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# The Book of Daniel - Number One-Hundred and Two

Knjiga proroka Daniela - sto i druga

The Triple Application of the Messenger: Unveiling Prophetic Dynamics

Trostruka primjena Glasnika: razotkrivanje proročanske dinamike

Author

Jeff Pippenger

Published

February 29, 2024

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The triple application of Elijah addresses the message, the messenger and the movement during the time period of God’s executive judgment, which begins at the Sunday law in the United States and continues until the close of probation. The executive judgment escalates from a period where God’s judgment is mixed with mercy unto the time when His judgments are poured out without mercy in the seven last plagues.

Trostruka primjena Ilije odnosi se na poruku, glasnika i pokret tijekom vremenskog razdoblja Božjeg izvršnog suda, koje započinje nedjeljnim zakonom u Sjedinjenim Državama i traje sve do završetka vremena milosti. Izvršni sud uzdiže se od razdoblja u kojem je Božji sud pomiješan s milošću do vremena kada se Njegovi sudovi izlijevaju bez milosti u sedam posljednjih zala.

The triple application of the messenger who prepares the way for the Messenger of the Covenant addresses the message, the messenger and the movement during the closing period of God’s investigative judgment, that identifies the period of the sealing of the one hundred and forty-four thousand. That period ends at the soon-coming Sunday law in the United States, which is when God’s executive judgments begin.

Trostruka primjena glasnika koji pripravlja put Glasniku Saveza odnosi se na poruku, glasnika i pokret tijekom završnog razdoblja Božjeg istražnog suda, koje označuje razdoblje pečaćenja sto četrdeset i četiri tisuće. To razdoblje završava uskoro nadolazećim nedjeljnim zakonom u Sjedinjenim Državama, kada započinju Božji izvršni sudovi.

John the Baptist prepared the way for Christ, the Messenger of the Covenant to confirm the covenant in fulfillment of Daniel chapter nine, verse twenty-seven. In so doing he also prepared the way for Christ to suddenly come to His temple and purify the sons of Levi, which He did at the beginning and ending of His ministry of three and a half years. The cleansing of the literal temple was the symbol of His work of cleansing the soul temple of those represented as the sons of Levi.

Ivan Krstitelj pripravio je put Kristu, Glasniku Saveza, da potvrdi savez u ispunjenju Daniela, deveto poglavlje, dvadeset i sedmi redak. Čineći to, također je pripravio put Kristu da iznenada dođe u svoj hram i očisti sinove Levijeve, što je On učinio na početku i na kraju svoje službe od tri i pol godine. Čišćenje doslovnoga hrama bilo je simbol Njegova djela čišćenja hrama duše onih koji su prikazani kao sinovi Levijevi.

His literal work of cleansing the temple was a fulfillment of prophecy, and when He accomplished the work in John chapter two, verses thirteen through twenty-two, the Holy Spirit led the disciples to remember a passage from the Old Testament that was part of His work of purifying and purging the disciples in fulfillment of Malachi three.

Njegovo doslovno djelo čišćenja Hrama bilo je ispunjenje proročanstva, a kada je izvršio to djelo u Evanđelju po Ivanu, drugo poglavlje, redci trinaest do dvadeset i dva, Duh Sveti potaknuo je učenike da se sjete odlomka iz Staroga zavjeta koji je bio dio njegova djela pročišćavanja i očišćenja učenika kao ispunjenja Malahije 3.

In the passage in John, Christ identified that when His body temple was destroyed, He would raise it up in three days. The interaction with the quibbling Jews added that the remodeling of the literal temple that had been carried out by Herod, and which had finished that very year, had taken forty-six years. Jesus was purifying His disciples through an example of one of the rules associated with the prophetic word that Jesus had enshrined within His Word, through the work of angels, the Holy Spirit and the prophets.

U odlomku u Ivanu Krist je istaknuo da će, kada hram Njegova tijela bude razoren, on ga podići za tri dana. Razgovor s cjepidlačkim Židovima dodatno je naveo da je obnova doslovnoga hrama, koju je proveo Herod i koja je bila dovršena upravo te godine, trajala četrdeset i šest godina. Isus je pročišćavao svoje učenike primjerom jednoga od pravila povezanih s proročkom riječju koju je Isus, djelovanjem anđela, Duha Svetoga i proroka, utvrdio unutar svoje Riječi.

He provided the prophetic example that the literal represents the spiritual. He put in place the prophetic key of the number “forty-six,” as a symbol of the temple. “Forty-six” had been the amount of days Moses was on the mount receiving the instructions for the temple. “Forty-six,” is the number of chromosomes that make up the human temple. “Forty-six” is the number of years (1798 to 1844) that were accomplished in restoring the spiritual temple which had been trampled down by paganism and then papalism.

Dao je proročki primjer da doslovno predstavlja duhovno. Uspostavio je proročki ključ broja „četrdeset i šest” kao simbola hrama. „Četrdeset i šest” bio je broj dana koliko je Mojsije bio na gori primajući upute za hram. „Četrdeset i šest” broj je kromosoma koji sačinjavaju ljudski hram. „Četrdeset i šest” broj je godina (1798. do 1844.) koje su se navršile u obnovi duhovnoga hrama koji je bio pogažen poganstvom, a potom papinstvom.

The two temple cleansings include the symbolism that three days equals forty-six years. It includes the principle that the literal represents the spiritual. It represented both a fulfillment and a prediction of prophecy. The two cleansings represent a truth that is misunderstood by one class, and revealed unto another class.

Dva čišćenja hrama uključuju simboliku da su tri dana jednaka četrdeset i šest godina. To uključuje načelo da doslovno predstavlja duhovno. To je predstavljalo i ispunjenje i proročko navještenje. Ta dva čišćenja predstavljaju istinu koju jedan razred pogrešno razumije, a drugomu je razredu otkrivena.

The two cleansings identify a period of time when God’s church has been corrupted to the point where it is “an adulterous generation of vipers,” who are seeking for a sign, when the sign is being directly explained to them, for the only sign to be given is the sign of the destruction of the temple that is raised up in three days.

Ta dva čišćenja označuju razdoblje vremena u kojem je Božja crkva iskvarena do te mjere da je „preljubnički naraštaj zmija otrovnica“, koji traži znak, dok im se znak izravno objašnjava, jer jedini znak koji će biti dan jest znak razorenja hrama koji će u tri dana biti podignut.

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. . . . Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:34, 38–40.

> Porode zmijska, kako možete, budući zli, govoriti dobro? Jer iz obilja srca usta govore.... Tada odgovoriše neki od pismoznanaca i farizeja govoreći: Učitelju, htjeli bismo vidjeti znak od tebe. A on odgovori i reče im: Naraštaj zao i preljubnički traži znak; i neće mu se dati drugi znak osim znaka proroka Jone: Jer kao što je Jona bio tri dana i tri noći u utrobi kita, tako će i Sin Čovječji biti tri dana i tri noći u srcu zemlje. Matej 12,34. 38–40.

All these prophetic dynamics are represented in all three fulfillments of the Messenger of the Covenant suddenly coming to His temple, as He did in John chapter two.

Sve te proročke dinamike prikazane su u sva tri ispunjenja iznenadnog dolaska Glasnika Saveza u svoj hram, kao što je učinio u drugom poglavlju Evanđelja po Ivanu.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

> A bijaše blizu židovska Pasha, i Isus uziđe u Jeruzalem. I nađe u hramu one koji prodavahu volove i ovce i golubove, i mjenjače novca gdje sjede. I načinivši bič od užadi, istjera ih sve iz hrama, i ovce i volove; i prosu novac mjenjačima te isprevrta stolove. A onima koji prodavahu golubove reče: Nosite to odavde; ne činite od kuće Oca mojega kuću trgovine. I sjetiše se njegovi učenici da je pisano: Revnost za kuću tvoju izjeda me. Tada Židovi odgovoriše i rekoše mu: Kakvo nam znamenje pokazuješ kad to činiš? Isus odgovori i reče im: Razvalite ovaj hram, i u tri dana podignut ću ga. Tada rekoše Židovi: Četrdeset i šest godina gradio se ovaj hram, a ti ćeš ga podići za tri dana? Ali on govoraše o hramu svoga tijela. Kad dakle uskrsnu od mrtvih, sjetiše se njegovi učenici da im je to rekao; i povjerovaše Pismu i riječi koju Isus bijaše rekao. Ivan 2,13–22.

The Messenger of the Covenant was to purify and also purge the sons of Levi as “silver” which represents God’s Word, and “gold,” which represents faith. The Messenger of the Covenant would purify His disciples by increasing their “faith” in His prophetic “word”. That prophetic word was designed to purify, but also to purge. His prophetic Word always represents a test, and it is through His prophetic Word that the sons of Levi’s are purged in the period when He suddenly comes to His temple.

Glasnik Saveza trebao je pročistiti i također očistiti sinove Levijeve kao „srebro“, koje predstavlja Božju Riječ, i „zlato“, koje predstavlja vjeru. Glasnik Saveza pročistio bi svoje učenike povećavajući njihovu „vjeru“ u svoju proročku „riječ“. Ta je proročka riječ bila određena da pročisti, ali i da očisti. Njegova proročka Riječ uvijek predstavlja kušnju, i upravo se po njegovoj proročkoj Riječi sinovi Levijevi čiste u razdoblju kada on iznenada dolazi u svoj hram.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> „‘Njemu je lopata u ruci, i temeljito će očistiti svoje gumno te sabrati svoju pšenicu u žitnicu.’ Matej 3,12. To je bilo jedno od vremena pročišćavanja. Riječima istine pljeva se odvajala od pšenice. Budući da su bili odviše tašti i samopravedni da bi primili ukor, odviše zaljubljeni u svijet da bi prihvatili život poniznosti, mnogi su se odvratili od Isusa. Mnogi još uvijek čine isto. Duše se danas iskušavaju kao što su se iskušavali oni učenici u sinagogi u Kafarnaumu. Kad se istina dovede do srca, oni vide da njihov život nije u skladu s voljom Božjom. Uviđaju potrebu za potpunom promjenom u sebi; ali nisu voljni prihvatiti djelo samoodricanja. Stoga se srde kada se otkriju njihovi grijesi. Odlaze uvrijeđeni, baš kao što su učenici napustili Isusa, mrmljajući: ‘Tvrda je to besjeda; tko je može slušati?’” Čežnja vjekova, 392.

Those “souls that were tested” in “the synagogue at Capernaum,” refused to understand that when Christ told them they must eat His flesh and drink His blood, that He was employing His literal body to convey a spiritual truth. It was the identical prophetic representation He made of the temple in John chapter two. When the principle that the literal precedes and represents the spiritual was recognized as “an hard saying” which they were unwilling to “hear,” they turned and walked with Him never again. That took place in John chapter six, verse sixty-six (666), which represents the soon-coming Sunday law, which was typified by October 22, 1844, which in turn was typified by the cross of Calvary.

One „duše koje su bile kušane” u „sinagogi u Kafarnaumu” odbile su razumjeti da je Krist, kada im je rekao da moraju jesti Njegovo tijelo i piti Njegovu krv, uporabio svoje doslovno tijelo kako bi prenio duhovnu istinu. To je bilo isto proročko predočenje kakvo je dao o hramu u drugom poglavlju Evanđelja po Ivanu. Kada je načelo da doslovno prethodi duhovnomu i predstavlja ga bilo prepoznato kao „tvrda besjeda” koju nisu bili voljni „slušati”, okrenuli su se i više nikada nisu hodili s Njime. To se zbilo u šestom poglavlju Evanđelja po Ivanu, u šezdeset i šestom retku (666), što predstavlja uskoro dolazeći zakon o nedjelji, koji je bio predoznačen 22. listopada 1844., a koji je zauzvrat bio predoznačen križem na Kalvariji.

> From that time many of his disciples went back, and walked no more with him. John 6:66.

> Otada mnogi od njegovih učenika odstupiše te više nisu išli s njim. Ivan 6,66.

In John chapter two, the Holy Spirit had led the minds of the disciples to “remember” the prophecy describing God’s zeal, and the word “zealous” is the same word as “jealous” in both the Hebrew and Greek.

U drugom poglavlju Evanđelja po Ivanu Duh Sveti naveo je umove učenikâ da se „sjete” proroštva koje opisuje Božju revnost, a riječ „revnovan” ista je riječ kao i „ljubomoran” i u hebrejskom i u grčkom.

> For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me. Psalms 69:9.

> Jer me izjela revnost za dom tvoj, i poruge onih koji tebe sramote padoše na me. Psalam 69,9.

God’s zeal, which is His jealousy, represents the element of God’s character as a jealous God, whose jealousy is manifested in the third and fourth generation upon those that hate Him. In John chapter two, the Holy Spirit was putting in place that the purification accomplished by the Messenger of the Covenant occurs in the fourth and final generation, though there are always some of the third generation still standing when the cup of the final generation is filled. That generation is an adulterous generation of vipers.

Božja revnost, koja je Njegova ljubomora, predstavlja sastavnicu Božjega karaktera kao ljubomornoga Boga, čija se ljubomora očituje do trećega i četvrtoga naraštaja na onima koji Ga mrze. U drugom poglavlju Evanđelja po Ivanu, Duh Sveti uspostavlja da se očišćenje koje izvršava Glasnik Saveza zbiva u četvrtom i završnom naraštaju, premda uvijek još ima nekih iz trećega naraštaja koji još stoje kada se čaša završnoga naraštaja napuni. Taj je naraštaj preljubnički naraštaj zmija otrovnica.

Moses represented the fourth generation, and it was then that Moses, during forty-six days, received instruction on erecting the temple. In those days He received the law, which in the second commandment identifies that God’s jealousy is manifested in the third and fourth generations.

Mojsije je predstavljao četvrti naraštaj, i upravo je tada Mojsije tijekom četrdeset i šest dana primao upute o podizanju hrama. U tim je danima primio Zakon, koji u drugoj zapovijedi pokazuje da se Božja ljubomora očituje u trećem i četvrtom naraštaju.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> I reče Abramu: Znaj zacijelo da će tvoje potomstvo biti došljaci u zemlji koja nije njihova, i služit će njima; a oni će ih tlačiti četiri stotine godina. Ali i narodu kojemu će služiti sudit ću; i potom će izaći s velikim blagom. A ti ćeš otići k svojim ocima u miru; bit ćeš pokopan u dobroj starosti. Ali u četvrtom naraštaju oni će se vratiti ovamo; jer bezakonje Amorejaca još nije navršeno. Postanak 15,13–16.

In the final generation of ancient Israel, the temple of the Christian church, which Peter called a “spiritual house,” was erected. During that history God manifested His jealousy twice when in His zeal He cleansed the temple. In 1844 God had raised up the spiritual temple of the Millerites, and once again He had passed by the former chosen people. In that history the Messenger of the Covenant came suddenly on October 22, 1844.

U posljednjem naraštaju drevnoga Izraela bio je podignut hram kršćanske crkve, koji je Petar nazvao „duhovnom kućom“. Tijekom te povijesti Bog je dvaput očitovao svoju revnost kada je u svojoj gorljivosti očistio hram. Godine 1844. Bog je bio podignuo duhovni hram milerita, i još je jednom zaobišao nekadašnji izabrani narod. U toj je povijesti Glasnik Saveza iznenada došao 22. listopada 1844.

His appearance had been prepared for through the ministry of William Miller. As the Protestants and Millerites approached October 22, 1844, two classes were tested. The Protestant’s test arrived at the time of the end at the arrival of the first angel in 1798. After the message that was to both “purify and purge” the sons of Levi was formalized in 1831, the testing of the Protestants began when the message of the first angel was empowered on August 11, 1840. On April 19, 1844, the Protestants failed the test, and became the daughters of Babylon.

Njegov je dolazak bio pripravljen službom Williama Millera. Kako su se protestanti i mileriti približavali 22. listopada 1844., bile su iskušane dvije skupine. Kušnja protestanata nastupila je u vrijeme svršetka pri dolasku prvoga anđela 1798. Nakon što je poruka koja je trebala i „očistiti i pročistiti” sinove Levijeve bila oblikovana 1831., ispitivanje protestanata započelo je kada je poruka prvoga anđela bila osnažena 11. kolovoza 1840. Dana 19. travnja 1844. protestanti su pali na kušnji i postali kćeri Babilona.

The second angel then arrived and the Millerites faith was then tested, and a purification and purging was accomplished. When the message of the second angel was empowered at the Exeter camp meeting on August twelfth through the seventeenth, the testing of the Millerites’ separation of the wise and foolish Millerites was accomplished.

Tada je stigao drugi anđeo i vjera milerita tada je bila iskušana, te je izvršeno pročišćenje i odstranjenje. Kada je poruka drugoga anđela bila osnažena na tabor-sastanku u Exeteru od dvanaestoga do sedamnaestoga kolovoza, izvršeno je ispitivanje milerita, odnosno razdvajanje mudrih i ludih milerita.

The distinction between the wise and foolish was the oil, which was the prophetic message of the Midnight Cry. When the third angel arrived on October 22, 1844, the temple had been erected (in forty-six years). At that point the Messenger of the Covenant came suddenly to His temple.

Razlika između mudrih i ludih bilo je ulje, koje je predstavljalo proročku poruku Ponoćnoga poklika. Kada je treći anđeo stigao 22. listopada 1844., hram je bio podignut (u četrdeset i šest godina). U tom je trenutku Glasnik Saveza iznenada došao u svoj hram.

> “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 čišćenja Svetišta, prikazan u Danielu 8,14; dolazak Sina Čovječjega k Pradavnome, kako je izneseno u Danielu 7,13; i dolazak Gospodnji u Njegov hram, prorečen po Malahiji, opisi su istoga događaja; a to je također predočeno dolaskom zaručnika na svadbu, koji je Krist opisao u prispodobi o deset djevica, u Mateju 25.” Velika borba, 426.

It was then that the Messenger of the Covenant began His work of purifying and purging the Millerite disciples, identified in Malachi chapter three, as the sons of Levi.

Tada je Glasnik Saveza započeo svoje djelo čišćenja i pročišćavanja mileritskih učenika, koji su u trećem poglavlju Malahije označeni kao sinovi Levijevi.

> “Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.

> „Mnogi koji su pošli ususret Zaručniku pod porukama prvoga i drugoga anđela odbili su treću, posljednju poruku kušnje koja se treba uputiti svijetu, i slično će stajalište biti zauzeto kada bude upućen posljednji poziv.״

> “Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.

> „Svaku pojedinost ove prispodobe valja pomno proučiti. Mi smo prikazani ili mudrim ili ludim djevicama.” Review and Herald, 31. listopada 1899.

When the first angels’ message was empowered on August 11, 1840, multitudes joined the Millerite movement. Then on April 19, 1844, a large class left the movement. On October 22, 1844, the traditional view is that there were about fifty souls that entered by faith into the Most Holy Place. Assuming the number is roughly fifty souls that initially followed the light of the third angel, what does it mean when we are informed “many” who had accepted the first and second angel’s messages, “refused the third, the last testing message”?

Kada je poruka prvoga anđela bila osnažena 11. kolovoza 1840., mnoštvo se pridružilo mileritskom pokretu. Zatim je 19. travnja 1844. velika skupina napustila pokret. Dana 22. listopada 1844. tradicionalno je gledište da je bilo oko pedeset duša koje su vjerom ušle u Svetinju nad svetinjama. Ako pretpostavimo da je broj onih koji su u početku slijedili svjetlo trećega anđela otprilike pedeset duša, što znači kada smo obaviješteni da su „mnogi“ koji su prihvatili poruke prvoga i drugoga anđela „odbili treću, posljednju poruku kušnje“?

The Messenger of the Covenant suddenly came to His temple and opened the light of the sanctuary in heaven and the third angel’s message to the fifty that followed on into the experience of the third angel, but they were initially scattered. Their disappointment then was greater than the first disappointment, though we are informed by Sister White their disappointment was not as great as the disciples after the cross.

Glasnik Saveza iznenada je došao u svoj hram i otvorio svjetlo nebeskoga Svetišta i poruku trećega anđela pedesetorici koji su potom pošli naprijed u iskustvo trećega anđela, ali su isprva bili raspršeni. Njihovo je razočaranje tada bilo veće od prvoga razočaranja, premda smo po sestri White obaviješteni da njihovo razočaranje nije bilo tako veliko kao razočaranje učenika nakon križa.

In both parallel histories, Christ opened His prophetic Word to the disappointed ones, and by 1850, Sister White states that she was shown that the Lord was then stretching forth His hand again to gather His people.

U objema usporednim povijestima Krist je razočaranima otvorio svoju proročku Riječ, a do 1850. godine sestra White navodi da joj je bilo pokazano kako je Gospodin tada ponovno ispružao svoju ruku da sabere svoj narod.

> “September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

> „Dana 23. rujna [1850.] Gospodin mi je pokazao da je po drugi put ispružio svoju ruku da povrati Ostatak svoga naroda i da se napori moraju udvostručiti u ovo vrijeme sabiranja. U vrijeme rasijanja Izrael je bio udaren i rastrgan; ali sada će, u vrijeme sabiranja, Bog izliječiti i poviti svoj narod. U vrijeme rasijanja napori uloženi da se istina proširi imali su tek malen učinak, postigli su malo ili ništa; ali u vrijeme sabiranja, kada je Bog stavio svoju ruku da sabere svoj narod, napori da se istina proširi imat će učinak koji im je namijenjen. Svi trebaju biti ujedinjeni i revni u djelu. Vidjela sam da je sramota da se itko poziva na vrijeme rasijanja kao na primjer koji bi sada trebao upravljati nama u vrijeme sabiranja; jer kad Bog sada ne bi učinio više za nas nego što je učinio tada, Izrael nikada ne bi bio sabran. Jednako je nužno da istina bude objavljena u tiskovini kao i da bude propovijedana.” Review and Herald, 1. studenoga 1850.

At the cross the disciples had been scattered, and in that history, three days later He began to gather His scattered disciples. It was roughly three years after the end of 1844, that Christ began to gather His scattered flock. In that history He led His people to begin the publishing work and to publish the second of Habakkuk’s two tables, which was manufactured at the end of 1850, and then began to be offered for sale in the Review and Herald, in January of 1851.

Kod križa su učenici bili raspršeni, a u toj je povijesti, tri dana poslije, On počeo sabirati svoje raspršene učenike. Otprilike tri godine nakon završetka 1844., Krist je počeo sabirati svoje raspršeno stado. U toj je povijesti poveo svoj narod da započne izdavačko djelo i da objavi drugu od dviju Habakukovih ploča, koja je bila izrađena krajem 1850., a zatim se počela nuditi na prodaju u Review and Herald u siječnju 1851.

The 1843 chart had been the physical representation of the message that cleansed the temple that was erected in the history of the first and second angels’ messages. With the arrival of the third angel, God designed to finish His work and take His people home, but they rebelled as did ancient Israel, and both ancient and modern Israel were then assigned to wander in the wilderness. Had those Adventists who had initially accepted the light of the third angel followed on by faith, bearing the physical representation of their message which was the 1850 chart they could have ushered in the second coming of Jesus and gone home. But they were destined to repeat the history of Joshua and Caleb, and the ten unfaithful spies.

Karta iz 1843. bila je fizički prikaz poruke koja je očistila hram podignut u povijesti poruka prvoga i drugoga anđela. Dolaskom trećega anđela Bog je namjeravao dovršiti svoje djelo i odvesti svoj narod kući, ali oni su se pobunili kao i drevni Izrael, te je i drevnom i suvremenom Izraelu tada bilo određeno da luta pustinjom. Da su oni adventisti koji su u početku prihvatili svjetlo trećega anđela nastavili vjerom, noseći fizički prikaz svoje poruke, a to je bila karta iz 1850., mogli su uvesti drugi Kristov dolazak i otići kući. Ali bilo im je suđeno ponoviti povijest Jošue i Kaleba te deset nevjernih uhoda.

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> „Da su adventisti, nakon velikoga razočaranja 1844. godine, čvrsto održali svoju vjeru i složno slijedili daljnje otkrivanje Božje providnosti, primivši poruku trećega anđela i u sili Duha Svetoga objavljujući je svijetu, vidjeli bi Božje spasenje; Gospodin bi silno djelovao s njihovim naporima, djelo bi bilo dovršeno i Krist bi već bio došao primiti svoj narod na njegovu nagradu. No u razdoblju sumnje i neizvjesnosti koje je uslijedilo nakon razočaranja, mnogi od adventnih vjernika napustili su svoju vjeru.... Tako je djelo bilo ometano, a svijet je bio ostavljen u tami. Da se cijelo adventističko tijelo ujedinilo oko Božjih zapovijedi i vjere Isusove, kako bi drukčija bila naša povijest!” Evangelism, 695.

John the Baptist and William Miller prepared the way for Christ to suddenly come and purify a people who would take the message of salvation under the power of the Holy Spirit to the entire world. The disciples of Christ accomplished their assignment, but the beginning of Adventism did not. By 1856 they had fallen into the condition of Laodicea, refused the advanced light of the “seven times,” and in 1863 began the process of escalating rebellion all the way through to the soon-coming Sunday law. The rebellion of 1863 was typified by the rebellion of the ten spies. At the end of the forty years of wilderness wandering ancient Israel was brought back to the same test, thus providing example of modern Israel being brought back to the beginning test.

Ivan Krstitelj i William Miller pripravili su put da Krist iznenada dođe i očisti narod koji će poruku spasenja, pod silom Duha Svetoga, odnijeti cijelomu svijetu. Kristovi su učenici izvršili svoju zadaću, ali početak adventizma nije. Do 1856. pali su u stanje Laodiceje, odbili naprednu svjetlost o „sedam vremena“ te 1863. započeli proces sve veće pobune koji se proteže sve do uskoro nadolazećega zakona o nedjelji. Pobuna iz 1863. bila je predočena pobunom desetorice uhoda. Na kraju četrdeset godina lutanja po pustinji, drevni je Izrael bio ponovno doveden na istu kušnju, pružajući tako primjer suvremenoga Izraela koji se vraća na početnu kušnju.

The rebellion of the ten spies at Kadesh, was repeated at Kadesh forty years later. The rebellion of the ten spies that brought about the forty years of wilderness wandering, that represents the rebellion of 1863, when modern Israel brought about their own wandering in the wilderness of Laodicea. At the end of the forty years ancient Israel was brought again to Kadesh, thus identifying that the test which purged Millerite Adventism at the rebellion of 1863, is to be repeated when the Messenger of the Covenant again suddenly comes to His temple again.

Pobuna deset uhoda u Kadešu ponovila se u Kadešu četrdeset godina poslije. Pobuna deset uhoda koja je prouzročila četrdeset godina lutanja pustinjom predstavlja pobunu iz 1863., kada je suvremeni Izrael prouzročio vlastito lutanje u pustinji Laodiceje. Na kraju četrdeset godina drevni je Izrael ponovno bio doveden u Kadeš, čime se pokazuje da se kušnja koja je pročistila mileritski adventizam pri pobuni 1863. godine treba ponovno odigrati kada Glasnik Saveza opet iznenada dođe u svoj hram.

We will continue this study in the next article.

Nastavit ćemo ovo proučavanje u sljedećem članku.

> “In the conquest of Gilead and Bashan there were many who recalled the events which nearly forty years before had, in Kadesh, doomed Israel to the long desert wandering. They saw that the report of the spies concerning the Promised Land was in many respects correct. The cities were walled and very great, and were inhabited by giants, in comparison with whom the Hebrews were mere pygmies. But they could now see that the fatal mistake of their fathers had been in distrusting the power of God. This alone had prevented them from at once entering the goodly land.

> „U osvajanju Gileada i Bašana bilo je mnogih koji su se prisjećali događaja što su gotovo četrdeset godina prije, u Kadešu, osudili Izrael na dugo lutanje pustinjom. Vidjeli su da je izvještaj uhoda o Obećanoj zemlji u mnogim pogledima bio točan. Gradovi su bili opasani zidinama i vrlo veliki, a nastanjivali su ih divovi, u usporedbi s kojima su Hebreji bili tek patuljci. Ali sada su mogli uvidjeti da je kobna pogreška njihovih otaca bila u tome što nisu imali povjerenja u Božju silu. Jedino ih je to spriječilo da odmah uđu u dobru zemlju.“

> “When they were at the first preparing to enter Canaan, the undertaking was attended with far less difficulty than now. God had promised His people that if they would obey His voice He would go before them and fight for them; and He would also send hornets to drive out the inhabitants of the land. The fears of the nations had not been generally aroused, and little preparation had been made to oppose their progress. But when the Lord now bade Israel go forward, they must advance against alert and powerful foes, and must contend with large and well-trained armies that had been preparing to resist their approach.

> „Kad su se prvi put pripremali ući u Kanaan, taj je pothvat bio praćen znatno manjim teškoćama nego sada. Bog je obećao svojemu narodu da će, budu li poslušali Njegov glas, ići pred njima i boriti se za njih; a također će poslati stršljene da istjeraju stanovnike zemlje. Strahovi naroda nisu se bili općenito probudili te je bilo učinjeno malo priprema da se spriječi njihovo napredovanje. No kad je Gospod sada zapovjedio Izraelu da krene naprijed, morali su nastupiti protiv budnih i moćnih neprijatelja te se boriti s velikim i dobro uvježbanim vojskama koje su se pripremale oduprijeti njihovu dolasku.“

> “In their contest with Og and Sihon the people were brought to the same test beneath which their fathers had so signally failed. But the trial was now far more severe than when God had commanded Israel to go forward. The difficulties in their way had greatly increased since they refused to advance when bidden to do so in the name of the Lord. It is thus that God still tests His people. And if they fail to endure the trial, He brings them again to the same point, and the second time the trial will come closer, and be more severe than the preceding. This is continued until they bear the test, or, if they are still rebellious, God withdraws His light from them and leaves them in darkness.” Patriarchs and Prophets, 436, 437.

> „U njihovu sukobu s Ogom i Sihonom narod je bio doveden na istu kušnju pod kojom su njihovi očevi tako očito podbacili. Ali kušnja je sada bila daleko teža nego onda kada je Bog zapovjedio Izraelu da krene naprijed. Poteškoće na njihovu putu uvelike su se povećale otkako su odbili napredovati kada im je bilo zapovjeđeno da to učine u ime Gospodnje. Tako Bog još uvijek kuša svoj narod. A ako ne izdrže kušnju, On ih ponovno dovodi do iste točke, i drugi put kušnja će doći bliže i bit će teža od prethodne. To se nastavlja sve dok ne podnesu kušnju ili, ako su još uvijek buntovni, Bog povlači svoje svjetlo od njih i ostavlja ih u tami.“ Patrijarsi i proroci, 436, 437.

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