illustrates four escalating abominations.
Sestra White jasno povezuje službu Božjega gnjeva protiv laodicejskog adventizma tijekom Ezekielova prikaza pečaćenja sto četrdeset i četiri tisuće, kao onu koja započinje kada se njihova čaša bezakonja napuni, a čaša doseže svoju puninu u četvrtom naraštaju. Sve su te informacije iznesene u kontekstu viđenja koje započinje u osmom poglavlju, a koje prikazuje četiri sve veće gadosti.
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall. Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz.
Tada mi reče: Sine čovječji, podigni sada oči svoje prema sjeveru. I podigoh oči svoje prema sjeveru, i gle, na sjeveru kod vrata žrtvenika bijaše na ulazu taj kip ljubomore. I reče mi još: Sine čovječji, vidiš li što oni čine? velike gadosti što ih ovdje čini dom Izraelov, da bih se udaljio od svojega Svetišta? Ali okreni se opet, i vidjet ćeš još većih gadosti. I dovede me k vratima predvorja; i kad pogledah, gle, rupa u zidu. Tada mi reče: Sine čovječji, prokopaj sada zid; i kad prokopah zid, gle, vrata. I reče mi: Uđi i vidi opake gadosti što ih ovdje čine. Tako uđoh i vidjeh; i gle, svakovrsne gmizavce, odvratne zvijeri i sve idole doma Izraelova, naslikane unaokolo po zidu. A pred njima stajahu sedamdeset ljudi od starješina doma Izraelova, i usred njih stajaše Jaazanija, sin Šafanov, svaki sa svojom kadionicom u ruci; i gust oblak kâda uzdizao se. Tada mi reče: Sine čovječji, jesi li vidio što starješine doma Izraelova čine u tami, svaki u odajama svojih slika? Jer govore: Gospod nas ne vidi; Gospod je ostavio zemlju. I reče mi još: Okreni se opet, i vidjet ćeš još veće gadosti što ih oni čine. Tada me dovede k vratima doma Gospodnjega koja bijahu prema sjeveru; i gle, ondje su sjedile žene i oplakivale Tamûza.
Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:5–18.
Tada mi reče: Jesi li to vidio, sine čovječji? Okreni se još jednom, i vidjet ćeš još veće gadosti od ovih. I uvede me u unutarnje dvorište doma Gospodnjega; i gle, na vratima hrama Gospodnjega, između trijema i žrtvenika, bijaše oko dvadeset i pet ljudi, leđima okrenutih prema hramu Gospodnjemu, a licima prema istoku; i klanjahu se suncu prema istoku. Tada mi reče: Jesi li to vidio, sine čovječji? Je li domu Judinu mala stvar što čine gadosti koje ovdje čine? Jer napuniše zemlju nasiljem i opet se vratiše da me razgnjeve; i evo, prinose granu k nosu svojemu. Zato ću i ja postupiti u gnjevu: moje oko neće poštedjeti niti ću se smilovati; i premda budu vikali na moje uši jakim glasom, ipak ih neću uslišati. Ezekiel 8:5–18.
After Ezekiel was shown the first abomination of the setting up of the image of jealousy at the entry of the gate of the altar, he is informed that he will be shown even greater abominations than the image of jealousy. The second abomination is represented by the secret chambers, where the leadership, represented as the ancient men, are offering prayer, represented by incense, and proclaiming that the Lord has forsaken the earth and does not see them. But Ezekiel is informed that he will see even greater abominations than these.
Nakon što je Ezekielu pokazana prva gadost, postavljanje lika ljubomore na ulazu u vrata žrtvenika, biva obaviješten da će mu biti pokazane još veće gadosti od lika ljubomore. Druga je gadost prikazana tajnim odajama, gdje vodstvo, predstavljeno kao starješine, prinosi molitvu, prikazanu kao kad, te izjavljuje da je Gospod ostavio zemlju i da ih ne vidi. Ali Ezekiel biva obaviješten da će vidjeti još veće gadosti od ovih.
The third abomination is represented by “women weeping for Tammuz,” but there is still a greater abomination than that, for the fourth abomination identifies a leadership of twenty-five men worshipping the sun, with the backs toward the temple.
Treća grozota prikazana je kao „žene koje oplakuju Tamúza“, ali postoji još veća grozota od te, jer četvrta grozota označava vodstvo od dvadeset i pet ljudi koji se klanjaju suncu, okrenuvši leđa prema hramu.
In the fourth abomination the pronouncement is made that “the ancient men,” “have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.” The “day of provocation” is the day when God’s ministry of wrath begins, as it did with ancient Israel when they rejected the message of Joshua and Caleb concerning the Promised Land. The rejection of the sealing message marks when the cup of iniquity is full for Jerusalem. Joshua and Caleb represent the little company, who are the faithful few that are sighing and crying for the abominations in the church and in the land.
U četvrtoj gadosti izriče se objava da su „starješine“, „napunile zemlju nasiljem i opet me razdražuju; i evo, prinose granu k nosu svojemu.“ „Dan razdraživanja“ jest dan kada Božja služba gnjeva započinje, kao što je bilo sa starim Izraelom kad su odbacili poruku Jošue i Kaleba o Obećanoj zemlji. Odbacivanje poruke pečaćenja označava trenutak kada se čaša bezakonja napunila za Jeruzalem. Jošua i Kaleb predstavljaju malu skupinu, to jest onu vjernu manjinu koja uzdiše i viče zbog gadosti u crkvi i u zemlji.
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. Numbers 14:5–12.
Tada Mojsije i Aron padoše ničice pred svom zajednicom zbora sinova Izraelovih. A Jošua, sin Nunov, i Kaleb, sin Jefuneov, koji bijahu među onima što su izviđali zemlju, razdriješe svoje haljine. I progovoriše svoj zajednici sinova Izraelovih govoreći: Zemlja kroz koju smo prošli da je izvidimo veoma je dobra zemlja. Ako nam Gospod bude naklonjen, uvest će nas u tu zemlju i dati nam je, zemlju kojom teče mlijeko i med. Samo se ne bunite protiv Gospoda i ne bojte se naroda one zemlje, jer oni su nam kruh; njihova ih je zaštita napustila, a Gospod je s nama: ne bojte ih se. Ali sva zajednica reče da ih kamenuju kamenjem. Tada se slava Gospodnja pojavi u Šatoru sastanka pred svim sinovima Izraelovim. I Gospod reče Mojsiju: Dokle će me ovaj narod izazivati? I dokle mi neće vjerovati, uza sve znakove koje sam među njima pokazao? Udarit ću ih pošasti i lišiti ih baštine, a od tebe ću načiniti narod veći i moćniji od njih. Brojevi 14:5–12.
The “provocation” that was brought about by the rebels in Numbers, and also in Ezekiel is based upon the rebel’s refusal to acknowledge the “signs” that have been manifested. The “signs” that were rejected in the time of Moses, were the “signs” that typified the manifestation of the power of God in the history of the Millerites. Ancient Israel provoked God by rejecting the “signs” of the manifestation of his power in their foundational history. In the sealing time of the one hundred and forty-four thousand, modern Israel also rejects (turns its back against) the very foundational history that was to be the “sign,” that would allow them to “recognize” the repetition of the history of the Midnight Cry which is repeated in the last days.
„Izazivanje“ koje su prouzročili buntovnici u Knjizi Brojeva, a također i u Ezekielu, temelji se na odbijanju buntovnika da priznaju „znakove“ koji su bili očitovani. „Znakovi“ koji su bili odbačeni u Mojsijevo vrijeme bili su „znakovi“ koji su predočavali očitovanje Božje sile u povijesti milerita. Stari je Izrael izazvao Boga odbacivanjem „znakova“ očitovanja njegove sile u svojoj temeljnoj povijesti. U vrijeme pečaćenja sto četrdeset i četiri tisuće, i moderni Izrael također odbacuje (okreće leđa) samu temeljnu povijest koja je trebala biti „znak“ koji bi im omogućio da „prepoznaju“ ponavljanje povijesti Ponoćnoga poklika, koja se ponavlja u posljednjim danima.
God allows the rebels to see the repetition of the manifestation of the power of God, for it was the repetition of the manifestation of the power of God that was not only the latter rain, but the truth that would have saved them if they would have been among those who loved the truth.
Bog dopušta pobunjenicima da vide ponavljanje očitovanja Božje sile, jer upravo je ponavljanje očitovanja Božje sile bilo ne samo kasna kiša, nego i istina koja bi ih spasila da su bili među onima koji su ljubili istinu.
The identification of the four abominations of Ezekiel eight as symbols of the four generations of Laodicean Adventism is part of the message that is unsealed by the Lion of the tribe of Judah in the last days. The first generation began at the rebellion of 1863, and twenty-five years later in 1888, the rebellion that marked the beginning of the second generation with the symbol of secret chambers arrived. Thirty-one years later, in 1919, the publication of the book by W. W. Prescott titled, The Doctrine of Christ, marked the beginning of the third generation, which Ezekiel had represented as women weeping for Tammuz. Thirty-eight years after that, in 1957, with the publication of the book, Questions on Doctrine, the fourth generation arrived that identifies the time when the rebels will turn against the sealing message that arises from the east, and worship the sun.
Prepoznavanje četiriju gadosti iz osmog poglavlja Ezekiela kao simbola četiriju naraštaja laodicejskog adventizma dio je poruke koju Lav iz plemena Judina otpečaćuje u posljednjim danima. Prvi je naraštaj započeo pobunom 1863. godine, a dvadeset i pet godina poslije, 1888., stigla je pobuna koja je obilježila početak drugoga naraštaja sa simbolom tajnih odaja. Trideset i jednu godinu poslije, 1919., objavljivanje knjige W. W. Prescotta pod naslovom The Doctrine of Christ označilo je početak trećega naraštaja, koji je Ezekiel prikazao kao žene što oplakuju Tamuzu. Trideset i osam godina nakon toga, 1957., objavljivanjem knjige Questions on Doctrine, stigao je četvrti naraštaj koji označuje vrijeme kada će se pobunjenici okrenuti protiv poruke pečaćenja koja dolazi s istoka i klanjati se suncu.
We will begin to consider the second generation of Laodicean Adventism’s rebellion that arrived at the Minneapolis General Conference in 1888. It is important to remember that all four of Ezekiel’s abominations occur in Jerusalem, though they represent a progressive history of rebellion, it is always addressing the rebellion that occurs within the city that represents Laodicean Adventism in the last days.
Počet ćemo razmatrati drugi naraštaj pobune laodicejskog adventizma koji je stigao na Generalnu konferenciju u Minneapolisu 1888. godine. Važno je zapamtiti da se sve četiri Ezekielove gadosti događaju u Jeruzalemu; premda predstavljaju progresivnu povijest pobune, uvijek se odnose na pobunu koja se zbiva unutar grada koji predstavlja laodicejski adventizam u posljednjim danima.
“As one of the signs of Jerusalem’s destruction, Christ had said, ‘Many false prophets shall rise, and shall deceive many.’ False prophets did rise, deceiving the people, and leading great numbers into the desert. Magicians and sorcerers, claiming miraculous power, drew the people after them into the mountain solitudes. But this prophecy was spoken also for the last days. This sign is given as a sign of the Second Advent. Even now false christs and false prophets are showing signs and wonders to seduce His disciples. Do we not hear the cry, ‘Behold, He is in the desert’? Have not thousands gone forth into the desert, hoping to find Christ? And from thousands of gatherings where men profess to hold communion with departed spirits is not the call now heard, ‘Behold, He is in the secret chambers’? This is the very claim that spiritism puts forth. But what says Christ? ‘Believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.’” The Desire of Ages, 631.
„Kao jedan od znakova razorenja Jeruzalema, Krist je rekao: ‘Ustat će mnogi lažni proroci i mnoge zavesti.’ Lažni proroci doista su ustali, zavodeći narod i odvodeći veliko mnoštvo u pustinju. Vračari i čarobnjaci, tvrdeći da posjeduju čudotvornu moć, poveli su narod za sobom u gorske samoće. No to je proročanstvo izrečeno i za posljednje dane. Taj je znak dan kao znak Drugoga dolaska. I sada lažni kristi i lažni proroci pokazuju znakove i čudesa da bi zaveli Njegove učenike. Ne čujemo li povik: ‘Evo, u pustinji je’? Nisu li tisuće pošle u pustinju nadajući se da će naći Krista? I ne čuje li se sada iz tisuća skupova na kojima ljudi tvrde da održavaju zajedništvo s duhovima umrlih poziv: ‘Evo, u tajnim odajama je’? Upravo je to tvrdnja koju iznosi spiritizam. Ali što kaže Krist? ‘Ne vjerujte. Jer kao što munja izlazi od istoka i sijeva do zapada, tako će biti i dolazak Sina Čovječjega.’ Čežnja vjekova, 631.“
The secret chambers are a symbol of spiritualism, and the second abomination of Ezekiel chapter eight, takes place within the temple, where earthly images had been secretly hung upon the walls.
Tajne odaje simbol su spiritizma, a druga gadost iz osmog poglavlja Ezekielova odvija se unutar hrama, gdje su zemaljske slike bile potajno obješene po zidovima.
So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:10–12.
Tako uđoh i vidjeh; i gle, svakovrsni gmizavci i odvratne zvijeri, i svi idoli doma Izraelova, bijahu naslikani po zidu unaokolo. A pred njima stajaše sedamdeset muževa od starješina doma Izraelova, i među njima stajaše Jaazanija, sin Šafanov, sa svojim kadionikom u ruci; i gust oblak kâda uzdizao se. Tada mi reče: Sine čovječji, jesi li vidio što starješine doma Izraelova čine u tami, svaki u odaji svojih slika? Jer govore: Gospod nas ne vidi; Gospod je ostavio zemlju. Ezekiel 8:10–12.
Ezekiel sees “the idols of the house of Israel, portrayed upon the walls” of the sanctuary, but he is plainly told that this rebellion is also occurring within each of the ancient men’s “chambers of imagery.” The rebellion within the literal temple identifies the rebellion within the human temple.
Ezekiel vidi „idole doma Izraelova, oslikane po zidovima” Svetišta, ali mu se izrijekom kaže da se ta pobuna odvija i unutar „odaja slika” svakoga od starješina. Pobuna unutar doslovnoga hrama prepoznaje pobunu unutar ljudskoga hrama.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
„Čisteći hram od kupaca i prodavača ovoga svijeta, Isus je objavio svoje poslanje da očisti srce od nečistoće grijeha — od zemaljskih želja, sebičnih požuda i zlih navika koje kvare dušu. Naveden Malahija 3,1–3.“ Čežnja vjekova, 161.
The second abomination represented a manifestation of wickedness both within the church, and the minds of the elders that were to be the church’s guardians. The wickedness there manifested is the wickedness of spiritualism. In the days of Noah, when every imagination of men’s hearts were wicked, the antediluvians had filled up their cup of iniquity.
Druga je gadost predstavljala očitovanje zloće kako unutar crkve, tako i u umovima starješina koji su trebali biti čuvari crkve. Zloća koja se ondje očitovala jest zloća spiritualizma. U Noinim danima, kada je svaka pomisao ljudskoga srca bila zla, pretpotopni su ljudi napunili čašu svoje bezakonitosti.
And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Genesis 6:5.
I vidje Bog da je pokvarenost čovjeka velika na zemlji i da je svaka pomisao misli njegova srca svagda samo zla. Postanak 6,5.
The second generation identifies when spiritualism entered into both the leaders of Jerusalem, and also into the corporate structure of Laodicean Adventism. What “the ancients of the house of Israel” did “in the dark,” “in” their “chambers of” “imagery,” identifies “that every imagination of the thoughts of” their hearts “was only evil.” Sister White is clear that the destruction of Jerusalem represents the end of the world, and the testimony of the flood in Noah’s age also represents the end of the world. In the last days those who refuse to be sanctified by the truth are overtaken by spiritualism, as represented by the second abomination of Ezekiel chapter eight.
Drugi naraštaj prepoznaje kada je spiritizam ušao i među vođe Jeruzalema, a također i u korporativnu strukturu laodicejskog adventizma. Ono što su „starješine doma Izraelova” činile „u tami”, „u” svojim „odajama” „slikovlja”, pokazuje da je „svaka pomisao misli” njihova srca „bila samo zlo”. Sestra White jasno kaže da razorenje Jeruzalema predstavlja svršetak svijeta, a i svjedočanstvo o potopu u Noino doba također predstavlja svršetak svijeta. U posljednjim danima one koji se odbijaju posvetiti istinom sustiže spiritizam, kao što je prikazano drugom gadosti u osmom poglavlju Ezekiela.
The second abomination of Ezekiel represents the rebellion that arrived in 1888, and becomes the symbol of the second generation, but more than this, 1888, and all that it represents or is represented by, was repeated on September 11, 2001. Sister White specifically identifies that in 1888, the mighty angel of Revelation eighteen descended, and therefore the history represents the time when the great buildings of New York City were to be thrown down by a touch from God, and Revelation eighteen, verses one through three were to be fulfilled.
Druga gadost u Ezekielu predstavlja pobunu koja je došla 1888. godine i postaje simbolom drugoga naraštaja; no više od toga, 1888. godina, i sve što ona predstavlja ili što je njome predstavljeno, ponovilo se 11. rujna 2001. Sestra White izričito utvrđuje da je 1888. sišao silni anđeo iz osamnaestoga poglavlja Otkrivenja, te stoga ta povijest predstavlja vrijeme kada su velike zgrade New York Cityja trebale biti oborene dodirom od Boga, a Otkrivenje osamnaesto poglavlje, redci jedan do tri, trebali su se ispuniti.
“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.
“Nespremnost da se odreknu unaprijed stvorenih mišljenja i da prihvate ovu istinu ležala je u temelju velikoga dijela protivljenja koje se u Minneapolisu očitovalo protiv Gospodnje poruke preko braće Waggonera i Jonesa. Poticanjem toga protivljenja Sotona je uvelike uspio uskratiti našem narodu posebnu silu Duha Svetoga koju im je Bog žarko želio podariti. Neprijatelj ih je spriječio da zadobiju onu djelotvornost koja je mogla biti njihova u nošenju istine svijetu, kao što su je apostoli objavljivali nakon dana Pedesetnice. Svjetlo koje treba obasjati svu zemlju svojom slavom bilo je odbačeno, i djelovanjem naše vlastite braće u velikoj je mjeri bilo uskraćeno svijetu.” Selected Messages, knjiga 1, 235.
The history of 1888, provided the example of the rejection of the message of the latter rain that arrived on September 11, 2001. 1888 is a symbol of the second generation of Laodicean Adventism, that is represented by Ezekiel’s second abomination, and the history therein identifies a rebellion that was typified by the seventy elders in Ezekiel. Their rebellion represented spiritualism, and paralleled the cup of probationary time being fulfilled in the time of Noah. The rejection of the message illustrated the rejection by the leadership of the message of the latter rain, which was to identify the arrival of the third Woe of Islam.
Povijest 1888. godine pružila je primjer odbacivanja poruke poznoga dažda koja je stigla 11. rujna 2001. Godina 1888. simbol je drugoga naraštaja laodicejskog adventizma, koji je predstavljen Ezekielovom drugom gadosti, a povijest u njoj prepoznaje pobunu koja je bila predočena sa sedamdeset starješina u Ezekielu. Njihova je pobuna predstavljala spiritizam i bila je usporedna s navršavanjem čaše vremena kušnje u Noino doba. Odbacivanje poruke prikazivalo je odbacivanje od strane vodstva poruke poznoga dažda, koja je trebala označiti dolazak trećega Jao islama.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
„Kasna kiša treba se izliti na Božji narod. Silan anđeo treba sići s neba, i sva zemlja treba biti obasjana njegovom slavom.“ Review and Herald, 21. travnja 1891.
The leadership that in 1888 rejected the message, typified the rejection of the message of Islam on September 11, 2001, but God intends to produce a manifestation of power that those leaders will witness as part of his judgment upon them. The manifestation of the power of the latter rain occurs at the end of the period of the sealing. It began on September 11, 2001, but it reaches its climax at the end of the three-and-a-half days of Revelation eleven, when the “great earthquake” arrives.
Vodstvo koje je 1888. odbacilo poruku predoznačilo je odbacivanje poruke islama 11. rujna 2001., ali Bog namjerava proizvesti očitovanje sile kojemu će ti vođe svjedočiti kao dijelu svoje osude nad njima. Očitovanje sile kasne kiše zbiva se na kraju razdoblja pečaćenja. Ono je započelo 11. rujna 2001., ali dostiže svoj vrhunac na kraju tri i pol dana iz jedanaestog poglavlja Otkrivenja, kada dolazi „velik potres“.
The message of 1888, was the Laodicean message, the last call for a former chosen people who were then in the process of being passed by.
Poruka iz 1888. bila je laodicejska poruka, posljednji poziv nekoć izabranom narodu koji je tada bio u procesu bivanja zaobiđenim.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
„Poruka koja nam je dana po A. T. Jonesu i E. J. Waggoneru poruka je Božja Laodicejskoj crkvi, i jao svakome tko ispovijeda da vjeruje istini, a ipak ne odražava drugima od Boga dane zrake.” The 1888 Materials, 1053.
The message of 1888, represented the message that identified that when the great buildings of New York City were thrown down on September 11, 2001, the straight testimony to the Laodicean church was to be given, and the straight testimony is the message of Islam of the third Woe that, when breathed upon a backslidden people, has the power to bring them to life as a mighty army.
Poruka iz 1888. godine predstavljala je poruku koja je prepoznala da je, kada su veliki neboderi grada New Yorka bili srušeni 11. rujna 2001., trebalo biti dano izravno svjedočanstvo Laodicejskoj crkvi, a to je izravno svjedočanstvo poruka o islamu trećega Jao, koja, kada dahne na otpali narod, ima silu oživjeti ga kao silnu vojsku.
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
„Mora se uputiti izravno svjedočanstvo našim crkvama i ustanovama, da se probude oni koji spavaju.”
“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.
„Kad se riječ Gospodnja vjeruje i sluša, postići će se postojan napredak. Pogledajmo sada svoju veliku potrebu. Gospodin nas ne može upotrijebiti dok ne udahne život u suhe kosti. Čuo sam izgovorene riječi: ‘Bez dubokog djelovanja Duha Božjega na srce, bez njegova životvornog utjecaja, istina postaje mrtvo slovo.’” Review and Herald, 18. studenoga 1902.
1888 marks the beginning of the second generation of Adventism, but it also provides a line of prophecy that aligns with the last days. On September 11, 2001 God led the people who chose to accept that the attack of Islam upon the earth beast was a fulfillment of prophecy back to the old paths. God’s people needed to return to the jewels of William Miller and become educated upon the foundational truths that included the fulfillment of the first and second Woes, that in turn established the arrival of the third Woe at that time. Once those people returned to those old paths they were led to see the sacredness of Habakkuk’s two tables.
1888. označava početak druge generacije adventizma, ali također pruža i proročku crtu koja se podudara s posljednjim danima. Dana 11. rujna 2001. Bog je poveo narod koji je odlučio prihvatiti da je napad islama na zvijer iz zemlje ispunjenje proročanstva natrag na stare staze. Božji je narod trebao vratiti se draguljima Williama Millera i poučiti se o temeljnim istinama koje su uključivale ispunjenje prvoga i drugoga Jaoa, što je zauzvrat utvrdilo dolazak trećega Jaoa u to vrijeme. Kada se taj narod vratio na te stare staze, bio je vođen da uvidi svetost dviju Habakukovih ploča.
The rebellion of 1863 against Habakkuk’s two tables, which are Miller’s jewels and also the foundations of Adventism, typified a rebellion that was repeated on September 11, 2001; for once again the leadership of Laodicean Adventism was given opportunity to uphold the jewels of Miller, or reject them. All four generations of Adventism that are represented in Ezekiel eight, are also representing the rebellion of Laodicean Adventism on September 11, 2001.
Pobuna iz 1863. protiv dviju Habakukovih ploča, koje su Millerovi dragulji i ujedno temelji adventizma, predoznačila je pobunu koja se ponovila 11. rujna 2001.; jer je vodstvu laodicejskog adventizma ponovno bila pružena prilika da podupre Millerove dragulje ili da ih odbaci. Sve četiri generacije adventizma, koje su predstavljene u Ezekielu osam, također predstavljaju pobunu laodicejskog adventizma 11. rujna 2001.
We will continue to identify the second generation of Laodicean Adventism in the next article.
U sljedećem ćemo članku nastaviti identificirati drugu generaciju laodicejskog adventizma.
“God created man with affections capable of embracing eternal realities. These affections were to be kept pure and holy, free from all earthliness. But human beings have lost eternity out of their reckoning. God, the Alpha and Omega, the beginning and the end, the One who holds in His keeping the destiny of every soul, is forgotten. Supposing themselves to be mighty in knowledge, men have let themselves down to the lowest level in God’s sight.
„Bog je stvorio čovjeka s osjećajima sposobnima obuhvatiti vječne stvarnosti. Ti su osjećaji trebali biti sačuvani čistima i svetima, slobodnima od svake svjetovnosti. No ljudska su bića izgubila vječnost iz svojega računa. Bog, Alfa i Omega, početak i svršetak, Onaj koji u svojoj ruci drži sudbinu svake duše, zaboravljen je. Smatrajući se moćnima u znanju, ljudi su se spustili na najnižu razinu u Božjim očima.”
“The mind of man has become earthly. In the place of revealing the impress of divinity, it reveals the impress of humanity. In its chambers are seen the imagery of earth. The debasing practises which prevailed in the days of Noah, placing the inhabitants of that age beyond hope of salvation, are seen today.” Signs of the Times, December 18, 1901.
„Um čovjeka postao je zemaljski. Umjesto da otkriva pečat božanstva, on otkriva pečat čovještva. U njegovim se odajama vidi zemaljsko obličje. Danas se vide ponižavajuće prakse koje su prevladavale u Noinim danima i koje su stanovnike onoga doba stavile izvan nade u spasenje.“ Signs of the Times, 18. prosinca 1901.