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# The Hour of God's Judgment is Come - Number One

Došao je čas Božjega suda – broj jedan

The Judgment of the Living and the Prophetic Significance of 9/11

Sud nad živima i proročko značenje 11. rujna

Author

Jeff Pippenger

Published

December 18, 2024

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For quite some time, in fact from immediately after 9/11, we have consistently taught that the judgment of the living began at 9/11. We understood this fact from a multitude of biblical witnesses, which upheld it from completely different directions. Since July 2023, we have understood even more details of the judgment of the living, which began at 9/11, compared to the details discovered shortly after 9/11. Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?

Već prilično dugo vremena, zapravo od neposredno nakon 11. rujna, dosljedno smo poučavali da je sud nad živima započeo 11. rujna. Tu smo činjenicu razumjeli na temelju mnoštva biblijskih svjedočanstava, koja su je potvrđivala iz posve različitih smjerova. Od srpnja 2023. razumjeli smo još više pojedinosti o sudu nad živima, koji je započeo 11. rujna, u usporedbi s pojedinostima otkrivenima nedugo nakon 11. rujna. Zašto je sud nad živima započeo 11. rujna? Što je biblijski sud nad živima?

In the first chapter in the book of Revelation, the main characteristic identified of Christ is that He is Alpha and Omega, the Beginning and Ending, the First and the Last. He provides an example of that very attribute of His character when He commanded John to write the things that were, and in so doing John would also be writing things to come. Jesus always illustrates the end with the beginning. It is who He is.

U prvom poglavlju knjige Otkrivenja glavna osobina koja se pripisuje Kristu jest da je On Alfa i Omega, Početak i Svršetak, Prvi i Posljednji. On pruža primjer upravo toga svojstva svojega karaktera kada je zapovjedio Ivanu da napiše ono što bijaše, a čineći to Ivan će također pisati i ono što će tek doći. Isus uvijek prikazuje svršetak pomoću početka. To je ono što On jest.

The Bible identifies Jesus as the Word. The first book in the Bible, Genesis, means ‘beginning.’ The last book of the Bible is the book of Revelation and the truths first presented in the book of Genesis are addressed in the book of Revelation. Genesis is the Alpha and Revelation is the Omega, and together they are the Word, and the Word is Jesus, who is the Alpha and Omega. God’s signature, or His name is written within every passage of biblical prophecy. That signature confirms that the light in the passage is truth.

Biblija poistovjećuje Isusa s Riječju. Prva knjiga u Bibliji, Postanak, znači „početak“. Posljednja knjiga Biblije jest knjiga Otkrivenja, i istine koje su prvi put iznesene u knjizi Postanka obrađuju se u knjizi Otkrivenja. Postanak je Alfa, a Otkrivenje je Omega, i zajedno su Riječ, a Riječ je Isus, koji je Alfa i Omega. Božji potpis, odnosno Njegovo ime, upisan je u svaki odlomak biblijskog proroštva. Taj potpis potvrđuje da je svjetlo u tom odlomku istina.

If an interpretation of a passage of prophecy does not bear the signature of God, which is His name, which is His character; therefore, the interpretation is incorrect. There are other tests which should be brought to bear when interpreting God’s prophetic Word, but whichever test a person might apply, the test should be defined within God’s Word. If there are no manmade tests, there are less manmade interpretations. So, why? And what? Is the biblical judgment of the living that began on 9/11?

Ako tumačenje nekoga proročkog odlomka ne nosi Božji potpis, koji je Njegovo ime, koje je Njegov karakter, tada je to tumačenje pogrešno. Postoje i druge provjere koje valja primijeniti pri tumačenju Božje proročke Riječi, ali koju god provjeru netko mogao primijeniti, ona treba biti određena unutar Božje Riječi. Ako nema ljudski načinjenih provjera, manje je i ljudski načinjenih tumačenja. Dakle, zašto? I što? Je li biblijski sud nad živima započeo 11. rujna?

When Christ introduces Himself in the book of Revelation, He identifies Himself as the beginning and ending, and uses the prophet John to illustrate what that attribute of His character represents. He identifies the message of the entire book as a revelation of Himself. He commands John to write what was then existing in John’s world, and in so doing John would be recording what shall be at the end of the world. John was one of the twelve leaders at the beginning of the Christian church, and John therefore is illustrating the ending of the Christian church, represented by the one hundred and forty-four thousand and the great multitude in Revelation chapter seven.

Kad se Krist predstavlja u knjizi Otkrivenja, On se poistovjećuje kao početak i svršetak te se služi prorokom Ivanom kako bi prikazao što to obilježje Njegova karaktera predstavlja. On poruku cijele knjige označuje kao otkrivenje samoga sebe. Zapovijeda Ivanu da zapiše ono što je tada postojalo u Ivanovu svijetu, i čineći to Ivan bi bilježio ono što će biti na svršetku svijeta. Ivan je bio jedan od dvanaestorice vođa na početku kršćanske crkve, i stoga Ivan predočava svršetak kršćanske crkve, prikazan sto četrdeset i četiri tisuće i velikim mnoštvom u sedmome poglavlju Otkrivenja.

The biblical logic is this: Jesus is the Word, by which all things were created, the Word that has always existed with His Father and He is also the Bible, for He is the Word of God. The first attribute of Christ’s character that is introduced in the last message of God’s Word is that He illustrates the end of a thing, with the beginning of that very same thing. If this truth about God’s character is not applied to a person’s study of the Bible, they cannot truly know what the judgment of the living is, and why it began at 9/11, and more importantly, why it is almost over.

Biblijska je logika sljedeća: Isus je Riječ po kojoj je sve stvoreno, Riječ koja je oduvijek postojala s Njegovim Ocem, a On je također i Biblija, jer On je Riječ Božja. Prva osobina Kristova karaktera koja se uvodi u posljednjoj poruci Božje Riječi jest da On prikazuje svršetak neke stvari početkom te iste stvari. Ako se ta istina o Božjem karakteru ne primijeni u nečijem proučavanju Biblije, on ne može uistinu znati što je sud živima, ni zašto je započeo 11. rujna, a što je još važnije, zašto je gotovo pri svome završetku.

As an example of the principle of Alpha and Omega, ancient Israel typifies modern Israel, which is a prophetic truth that can also be identified as literal Israel typifies spiritual Israel. No matter how it might be expressed both ancient literal Israel and modern spiritual Israel have a beginning history and an ending history. Three of the four histories are in the past, and we are now in the fourth and final history.

Kao primjer načela Alfe i Omege, drevni Izrael predočuje suvremeni Izrael, što je proročka istina koja se također može prepoznati kao: doslovni Izrael predočuje duhovni Izrael. Bez obzira na to kako bi se to moglo izraziti, i drevni doslovni Izrael i suvremeni duhovni Izrael imaju povijest početka i povijest svršetka. Tri od te četiri povijesti pripadaju prošlosti, a mi se sada nalazimo u četvrtoj i završnoj povijesti.

The three past histories represent three witnesses of the last generation of earth’s history. Those three past histories identify the generation that is represented as the one hundred and forty-four thousand in the book of Revelation. There are other prophetic lines of history that also address the one hundred and forty-four thousand, but the number of the one hundred and forty-four thousand contains the prophetic symbolism that the one hundred and forty-four thousand are those who are prophetically represented by multiplying the twelve tribes of ancient literal Israel, with the twelve disciples of modern spiritual Israel.

Tri prošle povijesti predstavljaju tri svjedoka posljednjega naraštaja zemaljske povijesti. Te tri prošle povijesti prepoznaju naraštaj koji je u knjizi Otkrivenja prikazan kao sto četrdeset i četiri tisuće. Postoje i druge proročke povijesne linije koje se također odnose na sto četrdeset i četiri tisuće, ali broj sto četrdeset i četiri tisuće sadrži proročku simboliku da su sto četrdeset i četiri tisuće oni koji su proročki predstavljeni umnažanjem dvanaest plemena drevnoga doslovnog Izraela s dvanaest učenika suvremenoga duhovnog Izraela.

As another example of Alpha and Omega, the three angels of Revelation chapter fourteen represent a beginning and ending history. The Millerite movement represents the beginning history of the three angels, and the movement of the one hundred and forty-four thousand represents the history at the ending of the message of the third angel. The alpha movement announced the opening of the investigative judgment on October 22, 1844. The omega movement announced the opening of the judgment of the living, identifying its commencement as 9/11.

Kao još jedan primjer Alfe i Omege, tri anđela iz četrnaestog poglavlja Otkrivenja predstavljaju povijest početka i svršetka. Mileritski pokret predstavlja početnu povijest trojice anđela, a pokret sto četrdeset i četiri tisuće predstavlja povijest na završetku poruke trećega anđela. Alfa-pokret navijestio je otvaranje istražnoga suda 22. listopada 1844. Omega-pokret navijestio je otvaranje suda živima, utvrđujući njegov početak kao 11. rujna.

A third example of Alpha and Omega, that is easily upheld by inspiration is that in the beginning is the alpha movement of the Millerites, the parable of the ten virgins was fulfilled to the very letter. Sister White identifies the history of the Millerites in the book, The Great Controversy in the context of that parable being fulfilled at that time. She teaches that the omega movement of the one hundred and forty-four thousand will also fulfill the parable of the ten virgins to the very letter. Three brief witnesses of Christ identifying the end with the beginning.

Treći primjer Alfe i Omege, koji se lako može potvrditi nadahnućem, jest da je na početku, u alfa pokretu milerita, prispodoba o deset djevica bila ispunjena do u najsitnije pojedinosti. Sestra White poistovjećuje povijest milerita u knjizi Velika borba s kontekstom ispunjenja te prispodobe u to vrijeme. Ona uči da će omega pokret sto četrdeset i četiri tisuće također ispuniti prispodobu o deset djevica do u najsitnije pojedinosti. Tri kratka svjedočanstva Krista koja poistovjećuju svršetak s početkom.

At the beginning of ancient Israel, the Lord entered into covenant with the Hebrews as represented by the blood upon the doorposts, which is of course the very first mention of the Midnight Cry in God’s Word. Baptism is a symbol of a covenant relationship with Christ, and Paul teaches us that the Hebrews that left Egypt were all baptized ‘in the “cloud” and in the Red “Sea”.’ Once they were beyond the sea they were given manna, which among other things is a symbol of the seventh-day Sabbath in the context of it being a test.

Na početku drevnoga Izraela Gospodin je stupio u savez s Hebrejima, što je bilo predstavljeno krvlju na dovratnicima, a to je, dakako, prvi spomen Ponoćnoga poklika u Božjoj Riječi. Krštenje je simbol savezničkoga odnosa s Kristom, a Pavao nas uči da su svi Hebreji koji su izišli iz Egipta bili kršteni „u oblaku” i „u moru”. Nakon što su prešli more, dana im je mana, koja je, među ostalim, simbol subote sedmoga dana u kontekstu toga što je bila kušnja.

The “manna” represents their first test and when they failed their tenth and final test when they rejected the message of Joshua and Caleb, the Lord then rejected them as His covenant people and entered into covenant with Joshua and Caleb. When they eventually entered into the Promised Land, the rite of circumcision was not accomplished upon those men born during the forty years, for the rite was ended at the rebellion of Kadesh, and reinstituted at Kadesh just before the entrance. This is a signature of Alpha and Omega.

„Mana” predstavlja njihovu prvu kušnju, a kada su pali na svojoj desetoj i posljednjoj kušnji odbacivši poruku Jošue i Kaleba, tada ih je Gospodin odbacio kao svoj saveznički narod i sklopio savez s Jošuom i Kalebom. Kada su napokon ušli u Obećanu Zemlju, obred obrezanja nije bio izvršen nad onim muškarcima rođenima tijekom četrdeset godina, jer je obred bio okončan kod pobune u Kadešu te ponovno uspostavljen u Kadešu neposredno prije ulaska. To je znak Alfe i Omege.

The forty years wandering in the wilderness began with the rebellion against the message of Joshua and Caleb, and it ended with the rebellion of Moses striking the Rock, and thus misrepresenting God’s character and work. The beginning of ancient Israel illustrates the end of ancient Israel.

Četrdeset godina lutanja pustinjom započelo je pobunom protiv poruke Jošue i Kaleba, a završilo pobunom u kojoj je Mojsije udario u Stijenu te tako pogrešno predstavio Božji karakter i djelo. Početak drevnoga Izraela oslikava kraj drevnoga Izraela.

At the end of ancient Israel, Jesus as the “Messenger of the Covenant” in Malachi chapter three, came to confirm the “covenant” with many for one week, in fulfillment of Daniel chapter nine. As the Messenger of the Covenant, Christ entered into covenant with the Christian church in the very history where He passed by the former covenant people. In the beginning of ancient Israel as God’s covenant people the Lord passed by a former covenant people and entered into covenant with a new chosen people. He did the very same thing at the end of ancient Israel.

Na svršetku drevnoga Izraela Isus je, kao „Glasnik Saveza” iz trećega poglavlja Malahije, došao potvrditi „savez” s mnogima za jedan tjedan, u ispunjenju devetoga poglavlja Daniela. Kao Glasnik Saveza, Krist je sklopio savez s kršćanskom crkvom upravo u onoj povijesti u kojoj je mimoišao prijašnji saveznički narod. Na početku drevnoga Izraela kao Božjega savezničkog naroda Gospodin je mimoišao prijašnji saveznički narod i sklopio savez s novim izabranim narodom. Upravo je to isto učinio na svršetku drevnoga Izraela.

A symbol of a covenant is the marriage, and from the birth of Christ unto the destruction of Jerusalem in 70AD, prophecy sets forth a progressive divorce of God from ancient literal Israel. So, when was the divorce actually in force, at His birth, His death, the stoning of Stephen or the destruction of Jerusalem?

Simbol saveza jest brak, a od Kristova rođenja pa sve do razorenja Jeruzalema 70. godine po. Kr., proročanstvo prikazuje postupni razvod Boga od drevnoga doslovnog Izraela. Dakle, kada je razvod zapravo stupio na snagu: pri Njegovu rođenju, Njegovoj smrti, kamenovanju Stjepana ili razorenju Jeruzalema?

> “Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.

> „U međuvremenu su štovatelji iz svakoga naroda tražili Hram koji je bio posvećen štovanju Boga. Blistajući zlatom i dragim kamenjem, bio je prizor ljepote i veličanstvenosti. Ali Jehove više nije bilo u toj palači ljepote. Izrael se kao narod odvojio od Boga. Kad je Krist, pri samom završetku svoje zemaljske službe, posljednji put pogledao unutrašnjost Hrama, rekao je: ‘Eto, vaša vam se kuća ostavlja pusta.’ Matej 23,38. Dotad je Hram nazivao kućom svojega Oca; ali kad je Sin Božji izišao iz tih zidova, Božja je prisutnost zauvijek bila povučena iz Hrama podignutoga Njemu na slavu.” Djela apostolska, 145.

The day after the Triumphal Entry Christ proclaimed that the Jew’s house was desolate, and the divorce was finalized. So, the divorce was finalized when the sun went down on the day of the Triumphal Entry.

Dan nakon Svečanoga ulaska Krist je proglasio da je kuća Židovljeva opustošena, te je razvod bio dovršen. Tako je razvod bio dovršen kad je sunce zašlo na dan Svečanoga ulaska.

> “Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!

> „Jeruzalem je bio dijete Njegove skrbi, i kao što nježan otac tuguje nad neposlušnim sinom, tako je Isus plakao nad ljubljenim gradom. Kako da te predam? Kako da gledam kako si određen propasti? Moram li te pustiti da napuniš čašu svojega bezakonja? Jedna je duša tako dragocjena da, u usporedbi s njom, svjetovi tonu u beznačajnost; a ovdje je trebao biti izgubljen čitav narod. Kad bi brzi sunčev zapad na zapadnom nebu iščeznuo iz vidokruga, dan milosti za Jeruzalem bio bi završen. Dok se povorka zaustavljala na obronku Maslinske gore, za Jeruzalem još nije bilo prekasno da se pokaje. Anđeo milosti tada je sklapao svoja krila da siđe sa zlatnoga prijestolja i ustupi mjesto pravdi i sudu koji je hitro dolazio. Ali Kristovo veliko srce ljubavi još je molilo za Jeruzalem, koji je prezreo Njegova milosrđa, odbacio Njegove opomene i upravo se spremao okrvaviti svoje ruke Njegovom krvlju. Kad bi se Jeruzalem samo pokajao, još ne bi bilo prekasno. Dok su posljednje zrake zalazećega sunca još obasjavale hram, kule i vrhunce, ne bi li ga neki dobri anđeo poveo k Spasiteljevoj ljubavi i odvratio njegovu propast? Lijepi i nesveti grade, koji si kamenovao proroke, koji si odbacio Sina Božjega, koji si se svojim nepokajanjem sam okivao okovima ropstva, — tvoj se dan milosti gotovo ugasio!“

> “Yet again the Spirit of God speaks to Jerusalem. Before the day is done, another testimony is borne to Christ. The voice of witness is lifted up, responding to the call from a prophetic past. If Jerusalem will hear the call, if she will receive the Saviour who is entering her gates, she may yet be saved.

> „Još jednom Duh Božji govori Jeruzalemu. Prije nego što dan mine, još jedno svjedočanstvo biva dano Kristu. Glas svjedočanstva podiže se, odgovarajući na poziv iz proročanske prošlosti. Ako Jeruzalem bude čuo taj poziv, ako primi Spasitelja koji ulazi na njegova vrata, još može biti spašen.״

> “Reports have reached the rulers in Jerusalem that Jesus is approaching the city with a great concourse of people. But they have no welcome for the Son of God. In fear they go out to meet Him, hoping to disperse the throng. As the procession is about to descend the Mount of Olives, it is intercepted by the rulers. They inquire the cause of the tumultuous rejoicing. As they question, ‘Who is this?’ the disciples, filled with the spirit of inspiration, answer this question. In eloquent strains they repeat the prophecies concerning Christ:

> „Došli su izvještaji do vladara u Jeruzalemu da Isus pristupa gradu s velikim mnoštvom naroda. Ali oni nemaju dobrodošlice za Sina Božjega. U strahu izlaze da Ga susretnu, nadajući se da će raspršiti mnoštvo. Kad se povorka upravo sprema sići s Maslinske gore, zaustavljaju je vladari. Oni ispituju uzrok toga burnog klicanja od radosti. Dok postavljaju pitanje: ‘Tko je ovo?’, učenici, ispunjeni duhom nadahnuća, odgovaraju na to pitanje. Rječitim riječima ponavljaju proročanstva o Kristu:“

> “Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.

> „Adam će vam reći: Sjeme će ženino satrti zmiji glavu.“

> “Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.

> „Upitaj Abrahama; on će ti reći: to je ‘Melkisedek, kralj Salema’, Kralj mira. Postanak 14,18.״

> “Jacob will tell you, He is Shiloh of the tribe of Judah.

> „Jakov će ti reći: On je Šilo iz plemena Judina.״

> “Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.

> „Izaija će vam reći: ‘Emanuel’, ‘Divni, Savjetnik, Silni Bog, Otac vječni, Knez mironosni.’ Izaija 7,14; 9,6.

> “Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.

> „Jeremija će vam reći: Izdanak Davidov, ‘Gospodin, Pravda naša’. Jeremija 23,6.״

> “Daniel will tell you, He is the Messiah.

> „Daniel će ti reći: On je Mesija.“

> “Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.

> „Hošea će vam reći: On je ‘Gospodin, Bog nad vojskama; Gospodin je spomen Njegov.’ Hošea 12,5.“

> “John the Baptist will tell you, He is ‘the Lamb of God, which taketh away the sin of the world.’ John 1:29.

> „Ivan Krstitelj reći će vam: On je ‘Jaganjac Božji, koji oduzima grijeh svijeta.’ Ivan 1,29.

> “The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.

> „Veliki Jehova objavio je sa svojega prijestolja: ‘Ovo je Sin moj ljubljeni.’“ Matej 3,17.

> “We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.

> „Mi, Njegovi učenici, objavljujemo: Ovo je Isus, Mesija, Knez života, Otkupitelj svijeta.”

> “And the prince of the powers of darkness acknowledges Him, saying, ‘I know Thee who Thou art, the Holy One of God.’ Mark 1:24.” The Desire of Ages, 577–579.

> „I knez sila tame priznaje Ga, govoreći: ‘Znam tko si, Svetac Božji.’ Marko 1,24.“ Isusov život, 577–579.

The history of Christ’s Triumphal Entry typified the history of the Midnight Cry in the Millerite time period. The passage from Sister White identifies that when the entrance began the people came under the inspiration of the Holy Spirit, and then Christ stopped and wept over Jerusalem. Thereafter He continued the entry, and is then confronted by Jewish leadership. I would like to isolate certain attributes of this story in order to identify waymarks that are repeated in the history of the Millerites. But first I want to make a point about the beginning and ending. What we just cited from Sister White represents the end of a chapter, and the opening of the next chapter says the following.

Povijest Kristova svečanog ulaska predoznačivala je povijest Ponoćnog pokliča u razdoblju mileritskog pokreta. Odlomak sestre White pokazuje da su, kada je ulazak započeo, ljudi došli pod nadahnuće Duha Svetoga, a zatim je Krist zastao i plakao nad Jeruzalemom. Nakon toga nastavio je ulazak te se potom suočava sa židovskim vodstvom. Želio bih izdvojiti određena obilježja ove priče kako bih utvrdio putokaze koji se ponavljaju u povijesti milerita. No najprije želim istaknuti jednu pojedinost o početku i završetku. Ono što smo upravo naveli od sestre White predstavlja završetak jednoga poglavlja, a početak sljedećega poglavlja kaže sljedeće.

> “The triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the saints. Then will be fulfilled the words of Christ to the priests and Pharisees: ‘Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.’ Matthew 23:39. In prophetic vision Zechariah was shown that day of final triumph; and he beheld also the doom of those who at the first advent had rejected Christ: ‘They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.’ Zechariah 12:10. This scene Christ foresaw when He beheld the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction of that people who were guilty of the blood of the Son of God.

> Kristov svečani ulazak u Jeruzalem bio je nejasna predslika Njegova dolaska na nebeskim oblacima sa silom i slavom, usred pobjedničkog klicanja anđela i radovanja svetih. Tada će se ispuniti Kristove riječi upućene svećenicima i farizejima: „Nećete Me vidjeti odsad dok ne reknete: Blagoslovljen Onaj koji dolazi u ime Gospodnje.” Matej 23,39. U proročkoj viziji Zahariji je bio pokazan taj dan konačne pobjede; a vidio je i udes onih koji su pri prvom dolasku odbacili Krista: „I gledat će na Mene kojega su proboli, i naricat će za Njim kao što se nariče za jedincem, i gorko će ga oplakivati kao što se gorko oplakuje prvenac.” Zaharija 12,10. Taj je prizor Krist predvidio kada je gledao grad i plakao nad njim. U prolaznoj propasti Jeruzalema vidio je konačno uništenje onoga naroda koji je bio kriv za krv Sina Božjega.

> “The disciples saw the hatred of the Jews to Christ, but they did not yet see to what it would lead. They did not yet understand the true condition of Israel, nor comprehend the retribution that was to fall upon Jerusalem. This Christ opened to them by a significant object lesson.

> „Učenici su vidjeli mržnju Židova prema Kristu, ali još nisu vidjeli kamo će ona odvesti. Još nisu razumjeli pravo stanje Izraela niti shvaćali odmazdu koja je trebala pasti na Jeruzalem. To im je Krist otkrio značajnom zornom poukom.“

> “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration. In anger and amazement they tried to silence the people. There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion. They represented that He was about to take possession of the temple, and reign as king in Jerusalem.” The Desire of Ages, 580.

> „Posljednji poziv Jeruzalemu bio je uzaludan. Svećenici i glavari čuli su kako glas proroštva iz prošlosti odjekuje u mnoštvu kao odgovor na pitanje: ‘Tko je ovaj?’, ali ga nisu prihvatili kao glas Nadahnuća. U gnjevu i zaprepaštenju pokušali su ušutkati narod. U mnoštvu su bili i rimski časnici, i njima su Njegovi neprijatelji optuživali Isusa kao vođu pobune. Prikazivali su da će On upravo preuzeti posjed hrama i zakraljevati se kao kralj u Jeruzalemu.” The Desire of Ages, 580.

The point I did not want to miss is that Christ’s Triumphal Entry into Jerusalem typifies not only the Midnight Cry of Millerite history, but also the end of the world. It is associated with the return of Christ at the beginning of Revelation chapter twenty’s millennium and also His return with New Jerusalem at the end of the millennium. It is also associated with the death of the wicked at His second coming, and their final judgment at the end of the millennium. The opening of the last paragraph states, “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration.”

Poanta koju nisam želio propustiti jest da Kristov slavodobitni ulazak u Jeruzalem predočava ne samo Ponoćni poklič iz mileritske povijesti, nego i svršetak svijeta. On je povezan s Kristovim povratkom na početku tisućljeća iz dvadesetog poglavlja Otkrivenja, kao i s Njegovim povratkom s Novim Jeruzalemom na kraju tisućljeća. Također je povezan sa smrću bezbožnika o Njegovu drugom dolasku i s njihovim konačnim sudom na kraju tisućljeća. Početak posljednjega odlomka glasi: „Posljednji poziv Jeruzalemu bio je uzaludan. Svećenici i glavari čuli su kako mnoštvo, kao odgovor na pitanje: ‘Tko je ovo?’, odjekuje proročki glas prošlosti, ali ga nisu prihvatili kao glas Nadahnuća.”

The last appeal was in vain, and the appeal was represented as “the prophetic voice of the past.” The multitude in Christ’s day rejected their last appeal, for they rejected Jeremiah’s counsel to return to the old paths. They also refused the methodology of line upon line, for the disciples had answered the question of “Who is this,” by bringing several witnesses together, line upon line, from here a little and there a little.

Posljednji poziv bio je uzaludan, a taj je poziv bio prikazan kao „proročki glas prošlosti“. Mnoštvo u Kristovo vrijeme odbacilo je svoj posljednji poziv, jer je odbacilo Jeremijin savjet da se vrati na stare staze. Odbili su također i metodologiju redak po redak, jer su učenici odgovorili na pitanje „Tko je ovo?“ tako što su sabrali nekoliko svjedoka zajedno, redak po redak, ovdje malo i ondje malo.

When Christ begins the entry into Jerusalem, He stops along the way. It begins with the fulfillment of prophecy as the disciples secure the ass for Christ to ride upon. He had never ridden an animal, and the animal had never been ridden. The logic identifies a miracle, for what animal allows a rider the first time, and who knows how to manage riding an ass that has never done it before. This is similar to when the Philistines placed an offering on the cart, along with the Ark, and hitched up two cows who both were nursing calves, and who had never pulled a cart before, and they immediately deserted the calves and began the trip to return the Ark to the Hebrews. The Ark is on its way to Jerusalem, and when David finally brings it into Jerusalem, he typified Christ’s triumphal entry.

Kad Krist započne ulazak u Jeruzalem, usput zastaje. Sve započinje ispunjenjem proroštva dok učenici pribavljaju magaricu na kojoj će Krist jahati. On nikada prije nije jahao životinju, a ni ta životinja nikada prije nije bila jahna. Logika ukazuje na čudo, jer koja životinja dopušta jahača prvi put, i tko zna upravljati jahanjem magarice koja to nikada prije nije činila. To je slično onomu kad su Filistejci stavili prinos na kola zajedno s Kovčegom te upregnuli dvije krave koje su obje dojile telad i koje nikada prije nisu vukle kola, a one su odmah napustile telad i krenule na put da vrate Kovčeg Hebrejima. Kovčeg je na putu prema Jeruzalemu, a kada ga David napokon unese u Jeruzalem, time je predoznačio Kristov trijumfalni ulazak.

Once Christ is on the ass, the people began lining the street with their coats, cutting down palm branches and the shouts cry out, “Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord! Hosanna in the highest.” (Matthew 21:9) The leaders resist and call for Jesus to silence the crowd. They move on and Jesus stops to weep for lost mankind, represented by Jerusalem. Then the procession proceeds and the leaders once again intercede, demanding to know who Jesus is. Then the disciples respond with the line upon line testimony of the prophets.

Kad je Krist jednom uzjahao na magarca, narod je počeo prostirati svoje haljine po putu, sjeći palmine grane, a klici su odjekivali: „Hosana Sinu Davidovu! Blagoslovljen Onaj koji dolazi u ime Gospodnje! Hosana na visinama.” (Matej 21,9) Vođe se opiru i traže da Isus ušutka mnoštvo. Kreću dalje, a Isus zastaje kako bi zaplakao nad izgubljenim čovječanstvom, koje predstavlja Jeruzalem. Zatim se povorka nastavlja, a vođe još jednom posreduju, zahtijevajući da saznaju tko je Isus. Tada učenici odgovaraju svjedočanstvom proroka, redak po redak.

The history we are now considering was preceded by the resurrection of Lazarus, which marks the first disappointment in the prophetic line illustrated in the parable of the ten virgins, and by Uzzah touching the Ark, in the line of David’s triumphal entry into Jerusalem. The first disappointment is associated with a tarrying time, and Christ has tarried when he first heard Lazarus was sick, just as David tarried by leaving the Ark where Uzzah died until he later retrieved it. Lazarus died, and was thereafter resurrected. Lazarus is the one who thereafter leads the ass that Jesus rides upon into Jerusalem.

Povijesti koju sada razmatramo prethodilo je uskrsnuće Lazara, koje označava prvo razočaranje u proročkoj liniji prikazanoj u prispodobi o deset djevica, kao i Uzin dodir Kovčega, u liniji Davidova trijumfalnog ulaska u Jeruzalem. Prvo razočaranje povezano je s vremenom odgode, a Krist je odgodio kada je prvi put čuo da je Lazar bolestan, kao što je i David odgodio ostavivši Kovčeg ondje gdje je Uza umro, sve dok ga kasnije nije ponovno uzeo. Lazar je umro, a potom je uskrsnut. Lazar je onaj koji potom vodi magarca na kojem Isus ulazi u Jeruzalem.

In Millerite history the second angel arrived on April 19, 1844, at the first disappointment, which marked the beginning of the tarrying time. Thereafter Samuel Snow began to progressively develop the message of the Midnight Cry. The progressive development of that message is represented by Christ’s entry into Jerusalem. The progression of Snow’s work is also represented in the travels of the Ark, from the Philistines, to the cart, to Uzzah and ultimately into Jerusalem.

U milleritskoj povijesti drugi je anđeo stigao 19. travnja 1844., pri prvom razočaranju, koje je označilo početak vremena odgode. Nakon toga Samuel Snow počeo je postupno razvijati poruku Ponoćnog pokliča. Postupni razvoj te poruke prikazan je Kristovim ulaskom u Jeruzalem. Napredovanje Snowova djela također je prikazano putovanjem Kovčega, od Filistejaca, do kola, do Uze i naposljetku u Jeruzalem.

The entry has a beginning proclamation of the people when the leaders told Christ to silence the crowd, followed by Christ weeping, then the proclamation of the disciples when the obstinate leaders asked who Christ was. The manifestation of inspiration in the people that produced the first response of the obstinate leaders is repeated by the disciples when they produced “line upon line” a multitude of prophetic witnesses from the past. When the sun set that day, ancient Israel was divorced from God.

Ulazak započinje proglasom naroda kada su vođe rekle Kristu da ušutka mnoštvo, nakon čega slijedi Kristov plač, a zatim proglas učenikā kada su tvrdokorne vođe upitale tko je Krist. Očitovanje nadahnuća u narodu koje je proizvelo prvi odgovor tvrdokornih vođa ponavlja se po učenicima kada su iznijeli „redak po redak“ mnoštvo proročkih svjedoka iz prošlosti. Kad je toga dana sunce zašlo, drevni je Izrael bio razveden od Boga.

In that history we are informed that the disciples did not “comprehend the retribution that was to fall upon Jerusalem.” The “retribution” that was to “fall upon Jerusalem” was illustrated for the disciples by “a significant object lesson.” The significant object lesson was the cursing of the fig tree. The destruction of Jerusalem, which the disciples did not yet understand was illustrated by the cursing of the fig tree, and also the parable which Christ had previously taught concerning the fig tree.

U toj povijesti obaviješteni smo da učenici nisu „shvaćali odmazdu koja je trebala pasti na Jeruzalem“. „Odmazda“ koja je trebala „pasti na Jeruzalem“ bila je učenicima predočena „značajnom zornom poukom“. Ta značajna zorna pouka bilo je prokletstvo smokve. Razaranje Jeruzalema, koje učenici još nisu razumjeli, bilo je prikazano prokletstvom smokve, a također i prispodobom koju je Krist prethodno iznio o smokvi.

> “The warning is for all time. Christ’s act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christ’s merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worship, but without repentance or faith. In profession they honor the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He declares that the open sinner is less guilty than is he who professes to serve God, but who bears no fruit to His glory.

> „Upozorenje vrijedi za sva vremena. Kristov čin proklinjanja stabla koje je stvorila Njegova vlastita sila stoji kao upozorenje svim crkvama i svim kršćanima. Nitko ne može vršiti Božji zakon a da ne služi drugima. Ali ima mnogo onih koji ne žive Kristovim milosrdnim, nesebičnim životom. Neki koji sebe smatraju izvrsnim kršćanima ne razumiju što sačinjava službu Bogu. Oni planiraju i razmišljaju kako bi ugodili sebi. Djeluju samo s obzirom na sebe. Vrijeme za njih ima vrijednost samo utoliko koliko mogu pribaviti za sebe. U svim životnim poslovima to je njihov cilj. Ne služe drugima, nego sebi. Bog ih je stvorio da žive u svijetu u kojem se mora vršiti nesebična služba. Namijenio ih je da pomažu svojim bližnjima na svaki mogući način. Ali njihovo je ja toliko veliko da ne mogu vidjeti ništa drugo. Oni nisu u dodiru s čovječanstvom. Oni koji tako žive za sebe nalik su smokvi koja je imala svako prividno obilježje, ali je bila bez roda. Oni se drže oblika bogoštovlja, ali bez pokajanja i vjere. U ispovijedanju poštuju Božji zakon, ali poslušnost nedostaje. Govore, ali ne čine. U presudi izrečenoj nad smokvom Krist pokazuje koliko je u Njegovim očima mrsko to isprazno pretvaranje. On izjavljuje da je otvoreni grešnik manje kriv od onoga koji tvrdi da služi Bogu, a ne donosi rod na Njegovu slavu.“

> “The parable of the fig tree, spoken before Christ’s visit to Jerusalem, had a direct connection with the lesson He taught in cursing the fruitless tree.” The Desire of Ages, 584.

> „Prispodoba o smokvi, izrečena prije Kristova posjeta Jeruzalemu, bila je u izravnoj vezi s poukom koju je dao proklevši neplodno stablo.“ The Desire of Ages, 584.

After the last confrontation with the leaders, Jesus retired to pray through the night, then in the morning as He passed the fig tree He cursed it.

Nakon posljednjega sukoba s vođama, Isus se povukao da se tijekom noći moli, a zatim je ujutro, prolazeći pokraj smokve, prokleo je.

> “It was not the season for ripe figs, except in certain localities; and on the highlands about Jerusalem it might truly be said, ‘The time of figs was not yet.’ But in the orchard to which Jesus came, one tree appeared to be in advance of all the others. It was already covered with leaves. It is the nature of the fig tree that before the leaves open, the growing fruit appears. Therefore this tree in full leaf gave promise of well-developed fruit. But its appearance was deceptive. Upon searching its branches, from the lowest bough to the topmost twig, Jesus found ‘nothing but leaves.’ It was a mass of pretentious foliage, nothing more.

> „Nije bilo vrijeme zrelih smokava, osim u nekim krajevima; i na visoravnima oko Jeruzalema moglo bi se doista reći: ‘Vrijeme smokava još nije došlo.’ No u voćnjaku u koji je Isus došao, jedno se stablo činilo ispred svih ostalih. Već je bilo prekriveno lišćem. U naravi je smokve da se prije nego što se lišće otvori pojavljuje plod koji raste. Stoga je to stablo, puno lišća, davalo obećanje dobro razvijena ploda. Ali njegov je izgled bio varljiv. Pretražujući njegove grane, od najniže do najviše grančice, Isus nije našao ‘ništa osim lišća’. Bila je to masa razmetljiva lišća, ništa više.”

> “Christ uttered against it a withering curse. ‘No man eat fruit of thee hereafter forever,’ He said. The next morning, as the Saviour and His disciples were again on their way to the city, the blasted branches and drooping leaves attracted their attention. ‘Master,’ said Peter, ‘behold, the fig tree which Thou cursedst is withered away.’

> „Krist je izrekao nad njim strašno prokletstvo. ‘Nitko dovijeka više ne jeo ploda s tebe’, rekao je. Sljedećega jutra, dok su Spasitelj i Njegovi učenici ponovno bili na putu prema gradu, njihovu su pozornost privukle sasušene grane i klonulo lišće. ‘Učitelju’, reče Petar, ‘gle, smokva koju si prokleo usahnula je.’

> “Christ’s act in cursing the fig tree had astonished the disciples. It seemed to them unlike His ways and works. Often they had heard Him declare that He came not to condemn the world, but that the world through Him might be saved. They remembered His words, ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:56. His wonderful works had been done to restore, never to destroy. The disciples had known Him only as the Restorer, the Healer. This act stood alone. What was its purpose? they questioned.

> „Kristov čin proklinjanja smokve zapanjio je učenike. Činio im se nesličnim Njegovim putovima i djelima. Često su Ga bili čuli kako izjavljuje da nije došao osuditi svijet, nego da se svijet po Njemu spasi. Sjetili su se Njegovih riječi: ‘Sin Čovječji nije došao da uništi živote ljudske, nego da ih spasi.’ Luka 9,56. Njegova čudesna djela bila su učinjena da obnavljaju, a nikada da uništavaju. Učenici su Ga poznavali jedino kao Obnovitelja, Iscjelitelja. Ovaj je čin stajao osamljen. Koja mu je bila svrha? pitali su se.“

> “God ‘delighteth in mercy.’ ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Micah 7:18; Ezekiel 33:11. To Him the work of destruction and the denunciation of judgment is a ‘strange work.’ Isaiah 28:21. But it is in mercy and love that He lifts the veil from the future, and reveals to men the results of a course of sin.

> „Bogu je mila milost.” „Ja živim, govori Gospod Bog, nije mi draga smrt bezbožnika.” Mihej 7,18; Ezekiel 33,11. Njemu je djelo uništenja i navještaj suda „neobično djelo”. Izaija 28,21. Ali upravo iz milosti i ljubavi On podiže zastor s budućnosti i otkriva ljudima posljedice puta grijeha.

> “The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded ‘nothing but leaves.’ The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.” The Desire of Ages, 581, 582.

> „Prokletstvo smokve bilo je uprizorena prispodoba. To neplodno stablo, koje je razmetljivo isticalo svoje varavo lišće upravo pred Kristovim licem, bilo je simbol židovskog naroda. Spasitelj je želio svojim učenicima jasno predočiti uzrok i izvjesnost propasti Izraela. U tu je svrhu stablo obdario moralnim svojstvima i učinio ga tumačem božanske istine. Židovi su se jasno izdvajali od svih drugih naroda, ispovijedajući odanost Bogu. On ih je osobito obasuo milošću, i oni su polagali pravo na pravednost iznad svakoga drugog naroda. Ali bili su iskvareni ljubavlju prema svijetu i pohlepom za dobitkom. Hvalili su se svojim znanjem, ali su bili neupućeni u Božje zahtjeve i puni licemjerja. Poput neplodna stabla, širili su svoje razmetljive grane uvis, bujna izgleda i lijepa oku, ali nisu donosili ‘ništa osim lišća’. Židovska religija, sa svojim veličanstvenim Hramom, svojim svetim žrtvenicima, svojim svećenicima s mitrama i dojmljivim obredima, doista je bila lijepa po vanjštini, ali su poniznost, ljubav i dobrohotnost nedostajale.” Želja vjekova, 581, 582.

We began by raising two questions which we are in the process of answering. Those questions were, “Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?”

Započeli smo postavljanjem dvaju pitanja na koja upravo odgovaramo. Ta su pitanja glasila: „Zašto je sud nad živima započeo 11. rujna? Što je biblijski sud nad živima?“

The few lines of prophecy we just put in place are biblical witnesses of the judgment of the living. Those lines of prophecy address much more than simply the “A, B, C’s” of the judgment, but we are first answering the questions of 9/11 and the judgment of the living.

Nekoliko redaka proročanstva koje smo upravo postavili biblijska su svjedočanstva o sudu živima. Ti retci proročanstva obuhvaćaju mnogo više od samih „osnova” suda, ali najprije odgovaramo na pitanja o 11. rujna i sudu živima.

> “‘I beheld,’ says the prophet Daniel, ‘till thrones were placed, and One that was Ancient of Days did sit: His raiment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’ Daniel 7:9, 10, R.V.

> „Promatrah“, kaže prorok Daniel, „dok se ne postaviše prijestolja, i sjede Pradavni: odjeća Njegova bijaše bijela kao snijeg, a kosa na glavi Njegovoj kao čista vuna; prijestolje Njegovo bijaše kao plamen ognjeni, a kotači njegovi kao oganj razgoren. Rijeka ognjena izvirala je i tekla ispred Njega; tisuću tisuća služahu Mu, i deset tisuća puta deset tisuća stajahu pred Njim: sud sjede, i knjige se otvoriše.“ Daniel 7:9, 10, R.V.

> “Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works.’ The Ancient of Days is God the Father. Says the psalmist: ‘Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.’ Psalm 90:2. It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels as ministers and witnesses, in number ‘ten thousand times ten thousand, and thousands of thousands,’ attend this great tribunal.

> „Tako je prorokovu viđenju bio predočen veliki i svečani dan kada će karakteri i životi ljudi proći na preispitivanje pred Sucem sve zemlje, i kada će svakomu biti uzvraćeno ‘prema njegovim djelima’. Pradavni od dana jest Bog Otac. Psalmist kaže: ‘Prije nego se rodiše gore, ili prije nego si oblikovao zemlju i svijet, od vijeka do vijeka, Ti si Bog.’ Psalam 90:2. On, izvor svakoga bića i vrelo svakoga zakona, predsjedat će sudu. A sveti anđeli, kao služitelji i svjedoci, na broj ‘deset tisuća puta deset tisuća i tisuće tisuća’, nazočni su ovom velikom sudu.“

> “‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.

> „I gle, netko kao Sin Čovječji dođe s oblacima nebeskim i pristupi Pradavnome, i dovedoše ga pred Njega. I bi Mu dana vlast, i slava, i kraljevstvo, da Mu služe svi narodi, plemena i jezici: vlast Njegova vlast je vječna, koja neće proći.“ Daniel 7,13.14. Kristov dolazak koji je ovdje opisan nije Njegov drugi dolazak na zemlju. On dolazi k Pradavnome na nebu da primi vlast i slavu i kraljevstvo, koje će Mu biti dano po završetku Njegova djela kao Posrednika. Upravo je taj dolazak, a ne Njegov drugi dolazak na zemlju, bio u proročanstvu naviješten da se zbude po svršetku 2300 dana, godine 1844. Praćen nebeskim anđelima, naš veliki Veliki svećenik ulazi u Svetinju nad svetinjama i ondje se pojavljuje u Božjoj prisutnosti da izvrši posljednje čine svoje službe za čovjeka — da obavi djelo istražnoga suda i da izvrši pomirenje za sve za koje se pokaže da imaju pravo na njegove blagodati.

> “In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the service of the Day of Atonement. So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period. ‘Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel?’ 1 Peter 4:17.

> „U simboličnoj službi samo su oni koji su došli pred Boga s priznanjem i pokajanjem, i čiji su grijesi, putem krvi žrtve za grijeh, bili preneseni u Svetište, imali udjela u službi Dana pomirenja. Tako će u velikom danu konačnog pomirenja i istražnoga suda jedini slučajevi koji se razmatraju biti slučajevi onih koji se izjašnjavaju kao Božji narod. Sud nad bezbožnima zasebno je i odvojeno djelo te se odvija u kasnijem razdoblju. ‘Jer je vrijeme da sud počne od kuće Božje; a ako najprije počne od nas, kakav će biti svršetak onih koji se ne pokoravaju evanđelju?’ 1 Petrova 4,17.“

> “The books of record in heaven, in which the names and the deeds of men are registered, are to determine the decisions of the judgment. Says the prophet Daniel: ‘The judgment was set, and the books were opened.’ The revelator, describing the same scene, adds: ‘Another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.’ Revelation 20:12.

> „Nebeske knjige zapisa, u kojima su zabilježena imena i djela ljudi, trebaju odrediti odluke suda. Prorok Daniel kaže: ‘Sud sjede, i knjige se otvoriše.’ Otkrivenik, opisujući isti prizor, dodaje: ‘I druga se knjiga otvori, koja je knjiga života; i mrtvima bi suđeno po onome što je napisano u knjigama, po djelima njihovim.’ Otkrivenje 20,12.

> “The book of life contains the names of all who have ever entered the service of God. Jesus bade His disciples: ‘Rejoice, because your names are written in heaven.’ Luke 10:20. Paul speaks of his faithful fellow workers, ‘whose names are in the book of life.’ Philippians 4:3. Daniel, looking down to ‘a time of trouble, such as never was,’ declares that God’s people shall be delivered, ‘everyone that shall be found written in the book.’ And the revelator says that those only shall enter the city of God whose names ‘are written in the Lamb’s book of life.’ Daniel 12:1; Revelation 21:27.

> „Knjiga života sadrži imena svih koji su ikada stupili u službu Božju. Isus je svojim učenicima rekao: ‘Radujte se što su vaša imena zapisana na nebu.’ Luka 10,20. Pavao govori o svojim vjernim suradnicima, ‘čija su imena u knjizi života.’ Filipljanima 4,3. Daniel, gledajući unaprijed na ‘vrijeme nevolje kakve još nije bilo’, izjavljuje da će Božji narod biti izbavljen, ‘svatko tko se nađe zapisan u knjizi’. A pisac Otkrivenja kaže da će samo oni ući u grad Božji čija su imena ‘zapisana u Janjetovoj knjizi života’. Daniel 12,1; Otkrivenje 21,27.”

> “‘A book of remembrance’ is written before God, in which are recorded the good deeds of ‘them that feared the Lord, and that thought upon His name.’ Malachi 3:16. Their words of faith, their acts of love, are registered in heaven. Nehemiah refers to this when he says: ‘Remember me, O my God, … and wipe not out my good deeds that I have done for the house of my God.’ Nehemiah 13:14. In the book of God’s remembrance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled. And every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded. Says the psalmist: ‘Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book?’ Psalm 56:8.

> „‘Spomen-knjiga’ piše se pred Bogom, u kojoj su zabilježena dobra djela ‘onih koji se boje Gospoda i misle na ime Njegovo’. Malahija 3,16. Njihove riječi vjere, njihova djela ljubavi, upisana su na nebu. Nehemija na to upućuje kada kaže: ‘Spomeni me se, Bože moj, … i ne izbriši mojih dobrih djela koja sam učinio za dom Boga svojega.’ Nehemija 13,14. U knjizi Božje uspomene svako djelo pravednosti ovjekovječeno je. Ondje se vjerno bilježi svaka nadvladana kušnja, svako pobijeđeno zlo, svaka izgovorena riječ nježne samilosti. I svaki čin žrtve, svaka patnja i žalost podnesena radi Krista, zapisana je. Psalmist kaže: ‘Ti brojiš moja lutanja; suze moje stavi u mijeh svoj: nisu li u knjizi tvojoj?’ Psalam 56,8.”

> “There is a record also of the sins of men. ‘For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.’ ‘Every idle word that men shall speak, they shall give account thereof in the day of judgment.’ Says the Saviour: ‘By thy words thou shalt be justified, and by thy words thou shalt be condemned.’ Ecclesiastes 12:14; Matthew 12:36, 37. The secret purposes and motives appear in the unerring register; for God ‘will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. ‘Behold, it is written before Me, … your iniquities, and the iniquities of your fathers together, saith the Lord.’ Isaiah 65:6, 7.

> „Postoji i zapis o grijesima ljudi. ‘Jer će Bog svako djelo izvesti na sud, sa svakom tajnom stvari, bila dobra ili bila zla.’ ‘Za svaku ispraznu riječ koju ljudi izgovore dat će račun na dan suda.’ Spasitelj kaže: ‘Jer ćeš se svojim riječima opravdati i svojim ćeš se riječima osuditi.’ Propovjednik 12:14; Matej 12:36, 37. Tajne namjere i pobude pojavljuju se u nepogrešivom zapisu; jer Bog će ‘iznijeti na vidjelo što je skriveno u tami i objaviti nakane srdaca.’ 1 Korinćanima 4:5. ‘Evo, zapisano je preda Mnom, … vaša bezakonja i bezakonja vaših otaca zajedno, govori Gospodin.’ Izaija 65:6, 7.”

> “Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness. Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling. Heaven-sent warnings or reproofs neglected, wasted moments, unimproved opportunities, the influence exerted for good or for evil, with its far-reaching results, all are chronicled by the recording angel.

> „Djelo svakoga čovjeka dolazi na ispit pred Boga i biva zabilježeno kao vjernost ili nevjernost. Nasuprot svakomu imenu u nebeskim se knjigama s užasavajućom točnošću unosi svaka pogrešna riječ, svako sebično djelo, svaka neispunjena dužnost i svaki tajni grijeh, zajedno sa svakim lukavo prikrivenim pretvaranjem. Nebom poslana upozorenja ili ukori koji su zanemareni, protraćeni trenuci, neiskorištene prilike, utjecaj izvršen na dobro ili na zlo, sa svojim dalekosežnim posljedicama — sve to bilježi anđeo zapisničar.“

> “The law of God is the standard by which the characters and the lives of men will be tested in the judgment. Says the wise man: ‘Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment.’ Ecclesiastes 12:13, 14. The apostle James admonishes his brethren: ‘So speak ye, and so do, as they that shall be judged by the law of liberty.’ James 2:12.

> „Božji zakon je mjerilo po kojemu će u sudu biti ispitani karakteri i životi ljudi. Mudri čovjek kaže: ‘Boj se Boga i drži Njegove zapovijedi, jer to je sva dužnost čovjekova. Jer će Bog svako djelo izvesti na sud.’ Propovjednik 12:13, 14. Apostol Jakov opominje svoju braću: ‘Tako govorite i tako činite kao oni kojima će se suditi po zakonu slobode.’ Jakov 2:12.

> “Those who in the judgment are ‘accounted worthy’ will have a part in the resurrection of the just. Jesus said: ‘They which shall be accounted worthy to obtain that world, and the resurrection from the dead, … are equal unto the angels; and are the children of God, being the children of the resurrection.’ Luke 20:35, 36. And again He declares that ‘they that have done good’ shall come forth ‘unto the resurrection of life.’ John 5:29. The righteous dead will not be raised until after the judgment at which they are accounted worthy of ‘the resurrection of life.’ Hence they will not be present in person at the tribunal when their records are examined and their cases decided.

> „Oni koji u sudu budu ‘proglašeni dostojnima’ imat će udjela u uskrsnuću pravednih. Isus je rekao: ‘A koji se nađu dostojnima postići onaj svijet i uskrsnuće od mrtvih… jednaki su anđelima i sinovi su Božji, budući da su sinovi uskrsnuća.’ Luka 20,35.36. I ponovno izjavljuje da će ‘oni koji su činili dobro’ izaći ‘na uskrsnuće života’. Ivan 5,29. Mrtvi pravednici neće biti uskrišeni sve do nakon suda na kojem budu proglašeni dostojnima ‘uskrsnuća života’. Stoga oni neće osobno biti prisutni pred sudskim prijestoljem kada se njihovi zapisi budu ispitivali i njihovi slučajevi odlučivali.“

> “Jesus will appear as their advocate, to plead in their behalf before God. ‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous.’ 1 John 2:1. ‘For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.’ ‘Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.’ Hebrews 9:24; 7:25.

> „Isus će se pojaviti kao njihov zagovornik, da za njih zastupa pred Bogom. ‘Ako tko sagriješi, imamo zagovornika kod Oca, Isusa Krista pravednika.’ 1 Ivanova 2,1. ‘Jer Krist nije ušao u rukotvorena svetilišta, koja su slika istinskih, nego u samo nebo, da se sada za nas pojavi pred licem Božjim.’ ‘Stoga može i potpuno spasiti one koji po njemu pristupaju Bogu, jer uvijek živi da posreduje za njih.’ Hebrejima 9,24; 7,25.“

> “As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected. When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life, and the record of their good deeds will be erased from the book of God’s remembrance. The Lord declared to Moses: ‘Whosoever hath sinned against Me, him will I blot out of My book.’ Exodus 32:33. And says the prophet Ezekiel: ‘When the righteous turneth away from his righteousness, and committeth iniquity, … all his righteousness that he hath done shall not be mentioned.’ Ezekiel 18:24.” The Great Controversy, 479–483.

> „Kad se u sudu otvore knjige zapisa, pred Bogom dolaze na razmatranje životi svih koji su vjerovali u Isusa. Počevši od onih koji su prvi živjeli na zemlji, naš Zastupnik iznosi slučajeve svakoga uzastopnog naraštaja i završava sa živima. Svako se ime spominje, svaki se slučaj pomno ispituje. Neka se imena prihvaćaju, neka se imena odbacuju. Kad kod nekih u knjigama zapisa ostanu grijesi za koje se nisu pokajali i koji nisu oprošteni, njihova će imena biti izbrisana iz knjige života, a zapis o njihovim dobrim djelima bit će izbrisan iz knjige Božjeg spomena. Gospodin je objavio Mojsiju: ‘Tko je sagriješio protiv Mene, njega ću izbrisati iz svoje knjige.’ Izlazak 32:33. A prorok Ezekiel kaže: ‘Kad se pravednik odvrati od svoje pravednosti i počini bezakonje, … sva njegova pravedna djela koja je činio neće se spominjati.’ Ezekiel 18:24.” Velika borba, 479–483.

We will continue this study and answer the questions raised in the next article of this series.

Nastavit ćemo ovo proučavanje i odgovoriti na postavljena pitanja u sljedećem članku ove serije.

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