In 1844, the doctrine of the seventh-day Sabbath was unsealed and then emphasized to Sister White when she looked into the ark of the covenant. She also recorded that in the last days the doctrine of the incarnation possessed the same heavenly emphasis. The seventh-day Sabbath, represents the special light from the ark when the antitypical Day of Atonement began, and the seventh-year Sabbath represents the special light from the ark when the antitypical Day of Atonement reaches its conclusion.

Godine 1844. nauk o suboti sedmoga dana bio je otpečaćen, a zatim posebno naglašen sestri White kada je pogledala u kovčeg saveza. Ona je također zapisala da je u posljednjim danima nauk o utjelovljenju nosio isti nebeski naglasak. Subota sedmoga dana predstavlja osobitu svjetlost iz kovčega kada je započeo protuslikovni Dan pomirenja, a subota sedme godine predstavlja osobitu svjetlost iz kovčega kada protuslikovni Dan pomirenja dolazi svome završetku.

The doctrine of the incarnation is typified in the last holy convocation of Leviticus twenty-three; it is the omega to the seventh-day Sabbath, which is the first holy convocation at the beginning of Leviticus twenty-three. That first Sabbath represents God’s creative power and the last Sabbath represents His recreative power. That first Sabbath is represented by the number “23” and the last by the number “252.”

Nauk o utjelovljenju predočen je u posljednjem svetom sazivu u Levitskom zakoniku dvadeset i tri; on je omega sedmodnevnoj suboti, koja je prvi sveti saziv na početku Levitskog zakonika dvadeset i tri. Ta prva subota predstavlja Božju stvaralačku silu, a posljednja subota predstavlja Njegovu obnoviteljsku silu. Ta prva subota predstavljena je brojem „23“, a posljednja brojem „252“.

Those two symbols are the bookends of Leviticus twenty-three and they are also the bookends for the Millerite history. 1798 was the fulfillment of the 2,520 years against the northern kingdom of Israel and the 2,300 years was fulfilled October 22, 1844. When Sister White was led into the sanctuary and gazed upon the Ten Commandments, she was typifying God’s latter-day people who follow Christ into the Most Holy Place when He is finishing His work of at-one-ment. The temple test is the test of following the Lamb whithersoever He goeth.

Ta su dva simbola graničnici Levitskoga zakonika dvadeset i tri, a ujedno su i graničnici mileritske povijesti. Godina 1798. bila je ispunjenje 2.520 godina protiv sjevernoga kraljevstva Izraela, a 2.300 godina ispunilo se 22. listopada 1844. Kada je sestra White bila uvedena u Svetište i promatrala Deset zapovijedi, predočavala je Božji narod posljednjih dana koji slijedi Krista u Svetinju nad svetinjama dok On dovršava svoje djelo pomirenja. Ispit hrama jest ispit slijediti Jaganjca kamo god On ide.

These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

Ovo su oni koji se ne okaljaše sa ženama, jer su djevice. Ovo su oni koji idu za Jaganjcem kamo god on pođe. Ovi su otkupljeni između ljudi kao prvine Bogu i Jaganjcu. Otkrivenje 14,4.

Sister White, as a prophet was illustrating the faithful at the beginning who entered the Most Holy Place by faith, and in so doing she was providing an example of the faithful at the end who enter by faith into the Most Holy Place and then gaze into the ark. What they see illuminated there is the doctrine of the incarnation, the finishing of the at-one-ment. They see the two covering cherubs representing the two Sabbaths of creation and re-creation. They see the 252 on one side of the ark and the 23 on the other and recognize that in agreement with creation and re-creation; 23 represents the marriage of Divinity with humanity, and they see 252 as the symbol of a human’s transformation into a human that is combined with Divinity.

Sestra White, kao proročica, prikazivala je vjerne na početku koji su vjerom ušli u Svetinju nad svetinjama, i time je pružala primjer vjernih na kraju koji vjerom ulaze u Svetinju nad svetinjama i zatim gledaju u kovčeg. Ono što ondje vide obasjano jest nauk o utjelovljenju, dovršenje pomirenja. Vide dva kerubina zakrilitelja koji predstavljaju dvije subote stvaranja i ponovnog stvaranja. Vide 252 s jedne strane kovčega i 23 s druge te prepoznaju da, u skladu sa stvaranjem i ponovnim stvaranjem, 23 predstavlja brak božanstva i čovještva, a 252 vide kao simbol čovjekove preobrazbe u čovjeka koji je sjedinjen s božanstvom.

The mercy seat was not to be removed, so for Sister White to look inside was a special revelation, and prophetically the illustration is more for the latter days, than the days in which she lived. By beholding we are changed. The temple test is Christ leading His virgin people into His temple, step by step. Prophetic truths represent the steps along the path that is lightened by the message of the Midnight Cry.

Pomirilište nije smjelo biti uklonjeno, stoga je to što je sestra White pogledala unutra bilo posebno otkrivenje, a proročki je taj prikaz više za posljednje dane nego za dane u kojima je ona živjela. Gledanjem se mijenjamo. Ispit hrama jest to da Krist vodi svoj djevičanski narod u svoj hram, korak po korak. Proročke istine predstavljaju korake duž staze koju obasjava poruka Ponoćnog poklika.

The Millerite temple of forty-six years is a step.

Milleritski hram od četrdeset i šest godina jedan je korak.

The human temple of “23,” (male and female, He created them) is a step.

Ljudski hram „23” (muško i žensko stvori ih) jest stepenica.

Christ raising His temple in three days is a step.

Kristovo podizanje svojega hrama u tri dana jest korak.

The storehouse is the temple of Malachi.

Spremište je hram u Malahiji.

Nehemiah cleansed the storehouse from the profanation of Tobiah.

Nehemija je očistio spremište od Tobijina oskvrnuća.

That temple was where the high priest Hilkiah discovered the writings of Moses during the revival of king Josiah.

U tom je hramu veliki svećenik Hilkija otkrio spise Mojsijeve za vrijeme obnove u doba kralja Jošije.

The temple Nehemiah cleansed from profanation is the same temple Christ twice cleansed from it’s “sacrilegious profanation” as Sister White states.

Hram koji je Nehemija očistio od oskvrnuća isti je hram koji je Krist dvaput očistio od njegova „svetokradnog oskvrnuća“, kako navodi sestra White.

The casket of Miller’s dream was a step.

Kovčeg iz Millerova sna bio je stepenica.

Once Christ has led His faithful in the Most Holy Place, He leads them, as represented by Sister White to the ark, raises the mercy seat and allows them to look inside. When they look inside they see both the doctrine of the incarnation and the seventh-day Sabbath is invested with a soft halo. Line upon line those who recognize the doctrines that are “invested with a soft radiance” align with Sister White entering the Most Holy Place by faith and looking into the ark.

Kad Krist povede svoje vjerne u Svetinju nad svetinjama, vodi ih, kako je to u prikazu prikazano sestri White, do Kovčega saveza, podiže prijestolje milosti i dopušta im da pogledaju unutra. Kad pogledaju unutra, vide da su i nauk o utjelovljenju i subota sedmoga dana obasjani blagim sjajem. Redak po redak, oni koji prepoznaju nauke koji su „obasjani blagim sjajem” svrstavaju se uz sestru White, ulazeći vjerom u Svetinju nad svetinjama i gledajući u Kovčeg saveza.

The ancient prophets spoke more specifically for the latter days than the days in which they lived. When those ancient prophets themselves become part of the testimony, they represent God’s people in the latter days, and God’s people in the latter days are the one hundred and forty-four thousand. Sister White is perhaps the most important ancient prophet, for all her illustrations represent the alpha history of the omega history of the one hundred and forty-four thousand. All the prophets illustrate the remnant, but Sister White also represents a beginning history that is fulfilled in the ending history—to the very letter.

Drevni proroci govorili su određenije za posljednje dane nego za dane u kojima su živjeli. Kada ti drevni proroci sami postanu dijelom svjedočanstva, oni predstavljaju Božji narod u posljednjim danima, a Božji narod u posljednjim danima jest sto četrdeset i četiri tisuće. Sestra White možda je najvažniji drevni prorok, jer sva njezina prikazanja predstavljaju alfa-povijest omega-povijesti sto četrdeset i četiri tisuće. Svi proroci prikazuju Ostatak, ali sestra White također predstavlja početnu povijest koja se ispunjava u završnoj povijesti — do u najsitnije slovo.

In the alpha foundational history, Sister White in vision, is taken into the Most Holy Place of the heavenly sanctuary. Once there, the mercy seat upon the ark of the covenant, a seat that was not to be removed, was raised so that Sister White could gaze inside where she saw the Ten Commandments.

U alfa-temeljnoj povijesti, sestra White u viđenju biva odvedena u Svetinju nad svetinjama nebeskog svetišta. Kad je ondje stigla, pomirilište na Kovčegu saveza, sjedište koje se nije smjelo ukloniti, bilo je podignuto kako bi sestra White mogla pogledati unutra, gdje je vidjela Deset zapovijedi.

“In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.

„U Svetinji nad svetinjama vidjela sam kovčeg; na njegovu vrhu i stranama bilo je najčišće zlato. Na svakom kraju kovčega bio je prekrasan kerubin, raširenih krila nad njim. Njihova su lica bila okrenuta jedno prema drugome, i gledali su prema dolje. Između anđela bio je zlatni kadionik. Iznad kovčega, gdje su stajali anđeli, bila je neizmjerno sjajna slava, koja je izgledala poput prijestolja na kojem je prebivao Bog. Isus je stajao kraj kovčega, i kad su se molitve svetih uzdizale k Njemu, kad iz kadionika se uzdizao dim tamjana, On je njihove molitve s dimom tamjana prinosio svome Ocu. U kovčegu su bili zlatni vrč s manom, Aronov štap koji je procvao i kamene ploče koje su se sklapale zajedno poput knjige. Isus ih je otvorio, i vidjela sam Deset zapovijedi napisane na njima Božjim prstom. Na jednoj su ploči bile četiri, a na drugoj šest. Četiri na prvoj ploči sjale su jače od ostalih šest. Ali četvrta, zapovijed o suboti, sjala je iznad svih njih; jer subota je bila odvojena da se drži na čast Božjega svetog imena. Sveta subota izgledala je slavna — oreol slave bio je svuda oko nje. Vidjela sam da zapovijed o suboti nije bila pribijena na križ. Kad bi bila, i ostalih devet zapovijedi bile bi; i mi bismo bili slobodni prekršiti ih sve, kao što smo slobodni prekršiti četvrtu. Vidjela sam da Bog nije promijenio subotu, jer se On nikada ne mijenja. Ali papa ju je promijenio sa sedmoga na prvi dan tjedna; jer njemu je bilo određeno da promijeni vremena i zakon.” Early Writings, 32.

The doctrine of the seventh-day Sabbath was the alpha doctrine of the foundational history of the Millerite movement that began as the Philadelphian Millerite movement, then transformed unto the Laodicean Millerite movement in 1856, and then unto the Laodicean Seventh-day Adventist Church in 1863. Sister White also identifies the omega doctrine in the history of the latter days, when the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand. The alpha and omega lights are represented by the doctrine of the seventh-day Sabbath and the doctrine of the incarnation.

Nauk o suboti sedmoga dana bio je alfa nauk u temeljnoj povijesti mileritskog pokreta, koji je započeo kao filadelfijski mileritski pokret, zatim se 1856. preobrazio u laodicejski mileritski pokret, a potom 1863. u laodicejsku Crkvu adventista sedmoga dana. Sestra White također prepoznaje omega nauk u povijesti posljednjih dana, kada se laodicejski pokret sto četrdeset i četiri tisuće preobražava u filadelfijski pokret sto četrdeset i četiri tisuće. Svjetla alfe i omege predstavljena su naukom o suboti sedmoga dana i naukom o utjelovljenju.

“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 opće s Bogom hode u svjetlu Sunca Pravde. Ne sramote svojega Otkupitelja kvareći svoj put pred Bogom. Nebeska svjetlost obasjava ih. Kako se približavaju završetku povijesti ove zemlje, njihovo se poznavanje Krista i proročanstava koja se odnose na njega silno umnaža. Oni su od neizmjerne vrijednosti u Božjim očima; jer su u jedinstvu s njegovim Sinom. Njima je Božja riječ nadmašne ljepote i dražesti. Oni uviđaju njezinu važnost. Istina im se otkriva. Nauka o utjelovljenju obasjana je blagim sjajem. Oni vide da je Pismo ključ koji otključava sva otajstva i rješava sve poteškoće. Oni koji nisu bili voljni primiti svjetlo i hoditi u svjetlu 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.

The “doctrine of the incarnation” is also called the “mystery of godliness.”

„nauk utjelovljenja” naziva se i „otajstvom pobožnosti”.

And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

I bez prijepora, velika je tajna pobožnosti: Bog se očitovao u tijelu, opravdan u Duhu, viđen od anđela, propovijedan među poganima, uzvjerovan u svijetu, uznesen u slavu. 1. Timoteju 3,16.

The “mystery” is hidden until the final generation, when the faithful see that the doctrine of the incarnation is the omega of the seventh-day Sabbath.

„Tajna” je skrivena do posljednjega naraštaja, kada vjerni uviđaju da je nauk o utjelovljenju omega subote sedmoga dana.

Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Colossians 1:26, 27.

Čak i otajstvo koje je bilo skriveno od vjekova i od naraštaja, a sada je očitovano njegovim svetima: kojima je Bog htio obznaniti kakvo je bogatstvo slave ovoga otajstva među poganima; a to je Krist u vama, nada slave. Kološanima 1,26.27.

It is fitting that it is Colossians 1:26 that speaks of a “mystery” that “hath been hid,” but that mystery is “made manifest” in the latter days. Prophetic light is made manifest when prophecy is unsealed, as represented in Daniel twelve where at the end of 1,260 days, at the time of the end a prophecy is unsealed. The prophecy that has been hid for generations is unsealed, and the prophecy is the truth which when unsealed is the “glory” that is made known unto the Gentiles at the Sunday law. That mystery is Christ in you the hope of glory, which is accomplished in the days of the sounding of the seventh trumpet.

Prikladno je da upravo Kološanima 1,26 govori o „otajstvu“ koje je „bilo skriveno“, ali to se otajstvo „objavljuje“ u posljednjim danima. Proročko se svjetlo objavljuje kada se proročanstvo otpečati, kao što je prikazano u Danijelu 12, gdje se na kraju 1.260 dana, u vrijeme svršetka, jedno proročanstvo otpečaćuje. Proročanstvo koje je bilo skriveno naraštajima biva otpečaćeno, a to je proročanstvo istina koja je, kada se otpečati, „slava“ koja se obznanjuje poganima u vrijeme nedjeljnoga zakona. To je otajstvo Krist u vama, nada slave, što se ispunjava u danima kad odjekuje glas sedmoga trubljenja.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Nego u danima glasa sedmoga anđela, kada on počne trubiti, dovršit će se tajna Božja, kao što je navijestio svojim slugama prorocima. Otkrivenje 10,7.

It is only fitting that the voice of the seventh angel began to sound on the tenth day of the seventh month as represented in Revelation 10:7. The seventh angel is also represented as the third woe, and the first two woes were Islam, thus providing two witnesses that the third woe is Islam. The mystery of God is finished when the trumpet of Islam is blowing.

Sasvim je prikladno da glas sedmoga anđela počne odjekivati desetoga dana sedmoga mjeseca, kao što je prikazano u Otkrivenju 10,7. Sedmi anđeo također je prikazan kao treći jao, a prva dva jao bila su islam, te tako pružaju dva svjedoka da je treći jao islam. Tajna Božja dovršava se kada truba islama odjekuje.

In the history of the seventh trumpet the doctrine of the incarnation, which is the mystery of Christ in you, or the combination of Divinity with humanity, as represented by Christ when He took upon Himself human flesh; the candidates to be among the one hundred and forty-four thousand will be tested as to whether they have the necessary oil and faith to enter into the Most Holy Place. If they hesitate darkness falls upon them, if they follow the Lamb withersoever He goeth, they will be led to look into the ark. In the ark they will find the doctrines of the seventh-day Sabbath and the doctrine of the incarnation.

U povijesti sedme trube nauk o utjelovljenju, koji je tajna Krista u vama, ili sjedinjenje božanstva s čovještvom, kako je to predstavljeno Kristom kada je na sebe uzeo ljudsko tijelo; kandidati da budu među sto četrdeset i četiri tisuće bit će iskušani glede toga imaju li potrebno ulje i vjeru da uđu u Svetinju nad svetinjama. Ako oklijevaju, tama pada na njih; ako slijede Jaganjca kamo god On ide, bit će vođeni da pogledaju u Kovčeg. U Kovčegu će naći nauk o suboti sedmoga dana i nauk o utjelovljenju.

As significant as these two doctrines are, what I am focusing on is not the alpha and omega lights, but that the prophetess illustrated God’s people entering into the heavenly sanctuary and looking into the ark of the covenant. There must be a point in the history of the one hundred and forty-four thousand, during the latter days, where the one hundred and forty-four thousand are taken into the Most Holy Place to gaze upon the opened ark.

Koliko god ove dvije doktrine bile značajne, ono na što se usredotočujem nisu svjetla alfe i omege, nego to da je proročica prikazala Božji narod kako ulazi u nebesko Svetište i gleda u kovčeg saveza. Mora postojati točka u povijesti sto četrdeset i četiri tisuće, tijekom posljednjih dana, u kojoj će sto četrdeset i četiri tisuće biti uvedene u Svetinju nad svetinjama kako bi promatrale otvoreni kovčeg.

If you possess the faith to believe the prophets illustrate God’s people in the latter days, along with the faith that Sister White was as much inspired, in every way, as every other prophet in the Bible—then the application I just set forth must be accepted as true. The one hundred and forty-four thousand must follow Christ, by faith into the Most Holy Place, as Sister White says the faithful did on October 22, 1844. There were then two classes manifested, those who refused to enter in by faith, and those who entered in.

Ako posjedujete vjeru da proroci prikazuju Božji narod u posljednjim danima, zajedno s vjerom da je sestra White bila jednako nadahnuta, u svakom pogledu, kao i svaki drugi prorok u Bibliji — tada se primjena koju sam upravo iznio mora prihvatiti kao istinita. Sto četrdeset i četiri tisuće moraju slijediti Krista, vjerom, u Svetinju nad svetinjama, kao što sestra White kaže da su vjerni učinili 22. listopada 1844. Tada su se očitovala dva razreda: oni koji su odbili ući vjerom i oni koji su ušli.

“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

„Bilo mi je skrenuta pozornost natrag na naviještanje prvoga Kristova dolaska. Ivan je bio poslan u duhu i sili Ilijinoj da pripravi put Isusu. Oni koji su odbacili Ivanovo svjedočanstvo nisu imali koristi od Isusova učenja. Njihovo protivljenje poruci koja je prorekla Njegov dolazak dovelo ih je u položaj u kojem nisu mogli spremno primiti ni najsnažnije dokaze da je On Mesija. Sotona je naveo one koji su odbacili Ivanovu poruku da odu još dalje, te da odbace i razapnu Krista. Učinivši to, doveli su sebe u položaj u kojem nisu mogli primiti blagoslov na dan Pedesetnice, koji bi ih poučio putu u nebesko Svetište. Razdiranje hramskoga zastora pokazalo je da se židovske žrtve i obredi više neće primati. Velika Žrtva bila je prinesena i prihvaćena, a Duh Sveti koji je sišao na dan Pedesetnice prenio je misli učenika sa zemaljskoga Svetišta na nebesko, kamo je Isus ušao svojom vlastitom krvlju, da izlije na svoje učenike dobrobiti svoje pomirbe. Ali Židovi su ostali u potpunoj tami. Izgubili su svu svjetlost koju su mogli imati o planu spasenja i još su se uvijek uzdali u svoje beskorisne žrtve i prinose. Nebesko je Svetište zauzelo mjesto zemaljskoga, no oni nisu imali nikakva znanja o toj promjeni. Stoga nisu mogli imati koristi od Kristove posredničke službe u Svetome mjestu.

“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

„Mnogi sa stravom promatraju postupanje Židova u odbacivanju i raspeću Krista; i dok čitaju povijest o Njegovu sramotnom zlostavljanju, misle da Ga ljube i da Ga ne bi zanijekali kao Petar niti razapeli kao Židovi. Ali Bog, koji čita srca svih, stavio je na kušnju tu ljubav prema Isusu za koju su tvrdili da je osjećaju. Cijelo je nebo s najdubljim zanimanjem pratilo kako je primljena poruka prvoga anđela. Ali mnogi koji su tvrdili da ljube Isusa, i koji su prolijevali suze dok su čitali izvještaj o križu, rugali su se radosnoj vijesti o Njegovu dolasku. Umjesto da poruku prime s radošću, proglasili su je zabludom. Mrzili su one koji su ljubili Njegovo pojavljivanje i isključili ih iz crkava. Oni koji su odbacili prvu poruku nisu mogli imati koristi od druge; niti su imali koristi od ponoćnog poklika, koji ih je trebao pripremiti da vjerom uđu s Isusom u Svetinju nad svetinjama nebeskog Svetišta. A odbacivanjem dviju prethodnih poruka toliko su pomračili svoj razum da ne mogu vidjeti nikakvu svjetlost u poruci trećega anđela, koja pokazuje put u Svetinju nad svetinjama. Vidjela sam da su, kao što su Židovi razapeli Isusa, tako i nazivne crkve razapele te poruke, te stoga nemaju nikakva znanja o putu u Svetinju nad svetinjama i ne mogu imati koristi od Isusova posredovanja ondje. Poput Židova, koji su prinosili svoje beskorisne žrtve, oni prinose svoje beskorisne molitve odjeljku koji je Isus napustio; a Sotona, zadovoljan tom obmanom, poprima religiozno obilježje i vodi umove tih tobožnjih kršćana k sebi, djelujući svojom silom, svojim znakovima i lažnim čudesima, da ih učvrsti u svojoj zamci.” Early Writings, 259–261.

Sister White identifies the progressive testing process of John the Baptist and Christ’s history that ended with the Jews being in total darkness in order to illustrate the same history in the time of the Millerites, which is the alpha history of Sister White; the ancient prophetess of the latter days. The life-or-death test in the beginning was over entering into the Most Holy Place or refusing to do so. To refuse to do so produced the same darkness upon the rebels of Millerite history that had come upon the rebellious Jews in the history of Christ.

Sestra White prepoznaje postupni proces kušnje u povijesti Ivana Krstitelja i Krista, koji je završio time da su Židovi bili u potpunoj tami, kako bi prikazala istu povijest u vrijeme milerita, što je alfa-povijest sestre White, drevne proročice posljednjih dana. Kušnja života ili smrti na početku odnosila se na ulazak u Svetinju nad svetinjama ili na odbijanje da se uđe u nju. Odbiti to učiniti proizvelo je istu tamu nad pobunjenicima u mileritskoj povijesti kakva je došla nad buntovne Židove u Kristovoj povijesti.

Jesus always illustrates the end of a thing, with the beginning of a thing; so, when Sister White was taken into the Most Holy Place and gazed upon the open ark, in connection with the test of October 22, 1844, it identifies that the one hundred and forty-four thousand will be tested upon following the Lamb into the Most Holy Place or going into perfect eternal darkness. This fact is premised upon a faith that understands the ancient prophets are illustrating God’s latter-day people when they themselves become part of the recorded testimony. Sister White illustrates both classes.

Isus uvijek kraj neke stvari prikazuje početkom te stvari; stoga, kada je sestra White bila uzeta u Svetinju nad svetinjama i promatrala otvoreni kovčeg, u vezi s kušnjom od 22. listopada 1844., to pokazuje da će sto četrdeset i četiri tisuće biti kušani u tome hoće li slijediti Jaganjca u Svetinju nad svetinjama ili otići u savršenu vječnu tamu. Ta se činjenica temelji na vjeri koja razumije da drevni proroci prikazuju Božji narod posljednjih dana kada i sami postanu dijelom zabilježenoga svjedočanstva. Sestra White prikazuje obje skupine.

“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

„Dok sam bila u tom stanju potištenosti, usnula sam san koji je ostavio dubok dojam na moj um. Sanjala sam da vidim hram prema kojem su mnogi ljudi hrlili. Samo oni koji bi našli utočište u tom hramu bili bi spašeni kada se vrijeme navrši. Svi koji bi ostali vani bili bi zauvijek izgubljeni. Mnoštvo izvana, koje je išlo svojim različitim putovima, rugalo se i ismijavalo one koji su ulazili u hram te im govorilo da je taj plan spasenja lukava obmana, da zapravo nema nikakve opasnosti koju bi trebalo izbjeći. Čak su neke i zgrabili kako bi ih spriječili da požure unutar zidina.״

“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

„Bojeći se da ne budem izvrgnut ruglu, smatrao sam najboljim pričekati dok se mnoštvo ne raziđe ili dok ne budem mogao ući a da me oni ne opaze. No broj se povećavao umjesto da se smanjuje, i bojeći se da ne zakasnim, žurno sam napustio svoj dom i progurao se kroz mnoštvo. U svojoj tjeskobi da stignem do hrama nisam primjećivao niti mario za gomilu koja me okruživala. Ulazeći u zgradu, vidio sam da je golemi hram poduprt jednim neizmjernim stupom, a uza nj je bilo privezano janje, sve iznakaženo i u krvi. Mi koji smo bili nazočni kao da smo znali da je to janje bilo rastrgano i izudarano zbog nas. Svi koji su ulazili u hram morali su doći pred njega i ispovjediti svoje grijehe.

“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

„Neposredno pred Janjetom bila su uzdignuta sjedala, na kojima je sjedilo mnoštvo ljudi koji su izgledali veoma sretni. Svjetlost Neba kao da je sjala na njihovim licima, i slavili su Boga te pjevali pjesme radosne zahvalnosti koje su nalikovale glazbi anđela. To su bili oni koji su došli pred Janje, ispovjedili svoje grijehe, primili oproštenje i sada su u radosnom iščekivanju čekali neki radosni događaj.“

“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.

„Čak i nakon što sam ušla u zgradu, obuzeo me strah i osjećaj srama što se moram poniziti pred tim ljudima. Ali činilo mi se da sam primorana ići naprijed te sam polako obilazila oko stupa kako bih se suočila s janjetom, kadli zatrubi truba, hram se zatrese, iz okupljenih svetih uzdignu se pobjedonosni povici, strahovita svjetlost obasja zgradu, a zatim sve obavi gusta tama. Sretni ljudi svi su nestali sa svjetlošću, a ja sam ostala sama u nijemoj strahoti noći. Probudila sam se u duševnoj tjeskobi i jedva sam samu sebe mogla uvjeriti da sam sanjala. Činilo mi se da je moja sudbina zapečaćena, da me Duh Gospodnji napustio i da se nikada neće vratiti.“

“Soon after this I had another dream. I seemed to be sitting in abject despair with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me, He would have mercy upon me, and I would love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully and said: ‘Do you wish to see Jesus? He is here, and you can see Him if you desire it. Take everything you possess and follow me.’

„Ubrzo nakon toga usnila sam još jedan san. Činilo mi se da sjedim u krajnjem očaju, lica zakrivena rukama, razmišljajući ovako: Kad bi Isus bio na zemlji, pošla bih k Njemu, bacila se pred Njegove noge i ispričala Mu sve svoje patnje. On se ne bi odvratio od mene, smilovao bi mi se, a ja bih Ga ljubila i služila Mu zauvijek. Upravo tada vrata su se otvorila i ušla je osoba lijepa stasa i lica. Pogledala me sa sažaljenjem i rekla: ‘Želiš li vidjeti Isusa? On je ovdje i možeš Ga vidjeti ako to želiš. Uzmi sve što posjeduješ i pođi za mnom.’“

“I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top.

„Čula sam to s neizrecivom radošću te radosno skupila svu svoju skromnu imovinu, svaku dragocjenu sitnicu, i pošla za svojim vodičem. Poveo me do strmih i naizgled krhkih stuba. Kad sam se počela uspinjati uza stube, upozorio me da držim oči uprte prema gore, da mi se ne bi zavrtjelo u glavi i da ne bih pala. Mnogi drugi koji su se uspinjali tim strmim usponom pali su prije nego što su dosegnuli vrh.“

“Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. That expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.

„Napokon smo stigli do posljednjega koraka i stali pred vrata. Ovdje me moj vodič uputio da ostavim sve stvari koje sam ponio sa sobom. Radosno sam ih odložio; zatim je otvorio vrata i pozvao me da uđem. U jednom sam se trenutku našao pred Isusom. Nije bilo moguće zamijeniti to prekrasno lice. Taj izraz dobrohotnosti i veličanstva nije mogao pripadati nikomu drugomu. Dok je Njegov pogled počivao na meni, odmah sam znao da Mu je poznata svaka okolnost moga života i sve moje najdublje misli i osjećaji.

“I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: ‘Fear not.’ The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love.

„Pokušala sam se zakloniti od Njegova pogleda, osjećajući da ne mogu podnijeti Njegove prodorne oči, ali On se približio sa smiješkom te, položivši svoju ruku na moju glavu, rekao: ‘Ne boj se.’ Zvuk Njegova blagog glasa prožeo je moje srce srećom kakvu ono nikada prije nije iskusilo. Bila sam previše radosna da bih izustila ijednu riječ, nego sam, svladana osjećajima, pala ničice k Njegovim nogama. Dok sam ondje ležala bespomoćna, prizori ljepote i slave prolazili su preda mnom te mi se činilo da sam stigla do sigurnosti i mira neba. Naposljetku mi se snaga vratila i ustala sam. Isusove oči, pune ljubavi, još su uvijek bile uprte u mene, a Njegov je osmijeh ispunjavao moju dušu radošću. Njegova me prisutnost ispunjavala svetim strahopoštovanjem i neizrecivom ljubavlju.“

“My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take it from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Testimonies, volume 1, 27–29.

„Moj me vodič tada otvorio vrata, i oboje smo izišli. Naložio mi je da ponovno uzmem sve stvari koje sam ostavila vani. Kad je to bilo učinjeno, pružio mi je zelenu uzicu, čvrsto smotanu. Uputio me da je položim uz svoje srce te da je, kad god budem željela vidjeti Isusa, izvadim iz svojih njedara i razvučem do krajnje mjere. Upozorio me da je ne ostavljam smotanu dulje vrijeme, da se ne bi zapetljala i postala teška za izravnati. Položila sam uzicu blizu svojega srca i radosno sišla niz uske stube, hvaleći Gospodina i govoreći svima koje sam susretala gdje mogu pronaći Isusa. Taj mi je san dao nadu. Zelena je uzica u mojem umu predstavljala vjeru, a ljepota i jednostavnost uzdanja u Boga počele su svitati mojoj duši.” Testimonies, volume 1, 27–29.

From the end of the Exeter camp meeting on August 17 unto October 22 in 1844 was sixty-six days. Those sixty-six days represent the period of the proclamation of the Midnight Cry, and in the context of the parable of the ten virgins those that then proclaimed the message represent those who had oil, and those who did not then proclaim the message had no oil.

Od završetka logorskog sastanka u Exeteru 17. kolovoza pa do 22. listopada 1844. bilo je šezdeset i šest dana. Tih šezdeset i šest dana predstavljaju razdoblje objavljivanja Ponoćnog pokliča, a u kontekstu prispodobe o deset djevica oni koji su tada objavljivali poruku predstavljaju one koji su imali ulja, dok oni koji tada nisu objavljivali poruku nisu imali ulja.

In the parable, the marriage took place at the beginning of the tarrying time. The legal marriage took place and then everyone went home and waited until the groom’s father decided if it was acceptable to consummate the marriage. Infidelity between the first marriage and the second ceremony at midnight was considered adultery. The tarrying time was based upon the father of the groom waiting to see what happened to the bride over a period of time. Was she pregnant?

U prispodobi se vjenčanje dogodilo na početku vremena odgađanja. Zakonski sklopljen brak bio je sklopljen, a zatim su svi otišli kući i čekali dok mladoženjin otac ne odluči je li dopušteno izvršiti bračno sjedinjenje. Nevjera između prvoga vjenčanja i drugoga obreda u ponoć smatrala se preljubom. Vrijeme odgađanja temeljilo se na tome što je mladoženjin otac kroz određeno razdoblje čekao vidjeti što će se dogoditi s nevjestom. Je li bila trudna?

When the father decided all was well, the midnight procession began, and it began at night to avoid the oppressive heat in the daytime of Palestine. For this reason, the bride’s attendants, the virgins of the parable, were required to have their own lantern and supply of oil waiting for the midnight cry announcing that the procession to the marriage was under way, for it was to take place at night. At Exeter the midnight cry arrived and you either had enough oil ready for the procession or you didn’t.

Kad je otac odlučio da je sve u redu, započela je ponoćna povorka, a započela je noću kako bi se izbjegla nesnosna dnevna žega u Palestini. Zbog toga se od djevojaka koje su pratile zaručnicu, djevica iz prispodobe, zahtijevalo da imaju vlastitu svjetiljku i zalihu ulja, čekajući ponoćni povik koji objavljuje da je povorka prema svadbi krenula, jer se trebala odvijati noću. U Exeteru je stigao ponoćni povik, i ili ste imali dovoljno ulja spremnoga za povorku ili niste.

When they left Exeter with the message they were illustrating a people who were sealed. Some had enough oil to make into the marriage on October 22, 1844, and some didn’t. Those sixty-six-days represent a period of time when God’s people are sealed unto the closed door of the Sunday law. If they had the proper amount of oil they entered by faith into the Most Holy Place. Sister White illustrated God’s people entering into the Most Holy Place in the latter days, and in her alpha history it was a life-or-death test that was involved with entering into the Most Holy Place by faith. In the latter days the one hundred and forty-four thousand will be tested as to whether they will enter into the Most Holy Place by faith. It is once again a life-or-death test.

Kada su napustili Exeter s porukom, predočavali su narod koji je bio zapečaćen. Neki su imali dovoljno ulja da uđu na svadbu 22. listopada 1844., a neki nisu. Tih šezdeset i šest dana predstavlja razdoblje u kojemu je Božji narod zapečaćen do zatvorenih vrata nedjeljnoga zakona. Ako su imali odgovarajuću količinu ulja, vjerom su ušli u Svetinju nad svetinjama. Sestra White predočila je Božji narod kako u posljednjim danima ulazi u Svetinju nad svetinjama, a u njezinoj alfa-povijesti ulazak vjerom u Svetinju nad svetinjama uključivao je kušnju života ili smrti. U posljednjim će danima sto četrdeset i četiri tisuće biti iskušano hoće li vjerom ući u Svetinju nad svetinjama. To je ponovno kušnja života ili smrti.

We will continue these things in the next article.

Nastavit ćemo s ovim temama u sljedećem članku.

“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.

„Čišćenjem hrama Isus je objavljivao svoje poslanje kao Mesije i započinjao svoje djelo. Taj hram, podignut za prebivalište božanske Prisutnosti, bio je određen da bude zorna pouka Izraelu i svijetu. Od vječnih vjekova Božja je namjera bila da svako stvoreno biće, od sjajnog i svetog serafa do čovjeka, bude hram za prebivanje Stvoritelja. Zbog grijeha čovječanstvo je prestalo biti hramom za Boga. Pomračeno i okaljano zlom, čovjekovo srce više nije otkrivalo slavu Božanskoga. Ali utjelovljenjem Sina Božjega ispunja se naum Neba. Bog prebiva u čovještvu, i po spasonosnoj milosti čovjekovo srce ponovno postaje Njegov hram. Bog je odredio da hram u Jeruzalemu bude trajno svjedočanstvo o uzvišenoj sudbini otvorenoj svakoj duši. No Židovi nisu razumjeli značenje građevine na koju su gledali s tolikim ponosom. Nisu se predali kao sveti hramovi božanskome Duhu. Predvorja hrama u Jeruzalemu, ispunjena metežom nečiste trgovine, i odviše su vjerno predstavljala hram srca, oskvrnjen prisutnošću osjetilne strasti i nesvetih misli.“

“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 onečišćenja grijeha — od zemaljskih želja, sebičnih požuda i zlih navika koje kvare dušu. Citiran je Malahija 3:1–3.” Želja vjekova, 161.

“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

„Prorok kaže: ‘Vidjeh drugoga anđela gdje silazi s neba, imajući veliku vlast; i zemlja se rasvijetli od slave njegove. I povika silno jakim glasom govoreći: Pade, pade Babilon veliki, i postade prebivalište đavola’ (Otkrivenje 18:1, 2). To je ista poruka koja je dana po drugome anđelu. Babilon pade, ‘jer je napojio sve narode vinom gnjeva bluda svojega’ (Otkrivenje 14:8). Što je to vino?—Njezini lažni nauci. Dala je svijetu lažnu subotu umjesto subote četvrte zapovijedi te je ponovila laž koju je Sotona najprije rekao Evi u Edenu—prirodnu besmrtnost duše. Mnoge srodne zablude raširila je nadaleko i naširoko, ‘učeći kao nauke zapovijedi ljudske’ (Matej 15:9).”

“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

„Kad je Isus započeo svoju javnu službu, očistio je Hram od njegova svetogrđem oskvrnjenog stanja. Među posljednjim djelima Njegove službe bilo je drugo čišćenje Hrama. Tako se i u posljednjem djelu upozorenja svijetu Crkvama upućuju dva različita poziva. Poruka drugoga anđela glasi: ‘Pade, pade Babilon, grad veliki, jer vinom gnjeva bluda svojega napoji sve narode’ (Otkrivenje 14,8). A u glasnom pokliču poruke trećega anđela čuje se glas s neba kako govori: ‘Iziđite iz nje, narode moj, da ne budete sudionici njezinih grijeha i da ne primite od njezinih zala. Jer grijesi njezini do neba dopriješe i Bog se spomenu njezinih bezakonja’ (Otkrivenje 18,4. 5).” Selected Messages, knjiga 2, 118.