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# The Book of Daniel - Number Sixty-Five

Knjiga proroka Daniela - Broj šezdeset i pet

The Prophetic Unveiling: Understanding the July 18, 2020 Disappointment and the Unfolding Message of the Midnight Cry in the Last Days

Proročko razotkrivanje: razumijevanje razočaranja od 18. srpnja 2020. i poruke ponoćnoga vapaja koja se razvija u posljednjim danima

Author

Jeff Pippenger

Published

January 29, 2024

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On July 18, 2020, the first disappointment for God’s last-day reformatory movement arrived. It marked a waymark in the history of the third Woe, which is the history of the latter rain, and also the history of the sealing of the one hundred and forty-four thousand. That history has been represented by every reformatory movement of sacred history, and it was more specifically represented by the history of the Millerite movement, and illustrated by the parable of the ten virgins, and it represents the prophetic history which every prophet identified.

Dana 18. srpnja 2020. stiglo je prvo razočaranje za Božji reformni pokret posljednjih dana. Ono je označilo putokaz u povijesti trećega Jao, što je povijest kasne kiše, a također i povijest pečaćenja sto četrdeset i četiri tisuće. Ta je povijest bila predočena svakim reformnim pokretom svete povijesti, a još je određenije bila predočena poviješću mileritskoga pokreta te prikazana prispodobom o deset djevica, i ona predstavlja proročku povijest koju je svaki prorok prepoznao.

July 18, 2020, represents the first disappointment of the movement, and as such it marks the arrival of the tarrying time in the parable of the ten virgins and Habakkuk. In the Millerite history the same evidence that led to their erroneous proclamation was seen to identify the true date. The tarrying time of the parable of the ten virgins was then seen as present truth, and that tarrying time was the same tarrying time in Habakkuk two. The parable of the ten virgins is repeated to the very letter, and that reality identifies that only those who were involved with the disappointment are candidates to either be a wise or foolish virgin.

18. srpnja 2020. predstavlja prvo razočaranje pokreta i kao takav označava dolazak vremena odgađanja u prispodobi o deset djevica i u Habakuku. U mileritskoj povijesti isti su se dokazi koji su doveli do njihove pogrešne objave pokazali kao oni koji utvrđuju pravi datum. Vrijeme odgađanja iz prispodobe o deset djevica tada se prepoznalo kao sadašnja istina, a to vrijeme odgađanja bilo je isto ono vrijeme odgađanja u drugom poglavlju Habakuka. Prispodoba o deset djevica ponavlja se do u najsitnije pojedinosti, a ta stvarnost pokazuje da su samo oni koji su bili uključeni u razočaranje kandidati da budu ili mudra ili luda djevica.

The great body of Laodicean Adventism was tested by the arrival of the third Woe on September 11, 2001, and when the failed prediction of July 18, 2020 passed, Laodicean Adventism was left behind to drift aimlessly back toward Rome, as were the Protestants in Millerite history.

Veliko tijelo laodicejskog adventizma bilo je stavljeno na kušnju dolaskom trećega Jao 11. rujna 2001., a kada je prošlo neostvareno predviđanje za 18. srpnja 2020., laodicejski adventizam bio je ostavljen da besciljno luta natrag prema Rimu, kao što je to bio slučaj s protestantima u mileritskoj povijesti.

Not only did the Millerites identify the tarrying time as the fulfillment of the parable of the ten virgins, but they saw that in Habakkuk the command to wait for the vision, though it tarried, was the same prophetic waymark. Habakkuk then confirms that the vision that had been erroneously presented and which had produced the first disappointment was the vision that would “speak” at the end.

Mileriti nisu samo prepoznali vrijeme odgode kao ispunjenje prispodobe o deset djevica, nego su u Habakuku vidjeli da je zapovijed da se čeka viđenje, premda ono kasni, ista proročka oznaka na putu. Habakuk tada potvrđuje da je viđenje koje je bilo pogrešno predstavljeno i koje je prouzročilo prvo razočaranje bilo ono viđenje koje će na svršetku „progovoriti“.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

> Jer vizija je još za određeno vrijeme, ali će na svršetku progovoriti i neće slagati; ako i oklijeva, čekaj je, jer će zacijelo doći, neće zakasniti. Habakuk 2:3.

The message that produced the first disappointment was the same message that was to be recognized as being fulfilled in the near future, but it was a message that was still based upon the previous prophetic arguments that were employed in the first erroneous proclamation.

Poruka koja je izazvala prvo razočaranje bila je ista poruka koja je trebala biti prepoznata kao ispunjena u bliskoj budućnosti, ali je to ipak bila poruka koja se još uvijek temeljila na prethodnim proročkim argumentima koji su bili upotrijebljeni u prvom pogrešnom proglašenju.

In the Millerite history the former covenant people were first tested, thereafter the new covenant people were tested. The test began for the Protestants when the first angel of Revelation ten and the first angel of Revelation fourteen (for they are the same angel), descended on August 11, 1840. Their test concluded with the first disappointment and arrival of the second angel of Revelation fourteen.

U mileritskoj povijesti najprije je bio iskušan narod prijašnjega Saveza, a potom je bio iskušan narod novoga Saveza. Kušnja je za protestante započela kada je prvi anđeo iz Otkrivenja deset i prvi anđeo iz Otkrivenja četrnaest (jer to je isti anđeo) sišao 11. kolovoza 1840. Njihova kušnja završila je prvim razočaranjem i dolaskom drugoga anđela iz Otkrivenja četrnaest.

In Millerite history the test for the Millerites began with the arrival of the second angel at the first disappointment and concluded with the arrival of the Midnight Cry, which Sister White portrays as a multitude of angels, who join the second angel. Under the power of the Holy Spirit, the Millerites who recognized and accepted the message of the Midnight Cry, were then separated from the Millerites who did not recognize the message that was falling all around them. On October 22, 1844, the third angel arrived and the vision that had tarried then spoke.

U milleritskoj povijesti kušnja za milerite započela je dolaskom drugoga anđela pri prvome razočaranju i završila dolaskom Ponoćnoga pokliča, koji Sestra White prikazuje kao mnoštvo anđela koji se pridružuju drugome anđelu. Pod silom Duha Svetoga, mileriti koji su prepoznali i prihvatili poruku Ponoćnoga pokliča tada su bili odvojeni od milerita koji nisu prepoznali poruku koja je padala svuda oko njih. Dana 22. listopada 1844. stigao je treći anđeo, i viđenje koje je oklijevalo tada je progovorilo.

In the history of the sealing of the one hundred and forty-four thousand, the former covenant people were first tested, then the new covenant people. The test began for Laodicean Adventism when the first voice of the angel of Revelation eighteen and the third angel of Revelation fourteen (for they are the same angel), descended on September 11, 2001. Their test concluded with the disappointment of July 18, 2020.

U povijesti pečaćenja sto četrdeset i četiri tisuće, nekadašnji saveznički narod bio je najprije iskušan, a zatim narod novoga saveza. Kušnja za laodicejski adventizam započela je kada je prvi glas anđela iz Otkrivenja osamnaest i treći anđeo iz Otkrivenja četrnaest (jer to je isti anđeo) sišao 11. rujna 2001. Njihova je kušnja završila razočaranjem 18. srpnja 2020.

In the movement of the third angel, the test for the one hundred and forty-four thousand began with the arrival of the first disappointment, and will conclude with the arrival of the message of the Midnight Cry. Under the power of the Holy Spirit those who now recognize and accept the message of the Midnight Cry, are then separated from the foolish and wicked who did not recognize the multifaceted message that is now falling all around them.

U pokretu trećega anđela, kušnja za sto četrdeset i četiri tisuće započela je dolaskom prvoga razočaranja, a završit će dolaskom poruke Ponoćnoga poklika. Pod silom Duha Svetoga oni koji sada prepoznaju i prihvaćaju poruku Ponoćnoga poklika tada se odvajaju od ludih i opakih koji nisu prepoznali mnogostruku poruku koja sada pada svuda oko njih.

At the soon-coming Sunday law, the second “voice” of the angel of Revelation eighteen speaks, which is also the vision that “tarried” speaking. It also represents the third angel’s message that “swells” to the loud cry.

Uskoro dolazeći nedjeljni zakon, progovara drugi „glas“ anđela iz Otkrivenja osamnaest, što je ujedno i viđenje koje je „oklijevalo“ govoriti. On također predstavlja poruku trećega anđela koja „bujajući raste“ do glasnoga pokliča.

The Midnight Cry is represented as many angels that join with the previous angel. The message of the Midnight Cry has several elements that contribute to the entire message, and angels are symbols of messages. In Millerite history the pioneer identified as leading out in bringing the message of the true Midnight Cry together was Samuel S. Snow. In that history it is well documented that Snow’s understanding of the message of the Midnight Cry developed over a period of time.

Ponoćni poklik prikazan je kao mnogi anđeli koji se pridružuju prethodnom anđelu. Poruka Ponoćnog poklika ima nekoliko sastavnica koje pridonose cjelokupnoj poruci, a anđeli su simboli poruka. U mileritskoj povijesti pionir koji je prepoznat kao onaj koji je predvodio u iznošenju poruke pravoga Ponoćnog poklika bio je Samuel S. Snow. U toj je povijesti dobro dokumentirano da se Snowovo razumijevanje poruke Ponoćnog poklika razvijalo tijekom određenog vremenskog razdoblja.

That history is repeated to the very letter, and the message of the final Midnight Cry has been publicly developing since the end of July, 2023. It is not simply the message of Islam, but it also includes the message of the sealing of the one hundred and forty-four thousand. It includes the revelation that the two horns of the earth beast, both go through a “death and resurrection”, as they parallel the image of the beast, that in the same history fulfills the prophetic riddle that “the eighth is of the seven”. It includes the revelations associated with the “hidden history” of the Seven Thunders, and it fulfills the prophetic riddle of the “stone” that was rejected becoming “the head of the corner”, as the “seven times” of Leviticus twenty-six is revealed to be the thread that weaves all the truths of Miller’s history together, with the truths that were unsealed at the time of the end in 1989. The Psalmist says it this way:

Ta se povijest ponavlja do najsitnijeg slova, a poruka završnog Ponoćnog pokliča javno se razvija od kraja srpnja 2023. To nije jednostavno samo poruka o islamu, nego ona također uključuje poruku o pečaćenju sto četrdeset i četiri tisuće. Uključuje otkrivenje da oba roga zemaljske zvijeri prolaze kroz „smrt i uskrsnuće”, budući da su usporedni s likom zvijeri, koji u istoj povijesti ispunjava proročku zagonetku da je „osmi od sedmorice”. Uključuje otkrivenja povezana sa „skrivenom poviješću” Sedam gromova te ispunjava proročku zagonetku o „kamenu” koji je bio odbačen, a postao je „zaglavni kamen”, dok se „sedam vremena” iz Levitskog zakonika dvadeset i šest otkriva kao nit koja zajedno isprepliće sve istine Millerove povijesti s istinama koje su bile otpečaćene u vrijeme svršetka 1989. Psalmist to ovako kaže:

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.

> Kamen koji odbaciše graditelji postade zaglavni kamen od ugla. To je djelo Gospodnje; čudesno je u našim očima. Ovo je dan koji je Gospod načinio; kličimo i radujmo se u njemu. Psalmi 118,22–24.

The “stone”, which was the first “jewel” William Miller discovered (and jewels are stones), is the “day which the Lord hath made.” It has been shown in previous articles that the structure, and the words of the Sabbath commandment are identical to the structure to the sacred cycle of seven, as set forth in Leviticus chapter twenty-five. Resting on the seventh day typified the land resting on the seventh year, and when the two commandments are considered in this fashion, they provide a witness that a day represents a year in Bible prophecy.

„Kamen“, koji je bio prvi „dragulj“ što ga je William Miller otkrio (a dragulji su kamenje), jest „dan koji je Gospod načinio“. U prethodnim je člancima pokazano da su ustrojstvo i riječi zapovijedi o suboti istovjetni ustrojstvu svetoga ciklusa od sedam, kako je izložen u dvadeset petom poglavlju Levitskoga zakonika. Počivanje sedmoga dana predoznačivalo je počivanje zemlje sedme godine, a kada se te dvije zapovijedi razmatraju na taj način, one pružaju svjedočanstvo da jedan dan u biblijskom proročanstvu predstavlja jednu godinu.

They also show that the understanding that Miller proclaimed concerning God’s indignation of “seven times,” in Leviticus twenty-six is represented as “a day”, for the Lord made the sacred cycle of seven years, as certainly as He made the heavens and earth in six days, and rested the seventh.

Oni također pokazuju da je razumijevanje koje je Miller naviještao u vezi s Božjim gnjevom od „sedam vremena” u Levitskom zakoniku dvadeset i šest prikazano kao „dan”, jer je Gospod načinio sveti ciklus od sedam godina jednako zasigurno kao što je načinio nebesa i zemlju u šest dana te počinuo sedmoga.

When Jesus concluded the parable of the vineyard He asked a question to the Pharisees.

Kad je Isus završio prispodobu o vinogradu, postavio je pitanje farizejima.

> When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:40–45.

> Kada dakle dođe gospodar vinograda, što će učiniti tim vinogradarima? Rekoše mu: Zle će ljude strašno pogubiti, a vinograd će dati u najam drugim vinogradarima, koji će mu davati plodove u njihovo vrijeme. Isus im reče: Niste li nikada čitali u Pismima: Kamen koji odbaciše graditelji, taj postade zaglavni kamen od ugla; to je djelo Gospodnje i čudesno je u našim očima? Zato vam kažem: oduzet će se od vas kraljevstvo Božje i dat će se narodu koji donosi njegove plodove. I tko god padne na taj kamen, razbit će se; a na koga on padne, satrt će ga u prah. A kad glavari svećenički i farizeji čuše njegove prispodobe, razumješe da govori o njima. Matej 21:40–45.

The parable of the vineyard is the parable of the former chosen people being passed by, and the kingdom being given to a new chosen people. The “stone” which was rejected according to Jesus, is the “stone” that either saves or destroys, based upon how it is received. The “stone” must be a biblical truth in the context employed by Jesus, for it has the ability to bring forth righteous fruit, and the righteousness of Christ is only produced in men and women when they receive His Word of truth.

Prispodoba o vinogradu jest prispodoba o tome da je nekadašnji izabrani narod zaobiđen, a kraljevstvo dano novomu izabranom narodu. „Kamen” koji je, prema Isusu, bio odbačen, jest „kamen” koji ili spašava ili uništava, ovisno o tome kako je primljen. „Kamen” mora biti biblijska istina u kontekstu kojim se Isus služi, jer ima sposobnost donijeti pravedan rod, a Kristova se pravednost u muškarcima i ženama proizvodi samo kada prime Njegovu Riječ istine.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Posveti ih svojom istinom: tvoja je riječ istina. Ivan 17,17.

The “stone” is a doctrine that is either accepted or rejected, and Jesus is the Word, and in the book of Acts, Peter identifies the “stone” as Christ.

„Kamen“ je nauk koji se ili prihvaća ili odbacuje, a Isus je Riječ, i u knjizi Djela apostolskih Petar poistovjećuje „kamen“ s Kristom.

> Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 4:10–12.

> Neka bude znano svima vama i svemu narodu Izraelovu da ovaj čovjek stoji pred vama zdrav po imenu Isusa Krista Nazarećanina, kojega vi raspeste, kojega Bog uskrisi od mrtvih. To je onaj kamen koji vi graditelji odbaciste, a koji postade zaglavni kamen ugaoni. I nema ni u kome drugome spasenja, jer nema drugoga imena pod nebom dana ljudima po kojemu se moramo spasiti. Djela apostolska 4,10–12.

And then in first Peter, he takes the symbolism of the “stone,” even further, but he keeps it in the same context of the passing-by of a former covenant people and the selection of a new chosen people, who as he states, “in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.”

A zatim u Prvoj Petrovoj on simboliku „kamena” vodi još dalje, ali je zadržava u istom kontekstu prolaska nekadašnjega savezničkog naroda i izbora novoga izabranog naroda, koji, kako on kaže, „nekad ne bijaste narod, a sad ste narod Božji; koji ne bijaste postigli milosrđe, a sad ste postigli milosrđe.”

> To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 1 Peter 2:4–8.

> Pristupajući k njemu, živomu kamenu, koji ljudi doduše odbaciše, ali je od Boga izabran i dragocjen, i vi se kao živo kamenje ugrađujete u duhovnu kuću, sveto svećenstvo, da prinosite duhovne žrtve ugodne Bogu po Isusu Kristu. Stoga i stoji u Pismu: Evo, polažem na Sionu kamen ugaoni, izabrani, dragocjeni; i tko vjeruje u njega, neće se postidjeti. Vama dakle koji vjerujete on je dragocjen; a onima koji su neposlušni: kamen koji odbaciše graditelji, taj postade glavom ugla, i kamen spoticanja i stijena sablazni onima koji se spotiču o riječ, budući da su neposlušni; na što su i bili određeni. 1 Petrova 2:4–8.

Peter says of the former chosen people, “unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.”

Petar o nekadašnjem izabranom narodu kaže: „njima koji su neposlušni, kamen koji odbaciše graditelji postade zaglavni kamen ugaoni, i kamen spoticanja, i stijena sablazni, onima koji se spotiču o riječ, budući neposlušni; na što su također bili određeni.”

Jesus is represented by every sacred illustration of the foundation.

Isus je prikazan svakim svetim prikazom temelja.

> For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.

> Jer nitko ne može postaviti drugoga temelja osim onoga koji je postavljen, a taj je Isus Krist. 1. Korinćanima 3,11.

The foundation the Millerites built was the Rock of Ages (the Stone).

Temelj koji su mileriti izgradili bio je Stijena vjekova (Kamen).

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> „Upozorenje je došlo: ne smije se dopustiti da uđe bilo što što bi poremetilo temelj vjere na kojem gradimo još otkako je poruka došla 1842., 1843. i 1844. godine. Ja sam bila u toj poruci, i od tada sve do sada stojim pred svijetom, vjerna svjetlu koje nam je Bog dao. Ne namjeravamo maknuti svoje noge s platforme na koju su bile postavljene dok smo iz dana u dan tražili Gospodina usrdnom molitvom, tražeći svjetlo. Mislite li da bih se mogla odreći svjetla koje mi je Bog dao? Ono treba biti kao Stijena vjekova. Ono me vodi otkako mi je dano.” Review and Herald, 14. travnja 1903.

The first jewel Miller discovered that became part of the Millerite foundation, which is as the Rock of Ages, was the “seven times” of Leviticus twenty-six, and the “seven times,” was the first foundational truth to be set aside by those Millerite pioneers who had just built the Millerite foundation. It was the builders that were to reject the foundational stone. That “stone,” which typifies Christ, is also the day which the Lord made, for he made the seventh day as a day of rest, and the seventh year as a year the land would rest. In 1863, the foundation stone was rejected, but it is to be made the “head of the corner” and the “stone of stumbling” for the disobedient.

Prvi dragulj koji je Miller otkrio i koji je postao dijelom mileritskoga temelja, koji je kao Stijena vjekova, bila su „sedam vremena” iz Levitskoga zakonika dvadeset i šest, a „sedam vremena” bila su prva temeljna istina koju su odbacili oni mileritski pioniri koji su upravo bili izgradili mileritski temelj. Graditelji su trebali odbaciti temeljni kamen. Taj „kamen”, koji je praslika Krista, ujedno je i dan koji je Gospod načinio, jer je sedmi dan načinio kao dan počinka, a sedmu godinu kao godinu u kojoj će zemlja počivati. Godine 1863. temeljni je kamen bio odbačen, ali će biti postavljen za „glavu od ugla” i „kamen spoticanja” neposlušnima.

The message of Islam of the third woe is the theme for the reform movement of the one hundred and forty-four thousand, and the testing process began when the angel of Revelation eighteen descended, as the great buildings of New York City were thrown down on September 11, 2001. Adventism was silent concerning the prophetic identification that September 11, 2001, was the arrival of the “day of the east wind.” On July 18, 2020, they were left behind as the two witnesses of Revelation chapter eleven, were slain in the streets of that great city. The test of Adventism was over, and the test for those who had professed to recognize the message of Islam was under way.

Poruka islama trećega jao tema je reformnog pokreta sto četrdeset i četiri tisuće, a proces kušnje započeo je kada je sišao anđeo iz Otkrivenja osamnaest, dok su velike zgrade grada New Yorka bile oborene 11. rujna 2001. Adventizam je šutio o proročkom prepoznavanju da je 11. rujna 2001. bio dolazak „dana istočnoga vjetra“. Dana 18. srpnja 2020. oni su bili ostavljeni, dok su dva svjedoka iz jedanaestoga poglavlja Otkrivenja bila ubijena na ulicama toga velikoga grada. Kušnja adventizma bila je završena, a kušnja za one koji su ispovijedali da prepoznaju poruku islama bila je u tijeku.

After laying dead in the streets until the end of July, 2023, the dead dry bones were then aroused by the first message of Ezekiel. The second message of Ezekiel is the message of the four winds of Islam of the third Woe, representing the progressive unsealing of the message of the Midnight Cry, which is the vision that tarried, and the theme of the entire period of the movement. Various truths were then unsealed, for the message of the Midnight Cry represents a multifaceted message. The first truth that confronted the dead dry bones was the first truth rejected by Laodicean Adventism, and it represents the truth that marks the transition of Laodicea unto Philadelphia.

Nakon što su ležale mrtve na ulicama sve do kraja srpnja 2023., mrtve suhe kosti tada su bile probuđene prvom Ezekielovom porukom. Druga Ezekielova poruka jest poruka četiriju vjetrova islama trećega Jao, koja predstavlja postupno otpečaćivanje poruke Ponoćnoga poklika, a to je viđenje koje je oklijevalo, i tema čitavoga razdoblja pokreta. Tada su razne istine bile otpečaćene, jer poruka Ponoćnoga poklika predstavlja mnogostruku poruku. Prva istina koja se suočila s mrtvim suhim kostima bila je prva istina koju je laodicejski adventizam odbacio, i ona predstavlja istinu koja označava prijelaz Laodiceje u Filadelfiju.

The truth is the sealing message, and therefore needs to be settled into both intellectually and also spiritually. It is not enough to recognize the period the two witnesses were dead in the street is a symbol of the scattering of the “seven times,” it also requires an experiential acceptance of the truth.

Istina je poruka zapečaćenja te stoga treba biti utvrđena i intelektualno i duhovno. Nije dovoljno prepoznati da je razdoblje tijekom kojega su dva svjedoka ležala mrtva na ulici simbol raspršenja „sedam vremena”; ono također zahtijeva iskustveno prihvaćanje istine.

Miller’s jewels, which represents the truths unsealed at the time of the end in 1798, become a test for the virgins of the last days. The experience of settling into the truth “spiritually” is represented by Miller’s first jewel, and the “intellectual” settling into the truth is represented by the message of Islam of the third woe. The calling for repentance and confession represented by the “seven times,” identifies a work that is carried out in conjunction with Christ in the Most Holy Place, and is represented by the “mareh” vision.

Millerovi dragulji, koji predstavljaju istine zapečaćene do vremena svršetka i otpečaćene 1798. godine, postaju kušnja za djevice posljednjih dana. Iskustvo učvršćivanja u istini „duhovno” predstavljeno je Millerovim prvim draguljem, a „intelektualno” učvršćivanje u istini predstavljeno je porukom islama trećega jao. Poziv na pokajanje i ispovijedanje, predstavljen izrazom „sedam vremena”, označava djelo koje se obavlja u zajedništvu s Kristom u Svetinji nad svetinjama i predstavljeno je viđenjem „mareh”.

The “intellectual” understanding of Islam of the third Woe is represented by the “chazon” vision, and both are required for those who will be sealed. In 1863, Laodicean Adventism chose to rebuild Jericho, and left its work of restoring Jerusalem. Jericho is a symbol of affluence as also represented by the Laodicean blindness.

„Intelektualno“ razumijevanje islama trećega Jao predstavljeno je viđenjem „chazon“, i oboje je potrebno onima koji će biti zapečaćeni. Godine 1863. laodicejski adventizam odabrao je ponovno sagraditi Jerihon te je napustio svoje djelo obnavljanja Jeruzalema. Jerihon je simbol obilja, kao što je to također prikazano laodicejskom sljepoćom.

> “One of the strongest fortresses in the land—the large and wealthy city of Jericho—lay just before them, but a little distance from their camp at Gilgal. On the border of a fertile plain abounding with the rich and varied productions of the tropics, its palaces and temples the abode of luxury and vice, this proud city, behind its massive battlements, offered defiance to the God of Israel. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here centered all that was vilest and most degrading in the religion of the Canaanites. The people of Israel, in whose minds were fresh the fearful results of their sin at Beth-peor, could look upon this heathen city only with disgust and horror.” Patriarchs and Prophets, 487.

> „Jedna od najjačih utvrda u zemlji — veliki i bogati grad Jerihon — ležala je upravo pred njima, nedaleko od njihova tabora u Gilgalu. Na rubu plodne ravnice, koja je obilovala bogatim i raznolikim tropskim plodovima, njegove su palače i hramovi, prebivališta raskoši i poroka, činili da taj oholi grad, iza svojih masivnih bedema, prkosno izaziva Boga Izraelova. Jerihon je bio jedno od glavnih središta idolopoklonstva, osobito posvećen Aštarti, božici mjeseca. Ovdje se sabiralo sve što je bilo najpokvarenije i najponižavajuće u religiji Kanaanaca. Izraelski narod, kojemu su u mislima još bili svježi strašni rezultati njihova grijeha kod Bet-Peora, mogao je gledati na taj neznabožački grad jedino s gađenjem i užasom.” Patrijarsi i proroci, 487.

The “stone” the builders rejected in 1863, as they rebuilt Jericho, was the “seven times” that in the last days would become the truth (jewel), that becomes “the head of the corner”, for it is the truth that weaves together the beginning of Adventism in the movement of the Millerites, with the end of Adventism in the movement of the one hundred and forty-four thousand. That jewel, which is the “seven times,” is also “the day which the Lord made”, and it is Christ himself, for He is the Word, and He is “Truth.” The subject of Islam is the theme which produces the cleansing of both the former and new chosen people, and the two-fold cleansing began on September 11, 2001, which was “the day of the east wind”. In that day the watchmen were to sing the very same song Christ sang, when He proclaimed the parable of the vineyard. The one hundred and forty-four thousand sing the song of Moses (the “seven times”), and the song of the Lamb.

„Kamen“ koji su graditelji odbacili 1863., dok su ponovno gradili Jerihon, bio je „sedam vremena“ koje će u posljednjim danima postati istina (dragulj), koja postaje „zaglavni kamen ugaoni“, jer je to istina koja isprepliće početak adventizma u pokretu milerita sa završetkom adventizma u pokretu sto četrdeset i četiri tisuće. Taj dragulj, koji je „sedam vremena“, jest također „dan koji je Gospodin stvorio“, i on je sam Krist, jer On je Riječ i On je „Istina“. Predmet islama tema je koja proizvodi čišćenje i prijašnjega i novoga izabranog naroda, a dvostruko čišćenje započelo je 11. rujna 2001., koji je bio „dan istočnoga vjetra“. U taj dan stražari su trebali pjevati posve istu pjesmu koju je Krist pjevao kada je iznosio prispodobu o vinogradu. Sto četrdeset i četiri tisuće pjevaju pjesmu Mojsijevu („sedam vremena“) i pjesmu Janjetovu.

> And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.

> I vidjeh kao more stakleno, pomiješano s ognjem; i one koji su odnijeli pobjedu nad zvijeri, i nad njezinom slikom, i nad njezinim žigom, i nad brojem njezina imena, gdje stoje na moru staklenom, imajući harfe Božje. I pjevaju pjesmu Mojsija, sluge Božjega, i pjesmu Jaganjca, govoreći: Velika su i čudesna djela tvoja, Gospodine Bože Svemogući; pravedni su i istiniti putovi tvoji, Kralju svetih. Otkrivenje 15:2, 3.

The “Lamb” is Christ who was slain, and He was slain in the midst of twenty-five hundred and twenty days, thus threading together the sacrifice of His life and blood (where He confirmed the covenant), together with Moses’ “quarrel of His covenant,” in Leviticus twenty-six. The song of Moses and the Lamb is the song of the chazon of prophetic history and the song of the mareh of His “appearance”. It is the song of an intellectual and spiritual understanding as represented by the two visions of Daniel chapter eight. It is the song of a covenant people being judged and passed by, while a new chosen people are selected. The selection process, and therefore the song began on September 11, 2001.

„Janje” je Krist koji bijaše zaklan, a zaklan je bio usred dvije tisuće petsto dvadeset dana, povezujući tako žrtvu svojega života i krvi (gdje je potvrdio savez) s Mojsijevom „parbom njegova saveza” u Levitskom zakoniku dvadeset šest. Pjesma Mojsija i Janjeta pjesma je chazona proročke povijesti i pjesma mareha njegova „pojavljivanja”. To je pjesma umnoga i duhovnoga razumijevanja, kako je prikazano dvjema viđenjima u Danielu, osmom poglavlju. To je pjesma savezničkoga naroda koji biva suđen i mimoilažen, dok se izabire novi izabrani narod. Proces izbora, a time i pjesma, započeo je 11. rujna 2001.

> He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.

> Oni koji su od Jakova pustit će korijen; Izrael će procvasti i potjerati pupove te ispuniti lice svijeta plodom. Je li ga udario kao što je udario one koji su njega udarili? Ili je ubijen prema pokolju onih koje je on pobio? U mjeri, kad izbije, raspravljat ćeš s njime; obuzdava svoj silovit vjetar u dan istočnoga vjetra. Time će, dakle, bezakonje Jakovljevo biti očišćeno; i sav je to plod ukloniti njegov grijeh: kad sve kamenje žrtvenika učini kao vapnenačko kamenje razbijeno u komade, lugovi i kipovi neće opstati. Ali utvrđeni grad opustjet će, i prebivalište će biti ostavljeno i napušteno kao pustinja: ondje će tele pasti, ondje će ležati i obrstiti njegove grane. Kad se njegove grane osuše, bit će odlomljene: žene dolaze i pale ih ognjem; jer to je narod bez razuma: zato mu se neće smilovati Onaj koji ga je stvorio, i neće mu iskazati milost Onaj koji ga je oblikovao. I dogodit će se u onaj dan da će Gospod otresti od korita Rijeke do potoka egipatskoga, i vi ćete biti sabrani jedan po jedan, o sinovi Izraelovi. I dogodit će se u onaj dan da će velika truba zatrubiti, i doći će oni koji su bili na rubu propasti u zemlji asirskoj, i prognanici u zemlji egipatskoj, i poklonit će se Gospodu na svetoj gori u Jeruzalemu. Izaija 27:6–13.

Rightly understood these verses are identifying September 11, 2001, until the soon-coming Sunday law. Verse six identifies the entire history, by identifying the beginning of the plant which takes root, then blossoms and buds, and eventually fills the earth with fruit. The fruit that fills the earth does so during the “hour,” which is the Sunday law crisis. While Christ is then gathering his fruit into his garner, he is also bringing judgment upon Babylon. The judgment that occurs during the time when the earth is filled with fruit is represented in verse seven, when the two questions are asked, “Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?”

Ispravno shvaćeni, ovi redci označuju razdoblje od 11. rujna 2001. do uskoro dolazećega nedjeljnog zakona. Šesti redak označuje cjelokupnu povijest time što utvrđuje početak biljke koja pušta korijen, zatim cvate i pupa, te naposljetku ispunja zemlju plodom. Plod koji ispunja zemlju to čini tijekom „časa“, što je kriza nedjeljnoga zakona. Dok Krist tada sabire svoj plod u svoju žitnicu, On istodobno dovodi sud nad Babilon. Sud koji se zbiva u vrijeme kada je zemlja ispunjena plodom prikazan je u sedmome retku, kada se postavljaju dva pitanja: „Je li ga udario kao što je udario one koji su njega udarali? ili je li pogubljen prema pokolju onih koji su od njega pobijeni?“

Then in verse eight, the sprinkling of the latter rain is marked with the expression, “In measure.” What causes the plants to shoot forth is the rain, and when the beginning of the latter rain is marked, it is marked as beginning “in measure, when it shooteth forth.” When the latter rain begins, it is poured out “in measure”, for it is not poured out without measure if the harvest is a mixture of true and false.

Zatim se u osmom retku škropljenje kasne kiše označuje izrazom: „Po mjeri.” Ono što uzrokuje da biljke izniknu jest kiša, a kada se označuje početak kasne kiše, on se označuje kao početak „po mjeri, kad niče.” Kada kasna kiša započne, izlijeva se „po mjeri”, jer se ne izlijeva bez mjere ako je žetva mješavina pravoga i lažnoga.

> “Every truly converted soul will be intensely desirous to bring others from the darkness of error into the marvelous light of the righteousness of Jesus Christ. The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.

> „Svaka istinski obraćena duša bit će silno željna dovesti druge iz tame zablude u čudesno svjetlo pravednosti Isusa Krista. Veliko izlijevanje Duha Božjega, koje obasjava svu zemlju njegovom slavom, neće doći dok ne budemo imali prosvijetljen narod, koji iz iskustva zna što znači biti Božji suradnik. Kada budemo imali potpuno, svesrdno posvećenje službi Kristu, Bog će tu činjenicu potvrditi izlijevanjem svoga Duha bez mjere; ali to se neće dogoditi dok najveći dio crkve ne bude Božji suradnik. Bog ne može izliti svoga Duha kada su sebičnost i ugađanje sebi tako očiti; kada prevladava duh koji bi, kad bi se izrazio riječima, izrekao Kajinov odgovor: ‘Zar sam ja čuvar brata svojega?’ Ako istina za ovo vrijeme, ako znakovi koji se sa svih strana sve više umnažaju i svjedoče da je svršetak svemu blizu, nisu dovoljni da probude uspavanu snagu onih koji tvrde da poznaju istinu, tada će ove duše sustići tama razmjerna svjetlu koje je sjalo. Ni sjene od isprike za svoju ravnodušnost neće moći iznijeti pred Boga u veliki dan konačnog obračuna. Neće imati nikakva razloga navesti zašto nisu živjeli, hodili i radili u svjetlu svete istine Božje riječi te tako svojim vladanjem, svojom suosjećajnošću i svojom revnošću otkrili svijetu pomračenom grijehom da se sila i stvarnost evanđelja ne mogu osporiti.“ Review and Herald, 21. srpnja 1896.

Sister White identifies the passage as the point when the angel of Revelation descends, for she says, “the great outpouring of the Spirit of God, which lightens the whole earth with his glory.” In another passage we have often cited in these articles, she identified that when “the great buildings of New York” “are thrown down,” “Revelation chapter eighteen, verses one through three will be fulfilled.”

Sestra White prepoznaje ovaj odlomak kao trenutak kada anđeo iz Otkrivenja silazi, jer kaže: „veliko izlijevanje Duha Božjega, koje obasjava cijelu zemlju njegovom slavom.” U drugom odlomku koji smo često navodili u ovim člancima, ona je naznačila da će se, kada „velike zgrade New Yorka” budu „srušene”, „ispuniti Otkrivenje, osamnaesto poglavlje, redci jedan do tri.”

We will continue these thoughts in the next article.

Nastavit ćemo ova razmatranja u sljedećem članku.

> Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–7.

> Sada ću zapjevati svojemu preljubljenomu pjesmu svojega ljubljenoga o njegovu vinogradu. Moj preljubljeni imao je vinograd na vrlo rodnom brežuljku. Ogradio ga je, kamenje iz njega izbacio, zasadio ga odabranom lozom, usred njega sagradio kulu i u njemu načinio i tijesak; i očekivao je da će roditi grožđem, a on je rodio divljim grožđem. Sada, dakle, stanovnici Jeruzalema i ljudi Judini, presudite, molim vas, između mene i mojega vinograda. Što se još moglo učiniti mojemu vinogradu, a da mu nisam učinio? Zašto je, kad sam očekivao da rodi grožđem, rodio divljim grožđem? A sada hajde, kazat ću vam što ću učiniti svojemu vinogradu: uklonit ću njegovu ogradu, i bit će opustošen; srušit ću njegov zid, i bit će pogažen. Opustošit ću ga: neće se obrezivati niti kopati, nego će izrasti drač i trnje; zapovjedit ću i oblacima da ne dažde na nj kišom. Jer vinograd Jahve nad Vojskama dom je Izraelov, a ljudi Judini njegov mili nasad; očekivao je pravdu, a gle, nasilje; pravednost, a gle, vapaj. Izaija 5:1–7.

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