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# Elijah - Number Two

Ilija – broj dva

Prophetic Characteristics

Proročke značajke

Author

Jeff Pippenger

Published

September 27, 2023

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In the previous article we identified Elijah as a symbol. In agreement with William Miller’s rules, “symbols” may have more than one meaning. Therefore, Elijah as a symbol may also represent one part of the two-fold symbol of Elijah and Moses. The two-fold symbol of Elijah and Moses runs through the entire book of Revelation, and to be uncertain about what the two-fold symbol represents is to be uncertain about the message in the book of Revelation that is unsealed just before probation closes. For this reason, we will now specifically address certain prophetic characteristics that are identified with the symbol of Elijah.

U prethodnom članku prepoznali smo Iliju kao simbol. U skladu s pravilima Williama Millera, „simboli” mogu imati više od jednoga značenja. Stoga Ilija kao simbol može također predstavljati jedan dio dvostrukoga simbola Ilije i Mojsija. Dvostruki simbol Ilije i Mojsija proteže se kroz cijelu knjigu Otkrivenja, a biti nesiguran u pogledu onoga što taj dvostruki simbol predstavlja znači biti nesiguran u pogledu poruke u knjizi Otkrivenja koja se otpečaćuje neposredno prije završetka vremena milosti. Iz toga razloga sada ćemo se posebno osvrnuti na određene proročke značajke koje se poistovjećuju sa simbolom Ilije.

We have three primary witnesses to establish those prophetic characteristics. Those witnesses are the prophet Elijah, John the Baptist and William Miller who inspiration identifies as interchangeable symbols.

Imamo tri glavna svjedoka da utvrdimo ta proročka obilježja. Ti su svjedoci prorok Ilija, Ivan Krstitelj i William Miller, koje nadahnuće označuje kao međusobno zamjenjive simbole.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

> “Tisuće su bile navedene da prigrle istinu koju je propovijedao William Miller, a sluge Božje bile su podignute u duhu i sili Ilijinoj da objavljuju poruku. Poput Ivana, Isusova preteče, oni koji su propovijedali ovu svečanu poruku osjećali su se primoranima položiti sjekiru na korijen stablu i pozvati ljude da donesu rod dostojan pokajanja. Njihovo je svjedočanstvo bilo takvo da probudi i snažno djeluje na crkve te očituje njihov pravi karakter. I dok se razlijegalo svečano upozorenje da se bježi od gnjeva koji dolazi, mnogi koji su bili sjedinjeni s crkvama primili su poruku iscjeljenja; uvidjeli su svoja otpadaња, i s gorkim suzama pokajanja i dubokom duševnom tjeskobom ponizili su se pred Bogom. A kako je Duh Božji počivao na njima, pomagali su razglašavati poklik: ‘Bojte se Boga i podajte Mu slavu, jer je došao čas Njegova suda.’” Early Writings, 233.

Elijah, John the Baptist and Miller were given a specific spirit that guided and defined their work. Their testimony was “calculated to arouse and powerfully affect the churches and manifest” those churches’ “real character.” Whether it was in the time of Ahab, John the Baptist or William Miller the churches they were addressing all possessed a Laodicean blindness that was so deep and dark that the message needed to be as direct as laying an “ax at the root of the tree.” It included the announcement of the close of probation, which with John the Baptist’s was the warning of “the wrath” that was about “to come.” Miller’s message of proclaiming “Fear God and give glory to Him; for the hour of His judgment is come,” was also a warning of the wrath to come.

Iliji, Ivanu Krstitelju i Milleru bio je dan poseban duh koji je vodio i određivao njihovo djelo. Njihovo je svjedočanstvo bilo „sračunato da probudi i snažno djeluje na crkve te očituje” „pravi karakter” tih crkava. Bilo da je to bilo u vrijeme Ahaba, Ivana Krstitelja ili Williama Millera, crkve kojima su se obraćali sve su posjedovale laodicejsku sljepoću tako duboku i tamnu da je poruka morala biti izravna poput polaganja „sjekire na korijen stabla”. Ona je uključivala objavu završetka vremena milosti, što je u slučaju Ivana Krstitelja bilo upozorenje o „gnjevu” koji je „imao doći”. Millerova poruka proglašavanja „Bojte se Boga i podajte Mu slavu; jer dođe čas Njegova suda”, također je bila upozorenje o gnjevu koji dolazi.

> “The voice of John was lifted up like a trumpet. His commission was, ‘Shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 148.

> „Ivanov se glas uzdigao poput trube. Njegovo je poslanje bilo: ‘Objavi narodu mojemu prijestup njihov i domu Jakovljevu grijehe njihove’ (Izaija 58,1). Nije stekao nikakvu ljudsku učenost. Bog i priroda bili su njegovi učitelji. Ali bio je potreban netko tko će pripraviti put pred Kristom, dovoljno smion da se njegov glas čuje poput glasova proroka iz davnine, pozivajući izopačeni narod na pokajanje.“ Selected Messages, knjiga 2, 148.

Elijah commanded that his generation choose that day whether they would serve God or Baal, and that generation answered not a word, which equates to choosing Baal.

Ilija je zapovjedio da njegov naraštaj toga dana izabere hoće li služiti Bogu ili Baalu, a taj naraštaj nije odgovorio ni riječju, što je jednako izboru Baala.

> “Never was there greater need of faithful warnings and reproofs, and close, straight dealing, than at this very time. Satan has come down with great power, knowing that his time is short. He is flooding the world with pleasing fables, and the people of God love to have smooth things spoken to them. Sin and iniquity are not abhorred. I was shown that God’s people must make more firm, determined efforts to press back the incoming darkness. The close work of the Spirit of God is needed now as never before. Stupidity must be shaken off. We must arouse from the lethargy that will prove our destruction unless we resist it. Satan has a powerful, controlling influence upon minds. Preachers and people are in danger of being found upon the side of the powers of darkness. There is no such thing now as a neutral position. We are all decidedly for the right or decidedly with the wrong. Said Christ: ‘He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad.’” Testimonies, volume 3, 327.

> „Nikada nije bilo veće potrebe za vjernim opomenama i ukorima te za prisnim, izravnim postupanjem nego upravo u ovo vrijeme. Sotona je sišao s velikom silom, znajući da mu je vrijeme kratko. On preplavljuje svijet ugodnim bajkama, a Božji narod voli da mu se govore ugodne stvari. Grijeh i bezakonje ne mrze se. Pokazano mi je da Božji narod mora uložiti čvršće, odlučnije napore kako bi potisnuo nadolazeću tamu. Potreban je sada, više nego ikada prije, bliski rad Duha Božjega. Tromost se mora stresti sa sebe. Moramo se probuditi iz obamrlosti koja će se pokazati našim uništenjem ako joj se ne odupremo. Sotona ima moćan, vladajući utjecaj na umove. Propovjednici i narod u opasnosti su da se nađu na strani sila tame. Sada ne postoji takvo što kao neutralan položaj. Svi smo ili odlučno za pravo ili odlučno uz zlo. Krist je rekao: ‘Tko nije sa mnom, protiv mene je; i tko sa mnom ne sabire, rasipa.’“ Testimonies, sv. 3, 327.

John called “the degenerate nation” of his history “a generation of vipers.” The Millerites ultimately identified the degenerate nation of their history as the daughters of Babylon. Whether Elijah, John or Miller none of the three were theologians. They were all called from the common walks of life.

Ivan je „izopačeni narod” svojega vremena nazvao „porodom gujinjim”. Mileriti su na koncu izopačeni narod svojega vremena prepoznali kao kćeri Babilona. Bilo da je riječ o Iliji, Ivanu ili Milleru, nijedan od njih trojice nije bio teolog. Svi su bili pozvani iz običnih životnih prilika.

> “The truth as it is in Jesus, as it was proclaimed by Him when He was enshrouded by the pillowy cloud, is verity and truth in this our day, and will just as surely renovate the mind of the receiver as it has renovated minds in the past. Christ has declared, ‘If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.’ (Luke 16:31).

> “Istina kakva je u Isusu”, kako ju je On naviještao dok je bio obavijen oblaku nalik jastuku, jest sigurnost i istina u ovo naše doba, i jednako će sigurno obnoviti um onoga koji je prima kao što je obnavljala umove u prošlosti. Krist je izjavio: „Ako ne slušaju Mojsija i Proroke, neće se dati uvjeriti ni ako tko ustane od mrtvih.“ (Luka 16,31).

> “As a people, we must prepare the way of the Lord, under the overruling guidance of the Holy Spirit, for the spread of the gospel in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow, and from the more common commercial business vocations that largely occupy the mind, and will become educated in connection with men who have had experience—men who understand the truth. Through most wonderful workings of God, mountains of difficulty will be removed and cast into the sea. Let us labor as those who have experienced the virtue of truth as it is in Jesus.

> Kao narod, moramo pripraviti put Gospodinu, pod vrhovnim vodstvom Duha Svetoga, za širenje evanđelja u njegovoj čistoći. Rijeka žive vode treba se produbljivati i širiti na svojemu toku. Na svim poljima, blizu i daleko, ljudi će biti pozvani od pluga i od uobičajenijih trgovačkih zanimanja koja uvelike zaokupljaju um te će biti poučeni u zajedništvu s ljudima koji imaju iskustvo — ljudima koji razumiju istinu. Po najčudesnijem Božjem djelovanju, gore teškoća bit će uklonjene i bačene u more. Radimo kao oni koji su iskusili silu istine kakva je u Isusu.

> “There is to be, at this period, a series of events which will reveal that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. Those who preach the truth will strive to demonstrate the truth by a well-ordered life and godly conversation. And as they do this, they will become powerful in advocating the truth, and in giving it the sure application that God has given it.

> „U ovom će razdoblju uslijediti niz događaja koji će otkriti da je Bog gospodar prilika. Istina će se naviještati jasnim, nedvosmislenim jezikom. Oni koji propovijedaju istinu nastojat će potvrditi istinu urednim životom i pobožnim vladanjem. I čineći to, postat će silni u zastupanju istine i u davanju njezine pouzdane primjene koju joj je Bog dao.

> “When the men, who have known and taught the truth, turn aside to human understanding, and mete out to deceived minds their own dish of fables, it is high time for those who have once been laborers in evangelistic work, but who have been drawn away into the management of restaurants, food stores, and other commercial lines of work, to come into line, study their Bibles diligently, and with the word of God in hand, dispense the Bible truth, the spiritual food, in cooperation with the heavenly angels. This work now calls loudly for workmen of divine appointment. Omnipotence will then say to the mountains of difficulty, Be thou removed and cast into the sea.” Paulson Collection, 73, 74.

> „Kada se ljudi, koji su spoznali i poučavali istinu, odvrate k ljudskom razumijevanju te zavednim umovima dijele vlastito jelo bajki, krajnje je vrijeme da oni koji su nekoć bili radnici u evanđeoskom djelu, ali su bili odvučeni u upravljanje restoranima, trgovinama hrane i drugim komercijalnim granama rada, stanu u red, marljivo proučavaju svoje Biblije i, s riječju Božjom u ruci, dijele biblijsku istinu, duhovnu hranu, u suradnji s nebeskim anđelima. Ovo djelo sada glasno poziva na radnike božanskog postavljenja. Svemoć će tada reći gorama teškoća: Ukloni se i baci u more.” Paulson Collection, 73, 74.

Elijah, John and Miller were and thus represent men that are called from the “more common” “vocations,” for “the men” who had formerly taught the truth ultimately “turn aside to human understanding, and mete out to deceived minds their own dish of fables.” The common men that are called will give “the sure application” of biblical prophecy as “God has given it.” Twice, in the passage Sister White identified “mountains” as “mountains of difficulty.” The work of these men included laying low “every mountain.” The work that is accomplished by the common men that were called from the plow of humble circumstances represents the work of identifying the correct biblical methodology in contrast with the dishes of human fables that is handed out by the theologians of the time.

Ilija, Ivan i Miller bili su, te stoga predstavljaju, ljude koji su pozvani iz „običnijih” „zvanja”, jer se „ljudi” koji su prije poučavali istinu naposljetku „okreću ljudskom razumijevanju i zavedenim umovima odmjeravaju vlastito jelo basna”. Obični ljudi koji su pozvani izložit će „sigurnu primjenu” biblijskog proroštva onako kako ju je „Bog dao”. Dvaput je, u tom odlomku, sestra White poistovjetila „gore” s „gorama poteškoća”. Djelo tih ljudi obuhvaćalo je obaranje „svake gore”. Djelo koje su izvršili obični ljudi pozvani od pluga skromnih okolnosti predstavlja djelo prepoznavanja ispravne biblijske metodologije nasuprot jelima ljudskih basna koja dijele teolozi toga vremena.

> “The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.

> „Djelo Ivana Krstitelja, i djelo onih koji u posljednje dane izlaze u duhu i sili Ilijinoj kako bi probudili narod iz njegove ravnodušnosti, u mnogim su pogledima isto. Njegovo je djelo pralik djela koje se mora izvršiti u ovom vremenu. Krist treba doći po drugi put da sudi svijetu u pravednosti. Božji vjesnici koji nose posljednju poruku upozorenja što se ima dati svijetu trebaju pripraviti put za Kristov drugi dolazak, kao što je Ivan pripravio put za njegov prvi dolazak. U tom pripremnom djelu, ‘svaka će se dolina uzvisiti, i svaka će se gora i brežuljak sniziti; i krivine će se izravnati, i hrapava mjesta postati ravna’, jer se povijest treba ponoviti, i još jednom će se ‘otkriti slava Gospodnja, i vidjet će je svako tijelo zajedno; jer su usta Gospodnja govorila.’” Southern Watchman, 21. ožujka 1905.

The characteristics of the three reformers which was identified by Isaiah are that every valley shall be exalted, every mountain made low, the crooked shall be made straight and the rough places made plain. The way of the Lord that is prepared by exalting the valleys, laying low the mountains and making the crooked straight and rough places plain is the old paths.

Obilježja trojice reformatora koja je Izaija prepoznao jesu da će se svaka dolina uzvisiti, svaka gora sniziti, krivudavo će se izravnati, a neravna mjesta postati ravna. Put Gospodnji koji se pripravlja uzvisivanjem dolina, snižavanjem gora te izravnavanjem krivudavoga i poravnavanjem neravnih mjesta jesu staze drevne.

> The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.

> Glas onoga koji viče u pustinji: Pripravite put Gospodinu, poravnite u pustoši cestu Bogu našemu. Svaka dolina neka se uzvisi, i svaka gora i hum neka se snizi; što je krivo neka se izravna, i hrapava mjesta neka postanu ravna. I otkrit će se slava Gospodnja, i svako će je tijelo zajedno vidjeti, jer su usta Gospodnja to rekla. Izaija 40:3–5.

When the quibbling Jews asked John the Baptist if he was the Elijah to come, he answered that he was not, but he then identified himself with the passage from Isaiah.

Kad su cjepidlačni Židovi upitali Ivana Krstitelja je li on Ilija koji ima doći, odgovorio je da nije, ali se potom poistovjetio s odlomkom iz Izaije.

> And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. John 1:19–23.

> A ovo je svjedočanstvo Ivanovo, kad su Židovi poslali iz Jeruzalema svećenike i levite da ga upitaju: Tko si ti? I priznao je, i nije zanijekao; nego je priznao: Ja nisam Krist. I upitaše ga: Što dakle? Jesi li ti Ilija? I reče: Nisam. Jesi li ti onaj prorok? I odgovori: Ne. Tada mu rekoše: Tko si, da možemo dati odgovor onima koji su nas poslali? Što kažeš sam o sebi? Reče: Ja sam glas jednoga koji viče u pustinji: Poravnite put Gospodnji, kao što reče prorok Izaija. Ivan 1:19–23.

The preparation of the “way of the Lord” identifies the methodology that the angels guided Miller to understand and employ in order to prepare the biblical understanding of the “way” that men were to walk in. Every “mountain” was to be made low, for the mountains of biblical prophecy represents truths that at first glance are apparently too difficult to understand. To understand the glorious holy mountain of Daniel chapter eleven verse forty-five that the king of the north is attempting to conquer is understood by first identifying the literal glorious holy mountain in Jerusalem which prophetically defines the spiritual glorious holy mountain. To explain the mountain that is identified as Armageddon, which means mountain of Megiddo, one must go to literal Megiddo. The prophetic difficulties that are represented as difficult are removed when the principle that the beginning of a thing illustrates the end of a thing is employed.

Priprava »puta Gospodnjega« prepoznaje metodologiju koju su anđeli vodili Millera da razumije i primijeni kako bi pripravio biblijsko razumijevanje »puta« kojim su ljudi trebali hoditi. Svaka je »gora« trebala biti snižena, jer gore u biblijskom proročanstvu predstavljaju istine koje se na prvi pogled doimaju odviše teškima za razumjeti. Da bi se razumjela slavna sveta gora iz Daniela, jedanaesto poglavlje, redak četrdeset pet, koju kralj sjevera nastoji osvojiti, najprije se mora prepoznati doslovna slavna sveta gora u Jeruzalemu, koja proročki određuje duhovnu slavnu svetu goru. Da bi se objasnila gora koja je označena kao Armagedon, što znači gora Megidska, valja poći k doslovnom Megidu. Proročke teškoće koje su prikazane kao teške uklanjaju se kada se primijeni načelo da početak neke stvari predočuje njezin svršetak.

The methodology represented by Isaiah and referenced by John and set forth by Miller exalts every valley. Whether it be the “valley of vision” in Isaiah twenty-two, the “valley of dead bones” in Ezekiel or the “valley of Jehoshaphat” in the book of Joel the methodology that is based upon the correct understanding of Christ’s character as represented as Palmoni the Wonderful Numberer in Millerite history, or as Alpha and Omega the wonderful linguist in our history is what exalts the prophetic truths that are represented in the “valleys” of God’s Word.

Metodologija koju predstavlja Izaija, na koju se poziva Ivan i koju izlaže Miller, uzvisuje svaku dolinu. Bilo da je riječ o „dolini viđenja” u Izaiji dvadeset i drugom poglavlju, „dolini mrtvih kostiju” u Ezekielu ili „dolini Jošafatovoj” u knjizi proroka Joela, metodologija koja se temelji na ispravnom razumijevanju Kristova karaktera, prikazanoga kao Palmoni, Divni Brojitelj, u milleritskoj povijesti, ili kao Alfa i Omega, divni jezikoslovac, u našoj povijesti, jest ono što uzvisuje proročke istine koje su predstavljene u „dolinama” Božje Riječi.

The crooked things that are to be made straight and the rough places that are made plain represents the work of correcting the customs and traditions that are employed by a Laodicean priesthood to uphold their poisoned dishes of fables. The work of Elijah is specifically identified as representing the correct biblical methodology in opposition to the fables of the theologians and priests. That work is accomplished by “common men,” not by the educated priests and theologians. Within the prophetic characteristics of these three witnesses is also the simple fact that the Elijah to come will be a man.

Krivudave stvari koje se trebaju izravnati i neravna mjesta koja se imaju poravnati predstavljaju djelo ispravljanja običaja i predaja kojima se služi laodicejsko svećenstvo kako bi poduprlo svoja otrovna jela bajki. Ilijino djelo izričito je prepoznato kao predstavljanje ispravne biblijske metodologije nasuprot bajkama teologa i svećenika. To se djelo izvršava po „običnim ljudima“, a ne po obrazovanim svećenicima i teolozima. Unutar proročkih obilježja tih triju svjedoka nalazi se i jednostavna činjenica da će Ilija koji ima doći biti čovjek.

That observation might seem unimportant, but as the theologians of Adventism seek to uphold their fables, they have taken a passage from Sister White where she speaks in the future tense about a man that would come in the spirit and power of Elijah and they add their own fable of explanation and insist that Sister White was speaking of herself.

To opažanje moglo bi se činiti nevažnim, ali budući da teolozi adventizma nastoje poduprijeti svoje bajke, uzeli su odlomak sestre White u kojem ona u budućem vremenu govori o čovjeku koji će doći u duhu i sili Ilijinoj te su dodali vlastitu bajku tumačenja i ustraju na tome da je sestra White govorila o sebi.

> “Prophecy must be fulfilled. The Lord says: ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.’ Somebody is to come in the spirit and power of Elijah, [See appendix.] and when he appears, men may say: ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’

> „Proročanstvo se mora ispuniti. Gospodin kaže: ‘Evo, poslat ću vam proroka Iliju prije nego dođe veliki i strašni dan Gospodnji.’ Netko treba doći u duhu i sili Ilijinoj, [Vidi dodatak.] i kad se pojavi, ljudi mogu reći: ‘Previše si revan, ne tumačiš Sveto pismo na ispravan način. Dopusti da ti kažem kako trebaš poučavati svoju poruku.’”

> “There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth. Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now.’ They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them.

> „Mnogi ne mogu razlikovati Božje djelo od čovječjega. Govorit ću istinu kako mi je Bog daje, i sada kažem: ako nastavite pronalaziti mane i gajiti duh razdora, nikada nećete upoznati istinu. Isus je rekao svojim učenicima: ‘Još vam imam mnogo toga reći, ali sada to ne možete nositi.’ Oni nisu bili u stanju cijeniti svete i vječne stvari; ali Isus je obećao poslati Utješitelja, koji će ih poučiti o svemu i podsjetiti ih na sve što im je On rekao.״

> “Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of heaven guide into all truth.” Testimonies to Ministers, 475, 476.

> „Braćo, ne smijemo polagati svoje pouzdanje u čovjeka. ‘Prođite se čovjeka, kojemu je dah u nosnicama; jer što je on da biste ga cijenili?’ Svoje bespomoćne duše morate objesiti o Isusa. Ne pristoji nam piti s izvora u dolini kada postoji izvor na gori. Ostavimo niže potoke; dođimo višim vrelima. Ako postoji neka točka istine koju ne razumijete, oko koje se ne slažete, istražujte, uspoređujte Pismo s Pismom, spustite okno istine duboko u rudnik Božje riječi. Morate položiti sebe i svoja mišljenja na Božji žrtvenik, odbaciti svoje unaprijed stvorene predodžbe i dopustiti Duhu neba da vas vodi u svu istinu.“ Testimonies to Ministers, 475, 476.

> “Somebody is to come in the spirit and power of Elijah: These words have been mistakenly applied by some to some individual who it was thought would appear with a prophetic message subsequent to Mrs. White’s life and work. The three paragraphs comprising this article titled ‘Let heaven Guide’ are only a small portion of a talk given by Ellen White in Battle Creek, Michigan, the morning of January 29, 1890. As this was published in the the Review and Herald of February 18, 1890, it carried the title of ‘How to meet a Controverted Point of Doctrine.’ Other excerpts drawn from this article and used largely to fill out certain pages of this volume, may be found on pages 23, 104, 111, 119, 158, 278, and 386. The article has been reproduced in its entirety in Selected Messages 1:406–416, with the portion comprising the excerpt entitled ‘Let Heaven Guide’ appearing on pages 412 and 413. When the article is read in its entirety it becomes apparent that Ellen White, in this statement made just a little more than a year after the Minneapolis Conference to a group in Battle Creek, was speaking of her own ministry. Some had grown critical of her work. Note that in the paragraph preceding that which appears in this volume on page 475, Ellen White states:

> „Netko treba doći u duhu i sili Ilijinoj“: Ove su riječi neki pogrešno primijenili na neku osobu za koju se smatralo da će se pojaviti s proročkom porukom nakon života i rada gospođe White. Tri odlomka koja sačinjavaju ovaj članak pod naslovom „Neka nebo vodi“ samo su mali dio govora koji je Ellen White održala u Battle Creeku, Michigan, ujutro 29. siječnja 1890. Budući da je ovo bilo objavljeno u časopisu Review and Herald od 18. veljače 1890., nosilo je naslov „Kako pristupiti spornom pitanju nauka“. Drugi izvadci preuzeti iz ovoga članka i uvelike upotrijebljeni kako bi se popunile određene stranice ovoga sveska, mogu se naći na stranicama 23, 104, 111, 119, 158, 278 i 386. Članak je u cijelosti ponovno objavljen u Selected Messages 1:406–416, pri čemu se dio koji obuhvaća izvadak naslovljen „Neka nebo vodi“ pojavljuje na stranicama 412 i 413. Kada se članak pročita u cijelosti, postaje očito da je Ellen White, u ovoj izjavi danoj tek nešto više od godinu dana nakon konferencije u Minneapolisu skupini u Battle Creeku, govorila o vlastitoj službi. Neki su postali kritični prema njezinu radu. Zapazite da u odlomku koji prethodi onomu što se pojavljuje u ovome svesku na stranici 475 Ellen White izjavljuje:“

> “‘We should come into a position where every difference will be melted away. If I think I have light, I shall do my duty in presenting it. Suppose I consulted others concerning the message the Lord would have me give to the people, the door might be closed so that the light might not reach the ones to whom God had sent it. When Jesus rode into Jerusalem, `the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto Him, master, rebuke thy disciples. And He answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out’ (Luke 19:37–40).

> „Trebali bismo doći u stanje u kojem će svaka razlika biti uklonjena. Ako mislim da imam svjetlo, izvršit ću svoju dužnost iznoseći ga. Kad bih se savjetovao s drugima u vezi s porukom koju bi mi Gospodin dao da prenesem narodu, vrata bi se mogla zatvoriti tako da svjetlo ne dopre do onih kojima ga je Bog poslao. Kad je Isus jahao u Jeruzalem, ‘sve mnoštvo učenika poče se radovati i glasno hvaliti Boga za sva silna djela koja su vidjeli, govoreći: blagoslovljen Kralj koji dolazi u ime Gospodnje; mir na nebu i slava na visini. A neki od farizeja iz mnoštva rekoše Mu: učitelju, ukori svoje učenike. A On odgovori i reče im: kažem vam da bi, kad bi ovi ušutjeli, kamenje odmah povikalo’ (Luka 19:37–40).”

> “‘The Jews tried to stop the proclamation of the message that had been predicted in the word of God.’

> „Židovi su nastojali zaustaviti naviještanje poruke koja je bila prorečena u Božjoj riječi.“

> “Then she makes reference again to her own experience:

> „Zatim se ponovno poziva na vlastito iskustvo:“

> “‘Prophecy must be fulfilled. The Lord says, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord” (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, “You are too earnest, you do not interpret the Scriptures in the proper way.”—Selected Messages, volume 1, 412.

> „Proročanstvo se mora ispuniti. Gospodin kaže: ‘Evo, poslat ću vam proroka Iliju prije nego dođe veliki i strašni dan Gospodnji’ (Malahija 4,5). Netko treba doći u duhu i sili Ilijinoj, i kad se pojavi, ljudi mogu reći: ‘Previše si revan, ne tumačiš Pisma na ispravan način.’“ — Selected Messages, svezak 1, 412.

> “That she was referring to her own experience is also made clear from the paragraph which follows, in which she declares:

> „Da je govorila o vlastitom iskustvu, također jasno proizlazi iz odlomka koji slijedi, u kojem izjavljuje:“

> “‘I shall tell the truth as God gives it to me….’” Appendix to Testimonies to Ministers.

> „‘Govorit ću istinu onako kako mi je Bog daje….’“ Dodatak knjizi Svjedočanstva propovjednicima.

The fact that Ellen White had to address the fables of the theologians and leaders of her time period provides no evidence that she was identifying herself as the “man” that would come in the future in the spirit and power of Elijah. Where is any evidence of Ellen White’s many opponents within Adventism that attack the method of biblical application she employed? Where was she ever told “you do not interpret the Scriptures the proper way”? She clearly identifies that there would be a movement of people at the end of the world that would be empowered by the spirit and power of Elijah, and there is no legitimate way to suggest that she thought that movement of the loud cry of the third angel was happening at the time she prophesied of the future manifestation of the power of Elijah. The Laodicean Adventist theologians would have their flock believe that Sister White was “making reference” to “her own experience” as a fulfillment of the prophet Elijah that would be sent before the great and dreadful day of the Lord.

Činjenica da se Ellen White morala suočiti s bajkama teologa i vođa svojega vremena ne pruža nikakav dokaz da je sebe poistovjećivala s „čovjekom“ koji će doći u budućnosti u duhu i sili Ilijinoj. Gdje postoji ikakav dokaz o mnogim protivnicima Ellen White unutar adventizma koji napadaju metodu biblijske primjene koju je primjenjivala? Gdje joj je ikada bilo rečeno: „ne tumačiš Pisma na ispravan način“? Ona jasno utvrđuje da će na svršetku svijeta postojati pokret ljudi koji će biti osnažen duhom i silom Ilijinom, i ne postoji nikakav legitiman način da se ustvrdi kako je smatrala da se taj pokret glasnog pokliča trećega anđela odvijao u vrijeme kada je prorokovala o budućem očitovanju Ilijine sile. Laodicejski adventistički teolozi željeli bi da njihovo stado vjeruje kako se sestra White „pozivala“ na „vlastito iskustvo“ kao na ispunjenje proroka Ilije koji će biti poslan prije velikoga i strašnoga dana Gospodnjega.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. Malachi 4:5.

> Evo, ja ću vam poslati proroka Iliju prije nego dođe veliki i strašni dan Gospodnji. Malahija 4,5.

One prophetic characteristic of Elijah as a symbol is that he presents a biblical methodology that opposes the fables of a priesthood that dishes out fables of customs and traditions. His work of preparing the way (this is the way, walk ye in it) is accomplished with the biblical methodology that opposes the teachings of a corrupted priesthood. And according to the three witnesses of Elijah, John the Baptist and Miller; accompanied with Sister White’s testimony of the then future appearing of Elijah, he will be a man, not a woman. When the methodology of Palmoni and Alpha and Omega is correctly understood, it is recognized not simply a set of biblical rules for interpreting the Scriptures, but as a transcript of Christ’s character, which is His glory.

Jedna proročka značajka Ilije kao simbola jest ta da on predstavlja biblijsku metodologiju koja se suprotstavlja bajkama svećenstva koje poslužuje bajke o običajima i predajama. Njegovo djelo pripravljanja puta („ovo je put, idite njime“) izvršava se biblijskom metodologijom koja se suprotstavlja učenjima iskvarenoga svećenstva. A prema trojici svjedoka — Iliji, Ivanu Krstitelju i Milleru — uz popratno svjedočanstvo sestre White o tada budućem pojavljivanju Ilije, on će biti muškarac, a ne žena. Kada se metodologija Palmonija te Alfe i Omege ispravno razumije, prepoznaje se ne samo kao skup biblijskih pravila za tumačenje Svetoga pisma, nego kao prijepis Kristova karaktera, koji je Njegova slava.

> And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:5.

> I otkrit će se slava Gospodnja, i svako će je tijelo zajedno vidjeti; jer su usta Gospodnja to izrekla. Izaija 40:5.

Christ’s very character is represented by the methodology to be employed in understanding His Word, for He is the Word.

Sam Kristov karakter prikazan je metodologijom koju valja primijeniti pri razumijevanju Njegove Riječi, jer On je Riječ.

> “The law of God in the sanctuary in heaven is the great original, of which the precepts inscribed upon the tables of stone and recorded by Moses in the Pentateuch were an unerring transcript. Those who arrived at an understanding of this important point were thus led to see the sacred, unchanging character of the divine law. They saw, as never before, the force of the Saviour’s words: ‘Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.’ Matthew 5:18. The law of God, being a revelation of His will, a transcript of His character, must forever endure, ‘as a faithful witness in heaven.’ Not one command has been annulled; not a jot or tittle has been changed. Says the psalmist: ‘Forever, O Lord, Thy word is settled in heaven.’ ‘All His commandments are sure. They stand fast for ever and ever.’ Psalm 119:89; 111:7, 8.” The Great Controversy, 434.

> „Božji zakon u nebeskom svetištu veliki je izvornik, kojega su propisi urezani na kamenim pločama i zapisani po Mojsiju u Petoknjižju bili nepogrješiv prijepis. Oni koji su došli do razumijevanja ove važne istine tako su bili navedeni da uvide sveti, nepromjenjivi karakter božanskog zakona. Vidjeli su, kao nikada prije, snagu Spasiteljevih riječi: ‘Dok ne prođu nebo i zemlja, ni jedna jota ili jedna kovrčica iz Zakona ne će proći.’ Matej 5:18. Božji zakon, budući da je otkrivenje Njegove volje, prijepis Njegova karaktera, mora trajati zauvijek, ‘kao vjeran svjedok na nebu’. Nijedna zapovijed nije ukinuta; ni jedna jota ni jedna kovrčica nije izmijenjena. Psalmist kaže: ‘Dovijeka, Jahve, riječ tvoja ostaje na nebu.’ ‘Sve su njegove zapovijedi postojane. Utvrđene su za sva vremena, dovijeka.’ Psalam 119:89; 111:7, 8.” Velika borba, 434.

Just as the ten commandments are an unchangeable transcript of Christ’s character, so too are the rules of prophetic interpretation a transcript of His character.

Kao što je Deset zapovijedi nepromjenjiv prijepis Kristova karaktera, tako su i pravila proročkog tumačenja prijepis Njegova karaktera.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.

> Trebali bismo sami znati što sačinjava kršćanstvo, što je istina, što je vjera koju smo primili, koja su biblijska pravila — pravila dana nam od najviše vlasti. Mnogi vjeruju bez razloga na kojem bi utemeljili svoju vjeru, bez dostatnog dokaza o istinitosti same stvari. Ako se iznese neka zamisao koja je u skladu s njihovim vlastitim unaprijed stvorenim mišljenjima, oni su je posve spremni prihvatiti. Oni ne rasuđuju od uzroka do posljedice, njihova vjera nema pravi temelj, i u vrijeme kušnje ustanovit će da su gradili na pijesku.

> “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.

> „Onaj tko počiva zadovoljan svojim sadašnjim nesavršenim poznavanjem Svetoga pisma, misleći da mu je to dovoljno za spasenje, počiva u kobnoj zabludi. Mnogi nisu temeljito opremljeni biblijskim dokazima kako bi mogli razlučiti zabludu i osuditi svu predaju i praznovjerje koje je podmetnuto kao istina. Sotona je unio vlastite zamisli u štovanje Boga kako bi iskvario jednostavnost Kristova evanđelja. Velik broj onih koji tvrde da vjeruju sadašnjoj istini ne zna što sačinjava vjeru koja je jednom predana svetima — Krist u vama, nada slave. Misle da brane stare međe, ali su mlaki i ravnodušni. Ne znaju što znači utkati u svoje iskustvo i posjedovati pravu vrlinu ljubavi i vjere. Nisu pomni proučavatelji Biblije, nego su lijeni i nepažljivi. Kada se pojave razlike u mišljenju o ulomcima Svetoga pisma, oni koji nisu proučavali sa svrhom i nisu odlučni u pogledu onoga što vjeruju otpadaju od istine. Na sve bismo trebali snažno staviti potrebu da marljivo istražuju božansku istinu, kako bi znali da znaju što je istina. Neki tvrde da imaju mnogo znanja i osjećaju se zadovoljni svojim stanjem, premda nemaju više revnosti za djelo, ni gorljivije ljubavi prema Bogu i dušama za koje je Krist umro, nego da Boga nikada nisu ni upoznali. Ne čitaju Bibliju [kako bi] prisvojili srž i obilje njezine hrane vlastitim dušama. Ne osjećaju da je to glas Božji koji im govori. Ali ako želimo razumjeti put spasenja, ako želimo vidjeti zrake Sunca pravednosti, moramo proučavati Sveto pismo sa svrhom, jer obećanja i proročanstva Biblije obasjavaju jasnim zrakama slave božanski plan otkupljenja, a te se veličanstvene istine ne razumiju jasno.“ The 1888 Materials, 403.

To genuinely be a Christian means to be like Christ. The passage identifies that we “should know for ourselves what constitutes Christianity.” It says we “should know” “what is truth.” We “should know” “what is the faith that we have received.” We should know “what are the Bible rules—the rules given us from the highest authority.” To be Christlike requires knowing what the Bible rules are that were given us from the highest authority. Without those rules we cannot be Christlike, for the rules given by the highest authority are a transcript of His character.

Istinski biti kršćanin znači biti poput Krista. Ovaj odlomak ističe da bismo „sami za sebe trebali znati što čini kršćanstvo”. Kaže da bismo „trebali znati” „što je istina”. Mi „trebamo znati” „koja je vjera koju smo primili”. Trebamo znati „koja su biblijska pravila — pravila dana nam od najviše vlasti”. Biti kristolik zahtijeva poznavanje toga koja su biblijska pravila koja su nam dana od najviše vlasti. Bez tih pravila ne možemo biti kristoliki, jer pravila dana od najviše vlasti prijepis su Njegova karaktera.

Another characteristic of Elijah is the work of preparing the way for the messenger of the covenant. Elijah represents the work that is accomplished during a history when a former chosen people are being passed by and a new chosen people are simultaneously being chosen. The history represents a purification process that produces a people who are represented as a pure offering, in contrast with the former impure chosen people.

Još jedno Ilijino obilježje jest djelo pripravljanja puta glasniku Saveza. Ilija predstavlja djelo koje se izvršava tijekom povijesti u kojoj se nekadašnji izabrani narod zaobilazi, dok se istodobno bira novi izabrani narod. Ta povijest predstavlja proces pročišćenja koji proizvodi narod prikazan kao čist prinos, nasuprot prijašnjem nečistom izabranom narodu.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Evo, ja šaljem glasnika svojega da pripravi put preda mnom; i iznenada će doći u svoj hram Gospodin, kojega tražite, i anđeo Saveza, kojemu se radujete: evo, on dolazi, govori Gospod nad vojskama. Ali tko će podnijeti dan njegova dolaska? i tko će opstati kad se on pojavi? Jer on je kao oganj ljevačev i kao lužina bjeliočeva. I sjest će kao onaj koji tali i pročišćuje srebro; i očistit će sinove Levijeve i pročistiti ih kao zlato i srebro, da prinose Gospodu prinos u pravednosti. Tada će prinos Jude i Jeruzalema biti mio Gospodu kao u dane drevne i kao u godine prijašnje. Malahija 3,1–4.

John the Baptist prepared the way for Christ to suddenly come and cleanse His temple. The cleansing of the temple at the beginning and ending of Christ’s ministry was a fulfillment of Malachi chapter three. John was the messenger that prepared the way for the messenger of the covenant to purify the sons of Levi.

Ivan Krstitelj pripravio je put Kristu da iznenada dođe i očisti svoj hram. Čišćenje hrama na početku i na završetku Kristove službe bilo je ispunjenje trećega poglavlja Malahije. Ivan je bio glasnik koji je pripravio put Glasniku Saveza da očisti sinove Levijeve.

> “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. 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. ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts. But who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver.’ Malachi 3:1–3.” The Desire of Ages, 161.

> „Pri čišćenju hrama Isus je objavljivao svoje poslanje kao Mesija i započinjao svoje djelo. Taj hram, podignut za prebivalište božanske Prisutnosti, bio je namijenjen da bude zorna pouka Izraelu i svijetu. Od vječnih vjekova Božja je namjera bila da svako stvoreno biće, od sjajnog i svetog serafina do čovjeka, bude hram za prebivanje Stvoritelja. Zbog grijeha čovječanstvo je prestalo biti hramom za Boga. Potamnjelo i okaljano zlom, čovjekovo srce više nije otkrivalo slavu Božanskoga. Ali utjelovljenjem Sina Božjega ispunja se naum Neba. Bog prebiva u čovječanstvu, 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. Ali Židovi nisu razumjeli značenje građevine na koju su gledali s tolikim ponosom. Nisu se predali kao sveti hramovi božanskom Duhu. Predvorja hrama u Jeruzalemu, ispunjena metežom nesvete trgovine, odviše su vjerno predstavljala hram srca, okaljan prisutnošću putene strasti i nesvetih misli. Čisteći hram od svjetskih kupaca i prodavača, Isus je objavio svoje poslanje da očisti srce od onečišćenja grijehom — od zemaljskih želja, sebičnih požuda i zlih navika koje kvare dušu. ‘I doći će iznenada u svoj Hram Gospodin koga vi tražite i Anđeo Saveza koga žudite. Evo ga, dolazi već — govori Jahve nad vojskama. Ali tko će podnijeti dan njegova dolaska i tko će opstati kad se on pojavi? Jer on je kao oganj ljevačev i kao lužina bjeliočeva. I zasjest će kao onaj što topi srebro i pročišćava. Očistit će sinove Levijeve i pročistit će ih kao zlato i srebro.’ Malahija 3,1–3.” Isusov život, 161.

John the Baptist was the messenger that prepared the way for Christ to suddenly come and cleanse His temple, and William Miller accomplished the same work of preparation for Christ to suddenly come to the Most Holy Place on October 22, 1844.

Ivan Krstitelj bio je glasnik koji je pripravio put da Krist iznenada dođe i očisti svoj hram, a William Miller izvršio je isto djelo priprave da Krist iznenada dođe u Svetinju nad svetinjama 22. listopada 1844.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> „Kristov dolazak kao našega velikoga svećenika u Svetinju nad svetinjama, radi očišćenja Svetišta, prikazan u Danielu 8,14; dolazak Sina Čovječjega k Pradavnomu, kako je iznesen u Danielu 7,13; i dolazak Gospodnji u Njegov hram, prorečen po Malahiji, opisi su istoga događaja; a to je također prikazano dolaskom zaručnika na svadbu, što ga je Krist opisao u prispodobi o deset djevica, u Mateju 25.“ Velika borba, 426.

John and Miller typified the cleansing represented by Malachi that is now being accomplished in our current history.

Ivan i Miller predoznačivali su čišćenje koje je predstavio Malahija, a koje se sada ostvaruje u našoj sadašnjoj povijesti.

> “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, koji ima veliku vlast; i zemlja se rasvijetlila od njegove slave. I povika silno jakim glasom govoreći: Pade, pade Babilon veliki, i postade prebivalište đavolima’ (Otkrivenje 18:1, 2). To je ista poruka koja je dana po drugom anđelu. Babilon pade, ‘jer je sve narode napojio vinom gnjeva bluda svojega’ (Otkrivenje 14:8). Što je to vino?—Njezini lažni nauci. Ona je svijetu dala lažnu subotu umjesto Subote četvrte zapovijedi te je ponovila laž koju je Sotona najprije rekao Evi u Edenu—o prirodnoj besmrtnosti duše. Mnoge srodne zablude proširila 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.

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

The two temple cleansings of Christ’s ministry, and the two temple cleansings of the Millerite history, were fulfillments of Malachi chapter three and point forward to the two temple cleansings that began on September 11, 2001 when the great buildings of New York City were thrown down by a touch of God, and the mighty angel of Revelation eighteen descended to lighten the earth with his glory. Among other things this disproves the dish of fables offered by Adventism’s Laodicean theologians who claim Ellen White was the Elijah prophet that would come before the great and dreadful day of the Lord. The temple cleansing that takes place when the angel of Revelation eighteen descends began eighty-six years after Ellen White was laid to rest.

Dva čišćenja hrama tijekom Kristove službe i dva čišćenja hrama u milleritskoj povijesti bila su ispunjenja trećega poglavlja Malahije i upućuju unaprijed na dva čišćenja hrama koja su započela 11. rujna 2001., kada su velike građevine New Yorka bile oborene dodirom Božjim, a silni anđeo iz Otkrivenja osamnaest sišao da rasvijetli zemlju svojom slavom. Između ostaloga, to pobija tanjur bajki koji nude laodicejski teolozi adventizma, a koji tvrde da je Ellen White bila prorok Ilija koji će doći prije velikoga i strašnoga dana Gospodnjega. Čišćenje hrama koje se zbiva kada anđeo iz Otkrivenja osamnaest silazi započelo je osamdeset i šest godina nakon što je Ellen White položena na počinak.

John the Baptist and his disciples, Miller and the Millerites and Future for America represent the messengers that prepare the way for the messenger of the covenant to suddenly come to His temple and cleanse it from its sacrilegious profanation.

Ivan Krstitelj i njegovi učenici, Miller i mileriti te Future for America predstavljaju glasnike koji pripravljaju put da glasnik Saveza iznenada dođe u svoj hram i očisti ga od njegove svetogrde oskvrnutosti.

Elijah as a symbol represents a man. He represents a man called from the common walk of life and not a priestly theologian. His ministry presents the correct biblical methodology, which are the rules given by the highest authority. His ministry is in confrontation with the current Laodicean priesthood’s methodology of fables, customs and traditions. He prepares the way for a cleansing process that raises up a new chosen people from the remains of a chosen people that are passed by. The cleansing process is set within the context of happening suddenly.

Ilija kao simbol predstavlja čovjeka. On predstavlja čovjeka pozvanoga iz uobičajenoga životnog hoda, a ne svećeničkoga teologa. Njegova služba iznosi ispravnu biblijsku metodologiju, to jest pravila dana od najviše vlasti. Njegova je služba u sukobu s metodologijom bajki, običaja i predaja sadašnjega laodicejskoga svećenstva. On pripravlja put za proces očišćenja koji podiže nov izabrani narod iz ostataka izabranoga naroda koji je zaobiđen. Proces očišćenja postavljen je u okvir iznenadnoga zbivanja.

Elijah also represents a ministry and a work that God specifically establishes and identifies as the exclusive ministry of God.

Ilija također predstavlja službu i djelo koje Bog posebno uspostavlja i određuje kao isključivu službu Božju.

We will demonstrate this in the history of the Millerites in the next article.

To ćemo pokazati u povijesti milerita u sljedećem članku.

> And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.

> I dogodi se u vrijeme prinošenja večernje žrtve da pristupi prorok Ilija i reče: Gospodine, Bože Abrahamov, Izakov i Izraelov, neka se danas zna da si ti Bog u Izraelu i da sam ja tvoj sluga te da sam sve ovo učinio po tvojoj riječi. 1 Kraljevima 18,36.

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