In the gospel of John, just after the Last Supper until Jesus goes to the Garden of Gethsemane there is a long narrative from chapter fourteen through the end of chapter seventeen. I intend to address these chapters in the next article. This article is the platform to build the understanding of those chapters upon. In terms of the reform line of Christ’s history the dialogue of Christ and His disciples in those chapters is just after the triumphal entry and just before the cross. Jesus entered Jerusalem, then had his final meal with the disciples, then the narrative takes place and he then goes to Gethsemane and at midnight that same day He is arrested and the seven step process that leads to the crucifixion began. He and the disciples were prophetically located just after the Exeter camp meeting and just before the Great Disappointment, in a history that is represented by the seventh month movement. In the narrative that begins just after the Last Supper the first thing Jesus says is:
U Evanđelju po Ivanu, neposredno nakon Posljednje večere pa sve dok Isus ne ode u Getsemanski vrt, nalazi se duga pripovijest od četrnaestoga poglavlja do kraja sedamnaestoga poglavlja. Namjeravam se tim poglavljima baviti u sljedećem članku. Ovaj je članak temelj na kojemu valja izgraditi razumijevanje tih poglavlja. U pogledu reformske crte Kristove povijesti, dijalog Krista i Njegovih učenika u tim poglavljima smješten je neposredno nakon svečanoga ulaska i neposredno prije križa. Isus je ušao u Jeruzalem, potom imao svoju posljednju večeru s učenicima, zatim se odvija pripovijest, a potom odlazi u Getsemani te je u ponoć toga istoga dana uhićen, i započeo je proces od sedam koraka koji vodi do raspeća. On i učenici bili su proročki smješteni neposredno nakon exeterskoga taborskog sastanka i neposredno prije Velikoga razočaranja, u povijesti koja je predstavljena pokretom sedmoga mjeseca. U pripovijesti koja započinje neposredno nakon Posljednje večere, prvo što Isus kaže jest:
Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.
Neka se ne uznemiruje srce vaše: vjerujete u Boga, vjerujte i u mene. Ivan 14,1.
Knowing that a great disappointment was just hours ahead, Jesus sought to strengthen His disciples for the coming crisis. The hidden line of prophecy within the four waymarks that make up the events that are symbolized as the seven thunders is the history where these three steps of the narrative in the gospel of John takes place. That hidden line, within the seven thunders represents the history of the first disappointment to the last disappointment.
Znajući da je veliko razočaranje udaljeno još samo nekoliko sati, Isus je nastojao osnažiti svoje učenike za nadolazeću krizu. Skrivena proročka linija unutar četiri putokaza koji sačinjavaju događaje simbolizirane kao sedam gromova jest povijest u kojoj se odvijaju ova tri koraka narativa u Evanđelju po Ivanu. Ta skrivena linija, unutar sedam gromova, predstavlja povijest od prvoga razočaranja do posljednjega razočaranja.
Just before Jesus informs them to “let not” their hearts “be troubled” Judas Iscariot had left the supper to go to the Sanhedrin for the third and final time. When he left the supper for his third meeting, he closed his probation.
Neposredno prije nego što im je Isus rekao: „Neka se ne uznemiruje srce vaše“, Juda Iškariotski bio je napustio večeru kako bi po treći i posljednji put otišao k Sinedriju. Kada je napustio večeru radi svojega trećeg susreta, zaključio je svoje vrijeme kušnje.
In the context of the hidden line within the symbol of the seven thunders the triumphal entry of Christ represents the Midnight Cry where two classes of worshippers are manifested. The waymark of the middle letter of the Hebrew that is employed to create the Hebrew word “truth,” is the thirteenth letter of the Hebrew alphabet. Thirteen represents rebellion, and as a prophetic waymark it represents the Midnight Cry where the foolish virgins represent a manifestation of rebellion, as does Judas during the waymark of the triumphal entry.
U kontekstu skrivene crte unutar simbola sedam gromova, Kristov svečani ulazak predstavlja Ponoćni poklik, pri kojem se očituju dvije skupine štovatelja. Oznaka na putu srednjeg slova hebrejskoga pisma koje se upotrebljava za tvorbu hebrejske riječi „istina” jest trinaesto slovo hebrejskoga alfabeta. Trinaest predstavlja pobunu, i kao proročka oznaka na putu predstavlja Ponoćni poklik, gdje lude djevice predstavljaju očitovanje pobune, kao što to čini i Juda tijekom oznake na putu svečanoga ulaska.
“There have been and always will be tares among the wheat, the foolish virgins with the wise, those who have no oil in their vessels with their lamps. There was a covetous Judas in the church Christ formed on earth, and there will be Judases in the church in every stage of her history.” Signs of the Times, October 23, 1879.
„Bilo je i uvijek će biti kukolja među pšenicom, ludih djevica s mudrima, onih koji nemaju ulja u svojim posudama sa svojim svjetiljkama. Bio je i pohlepni Juda u crkvi koju je Krist uspostavio na zemlji, i bit će Juda u crkvi u svakom razdoblju njezine povijesti.” Signs of the Times, 23. listopada 1879.
When Judas returned the money, admitted his betrayal to Caiaphas and then to Christ, he then went to hang himself. As he was leaving the judgment hall he cried out, with the very words that represent the foolish virgin’s dilemma when they recognize they did not obtain the oil.
Kad je Juda vratio novac, priznao svoje izdajstvo Kajfi, a zatim Kristu, potom je otišao objesiti se. Dok je napuštao sudnicu, povikao je upravo onim riječima koje predstavljaju dilemu ludih djevica kada spoznaju da nisu pribavile ulje.
“Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself.” Desire of Ages, 722.
„Juda je vidio da su njegove molbe uzaludne te je jurnuo iz dvorane uzvikujući: Prekasno je! Prekasno je! Osjećao je da ne može živjeti da vidi Isusa raspetoga te je u očaju izašao i objesio se.“ Čežnja vjekova, 722.
Judas illustrates a false Midnight Cry message as “rushed from the hall exclaiming, It is too late! It is too late!” The message always manifest two classes of worshippers, and just as in Millerite history the foolish virgins carry on after the true Midnight Cry message arrives with a false message. Thus, in Millerite history we have the movement that elected William Miller as the leader, while rejecting the third angel’s message and opposing the little flock that followed Christ into the Most Holy Place.
Juda prikazuje lažnu poruku Ponoćnog pokliča kao onoga koji je „pojurio iz dvorane uzvikujući: Prekasno je! Prekasno je!” Poruka uvijek očituje dvije skupine štovatelja, i kao što je bilo u mleritskoj povijesti, tako i lude djevice nastavljaju nakon što stigne istinska poruka Ponoćnog pokliča, s lažnom porukom. Stoga u mleritskoj povijesti imamo pokret koji je izabrao Williama Millera za vođu, dok je odbacivao poruku trećega anđela i protivio se malom stadu koje je slijedilo Krista u Svetinju nad svetinjama.
“My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.
„Moj je um bio prenesen u budućnost, kada će znak biti dan. ‘Evo zaručnika, izlazite mu u susret.’ Ali neki će odgađati pribaviti ulje za dopunu svojih svjetiljaka, i prekasno će otkriti da se karakter, koji je predstavljen uljem, ne može prenijeti.” Review and Herald, 11. veljače 1896.
The third waymark of the hidden history, represents judgment and is represented by the last letter of the Hebrew alphabet. The letter is “Tav,” and when written it is shaped as a cross. The cross represents judgment.
Treći putokaz skrivene povijesti predstavlja sud i prikazan je posljednjim slovom hebrejske abecede. To slovo je „Tav“, a kada se ispiše, oblikovano je kao križ. Križ predstavlja sud.
From the first disappointment in Millerite history until the Midnight Cry, or from the letter alpha until the thirteenth letter there is a waymark representing a period of time, which is identified as the tarrying time in the parable of the ten virgins, a tarrying time that is also in Habakkuk chapter two. From the Midnight Cry, or the thirteenth letter of rebellion unto the great disappointment, the last letter of the alphabet there is also a period of time which was called the “seventh month movement,” not because it lasted seven months, but because the message of the Midnight Cry identified that Christ would come on the tenth day of the seventh month of the Jewish calendar, which was the Day of Atonement.
Od prvoga razočaranja u mileritskoj povijesti do Ponoćnoga poklika, ili od slova alfa do trinaestoga slova, postoji putokaz koji predstavlja vremensko razdoblje, a koje je prepoznato kao vrijeme odgađanja u prispodobi o deset djevica, vrijeme odgađanja koje se također nalazi u drugom poglavlju Habakuka. Od Ponoćnoga poklika, ili od trinaestoga slova pobune, pa sve do velikoga razočaranja, posljednjega slova abecede, također postoji vremensko razdoblje koje je bilo nazvano „pokret sedmoga mjeseca”, ne zato što je trajalo sedam mjeseci, nego zato što je poruka Ponoćnoga poklika označila da će Krist doći desetoga dana sedmoga mjeseca židovskoga kalendara, što je bio Dan pomirenja.
The context for the narrative from John chapter fourteen until chapter eighteen begins in a period of time that typifies the seventh month movement of Millerite history. The burden of the narrative the gospel of John is to prepare the disciples for the coming crisis of the cross (the letter ‘Tav’). Christ therefore identifies that from His death until He ascends to His Father and returns would be for His disciples a period of sorrow, uncertainty and disappointment. As with the prophetic characteristics of all the first disappointments that are represented in the testimony of the reform lines, the disappointment involves a condition that is brought about by a disregard of a previously revealed important truth. Christ’s death on the cross was and is an important truth and He had told the disciples directly that He would be crucified and resurrected, but the crisis was so great, so overwhelming, that they forgot what they should have remembered.
Kontekst pripovijesti od četrnaestoga do osamnaestoga poglavlja Evanđelja po Ivanu započinje u vremenskom razdoblju koje predoznačuje pokret sedmoga mjeseca u milleritskoj povijesti. Težište pripovijesti Evanđelja po Ivanu jest pripremiti učenike za nadolazeću krizu križa (slovo „Tav“). Krist stoga pokazuje da će od Njegove smrti pa sve dok ne uzađe k svome Ocu i ponovno se vrati, za Njegove učenike to biti razdoblje žalosti, neizvjesnosti i razočaranja. Kao i kod proročkih obilježja svih prvih razočaranja koja su prikazana u svjedočanstvu reformnih linija, razočaranje uključuje stanje do kojega dolazi zbog zanemarivanja prethodno otkrivene važne istine. Kristova smrt na križu bila je i jest važna istina, i On je učenicima izravno rekao da će biti razapet i uskrsnuti, no kriza je bila toliko velika, toliko silna, da su zaboravili ono čega su se trebali sjećati.
“When Christ, the Hope of Israel, was hung upon the cross and was lifted up as He told Nicodemus He would be, the disciples’ hope died with Jesus. They could not explain the matter. They could not understand all that Christ had told them about it beforehand.” Faith and Works, 63.
„Kad je Krist, Nada Izraelova, bio pribijen na križ i uzdignut, kao što je rekao Nikodemu da će biti, nada učenika umrla je s Isusom. Oni nisu mogli objasniti taj događaj. Nisu mogli razumjeti sve ono što im je Krist unaprijed rekao o tome.“ Faith and Works, 63.
The burden of the entire narrative in the four chapters of John we are addressing was Jesus preparing His disciples for the period of disappointment they would experience beginning at the midnight arrest of Jesus, until He returned from ascending to His Father. In the four chapters of John, that period of time when Christ was away from the disciples represents a tarrying time. Historically that period of time, which I am identifying as a tarrying time took place after the crisis of the cross. In the four chapters we are preparing to consider, they prophetically represent the tarrying time that begins with the first disappointment, not after the great disappointment of the cross.
Težište cjelokupnog izvještaja u četiri poglavlja Ivanova Evanđelja kojima se bavimo bilo je u tome da Isus pripremi svoje učenike za razdoblje razočaranja koje će iskusiti počevši od Isusova ponoćnog uhićenja pa sve dok se ne vrati nakon uzašašća k svome Ocu. U ta četiri poglavlja Ivanova Evanđelja to vremensko razdoblje, kada je Krist bio odsutan od učenika, predstavlja vrijeme zadržavanja. Povijesno gledano, to razdoblje, koje poistovjećujem s vremenom zadržavanja, nastupilo je nakon krize križa. U četiri poglavlja koja se spremamo razmotriti, ona proročki predstavljaju vrijeme zadržavanja koje započinje prvim razočaranjem, a ne nakon velikog razočaranja križa.
Why am I suggesting that the last disappointment that Christ was preparing His disciples for, was typifying the first disappointment which in Christ’s reform line was the death of Lazarus? This question needs to be resolved before we can see the narrative in the four chapters of John in the light which upholds the truths that are now being unsealed in connection with the hidden history of the seven thunders.
Zašto tvrdim da je posljednje razočaranje za koje je Krist pripremao svoje učenike predočavalo prvo razočaranje, koje je u Kristovoj reformskoj liniji bila Lazarova smrt? To se pitanje mora razriješiti prije nego što možemo sagledati izvještaj u četiri poglavlja Ivanova Evanđelja u svjetlu koje podupire istine što se sada otpečaćuju u vezi sa skrivenom poviješću sedam gromova.
In the history of Christ, the period of time between the death and resurrection of Lazarus aligns with the tarrying time. Christ then goes to Jerusalem for His triumphal entry. Christ in John fourteen is speaking to His disciples during the history of what would be the seventh month movement that began when the tarrying time had already ended at the arrival of the message of the Midnight Cry that initiated the movement of the seventh month.
U povijesti Krista, vremensko razdoblje između Lazarove smrti i uskrsnuća odgovara vremenu zadržavanja. Krist zatim odlazi u Jeruzalem radi svoga slavnog ulaska. Krist u Ivanu četrnaestom poglavlju govori svojim učenicima tijekom povijesti onoga što će biti pokret sedmoga mjeseca, koji je započeo kada je vrijeme zadržavanja već bilo završilo dolaskom poruke Ponoćnoga poklika, koja je pokrenula pokret sedmoga mjeseca.
To understand how the Hebrew word “truth” confirms the identification of the hidden history that has been unsealed from the symbolic history of the seven thunders requires some careful analysis of the message Christ was then giving to his disciples in John chapter fourteen through chapter seventeen. An example of the waymark of the great disappointment being employed to illustrate the waymark of the first disappointment can be recognized by the experience of the disciples on the road to Emmaus.
Da bi se razumjelo kako hebrejska riječ „istina” potvrđuje prepoznavanje skrivene povijesti koja je otpečaćena iz simboličke povijesti sedam gromova, potrebna je pažljiva analiza poruke koju je Krist tada upućivao svojim učenicima u Evanđelju po Ivanu, od četrnaestoga do sedamnaestoga poglavlja. Primjer kako se putokaz velikoga razočaranja koristi za prikazivanje putokaza prvoga razočaranja može se prepoznati u iskustvu učenika na putu u Emaus.
What ended the tarrying time in Millerite history was the correction of the previously failed prediction of 1843. The work of Samuel Snow in developing the message that ushered in the seventh month movement that concluded with the Great Disappointment can be historically tracked, by following Samuel Snow’s growth in understanding through his published writings and his public presentations that lead up to the Exeter camp meeting. The inspired commentary approaches that development differently than simply the historical development of Snow’s ultimate message. Sister White informs us that the message was recognized when the Lord removed His hand from a mistake in the figures upon Habakkuk’s 1843 chart.
Ono što je okončalo vrijeme odgađanja u mileritskoj povijesti bilo je ispravljanje prethodno neuspjelog predviđanja za 1843. godinu. Djelo Samuela Snowa u razvoju poruke koja je uvela pokret sedmoga mjeseca, a koji je završio Velikim razočaranjem, može se povijesno pratiti slijedeći rast razumijevanja Samuela Snowa kroz njegove objavljene spise i njegova javna izlaganja koja su vodila do taboranskoga sastanka u Exeteru. Nadahnuti komentar pristupa tom razvoju drukčije nego što bi to bio puki povijesni razvoj Snowove konačne poruke. Sestra White obavještava nas da je poruka bila prepoznata kada je Gospodin uklonio svoju ruku s pogreške u brojkama na Habakukovoj karti za 1843. godinu.
“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
„Vidjela sam Božji narod radostan u iščekivanju, kako očekuje svoga Gospodina. Ali Bog ih je namjeravao iskušati. Njegova je ruka prikrila pogrešku u izračunu proročkih razdoblja. Oni koji su očekivali svoga Gospodina nisu otkrili tu pogrešku, a ni najučeniji ljudi, koji su se protivili vremenu, nisu je uspjeli uočiti. Bog je odredio da se Njegov narod suoči s razočaranjem. Vrijeme je prošlo, i oni koji su s radosnim očekivanjem iščekivali svoga Spasitelja bili su žalosni i obeshrabreni, dok su oni koji nisu ljubili Isusov dolazak, nego su poruku prihvatili iz straha, bili zadovoljni što On nije došao u očekivano vrijeme. Njihovo ispovijedanje vjere nije utjecalo na srce niti očistilo život. Prolazak vremena bio je dobro proračunat da razotkrije takva srca. Oni su bili prvi koji su se okrenuli i narugali ožalošćenima i razočaranima koji su uistinu ljubili dolazak svoga Spasitelja. Vidjela sam Božju mudrost u tome što je iskušavao svoj narod i davao mu temeljitu kušnju kako bi otkrio one koji bi uzmaknuli i povukli se u času kušnje.״
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.
„Isus i sva nebeska vojska gledali su sa suosjećanjem i ljubavlju na one koji su sa slatkim očekivanjem čeznuli vidjeti Onoga koga su njihove duše ljubile. Anđeli su lebdjeli oko njih kako bi ih poduprli u času njihove kušnje. Oni koji su zanemarili primiti nebesku poruku bili su ostavljeni u tami, i Božji se gnjev raspalio protiv njih, jer nisu htjeli primiti svjetlo koje im je On poslao s neba. Ti vjerni, razočarani ljudi, koji nisu mogli razumjeti zašto njihov Gospodin nije došao, nisu bili ostavljeni u tami. Ponovno su bili upućeni na svoje Biblije da istražuju proročka razdoblja. Ruka Gospodnja bila je uklonjena s brojki, i pogreška je bila objašnjena. Vidjeli su da proročka razdoblja sežu do 1844. godine te da isti dokazi koje su iznosili kako bi pokazali da su se proročka razdoblja završila 1843. godine potvrđuju da završavaju 1844. godine. Svjetlo iz Božje riječi obasjalo je njihov položaj, i otkrili su vrijeme odgađanja — ‘Ako i oklijeva [viđenje], čekaj ga.’ U svojoj ljubavi prema Kristovu skorom dolasku previdjeli su odgađanje viđenja, koje je trebalo očitovati one koji doista čekaju. Ponovno su imali određenu vremensku točku. Ipak, vidjela sam da se mnogi od njih nisu mogli uzdići iznad svojega teškog razočaranja kako bi imali onaj stupanj revnosti i energije koji je obilježio njihovu vjeru 1843. godine.”
“Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God’s people, who were living out the heaven-sent message.
“Sotona i njegovi anđeli trijumfirali su nad njima, a oni koji nisu htjeli primiti poruku čestitali su sami sebi na svojoj dalekovidnoj prosudbi i mudrosti što nisu prihvatili tu zabludu, kako su je nazivali. Nisu shvaćali da odbacuju Božji savjet na vlastitu štetu te da djeluju u zajedništvu sa Sotonom i njegovim anđelima kako bi zbunjivali Božji narod, koji je živio poruku poslanu s neba.”
“The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel.” Early Writings, 235–237.
„Vjernici u ovoj poruci bili su tlačeni u crkvama. Neko vrijeme oni koji nisu htjeli primiti poruku bijahu strahom sputavani da ne postupaju prema osjećajima svojih srdaca; ali prolazak vremena otkrio je njihove prave osjećaje. Željeli su ušutkati svjedočanstvo koje su oni što su čekali osjećali obveznima nositi, da se proročka razdoblja protežu do 1844. S jasnoćom su vjernici objasnili svoju pogrešku i iznijeli razloge zašto su očekivali svojega Gospodina 1844. Njihovi protivnici nisu mogli iznijeti nikakve dokaze protiv snažnih razloga koji su bili izneseni. Ipak se gnjev crkava raspalio; bile su odlučne ne slušati dokaze i isključiti svjedočanstvo iz crkava, kako ga drugi ne bi mogli čuti. Oni koji se nisu usudili uskratiti drugima svjetlo koje im je Bog dao, bili su isključeni iz crkava; ali Isus je bio s njima, i oni su se radovali u svjetlu Njegova lica. Bili su pripravljeni primiti poruku drugoga anđela.” Rani spisi, 235–237.
The history just set forth describes, among other things the experience of July 18, 2020, yet the point I wish you to consider is that the understanding that is represented by the message of the Midnight Cry as given by Samuel Snow at the Exeter camp meeting is represented not by the historical work of Snow, but by the action of the Lord’s hand. His hand had covered a mistake and it was when He removed His hand that the Millerites could then understand their disappointment, and also understand that they had been in the period represented as the tarrying time.
Povijest koja je upravo iznesena opisuje, među ostalim, iskustvo od 18. srpnja 2020., no ono na što želim da obratite pozornost jest da razumijevanje koje je predstavljeno porukom Ponoćnog poklika, kako ju je iznio Samuel Snow na logorskom sastanku u Exeteru, nije predstavljeno povijesnim djelom Snowa, nego djelovanjem Gospodnje ruke. Njegova je ruka bila prekrila pogrešku, i tek kada je uklonio svoju ruku, mileriti su tada mogli razumjeti svoje razočaranje, a također razumjeti da su bili u razdoblju predstavljenom kao vrijeme zadrške.
The removing of His hand is a vital element of the disciples who were on the road to Emmaus. It typifies the end of the period known as the tarrying time and concludes with the understanding that is represented by the Midnight Cry message. Yet the illustration of Emmaus took place after the cross, which represents the Great Disappointment, not the first disappointment of the death of Lazarus.
Uklanjanje Njegove ruke ključni je element u iskustvu učenika koji su bili na putu u Emaus. Ono predočuje kraj razdoblja poznatoga kao vrijeme čekanja i završava razumijevanjem koje je predstavljeno porukom Ponoćnoga pokliča. Ipak, prikaz Emausa odvio se nakon križa, koji predstavlja Veliko razočaranje, a ne prvo razočaranje zbog Lazarove smrti.
And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. And they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? Luke 24:13–16.
I gle, dvojica od njih pođoše toga istog dana u selo zvano Emaus, koje je bilo udaljeno od Jeruzalema oko šezdeset stadija. I razgovarahu među sobom o svemu onome što se dogodilo. I dogodi se da, dok su razgovarali i rasuđivali, sam Isus pristupi i pođe s njima. Ali njihove oči bijahu zadržane da ga ne prepoznaju. I reče im: Kakvi su to razgovori koje vodite među sobom dok hodite, i zašto ste žalosni? Luka 24:13–16.
The word “eyes” in the passage represents vision, more than the actual organ of the eye. The word “holden” means strength. The disciples were unable to understand the vision of the cross for Christ had covered their ability to see the prophetic vision of the cross. Christ’s hand is a symbol of His strength. The sadness Jesus identified represented their great disappointment. After further discussion by the disappointed disciples, Christ began to speak.
Riječ „oči” u ovom odlomku predstavlja viđenje, više nego sam organ oka. Riječ „zadržane” znači snaga. Učenici nisu mogli razumjeti viđenje križa jer je Krist zaklonio njihovu sposobnost da vide proročko viđenje križa. Kristova ruka simbol je Njegove snage. Žalost koju je Isus prepoznao predstavljala je njihovo veliko razočaranje. Nakon daljnje rasprave razočaranih učenika, Krist je počeo govoriti.
Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. Luke 24:25–29.
Tada im reče: O bezumni i srca spora da vjeruju svemu što su proroci govorili! Nije li Krist trebao to pretrpjeti i ući u svoju slavu? I počevši od Mojsija i svih proroka, protumači im u svim Pismima ono što se odnosilo na njega. I približiše se selu kamo su išli; a on se učini kao da bi pošao dalje. Ali oni ga prisiliše govoreći: Ostani s nama, jer se približila večer i dan je već poodmakao. I uđe da ostane s njima. Luka 24,25–29.
Jesus instructed the disciples by employing the “historicist” methodology of biblical interpretation bringing the prophetic lines from Moses onward through sacred history to identify the history of the cross. Jesus used the lines of past prophetic history, which represent the old paths and the methodology of line upon line to instruct the disappointed disciples. When He appeared to travel on without them, they constrained him to come in and tarry with them. They were in the tarrying time, and Christ was about to remove His hand from their eyes. When His hand was removed the tarrying time would end, and as they rushed through the darkness back to Jerusalem and the eleven disciples, they typified the speed of the transmission of the message of the Midnight Cry.
Isus je poučavao učenike primjenjujući „historicističku” metodologiju biblijskog tumačenja, dovodeći proročke linije od Mojsija nadalje kroz svetu povijest kako bi prepoznao povijest križa. Isus je uporabio linije prijašnje proročke povijesti, koje predstavljaju stare staze i metodologiju redak na redak, da pouči razočarane učenike. Kada se učinilo da namjerava poći dalje bez njih, oni su ga prisilili da uđe i ostane s njima. Nalazili su se u vremenu odgode, a Krist je upravo namjeravao ukloniti svoju ruku s njihovih očiju. Kada bi njegova ruka bila uklonjena, vrijeme odgode završilo bi, i dok su žureći kroz tamu natrag u Jeruzalem i k jedanaestorici učenika, predočili brzinu prenošenja poruke Ponoćnoga pokliča.
And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:31.
I dogodilo se, dok je sjedio za stolom s njima, uze kruh, blagoslovi ga, razlomi i dade im. Tada im se otvoriše oči te ga prepoznaše; i on iščeznu pred njihovim očima. Luka 24,31.
Jesus removed His hand that had been holding their understanding of the prophetic vision and when he did so, they knew him. Jesus had brought them the message of the Midnight Cry and they received it while eating, for each message must be eaten. They immediately rushed “like a tidal wave across the land” to tell the eleven disciples.
Isus je uklonio svoju ruku koja je držala njihovo razumijevanje proročkog viđenja, i kada je to učinio, prepoznali su ga. Isus im je donio poruku Ponoćnog vapaja, i primili su je dok su jeli, jer se svaka poruka mora pojesti. Odmah su pohrlili „poput plimnog vala preko zemlje“ da to objave jedanaestorici učenika.
And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, Saying, The Lord is risen indeed, and hath appeared to Simon. And they told what things were done in the way, and how he was known of them in breaking of bread. And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. And when he had thus spoken, he showed them his hands and his feet. And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Then opened he their understanding, that they might understand the scriptures. Luke 24:32–45.
I rekoše jedan drugomu: Nije li gorjelo srce u nama dok nam je putem govorio i dok nam je otvarao Pisma? I ustavši istoga časa, vratiše se u Jeruzalem te nađoše okupljenu jedanaestoricu i one koji bijahu s njima, koji su govorili: Gospodin je uistinu uskrsnuo i ukazao se Šimunu. A oni ispripovjediše što se dogodilo na putu i kako su ga prepoznali pri lomljenju kruha. I dok su oni to govorili, sam Isus stade među njima i reče im: Mir vama. No oni se prestrašiše i silno uplašiše, misleći da vide duha. A on im reče: Zašto ste uznemireni? I zašto se javljaju misli u vašim srcima? Pogledajte moje ruke i moje noge, da sam to ja sâm; opipajte me i vidite, jer duh nema tijela ni kostiju kao što vidite da ja imam. I rekavši to, pokaza im ruke i noge. A dok oni još nisu vjerovali od radosti i čudili se, reče im: Imate li ovdje što za jelo? A oni mu dadoše komad pečene ribe i saća meda. I on uze te jede pred njima. Tada im reče: To su riječi koje sam vam govorio dok sam još bio s vama, da se mora ispuniti sve što je o meni napisano u Mojsijevu zakonu, u Prorocima i u Psalmima. Tada im otvori um da razumiju Pisma. Luka 24:32–45.
Just as with the disciples on the road to Emmaus, Jesus presents the message with the past sacred histories of the Bible to explain the history of His death and resurrection, and He did so by giving them an example of eating. God’s people must eat the message. In their uncertainty and sorrow, Jesus brings the tarrying time that took place from His death until His resurrection, ascension and return to a close by opening their understanding to the present truth message that was based upon the sacred histories of the past being brought together line upon line.
Kao i s učenicima na putu u Emaus, Isus iznosi poruku pomoću svetih povijesti Biblije iz prošlosti kako bi objasnio povijest svoje smrti i uskrsnuća, a to je učinio dajući im primjer jedenja. Božji narod mora jesti poruku. U njihovoj nesigurnosti i žalosti, Isus privodi kraju vrijeme zadržavanja koje se odvijalo od njegove smrti do njegova uskrsnuća, uzašašća i povratka, otvarajući njihovo razumijevanje poruci sadašnje istine, koja se temeljila na svetim povijestima prošlosti dovedenima zajedno, red po red.
Therefore, the two disciples on the road to Emmaus (representing the second angel that is joined and empowered by the message of the Midnight Cry) identify the tarrying time that followed the cross as the tarrying time that preceded the Midnight Cry. The disciple’s disappointment therefore represents the first disappointment in the prophetic line, not the great disappointment.
Stoga dva učenika na putu u Emaus (koji predstavljaju drugog anđela koji je pridružen i osnažen porukom Ponoćnog pokliča) poistovjećuju vrijeme odugovlačenja koje je uslijedilo nakon križa s vremenom odugovlačenja koje je prethodilo Ponoćnom pokliča. Učenikovo razočaranje stoga predstavlja prvo razočaranje u proročkoj liniji, a ne veliko razočaranje.
The story of Emmaus is then repeated with the disappointed eleven disciples. Jesus joins them, instructs them of the fulfillment of the prophetic word through the methodology of “historicism” and then opens their understanding, while eating. The beginning of the story identifies the end of the story. Jesus then sets forth a third witness to the fact that the disappointment of the cross can be prophetically applied to the first disappointment. He provides the third witness to the structure of the history by telling them to tarry in Jerusalem until they receive power from on high.
Priča o Emausu zatim se ponavlja s razočaranom jedanaestoricom učenika. Isus im se pridružuje, poučava ih o ispunjenju proročke riječi kroz metodologiju „historicizma“ te im potom, dok jede, otvara razum. Početak priče prepoznaje kraj priče. Isus zatim iznosi trećega svjedoka činjenici da se razočaranje križa može proročki primijeniti na prvo razočaranje. On pruža trećega svjedoka strukturi povijesti govoreći im da ostanu u Jeruzalemu dok ne prime silu odozgor.
And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high. And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy: And were continually in the temple, praising and blessing God. Amen. Luke 24:46–53.
I reče im: Tako je pisano, i tako je trebalo da Krist pretrpi i treći dan ustane od mrtvih; i da se u njegovo ime propovijeda obraćenje i oproštenje grijeha među svim narodima, počevši od Jeruzalema. A vi ste svjedoci tomu. I evo, ja šaljem na vas obećanje Oca svojega; nego ostanite u gradu Jeruzalemu dok se ne obučete u silu odozgor. I izvede ih van do Betanije, pa podiže svoje ruke i blagoslovi ih. I dogodi se, dok ih je blagoslivljao, da se rastade od njih i bude uznesen na nebo. A oni mu se pokloniše i vratiše se u Jeruzalem s velikom radošću te bijahu neprestano u hramu, hvaleći i blagoslivljajući Boga. Amen. Luka 24,46–53.
The illustration of the disciples on the road to Emmaus identifies a tarrying time that began at His death until He was resurrected and ascended to His Father. The tarrying time ended for the disciples of Emmaus when the message of the events of the cross was established by the methodology of bringing the lines of past sacred histories together, line upon line. Then the message was carried by the disciples as fast as they possibly could carry it. Then Jesus meets with the eleven disciples, once again the eating of a meal is referenced, line upon line is used to prove the message, and as with the disciples of Emmaus He then opens their understanding and departs. But not before he identifies the history of tarrying in Jerusalem until the tarrying time concludes with the arrival of the Holy Spirit on Pentecost.
Ilustracija učenika na putu u Emaus prepoznaje vrijeme čekanja koje je započelo Njegovom smrću i trajalo sve dok nije uskrsnuo i uzašao k svome Ocu. Vrijeme čekanja za učenike iz Emausa završilo je kada je poruka o događajima križa bila utvrđena metodologijom dovođenja u sklad linija prošlih svetih povijesti, redak na redak. Tada su učenici pronijeli tu poruku onoliko brzo koliko su je god mogli pronijeti. Zatim se Isus susreće s jedanaestoricom učenika; ponovno se spominje blagovanje obroka, redak na redak upotrebljava se da bi se dokazala poruka, i kao i s učenicima iz Emausa, On im tada otvara razumijevanje i odlazi. Ali ne prije nego što označi povijest čekanja u Jeruzalemu, sve dok se vrijeme čekanja ne dovrši dolaskom Duha Svetoga na Pedesetnicu.
When Jesus told His disciples to tarry in Jerusalem, it was the end of the story of the road to Emmaus. The beginning of the story represented a disappointment, followed by a tarrying time, followed by a revelation of truth representing the message of the Midnight Cry. That revelation of truth was accomplished when Christ removed His hand, that had been “holden” the eyes of the disciples. That is the beginning of the story, and the middle of the story is repeated with the same story when Christ removed the disappointment from the eleven disciples by revealing Himself and opening their understanding of His Word. Then a last witness of the identical prophetic structure that begins with the first disappointment not the great disappointment.
Kad je Isus rekao svojim učenicima da ostanu u Jeruzalemu, to je bio završetak priče o putu u Emaus. Početak te priče predstavljao je razočaranje, nakon kojega je uslijedilo vrijeme čekanja, a potom otkrivenje istine koje predstavlja poruku Ponoćnog pokliča. To otkrivenje istine ostvareno je kada je Krist uklonio svoju ruku, koja je „zadržavala” oči učenika. To je početak priče, a sredina priče ponavlja se u istoj pripovijesti kada je Krist uklonio razočaranje od jedanaestorice učenika objavivši im se i otvorivši njihov razum za svoju Riječ. Zatim slijedi posljednje svjedočanstvo iste proročke strukture koja započinje prvim razočaranjem, a ne velikim razočaranjem.
The history from Emmaus to Pentecost provides three witnesses of the first disappointment, the tarrying time and the Midnight Cry, yet the actual disappointment that is the waymark at the beginning of each of the three witnesses was actually the second disappointment, not the first. Recognizing that the waymark that is the Great Disappointment in Millerite history is used to illustrate the first disappointment in Millerite history is essential in understanding the narrative we find in the four chapters of John that take place between the eating that took place at the last supper and the arrest at midnight in the garden of Gethsemane. It is worth recognizing that when Jesus appeared to the eleven disciples and ate with them, he asked, “Why are ye troubled? and why do thoughts arise in your hearts?”
Povijest od Emausa do Pedesetnice pruža tri svjedoka prvoga razočaranja, vremena odgode i Ponoćnoga poklika, no stvarno razočaranje koje je orijentir na početku svakoga od ta tri svjedoka zapravo je bilo drugo razočaranje, a ne prvo. Prepoznati da se orijentir koji je Veliko razočaranje u mileritskoj povijesti koristi kako bi se prikazalo prvo razočaranje u mileritskoj povijesti od ključne je važnosti za razumijevanje narativa koji nalazimo u četiri poglavlja Ivanova evanđelja koja se odvijaju između blagovanja na Posljednjoj večeri i uhićenja u ponoć u Getsemanskom vrtu. Vrijedno je uočiti da je Isus, kada se ukazao jedanaestorici učenika i jeo s njima, upitao: „Zašto ste u strahu? i zašto se misli javljaju u vašim srcima?”
Just after he had eaten the last supper in the book of John, the passage we are going to consider begins with the words of Christ telling them, “Let not your hearts be troubled.” Within five days, they had forgotten that very command. Chapter fourteen through chapter seventeen of John’s gospel represents the first disappointment of July 18, 2020, that ushers in a tarrying time, leading to the Revelation of Jesus Christ that is unsealed just before probation closes, and represents the message of the Midnight Cry. That message ushers in a period of time that has been typified by the seventh month movement and is also typified by the Emmaus disciples’ sprint to Jerusalem in the dead of night. That history is what is represented by the three Hebrew letters that were employed by Christ to represent Himself as the “Truth.”
Neposredno nakon što je blagovao posljednju večeru u Evanđelju po Ivanu, odlomak koji ćemo razmatrati započinje Kristovim riječima kojima im govori: „Neka se ne uznemiruje srce vaše.” U roku od pet dana zaboravili su upravo tu zapovijed. Četrnaesto do sedamnaesto poglavlje Ivanova evanđelja predstavlja prvo razočaranje od 18. srpnja 2020., koje uvodi vrijeme zadržavanja, vodeći do Otkrivenja Isusa Krista koje se otpečaćuje neposredno prije nego što se zatvori vrijeme milosti, i predstavlja poruku Ponoćnog poklika. Ta poruka uvodi razdoblje vremena koje je bilo predočeno pokretom sedmoga mjeseca, a također je predočeno jurnjavom učenika iz Emausa prema Jeruzalemu usred noći. Ta povijest jest ono što je predstavljeno trima hebrejskim slovima kojima se Krist poslužio da bi samoga sebe predstavio kao „Istinu”.
It is in the narrative of these four chapters of John where we find not only the work of the Holy Spirit being identified as the same steps of that very word, but also where the best evidence to uphold the claims that are now being made that the final fulfillment of the message of the Midnight Cry is now being progressively presented at the Exeter camp meeting from the twelfth of August to the seventeenth. When the message is finally recognized by the waiting saints, the world will be plunged into the crisis of the Sunday law as those messengers take the final warning message of the “last days” to a dying world.
U prikazu ovih četiriju Ivanovih poglavlja nalazimo ne samo da je djelovanje Duha Svetoga prepoznato kao isti koraci upravo te riječi, nego i najsnažniji dokaz koji podupire tvrdnje što se sada iznose, da se konačno ispunjenje poruke Ponoćnoga pokliča sada postupno iznosi na taboru u Exeteru od dvanaestoga do sedamnaestoga kolovoza. Kada poruka napokon bude prepoznata od strane svetih koji čekaju, svijet će biti bačen u krizu nedjeljnoga zakona dok ti vjesnici budu nosili posljednju poruku upozorenja „posljednjih dana” umirućemu svijetu.