Article

# The Revelation of Jesus Christ - Number Seventeen

Otkrivenje Isusa Krista - Broj sedamnaest

Awakening the Dry Bones: A Call to Purity and Faith in the Tarrying Time

Buđenje suhih kostiju: poziv na čistoću i vjeru u vremenu iščekivanja

Author

Jeff Pippenger

Published

November 17, 2023

Formats

PDF
Word
Song MP3

The dry bones that are laying dead in the street, who hear the “voice” of the one who is crying in the wilderness, do so because the Comforter has come, in fulfillment of Jesus’ promise to send him. In the first disappointment of the Millerites, the Millerites came to understand that they were in the tarrying time of the virgin’s parable.

Suhe kosti koje leže mrtve na ulici, i koje čuju „glas” onoga koji viče u pustinji, čine to zato što je došao Tješitelj, u ispunjenju Isusova obećanja da će ga poslati. U prvom razočaranju milerita, mileriti su došli do razumijevanja da se nalaze u vremenu zakašnjenja iz prispodobe o djevicama.

> “The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844.” Spiritual Gifts, volume 1, 153.

> „Razočarani su iz Biblije uvidjeli da se nalaze u vremenu odgađanja te da moraju strpljivo čekati ispunjenje viđenja. Isti dokazi koji su ih naveli da očekuju svojega Gospodina 1843. godine naveli su ih da ga očekuju i 1844.“ Spiritual Gifts, volume 1, 153.

Those who have been typified by the Millerites repeat the experience of the first disappointment, and when they do, they must understand that they too, are in the tarrying time of the virgin’s parable. It is only the influence of the Comforter that allows them to see this truth. That recognition, brought about by the Comforter, is represented by the first prophecy that Ezekiel was instructed to proclaim to the valley of dry, dead bones.

Oni koji su predočeni mileritima ponavljaju iskustvo prvoga razočaranja, i kada to čine, moraju razumjeti da su i oni u vremenu odgađanja iz prispodobe o djevicama. Samo utjecaj Utješitelja omogućuje im da uvide tu istinu. To prepoznavanje, ostvareno po Utješitelju, predočeno je prvim proročanstvom koje je Ezekielu bilo naloženo da navijesti dolini suhih, mrtvih kostiju.

> Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:4–8.

> I opet mi reče: Prorokuj nad ovim kostima i reci im: O suhe kosti, čujte riječ Gospodnju. Ovako govori Gospodin Bog ovim kostima: Evo, učinit ću da dah uđe u vas, i oživjet ćete. I stavit ću na vas tetive, i navući ću na vas meso, i pokriti vas kožom, i udahnut ću u vas dah, i oživjet ćete; i spoznat ćete da sam ja Gospodin. Tako sam prorokovao kako mi je bilo zapovjeđeno; i dok sam prorokovao, nastade šum, i gle, potres, i kosti se približiše, svaka kost svojoj kosti. I kad pogledah, gle, na njima se pojaviše tetive i meso navrije na njih, i koža ih pokri odozgo; ali daha ne bijaše u njima. Ezekiel 37:4–8.

The “noise” represents the Holy Spirit. At that point the virgins need to recognize that they are in the tarrying time. The biblical instructions of what the disappointed must do when they recognize they are in the tarrying time is abundant. Jeremiah teaches they must never return to the “assembly of mockers,” which in the message to Philadelphia, is the synagogue of Satan. They must also separate the precious from the vile. The precious contrasted with the vile has a dual meaning.

„Buka“ predstavlja Duha Svetoga. U tom trenutku djevice trebaju prepoznati da se nalaze u vremenu odgode. Biblijske upute o tome što razočarani moraju činiti kada prepoznaju da se nalaze u vremenu odgode obiluju. Jeremija uči da se nikada ne smiju vratiti u „zbor podrugljivaca“, koji je u poruci Filadelfiji sinagoga Sotonina. Oni također moraju odvojiti dragocjeno od bezvrijednoga. Dragocjeno, nasuprot bezvrijednome, ima dvojako značenje.

I learned for myself this prophetic distinction years ago, when I made an application of William Miller’s dream. I correctly defined the jewels as truths of God’s word, and the spurious jewels as corrupted doctrines. Thereafter, it was pointed out to me that James White had also made an application of William Miller’s dream, and in his application, he identified the jewels as God’s faithful people, and the spurious jewels as the false professors of truth. When I investigated what James White had taught about the dream, I realized we were both correct. The jewels can represent God’s faithful, and the counterfeit jewels, the unfaithful, but the jewels can also represent the truths of God’s word and the counterfeit jewels can be false doctrines. James White applied Miller’s dream to the history that James White was then living in, but I had approached the dream as the history of the last days. Together the two applications identify that men become what they believe, and should they choose to hold to erroneous doctrines, they will be swept out the window by the dirt brush man, along with the doctrines they have become associated with. We are what we eat.

Prije mnogo godina sam osobno naučio ovu proročku razliku kada sam primijenio san Williama Millera. Ispravno sam odredio dragulje kao istine Božje riječi, a lažne dragulje kao iskvarene nauke. Nakon toga mi je bilo ukazano da je i James White načinio primjenu sna Williama Millera te da je u svojoj primjeni dragulje poistovjetio s Božjim vjernim narodom, a lažne dragulje s lažnim ispovjedaocima istine. Kada sam istražio što je James White naučavao o tome snu, shvatio sam da smo obojica bili u pravu. Dragulji mogu predstavljati Božje vjerne, a krivotvoreni dragulji nevjerne, ali dragulji također mogu predstavljati istine Božje riječi, a krivotvoreni dragulji mogu biti lažni nauci. James White primijenio je Millerov san na povijest u kojoj je tada živio, ali ja sam tom snu pristupio kao povijesti posljednjih dana. Zajedno te dvije primjene pokazuju da ljudi postaju ono što vjeruju, i ako odluče prianjati uz pogrešne nauke, čovjek s četkom za prašinu pomest će ih kroz prozor zajedno s naukama s kojima su se povezali. Mi smo ono što jedemo.

When the disappointed find they are in the tarrying time, according to Jeremiah they are to separate the precious from the vile.

Kad razočarani uoče da se nalaze u vremenu odgode, prema Jeremiji trebaju odvojiti dragocjeno od bezvrijednoga.

> “How is it that men who are at war with the government of God come into possession of the wisdom which they sometimes display? Satan himself was educated in the heavenly courts, and he has a knowledge of good as well as of evil. He mingles the precious with the vile, and this is what gives him power to deceive. But because Satan has robed himself in garments of heavenly brightness, shall we receive him as an angel of light? The tempter has his agents, educated according to his methods, inspired by his spirit, and adapted to his work. Shall we co-operate with them? Shall we receive the works of his agents as essential to the acquirement of an education?” Ministry of Healing, 440.

> „Kako to da ljudi koji su u ratu protiv Božje vladavine dolaze u posjed mudrosti koju katkad pokazuju? Sam Sotona bio je odgojen na nebeskim dvorovima i ima spoznaju i dobra i zla. On miješa dragocjeno s bezvrijednim, i upravo mu to daje moć da vara. No zato što se Sotona zaodjenuo u haljine nebeske svjetlosti, hoćemo li ga primiti kao anđela svjetla? Kušač ima svoje oruđe, odgojeno prema njegovim metodama, nadahnuto njegovim duhom i prilagođeno njegovu djelu. Hoćemo li surađivati s njima? Hoćemo li djela njegovih oruđa primiti kao bitna za stjecanje obrazovanja?” Služba liječenja, 440.

The precious and vile represents truth and error. It also represents two classes of men.

Dragocjeno i bezvrijedno predstavlja istinu i zabludu. Ono također predstavlja dvije skupine ljudi.

> “‘Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor.’ The ‘great house’ represents the Church. In the Church will be found the vile as well as the precious. The net cast into the sea gathers both good and bad.” Review and Herald, February 5, 1901.

> „Ipak temelj Božji stoji čvrsto, imajući ovaj pečat: Gospodin poznaje one koji su njegovi. I: Neka se od bezakonja odmakne svatko tko zaziva ime Kristovo. A u velikoj kući nisu samo posude od zlata i od srebra, nego i od drveta i od zemlje; i neke za čast, a neke za sramotu.“ „Velika kuća“ predstavlja Crkvu. U Crkvi će se naći i bezvrijedni i dragocjeni. Mreža bačena u more skuplja i dobre i zle.“ Review and Herald, 5. veljače 1901.

Jeremiah was instructed that if he would return, he needed to separate from the foolish virgins, and he must also separate from the erroneous teachings of the foolish virgins. The one hundred and forty-four thousand are those who come into perfect unity. Jeremiah is representing the work that those called to be sealed by Ezekiel’s second message of the four winds must accomplish, if they are to be God’s “mouth,” when the vision speaks. The vision spoke in Millerite history when the judgment arrived, and it speaks in the history of the one hundred and forty-four thousand when the earth beast speaks, and the judgment of the third woe arrives. Then those who have accomplished the work identified by Jeremiah are lifted up as God’s watchmen.

Jeremiji je bilo naloženo da se, ako se vrati, mora odvojiti od ludih djevica, a također se mora odvojiti i od pogrešnih učenja ludih djevica. Sto četrdeset i četiri tisuće jesu oni koji dolaze u savršeno jedinstvo. Jeremija predstavlja djelo koje moraju izvršiti oni koji su pozvani da budu zapečaćeni drugom Ezekielovom porukom o četiri vjetra, ako trebaju biti Božja „usta“ kada viđenje progovori. Viđenje je progovorilo u milleritskoj povijesti kada je sud stigao, i ono progovara u povijesti sto četrdeset i četiri tisuće kada progovori zvijer zemlje i stigne sud trećega jao. Tada oni koji su izvršili djelo označeno Jeremijom bivaju uzdignuti kao Božji stražari.

When the Lord sends the Comforter to awaken the disappointed from their death, He identifies a work of purification they must accomplish if they are to be His spokesmen in the Sunday law crisis. Isaiah agrees with Jeremiah’s counsel.

Kad Gospodin pošalje Tješitelja da probudi razočarane iz njihove smrti, On ukazuje na djelo očišćenja koje oni moraju izvršiti ako žele biti Njegovi glasnogovornici u krizi nedjeljnog zakona. Izaija se slaže s Jeremijinim savjetom.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. Isaiah 52:7–9.

> Kako su krasne po gorama noge onoga koji donosi radosnu vijest, koji navješćuje mir; koji donosi radosnu vijest o dobru, koji navješćuje spasenje; koji govori Sionu: Tvoj Bog kraljuje! Tvoji će stražari podignuti glas; zajedno će pjevati, jer će gledati licem u lice kad Gospod vrati Sion. Provalite u radost, pjevajte zajedno, vi razvaline jeruzalemske: jer Gospod utješi svoj narod, otkupi Jeruzalem. Izaija 52:7–9.

Those that “bringeth good tidings” and who “publish peace and salvation” lift up “their voices together,” for they “shall see eye to eye.”

Oni koji „donose dobre vijesti” i koji „navješćuju mir i spasenje” podižu „svoje glasove zajedno”, jer će „gledati licem u lice”.

> “A few others were shown me as joining their influence with those I have mentioned, and together they do what they can to draw off from the body and cause confusion; and their influence brings the truth of God into disrepute. Jesus and holy angels are bringing up and uniting God’s people into one faith, that they may all have one mind and one judgment. And while they are being brought into the unity of the faith, to see eye to eye upon the solemn, important truths for this time, Satan is at work to oppose their advancement. Jesus is at work through His instruments to gather and unite. Satan works through his instruments to scatter and divide. ‘For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.’

> „Još nekolicina drugih bila mi je pokazana kako pridružuju svoj utjecaj onima koje sam spomenula, i zajedno čine što mogu da odvoje od tijela i izazovu pomutnju; a njihov utjecaj dovodi Božju istinu na zao glas. Isus i sveti anđeli uzdižu i sjedinjuju Božji narod u jednoj vjeri, da svi imaju jednu misao i jedan sud. I dok se dovode u jedinstvo vjere, da gledaju licem k licu u pogledu svečanih, važnih istina za ovo vrijeme, Sotona djeluje kako bi se usprotivio njihovu napretku. Isus djeluje preko svojih oruđa da sabere i ujedini. Sotona djeluje preko svojih oruđa da rasprši i razdijeli. ‘Jer, evo, zapovjedit ću, i prorešetat ću dom Izraelov među svim narodima, kao što se rešeta žito na rešetu, a ni najmanje zrno neće pasti na zemlju.’”

> “God is now testing and proving His people. Character is being developed. Angels are weighing moral worth, and keeping a faithful record of all the acts of the children of men. Among God’s professed people are corrupt hearts; but they will be tested and proved. That God who reads the hearts of everyone, will bring to light hidden things of darkness where they are often least suspected, that stumbling blocks which have hindered the progress of truth may be removed, and God have a clean and holy people to declare His statutes and judgments.

> „Bog sada iskušava i provjerava svoj narod. Karakter se izgrađuje. Anđeli odmjeravaju moralnu vrijednost i vjerno vode zapis o svim djelima sinova čovječjih. Među onima koji se nazivaju Božjim narodom ima pokvarenih srca; ali oni će biti iskušani i provjereni. Taj Bog koji čita srca svakoga iznijet će na vidjelo skrivena djela tame ondje gdje se to često najmanje naslućuje, kako bi se uklonile sablazni koje su ometale napredak istine i kako bi Bog imao čist i svet narod da objavljuje njegove uredbe i sudove.

> “The Captain of our salvation leads His people on step by step, purifying and fitting them for translation, and leaving in the rear those who are disposed to draw off from the body, who are not willing to be led, and are satisfied with their own righteousness. ‘If therefore the light that is in thee be darkness, how great is that darkness!’ No greater delusion can deceive the human mind than that which leads men to indulge a self-confident spirit, to believe that they are right and in the light, when they are drawing away from God’s people, and their cherished light is darkness.” Testimonies, volume 1, 332, 333.

> „Vojvoda našega spasenja vodi svoj narod korak po korak, čisteći ga i osposobljavajući za preobraženje, a za sobom ostavlja one koji su skloni odvajati se od tijela, koji nisu voljni biti vođeni i koji su zadovoljni vlastitom pravednošću. ‘Ako je dakle svjetlo koje je u tebi tama, kolika li je tek ta tama!’ Nikakva veća obmana ne može zavesti ljudski um od one koja navodi ljude da ugađaju duhu samopouzdanja, da vjeruju kako su u pravu i u svjetlu, dok se udaljuju od Božjega naroda, a njihovo njegovano svjetlo jest tama.” Svjedočanstva, svezak 1, 332, 333.

The phrase “bringeth good tidings” is repeated twice in the passage of Isaiah to identify the history of the Midnight Cry, as does the verses that lead to Isaiah’s description of the unity that is accomplished when the precious is separated from the vile.

Izraz „donosi dobre vijesti” ponavlja se dvaput u odlomku iz Izaije kako bi se prepoznala povijest Ponoćnog poklika, kao što to čine i redci koji vode do Izaijina opisa jedinstva koje se ostvaruje kada se dragocjeno odijeli od bezvrijednoga.

> Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. Isaiah 52:1, 2.

> Probudi se, probudi se; odjeni snagu svoju, Sione; odjeni prekrasne haljine svoje, Jeruzaleme, sveti grade: jer odsad više neće u te ulaziti neobrezani i nečisti. Stresi sa sebe prah; ustani i sjedni, Jeruzaleme: oslobodi se okova sa svoga vrata, sužanjska kćeri sionska. Izaija 52:1, 2.

Jeremiah represents those in the first disappointment, that recognize they are in the tarrying time. Isaiah commands those same persons to “awake, awake.” They awake and ultimately arrive to a point where there will no longer be any uncircumcised and unclean in God’s church, for they will have accomplished the work of separating the precious and the vile. “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Jeremija predstavlja one u prvom razočaranju koji prepoznaju da se nalaze u vremenu odgode. Izaija zapovijeda tim istim osobama da se „probude, probude“. Oni se bude i naposljetku dolaze do točke kada više neće biti nikoga neobrezana ni nečista u Božjoj crkvi, jer će izvršiti djelo odvajanja dragocjenoga od ništavnoga. „Gospodin želi da njegova crkva bude očišćena prije nego što njegovi sudovi još očitije padnu na svijet.“

> “We are rapidly nearing the close of this earth’s history. The end is very near, much nearer than many suppose, and I feel burdened to urge upon our people the necessity of seeking the Lord earnestly. Many are asleep, and what can be said to arouse them from their carnal slumber? The Lord would have his church purified, before his judgments shall fall more signally upon the world.

> „Ubrzano se približavamo završetku povijesti ove zemlje. Kraj je veoma blizu, mnogo bliže nego što mnogi pretpostavljaju, i osjećam teret da našemu narodu ozbiljno naglasim potrebu da usrdno traži Gospodina. Mnogi spavaju, i što se može reći da ih probudi iz njihova tjelesnog drijemeža? Gospodin bi htio da njegova crkva bude očišćena prije nego što njegovi sudovi još očitije padnu na svijet.״

> “‘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.’

> “Tko može podnijeti dan njegova dolaska? I tko će opstati kad se on pojavi? Jer on je kao oganj talioničara i kao lužina bjelilaca. I sjest će kao talioničar i pročistitelj srebra; i pročistit će sinove Levijeve i prekaliti ih kao zlato i srebro, da bi prinijeli Gospodu prinos u pravednosti.”

> “Christ will remove every pretentious cloak. No mingling of the true with the spurious can deceive him. ‘He is like a refiner’s fire,’ separating the precious from the vile, the dross from the gold.

> „Krist će ukloniti svaki lažni plašt. Nikakvo miješanje istinitoga s krivotvorenim ne može ga zavesti. ‘On je kao oganj ljevačev’, razdvajajući dragocjeno od bezvrijednoga, trosku od zlata.“

> “Like the Levites, God’s chosen people are set apart by him for his special work. Every true Christian bears priestly credentials. He is honored with the sacred responsibility of representing to the world the character of his Heavenly Father. He is to heed well the words, ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’

> „Poput Levita, Božji izabrani narod On odvaja za svoje posebno djelo. Svaki istinski kršćanin nosi svećenička obilježja. Njemu je ukazana čast svetom odgovornošću da svijetu predstavlja karakter svojega nebeskog Oca. On treba pomno poslušati riječi: ‘Budite dakle savršeni, kao što je savršen Otac vaš koji je na nebesima.’“

> “‘But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts.

> „A vama koji se bojite imena mojega ogranuti će Sunce pravednosti s iscjeljenjem na svojim zrakama; i vi ćete izaći i napredovati kao telad iz staje. I gazit ćete bezbožnike; jer će oni biti pepeo pod tabanima vaših nogu u dan kad ja to učinim, govori Jahve nad vojskama.

> “‘Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and the judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.’” Review and Herald, November 8, 1906.

> „Sjećajte se zakona Mojsija, sluge mojega, koji mu zapovjedih na Horebu za sav Izrael, sa uredbama i sudovima. Evo, poslat ću vam proroka Iliju prije nego dođe veliki i strašni dan Gospodnji; i on će obratiti srce otaca k djeci i srce djece k njihovim ocima, da ne dođem i udarim zemlju prokletstvom.“ Review and Herald, 8. studenoga 1906.

Those that hold to false doctrines will be separated in the history that begins with the “voice” crying in the wilderness. Those who refuse to allow the creative power of God to produce a personal sanctified experience, will be separated from the “gold” in the history that begins with the “voice” crying in the wilderness. They will remain as Laodiceans, right at the point where Laodicea transcends into Philadelphia.

Oni koji se drže lažnih nauka bit će odvojeni u povijesti koja započinje s „glasom“ koji viče u pustinji. Oni koji odbijaju dopustiti stvaralačkoj Božjoj sili da proizvede osobno posvećeno iskustvo, bit će odvojeni od „zlata“ u povijesti koja započinje s „glasom“ koji viče u pustinji. Oni će ostati kao Laodicejci, upravo na mjestu gdje Laodiceja prelazi u Filadelfiju.

The work of separating the precious from the vile is almost totally the work of the messenger of the covenant who comes suddenly to purify the sons of Levi, but we must participate.

Djelo odvajanja dragocjenoga od bezvrijednoga gotovo je u potpunosti djelo glasnika saveza koji iznenada dolazi da očisti sinove Levijeve, ali mi moramo sudjelovati.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.

> Stoga, ljubljeni moji, kao što ste vazda bili poslušni, ne samo za moje nazočnosti, nego sada još mnogo više u mojoj odsutnosti, sa strahom i drhtanjem izvršujte svoje spasenje. Jer Bog je taj koji u vama djeluje i da hoćete i da činite što je njemu po volji. Sve činite bez mrmljanja i prepiranja, da budete besprijekorni i bezazleni, djeca Božja bez mane usred roda izopačena i pokvarena, među kojima svijetlite kao svjetlila u svijetu. Filipljanima 2,12–15.

Jeremiah was told to separate the precious from the vile if he desired to be God’s spokesman in the coming judgment. The fact that Jeremiah was hearing God’s counsel to him, demonstrated the presence of the Comforter was already available if he chose to take up the work.

Jeremiji je bilo rečeno da odvoji dragocjeno od bezvrijednoga ako je želio biti Božji glasnik u nadolazećem sudu. Činjenica da je Jeremija slušao Božji savjet upućen njemu pokazivala je da je prisutnost Tješitelja već bila dostupna ako odluči prihvatiti se toga djela.

> “The work of gaining salvation is one of copartnership, a joint operation. There is to be co-operation between God and the repentant sinner. This is necessary for the formation of right principles in the character. Man is to make earnest efforts to overcome that which hinders him from attaining to perfection. But he is wholly dependent upon God for success. Human effort of itself is not sufficient. Without the aid of divine power it avails nothing. God works and man works. Resistance of temptation must come from man, who must draw his power from God. On the one side there is infinite wisdom, compassion, and power; on the other, weakness, sinfulness, absolute helplessness.

> „Djelo zadobivanja spasenja djelo je sudioništva, zajedničkog djelovanja. Treba postojati suradnja između Boga i pokajanoga grešnika. To je nužno za oblikovanje ispravnih načela u karakteru. Čovjek treba ulagati ozbiljne napore kako bi nadvladao ono što ga priječi u postizanju savršenstva. No on za uspjeh u potpunosti ovisi o Bogu. Sam po sebi ljudski napor nije dostatan. Bez pomoći božanske sile ne koristi ništa. Bog djeluje i čovjek djeluje. Odupiranje kušnji mora doći od čovjeka, koji svoju snagu mora crpiti od Boga. S jedne je strane beskrajna mudrost, suosjećanje i sila; s druge slabost, grešnost, potpuna bespomoćnost.“

> “God wishes us to have the mastery over ourselves. But He cannot help us without our consent and co-operation. The divine Spirit works through the powers and faculties given to man. Of ourselves, we are not able to bring the purposes and desires and inclinations into harmony with the will of God; but if we are ‘willing to be made willing,’ the Saviour will accomplish this for us, ‘Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.’ 2 Corinthians 10:5.” Acts of the Apostles, 482.

> „Bog želi da ovladamo sobom. Ali On nam ne može pomoći bez našega pristanka i suradnje. Božanski Duh djeluje preko sila i sposobnosti danih čovjeku. Sami od sebe nismo u stanju dovesti svoje namjere, želje i sklonosti u sklad s Božjom voljom; ali ako smo ‘voljni postati voljni’, Spasitelj će to izvršiti za nas, ‘oborivši umišljanja i svaku uznositost koja se podiže protiv spoznaje Boga i zarobljavajući svaku misao na poslušnost Kristu.’ 2 Corinthians 10:5.” Djela apostolska, 482.

The three and a half days of Revelation eleven, when the dry bones are dead in the street, is a symbol of a “wilderness,” and a “wilderness” represents the “seven times” of Leviticus twenty-six. At the end of the scattering of the three and a half days, those called to be among the one hundred and forty-four thousand are to “awake” and “shake off the dust.” Sister White says “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Tri i pol dana iz jedanaestog poglavlja Otkrivenja, kada su suhe kosti mrtve na ulici, simbol su „pustinje”, a „pustinja” predstavlja „sedam vremena” iz Levitskog zakonika dvadeset šest. Na kraju raspršenja tijekom tri i pol dana, oni koji su pozvani da budu među sto četrdeset i četiri tisuće trebaju se „probuditi” i „otresti prah”. Sestra White kaže: „Gospodin bi htio da njegova crkva bude očišćena prije nego što njegovi sudovi na izrazitiji način padnu na svijet.”

In connection with a “purified church” she references Jeremiah’s separation process that removes the “precious from the vile.” She also connects it with Malachi chapter three, where a messenger prepares the way for the messenger of the covenant. The messenger that prepares the way is Isaiah’s “voice crying in the wilderness.” The messenger of the covenant is Christ, who is preparing to enter into covenant with the one hundred and forty-four thousand, who “like” “the Levites,” “are set apart by him for his special work.” She then identifies them as priests, and quotes Jesus who says, “Be ye therefore perfect, even as your Father which is in heaven is perfect.”

U vezi s „pročišćenom crkvom” ona se poziva na Jeremijin proces odvajanja kojim se uklanja „dragocjeno od ništavnoga”. To također povezuje s trećim poglavljem Malahije, gdje glasnik pripravlja put glasniku Saveza. Glasnik koji pripravlja put jest Izaijin „glas vapijućega u pustinji”. Glasnik Saveza jest Krist, koji se pripravlja stupiti u Savez sa sto četrdeset i četiri tisuće, koji su, „poput” „Levijevaca”, „od njega odvojeni za njegovo posebno djelo”. Zatim ih poistovjećuje sa svećenicima te navodi Isusa koji kaže: „Budite dakle savršeni, kao što je savršen Otac vaš koji je na nebesima.”

There is a purification process that is marked at the end of the period of the tarrying time, for the Lord has a special work for the one hundred and forty-four thousand to accomplish, and He will have a purified church before “his judgments shall fall more signally upon the world.” His judgments are already in the world, but at the Sunday law, “God’s destructive judgments” begin to fall.

Postoji proces pročišćenja koji je označen na kraju razdoblja vremena odgađanja, jer Gospodin ima posebno djelo koje stotinu četrdeset i četiri tisuće trebaju izvršiti, i On će imati pročišćenu crkvu prije nego što „njegovi sudovi počnu još izrazitije padati na svijet“. Njegovi su sudovi već u svijetu, ali pri nedjeljnom zakonu počinju padati „Božji razorni sudovi“.

Those judgments are a “time of mercy for those who have never known the truth.” But there is no mercy in those judgments for those who would not enter into the necessary purification process. The “judgments,” which “fall more signally” identify judgments that are signs. They represent a signal, and the Holy Spirit uses the chaos and confusion accomplished by those judgments, to mark a distinction between those who keep “the spurious rest day” and those who “conscientiously keep the Sabbath of the Lord,” for this is the only way the “world can be warned.” The judgments that are signals are the backdrop that the Holy Spirit uses to direct God’s children that are still in Babylon, to recognize the ensign of the one hundred and forty-four thousand.

Ti sudovi jesu „vrijeme milosti za one koji nikada nisu upoznali istinu”. Ali u tim sudovima nema milosti za one koji ne bi ušli u nužni proces očišćenja. „Sudovi”, koji „padaju osobitije”, označuju sudove koji su znakovi. Oni predstavljaju znak, a Duh Sveti koristi kaos i pomutnju koje su ti sudovi prouzročili kako bi označio razliku između onih koji drže „lažni dan odmora” i onih koji „savjesno drže subotu Gospodnju”, jer je to jedini način na koji „svijet može biti opomenut”. Sudovi koji su znakovi pozadina su kojom se Duh Sveti služi da usmjeri Božju djecu koja su još uvijek u Babilonu da prepoznaju stijeg sto četrdeset i četiri tisuće.

But Sister White doesn’t simply reference Malachi chapter three, she also includes the closing verses of the book of Malachi chapter four, and once again references the “voice” that was to prepare the way for the messenger of the covenant. Those closing verses are not about the preparation for the messenger of the covenant, they are about remembering the law of Moses, and the turning of the hearts of the fathers to the children and vice versa. The “voice” first prepares for Christ, as the messenger of the covenant, to suddenly come to His temple and purify His disappointed people who have been awakened, that they might accomplish the work of the ensign. Then Malachi addresses another aspect of the work of the “voice.”

No sestra White ne upućuje samo na treće poglavlje Malahije; ona također uključuje i završne retke četvrtoga poglavlja knjige proroka Malahije te ponovno upućuje na „glas“ koji je trebao pripraviti put vjesniku Saveza. Ti završni retci ne govore o pripravi za vjesnika Saveza; oni govore o sjećanju na Mojsijev zakon te o obraćanju srca otaca k djeci i srca djece k ocima. „Glas“ najprije pripravlja za Krista, kao vjesnika Saveza, da iznenada dođe u svoj hram i očisti svoj razočarani narod koji je bio probuđen, kako bi mogao izvršiti djelo stijega. Zatim Malahija razmatra drugi vid djela „glasa“.

He “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and He will do this work in relation to the law given at Horeb. Elijah, who is also Isaiah’s “voice,” will identify the sins of God’s people. It is part of the purification process. There is only one definition of sin, that being the transgression of the law given at Horeb. John the Baptist was Elijah, and his work included that very element.

On će „obratiti srce otaca k djeci i srce djece k njihovim ocima“, i to će djelo izvršiti u odnosu na zakon dan na Horebu. Ilija, koji je ujedno i Izaijin „glas“, prepoznat će grijehe Božjega naroda. To je dio procesa očišćenja. Postoji samo jedna definicija grijeha, a to je prijestup zakona danoga na Horebu. Ivan Krstitelj bio je Ilija, a njegovo je djelo uključivalo upravo taj element.

> In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

> U one dane pojavi se Ivan Krstitelj propovijedajući u judejskoj pustinji, i govoreći: Pokajte se, jer se približilo kraljevstvo nebesko. Jer to je onaj o kojemu je govorio prorok Izaija, rekavši: Glas onoga koji viče u pustinji: Pripravite put Gospodinu, poravnite staze njegove. A sam Ivan imao je odjeću od devine dlake i kožnat pojas oko bokova; a hrana su mu bili skakavci i divlji med. Tada izlažaše k njemu Jeruzalem i sva Judeja i sav kraj oko Jordana, te ih je on krstio u Jordanu, ispovijedajući svoje grijehe. A kad ugleda mnoge farizeje i saduceje gdje dolaze na njegovo krštenje, reče im: Porode gujinji, tko vas je upozorio da bježite od gnjeva koji dolazi?

> Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:1–12.

> Donesite, dakle, plodove dostojne pokajanja. I ne pomišljajte govoriti u sebi: Imamo Abrahama za oca; jer kažem vam da Bog može od ovoga kamenja podići djecu Abrahamu. A već je i sjekira položena na korijen drveća; stoga se svako drvo koje ne donosi dobra roda siječe i baca u oganj. Ja vas, istina, krstim vodom na pokajanje; ali Onaj koji dolazi za mnom jači je od mene, kojemu nisam dostojan nositi obuću; On će vas krstiti Duhom Svetim i ognjem. Njemu je vijača u ruci, i temeljito će očistiti svoje gumno te će sabrati svoju pšenicu u žitnicu, a pljevu će spaliti neugasivim ognjem. Matej 3:1–12.

John the Baptist came to the “wilderness” of the three and a half days of Revelation eleven, for all the prophets are speaking more of the last days, than the days in which they lived. He brought a message to repent from sin, for the kingdom of heaven was at hand, just as the Revelation of Jesus Christ is opened up when “the time is at hand.” John the Baptist illustrates the work of the “voice,” for according to Jesus, he was also Elijah that was to come.

Ivan Krstitelj došao je u „pustinju” od tri i pol dana iz jedanaestog poglavlja Otkrivenja, jer svi proroci govore više o posljednjim danima nego o danima u kojima su živjeli. Donio je poruku da se pokaju od grijeha, jer se približilo kraljevstvo nebesko, upravo kao što se Otkrivenje Isusa Krista otvara kada je „vrijeme blizu”. Ivan Krstitelj predočava djelo „glasa”, jer je prema Isusu bio i Ilija koji je imao doći.

> For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.

> Jer svi proroci i Zakon prorokovahu do Ivana. I ako hoćete primiti, on je Ilija koji imaše doći. Tko ima uši da čuje, neka čuje. Matej 11,13–15.

Jesus identifies that the prophetic identity of John the Baptist was a test. He states directly, “if ye will receive it”. Then Jesus encourages His disciples to receive it by saying, “He that hath ears to hear, let him hear.” Let him hear what? Let him hear who the voice is that comes to the final wilderness of the Bible, and prepares the way for the messenger of the covenant to prepare the one hundred and forty-four thousand to do a special work during a time of the signal judgments of God.

Isus prepoznaje da je proročki identitet Ivana Krstitelja bio kušnja. On izravno kaže: „ako hoćete to primiti“. Zatim Isus potiče svoje učenike da to prime govoreći: „Tko ima uši da čuje, neka čuje.“ Neka čuje što? Neka čuje tko je glas koji dolazi u posljednju pustinju Biblije i pripravlja put glasniku Saveza da pripremi sto četrdeset i četiri tisuće da izvrše posebno djelo u vrijeme znamenitih Božjih sudova.

John wore “a raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.” His “meat” was the message of Islam, for the word “locusts” represents Islam, and honey is the word of God, that was sweet in his mouth. The sweet message he ate was about the “wild” Arabian ass, the very first symbol of Islam in the Scriptures. The sweet message of the wild Arabian ass of Islam, which is also represented by “locusts” was also woven into his raiment, for camel’s are another symbol of Islam. It is not a wresting of the word “locusts” to use it as a symbol of Islam, even if the food John ate was referencing the locust tree, and not the insects. The word “locusts” is a symbol of Islam, and John was not representing the eating of any physical food, his diet was a symbol of the prophetic message he had eaten.

Ivan je nosio „haljinu od devine dlake i kožnat pojas oko bokova svojih; a hrana mu bijahu skakavci i divlji med.” Njegova „hrana” bila je poruka islama, jer riječ „skakavci” predstavlja islam, a med je riječ Božja, koja mu bijaše slatka u ustima. Slatka poruka koju je jeo bila je o „divljem” arapskom magarcu, prvome i najranijem simbolu islama u Svetome pismu. Slatka poruka o divljem arapskom magarcu islama, koji je također predstavljen „skakavcima”, bila je također utkana u njegovu odjeću, jer su deve još jedan simbol islama. Nije izvrtanje riječi „skakavci” rabiti je kao simbol islama, čak i ako se hrana koju je Ivan jeo odnosila na rogač, a ne na kukce. Riječ „skakavci” jest simbol islama, i Ivan nije predstavljao jedenje ikakve tjelesne hrane; njegova prehrana bila je simbol proročke poruke koju je pojeo.

His girdle was the “prophecy” represented in Habakkuk. That prophecy brings together the first disappointment, the tarrying time of the virgins, and the foundations of Adventism as represented upon the sacred charts. Habakkuk was the prophetic girdle that bound all those truths together.

Njegov je pojas bio „proročanstvo” prikazano u Habakuku. To proročanstvo povezuje prvo razočaranje, vrijeme oklijevanja djevica i temelje adventizma, kako su prikazani na svetim kartama. Habakuk je bio proročki pojas koji je sve te istine povezivao u jednu cjelinu.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.

> Jer viđenje je još za određeno vrijeme, ali na kraju će progovoriti i neće slagati; ako i odugovlači, čekaj ga, jer će zacijelo doći, neće zakasniti. Evo, duša onoga koji se uzoholio nije prava u njemu; ali će pravednik živjeti od svoje vjere. Habakuk 2,3.4.

The prophetic message that bound together as a girdle the messages that make up the warning of the “voice,” is the parable of the virgins in relation to the vision that tarried, but would speak. The vision of the Midnight Cry produces a distinction between the vile, whose “soul is lifted up” and the precious, who are justified by faith. Justification by faith is the girdle the “voice” wears.

Proročku poruku koja je kao pojas povezala poruke što sačinjavaju upozorenje „glasa“ predstavlja prispodoba o djevicama u odnosu na viđenje koje je oklijevalo, ali će progovoriti. Viđenje Ponoćnog poklika uspostavlja razliku između opakih, čija je „duša naduta“, i dragocjenih, koji se opravdavaju vjerom. Opravdanje vjerom pojas je koji „glas“ nosi.

> And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. Isaiah 11:5.

> I pravda će biti pojas bokovima njegovim, a vjernost pojas bedrima njegovim. Izaija 11,5.

When the “voice crying in the wilderness” of the disappointment arrived, after the disappointment of July 18, 2020, his message was the same message that it had been since September 11, 2001. That message from Elijah to come, to the waiting disappointed dead dry bones is, that Islam is the “signal judgments,” that provide the backdrop for God’s other children in Babylon to learn righteousness.

Kada je nakon razočaranja od 18. srpnja 2020. stigao „glas vapijućega u pustinji” razočaranja, njegova je poruka bila ista poruka kakva je bila još od 11. rujna 2001. Ta poruka od Ilije koji treba doći, upućena čekajućim razočaranim mrtvim suhim kostima, jest da je islam „signalni sud”, koji pruža pozadinu da druga Božja djeca u Babilonu nauče pravednost.

> The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.

> Put pravednika jest pravednost; ti, koji si posve pravedan, poravnavaš stazu pravednika. Da, na putu sudova tvojih, o Gospode, čekali smo te; za imenom tvojim i za spomenom na tebe čezne duša naša. Dušom svojom čeznuo sam za tobom noću; da, duhom svojim u sebi tražit ću te rano: jer kad su sudovi tvoji na zemlji, stanovnici svijeta uče se pravednosti. Izaija 26:7–9.

John the Baptist, who was Elijah to come, is the “voice” in the “wilderness” of the three and a half days of Revelation chapter eleven. His work includes identifying the fourth and final generation of Adventism, whose souls are lifted up and who are trusting in the spiritual heritage of their fathers, but sense that the wrath of God is about to come. They are the fourth generation, for they have fully manifested into a generation that is just the opposite of Christ. They are the generation of vipers, but they still point to their father Abraham, to argue that they are actually the generation of the Lamb. The generation of the Lamb are Peter’s chosen generation, they are those who follow the Lamb whithersoever he goeth.

Ivan Krstitelj, koji bijaše Ilija koji je imao doći, jest „glas“ u „pustinji“ tijekom tri i pol dana iz jedanaestog poglavlja Otkrivenja. Njegovo djelo uključuje prepoznavanje četvrtoga i posljednjeg naraštaja adventizma, čije su duše uznosite i koji se uzdaju u duhovnu baštinu svojih otaca, ali osjećaju da će gnjev Božji uskoro doći. Oni su četvrti naraštaj, jer su se potpuno očitovali kao naraštaj koji je upravo suprotnost Kristu. Oni su naraštaj gujinji, ali se još uvijek pozivaju na svojega oca Abrahama kako bi tvrdili da su zapravo naraštaj Jaganjčev. Naraštaj Jaganjčev jest izabrani naraštaj Petrov; to su oni koji slijede Jaganjca kamo god on ide.

John obviously presented the sins of those who came to hear his message, for they repented and were baptized. He also informed them that there is One who would follow him, that would thoroughly purge His floor. That Person is the messenger of the covenant, He is “the dirt brush man” who sweeps the counterfeit coins and jewels out the window and restores the original jewels, that then shine ten times brighter than they did when William Miller was directed by angels in the work of assembling the original jewels in the movement of the first angel.

Ivan je očito iznosio grijehe onih koji su dolazili čuti njegovu poruku, jer su se pokajali i bili kršteni. Također ih je obavijestio da postoji Jedan koji će doći za njim, koji će temeljito pročistiti svoje gumno. Ta Osoba jest glasnik Saveza; On je „čovjek s metlom za prljavštinu“ koji pomete krivotvorene novčiće i dragulje kroz prozor te obnavlja izvorne dragulje, koji tada sjaje deset puta jače nego što su sjajili kada je William Miller po anđelima bio usmjeren u djelu sabiranja izvornih dragulja u pokretu prvoga anđela.

John the Baptist was direct in his denunciation of the Laodicean Adventist’s confidence in their father Abraham, for Elijah to come was to turn the hearts of the fathers to the children and vice versa. The principle of biblical application of the first and the last is represented in that work, but so too, is the remedy for those who find themselves in a scattered condition, in the enemies’ land, dead in the wilderness. They must recognize their sins, and the sins of their fathers and repent. In conjunction with recognizing their sins and the father’s sins, they must also admit that they had not been walking with the Lord during the period of the wilderness of three and a half days. Furthermore, they must admit that God was not walking with them during that history.

Ivan Krstitelj bio je izravan u svojoj osudi pouzdanja laodicejskog adventista u njihova oca Abrahama, jer je Ilija koji treba doći imao obratiti srca otaca k djeci i obratno. Načelo biblijske primjene prvoga i posljednjega prikazano je u tom djelu, ali isto tako i lijek za one koji se nalaze u raspršenom stanju, u zemlji neprijatelja, mrtvi u pustinji. Oni moraju priznati svoje grijehe i grijehe svojih otaca te se pokajati. Zajedno s priznanjem svojih grijeha i grijeha svojih otaca, moraju također priznati da nisu hodili s Gospodinom tijekom razdoblja pustinje od tri i pol dana. Nadalje, moraju priznati da Bog nije hodio s njima tijekom te povijesti.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> A oni koji od vas preostanu kopnjet će zbog svoje bezakonosti u zemljama svojih neprijatelja; i također će kopnjeti zajedno s njima zbog bezakonosti svojih otaca. Ako priznaju svoju bezakonost i bezakonost svojih otaca, sa svojim prijestupom kojim su mi zgriješili, i što su također išli meni nasuprot; te da sam i ja njima išao nasuprot i doveo ih u zemlju njihovih neprijatelja; ako se tada ponizi njihovo neobrezano srce i oni tada prihvate kaznu za svoju bezakonost: tada ću se sjetiti svojega saveza s Jakovom, i također svojega saveza s Izakom, i također ću se sjetiti svojega saveza s Abrahamom; i sjetit ću se zemlje. Levitski zakonik 26:39–42.

The curse was because they didn’t remember the sabbaths of the land.

Prokletstvo je došlo zato što se nisu sjećali šabata zemlje.

John the Baptist, who was Elijah to come, typified the “voice” in the wilderness of Revelation eleven’s three and a half days. He would direct the dead dry bones to “remember” Moses’ law at Horeb, and if they did, then the messenger of the covenant would “remember” the covenant of their fathers. But only if they confessed their sins, the sins of their fathers, and more humbling, they were to specify the trespasses “they trespassed against” God.

Ivan Krstitelj, koji je bio Ilija koji je imao doći, predoznačio je „glas“ u pustinji tijekom tri i pol dana iz jedanaestoga poglavlja Otkrivenja. On bi uputio mrtve suhe kosti da se „sjete“ Mojsijeva zakona na Horebu, i ako bi to učinile, tada bi glasnik Saveza „spomenuo“ Savez njihovih otaca. Ali samo ako bi ispovjedile svoje grijehe, grijehe svojih otaca, i još poniznije, morale su točno navesti prijestupe „kojima su zgriješile protiv“ Boga.

They would also need to admit that they had been walking “contrary” to God, and that God had been walking “contrary” to them.

Također bi trebali priznati da su hodili „suprotno” Bogu i da je Bog hodio „suprotno” njima.

They would also need to recognize that they were the dead dry bones in the street of Revelation eleven, for they had to admit that God had brought them into the enemy’s land, and the enemy’s land is death.

Također bi morali prepoznati da su oni mrtve suhe kosti na ulici iz Otkrivenja jedanaest, jer bi morali priznati da ih je Bog doveo u neprijateljsku zemlju, a neprijateljska zemlja jest smrt.

According to John the Baptist, they would also need to answer the question of who the “voice” crying in the “wilderness” is, for John asked, “Who hath warned you to flee from the wrath to come?”

Prema Ivanu Krstitelju, morali bi također odgovoriti na pitanje tko je „glas“ koji viče u „pustinji“, jer Ivan je upitao: „Tko vas je upozorio da bježite od gnjeva koji dolazi?“

We will continue these subjects in the next article.

O ovim ćemo temama nastaviti u sljedećem članku.

> “The minister of God is commanded: ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.’ The Lord says of these people: ‘They seek Me daily, and delight to know My ways, as a nation that did righteousness.’ Here is a people who are self-deceived, self-righteous, self-complacent, and the minister is commanded to cry aloud and show them their transgressions. In all ages this work has been done for God’s people, and it is needed now more than ever before.” Testimonies, volume 5, 299.

> „Sluzi Božjemu dano je zapovijed: ‘Viči iz svega glasa, ne susteži se, podigni glas svoj kao trublju i objavi puku mojemu prijestup njihov i domu Jakovljevu grijehe njihove.’ Gospodin o tim ljudima kaže: ‘Traže me svaki dan i žele poznati putove moje, kao narod koji tvori pravednost.’ Ovdje je riječ o narodu koji je sam sebe zaveo, samopravedan i samozadovoljan, a sluzi je zapovjeđeno da viče iz svega glasa i pokaže im njihove prijestupe. U svim vjekovima taj se posao obavljao za Božji narod, a danas je potrebniji nego ikada prije.“ Svjedočanstva, svezak 5, 299.

Back to Articles