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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Four

Knjiga proroka Joela i laodicejska Crkva adventista sedmoga dana – broj četiri

Number Four

Broj četiri

Author

Jeff Pippenger

Published

December 7, 2025

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In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

U Izaiji dvadeset i osam „ljudi podrugljivci koji vladaju” „Jeruzalemom” prikazani su kao „pijanice Efrajimove” i kao „kruna oholosti”. „Kruna” predstavlja vodstvo, a „oholost” predstavlja sotonski karakter.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law. The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living began.

Pijanci su suprotstavljeni ostatku („ostatku”) koji postaje Božja „kruna” slave, jer tijekom kasne kiše Gospodin uspostavlja svoje „kraljevstvo slave”, kako je predočeno time što je na križu uspostavio „kraljevstvo milosti”. Kraljevstvo milosti na križu predočuje kraljevstvo slave pri nedjeljnom zakonu. Kasna kiša započela je 11. rujna, kada je započelo pečaćenje sto četrdeset i četiri tisuće i sud živima.

> “I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?

> „Vidjela sam da sve stvari s intenzivnom napetošću gledaju i usmjeravaju svoje misli prema nadolazećoj krizi koja je pred njima. Grijesi Izraela moraju unaprijed doći na sud. Svaki grijeh mora biti priznat u Svetištu, tada će se djelo pokrenuti. To se mora učiniti sada. Ostatak će u vrijeme nevolje vapiti: Bože moj, Bože moj, zašto si me ostavio?“

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> „Kasna kiša dolazi na one koji su čisti — svi će je tada primiti kao nekoć.״

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

> „Kada četiri anđela puste, Krist će uspostaviti svoje kraljevstvo. Nitko ne prima kasnu kišu osim onih koji čine sve što mogu. Krist bi nam pomogao. Svi mogu biti pobjednici milošću Božjom, po krvi Isusovoj. Cijelo je nebo zainteresirano za to djelo. Anđeli su zainteresirani.” Spalding and Magan, 3.

The four winds of Revelation are also represented by Isaiah as a rough wind that had been stayed during the day of the east wind, as are Revelation’s four winds of strife held in check by the four angels. The four winds are identified as an “angry horse seeking to break loose” bringing “death and destruction” by Sister White. The four winds are progressively released, beginning at 9/11 then greatly amplified at the Sunday law, and then fully loosed when human probation closes.

Četiri vjetra iz Otkrivenja također su u Izaije prikazana kao silovit vjetar koji je bio zadržan u dan istočnoga vjetra, kao što su i četiri vjetra razdora iz Otkrivenja obuzdana od četiriju anđela. Sestra White poistovjećuje četiri vjetra s „gnjevnim konjem koji nastoji otrgnuti se“ te koji donosi „smrt i razaranje“. Četiri se vjetra postupno puštaju, počevši od 11. rujna, zatim snažno pojačani pri nedjeljnom zakonu, a potom posve oslobođeni kada se zaključi vrijeme ljudske kušnje.

## Released and Restrained

Oslobođen i obuzdan

The seventh trumpet, which is also the third woe, which announces the finishing of the mystery of God was prophetically sounded at 9/11 when Islam was released and then prophetically restrained by George W. Bush post-911. The mother of Islam, Hagar, Ishmael’s mother is a symbol of restraint and release. She was released by Sarah to procreate with Abraham by Sarah, then because of jealousy she was restrained by Sarah, causing Hagar to run away, until the angel restrained Hagar from running and told her to return. After the birth of Isaac, the strife of Hagar and Sarah continued until Abraham cast out the bondwoman, thus placing another restraint upon her.

Sedmi trubni glas, koji je ujedno i treće jao, koji navješćuje dovršenje otajstva Božjega, bio je proročki oglašen 11. rujna kada je islam bio pušten, a zatim proročki obuzdan od Georgea W. Busha nakon 11. rujna. Majka islama, Hagara, Jišmaelova majka, simbol je obuzdavanja i puštanja. Sara ju je pustila da sa Abrahamom začne po Sarinoj odluci, a zatim ju je zbog ljubomore Sara obuzdala, što je navelo Hagaru da pobjegne, sve dok anđeo nije obuzdao Hagaru od bijega i rekao joj da se vrati. Nakon Izakova rođenja, razdor između Hagare i Sare nastavio se sve dok Abraham nije istjerao ropkinju, čime je na nju stavio još jedno obuzdavanje.

The four angels of Islam were released at the beginning of the three hundred and ninety-one year and fifteen-day prophecy of Revelation chapter nine verse fifteen and they were then restrained on August 11, 1840.

Četiri anđela islama bila su puštena na početku proročanstva iz Otkrivenja 9,15 o tristo devedeset i jednoj godini i petnaest dana, a zatim su bila obuzdana 11. kolovoza 1840.

> And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.

> I zatrubi šesti anđeo, i začuh glas od četiri roga zlatnoga žrtvenika koji je pred Bogom, govoreći šestome anđelu koji je imao trubu: Odriješi četiri anđela koji su svezani na velikoj rijeci Eufratu. I bijahu odriješena četiri anđela, pripravljena za sat, i dan, i mjesec, i godinu, da pobiju trećinu ljudi. Otkrivenje 9:13–15.

After Islam of the third woe was released to attack at 9/11, George W. Bush initiated his worldwide war on terrorism and put a restraint on Islam. The first mention of Ishmael, the symbol of Islam identifies that Ishmael descendants would be against every man and every man would be against them.

Nakon što je islam trećega jao bio pušten da napadne 11. rujna, George W. Bush pokrenuo je svoj svjetski rat protiv terorizma i stavio obuzdanje na islam. Prvi spomen Jišmaela, simbola islama, pokazuje da će Jišmaelovi potomci biti protiv svakoga čovjeka i da će svaki čovjek biti protiv njih.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> I anđeo Gospodnji reče joj: Evo, začela si i rodit ćeš sina te ćeš mu nadjenuti ime Jišmael, jer je Gospod čuo tvoju nevolju. I on će biti divlji čovjek; njegova će ruka biti protiv svakoga čovjeka, i ruka svakoga čovjeka protiv njega; i prebivat će pred licem sve svoje braće. Postanak 16:11, 12.

Islam is the power at the end of the world that “every man’s hand” will be against, and Islam will be against every man, just as it is being perfectly fulfilled today. The particular work of Islam as a symbol of prophecy is to bring about a world war. This subject is confirmed by the story of Elijah, John the Baptist and is represented as “the angering of the nations” in the book of Revelation.

Islam je sila na svršetku svijeta protiv koje će biti „ruka svakoga čovjeka“, i Islam će biti protiv svakoga čovjeka, upravo kako se to danas savršeno ispunjava. Osobita zadaća Islama kao simbola proročanstva jest dovesti do svjetskoga rata. Ova se tema potvrđuje izvještajem o Iliji, Ivanu Krstitelju te je u knjizi Otkrivenja prikazana kao „gnjevljenje naroda“.

> “‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> „Početak onoga vremena nevolje“, koji se ovdje spominje, ne odnosi se na vrijeme kada će se pošasti početi izlijevati, nego na kratko razdoblje neposredno prije njihova izlijevanja, dok je Krist u Svetištu. U to će vrijeme, dok se djelo spasenja privodi kraju, nevolja dolaziti na zemlju, a narodi će se srdžiti, no bit će zadržani kako ne bi spriječili djelo trećega anđela. U to će vrijeme doći „kasna kiša“, ili osvježenje od Gospodnje prisutnosti, da dade snagu glasnom glasu trećega anđela i pripravi svete da opstanu u razdoblju kada će se izliti sedam posljednjih pošasti.“ Early Writings, 85.

In the “days” when the latter rain is falling, Christ sets up His kingdom of glory as represented in the book of Daniel.

U „danima” kad pada pozna kiša, Krist uspostavlja svoje kraljevstvo slave, kako je prikazano u knjizi proroka Danijela.

> And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.

> A u dane ovih kraljeva Bog nebeski podignut će kraljevstvo koje neće nikada propasti; i to kraljevstvo neće biti prepušteno drugomu narodu, nego će satrti i uništiti sva ta kraljevstva, a samo će stajati dovijeka. Daniel 2,44.

In the “days” when Christ sets up His kingdom of glory, those who are Christ’s “crown” of glory are contrasted with the drunkards who wear the “crown” of pride. Habakkuk’s “vision” that was to be written and made plain upon “tables” graphically illustrates the historical witness of the foundational truths of Adventism. In Habakkuk’s testimony Joel’s two classes of either “pride” or “glory” are represented as a class who are—justified by faith or who are—lifted up in pride. Verse four of chapter two addresses the two classes and they parallel the classic illustration of the Pharisee and the Publican. The Publican went home justified and the Pharisee’s “soul” is “not upright” for it is “lifted up.”

U „danima“ kada Krist uspostavlja svoje kraljevstvo slave, oni koji su Kristova „kruna“ slave stavljeni su u suprotnost s pijanicama koje nose „krunu“ oholosti. Habakukovo „viđenje“, koje je trebalo biti zapisano i učinjeno jasnim na „pločama“, slikovito prikazuje povijesno svjedočanstvo temeljnih istina adventizma. U Habakukovu svjedočanstvu Joelove dvije skupine, bilo „oholosti“ bilo „slave“, prikazane su kao skupina onih koji su—opravdani vjerom ili koji su—uzdignuti u oholosti. Četvrti redak drugoga poglavlja obraća se tim dvjema skupinama i one odgovaraju klasičnom prikazu farizeja i carinika. Carinik je otišao kući opravdan, a farizejeva „duša“ „nije pravedna“, jer je „uzdignuta“.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Gle, duša njegova koja se uzoholila nije pravedna u njemu; a pravednik će živjeti od svoje vjere. Habakuk 2,4.

In the next verse Habakkuk identifies the class whose hearts are lifted up in pride as drunk, thus connecting Isaiah’s and Habakkuk’s drunks with “pride.”

U sljedećem retku Habakuk poistovjećuje skupinu onih kojima su srca uzdignuta u oholosti s pijanicama, povezujući tako Izaijine i Habakukove pijance s „ohološću“.

> Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:5.

> Da također, jer griješi vinom, on je ohol čovjek, i ne ostaje kod kuće, koji širi svoju želju kao pakao, i kao smrt je, te se ne može nasititi, nego sabire k sebi sve narode i gomila k sebi sve pukove. Habakuk 2,5.

It is worth remembering that these verses in Habakkuk were not only fulfilled in Millerite history, but their fulfillment was a common subject of both Ellen White and the early pioneers of Adventism. Those who were justified by the faith represented in verse four of Millerite history were those who endured the crisis of the first disappointment, which marked both the tarrying time and the arrival of the second angel’s message announcing the fall of Babylon. The Millerites understood within that testing history that the former covenant people, who had been historically Protestants had become the daughters of Babylon. Those Protestants were Protestants represented by the church of Sardis, representing a covenant people, for they had a “name”, symbol of both character and covenant relationship, but they were dead.

Vrijedi se prisjetiti da se ti stihovi u Habakuku nisu ispunili samo u mileritskoj povijesti, nego je njihovo ispunjenje bilo česta tema i kod Ellen White i kod ranih pionira adventizma. Oni koji su bili opravdani vjerom predstavljenom u četvrtom retku mileritske povijesti bili su oni koji su izdržali krizu prvoga razočaranja, koja je označila i vrijeme odgode i dolazak poruke drugoga anđela koja navješćuje pad Babilona. Mileriti su unutar te povijesti kušnje razumjeli da su nekadašnji zavjetni narod, koji su povijesno bili protestanti, postali kćeri Babilona. Ti protestanti bili su protestanti predstavljeni crkvom u Sardu, koja predstavlja zavjetni narod, jer su imali „ime“, simbol i karaktera i zavjetnoga odnosa, ali su bili mrtvi.

> And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.

> I anđelu crkve u Sardu napiši: Ovo govori Onaj koji ima sedam Duhova Božjih i sedam zvijezda: Znam tvoja djela; imaš ime da živiš, a mrtav si. Otkrivenje 3,1.

In the testing process of 1844 that began on April 19 and thereafter ended on October 22—those who failed the testing process were lifted up in pride, and if we would but read the verses that follow verse five, the characteristic of human pride is there exemplified with an illustration of papal arrogance and self-exaltation. It ends in verse twenty where it is pronounced that the Lord is in His holy temple, let all the earth keep silent.

U kušnji iz 1844. godine, koja je započela 19. travnja, a potom završila 22. listopada — oni koji nisu položili kušnju uzoholili su se; i kad bismo samo pročitali retke koji slijede nakon petoga retka, ondje je prikazano obilježje ljudske oholosti uz primjer papinske drskosti i samouzvisivanja. To završava u dvadesetome retku, gdje je objavljeno da je Gospod u svome svetom hramu; neka sva zemlja šuti pred Njim.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Ali Gospodin je u svojem svetom hramu: neka sva zemlja šuti pred njim. Habakuk 2,20.

Verse two of Habakkuk chapter two identifies the first disappointment of April 19, 1844 and the chapter ends in verse twenty, which clearly marks October 22, 1844 when the Lord came suddenly to His temple.

Drugi redak drugoga poglavlja Habakuka označuje prvo razočaranje od 19. travnja 1844., a poglavlje završava dvadesetim retkom, koji jasno označuje 22. listopada 1844., kada je Gospodin iznenada došao u svoj hram.

## Four Comings on October 22, 1844 (line upon line)

Četiri dolaska 22. listopada 1844. (redak na redak)

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

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

Verses three and four identify the two classes which are produced in the testing process of verse two through to verse twenty, the testing process of April 19, 1844 unto October 22, 1844. Verse four through nineteen are addressing the papal power with the exception of verse fourteen which addresses the history that follows the descent of the angel of Revelation chapter eighteen at 9/11.

Treći i četvrti redak prepoznaju dvije skupine koje nastaju u procesu kušnje iz drugoga retka pa sve do dvadesetoga retka, procesu kušnje od 19. travnja 1844. do 22. listopada 1844. Četvrti do devetnaesti redak obraćaju se papinskoj sili, s iznimkom četrnaestoga retka, koji se bavi poviješću što slijedi nakon silaska anđela iz osamnaestoga poglavlja Otkrivenja na 9/11.

> For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Habakkuk 2:14.

> Jer će se zemlja ispuniti spoznajom slave Gospodnje, kao što vode prekrivaju more. Habakuk 2,14.

In the testing process of the second angel in Millerite history two classes of worshippers were developed and thereafter manifested at the crisis of October 22, 1844. The character of the wicked in the passage is the character of the papacy, and in that testing period the faithful Millerites came to proclaim in agreement with the message of the second angel that the Protestant church had become the daughters of Rome through their rejection of the Millerite message. The controversy that unfolded between the starting at April 19 and the ending on October 22 is where character either as a proud drinker of Babylon’s wine as was Belshazzar or as someone who like Daniel before Belshazzar was justified by his faith. That controversy is where the drama unfolds that awakens the world to the eternal realities associated with the third angel’s message. The backdrop of the drunk verses the justified is placed within the context of the argument being how the world is enlightened to the issues, “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” That enlightening began at 9/11.

U procesu kušnje drugoga anđela u mileritskoj povijesti razvile su se dvije skupine štovatelja, koje su se potom očitovale u krizi 22. listopada 1844. Karakter zlih u tom odlomku jest karakter papinstva, a u tom razdoblju kušnje vjerni su mileriti, u skladu s porukom drugoga anđela, došli objavljivati da je protestantska crkva, odbacivanjem mileritske poruke, postala kćerima Rima. Spor koji se odvijao između početka 19. travnja i završetka 22. listopada jest mjesto na kojem se očituje karakter, bilo kao oholi ispijač vina Babilona, kao što bijaše Baltazar, bilo kao netko tko je, poput Daniela pred Baltazarom, bio opravdan svojom vjerom. Taj spor jest mjesto na kojem se odvija drama koja budi svijet za vječne stvarnosti povezane s porukom trećega anđela. Pozadina suprotstavljanja pijanoga i opravdanoga postavljena je u kontekst argumenta o tome kako je svijet prosvijetljen glede tih pitanja: „Jer će se zemlja napuniti spoznajom slave Gospodnje, kao što vode pokrivaju more.” To je prosvjetljenje započelo 11. rujna.

At the conclusion of the history represented in Habakkuk chapter two the Lord suddenly came to His temple on October 22, 1844. He did so in fulfillment of the prophecy that He set forth as Palmoni in verse fourteen of Daniel eight.

Na završetku povijesti prikazane u drugom poglavlju Habakuka, Gospodin je iznenada došao u svoj hram 22. listopada 1844. To je učinio u ispunjenju proročanstva koje je iznio kao Palmoni u četrnaestom retku osmog poglavlja Daniela.

## Palmoni

Palmoni

On the tenth day of the seventh month of the biblical calendar, which in 1844 fell upon the twenty-second day of the tenth month, Habakkuk 2:20 was fulfilled, and the symbolical number “220” can be seen in the ‘chapter and verse’ which identifies a dispensational change in the work of Christ in the heavenly sanctuary. A prophetic characteristic of the one hundred and forty-four thousand is that they are those who follow the Lamb whithersoever He goeth. To follow Christ means to follow Him in His Word.

Desetoga dana sedmoga mjeseca biblijskoga kalendara, koji je 1844. godine pao na dvadeset i drugi dan desetoga mjeseca, ispunjen je Habakuk 2:20, a simbolični broj „220“ može se vidjeti u „poglavlju i retku“ koji označava razdobnu promjenu u Kristovoj službi u nebeskom Svetištu. Proročko obilježje sto četrdeset i četiri tisuće jest da su oni koji slijede Jaganjca kamo god On ide. Slijediti Krista znači slijediti Ga u Njegovoj Riječi.

In His Word, the number “220” symbolically represents the combination of divinity and humanity, and the very work Christ began on that date was the work of combining His divinity with humanity. In 1844 on the twenty-second day of the tenth month, or symbolically twenty-two times ten equaling “220” (22 X 10 = 220) or you might say, on the very date that equates symbolically to “220,” Habakkuk “2:20” was fulfilled as Christ moved from the holy place to the Most Holy Place to begin the investigative judgment.

U Njegovoj Riječi broj „220“ simbolično predstavlja spoj božanstva i čovještva, a samo djelo koje je Krist započeo na taj datum bilo je djelo sjedinjenja svojega božanstva s čovještvom. Godine 1844., dvadeset drugoga dana desetoga mjeseca, ili simbolično dvadeset i dva puta deset, što iznosi „220“ (22 x 10 = 220), odnosno, moglo bi se reći, upravo na datum koji simbolično odgovara broju „220“, ispunio se Habakuk „2:20“ kada je Krist prešao iz Svetinje u Svetinju nad svetinjama kako bi započeo istražni sud.

Palmoni, the Wonderful Number stands within the ‘question and answer’ that is the central pillar of Adventism and most Adventists are fully unaware of that truth.

Palmoni, Čudesni Broj, nalazi se unutar „pitanja i odgovora“ koji je središnji stup adventizma, a većina adventista posve nije svjesna te istine.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> „Biblijski redak koji je, više od svih drugih, bio i temelj i središnji stup adventne vjere bila je izjava: ‘Do dvije tisuće i tri stotine dana; tada će Svetište biti očišćeno.’ [Daniel 8,14.]” Velika borba, 409.

Daniel chapter eight verses thirteen and fourteen represent a question in verse thirteen that is followed by an answer in verse fourteen. The Hebrew word Palmoni is translated as “that certain saint” in verse thirteen, and that particular name of Christ means the Wonderful Numberer or the Numberer of Secrets.

Daniel, osmo poglavlje, reci trinaesti i četrnaesti, predstavljaju pitanje u trinaestom retku, nakon kojega slijedi odgovor u četrnaestom retku. Hebrejska riječ Palmoni prevedena je kao „taj određeni svetac” u trinaestom retku, a to osobito Kristovo ime znači Čudesni Brojitelj ili Brojitelj Tajni.

When Ellen White identifies that verse fourteen is the central pillar and foundation of Adventism, she places the divine emphasis upon the question and answer of these two verses which demands that Christ as the Wonderful Numberer must be the primary point of reference. Sister White repeatedly emphasized the importance of viewing Christ as the central truth of any passage, and in verses thirteen and fourteen there is a direct appearance of Christ—“that certain saint,”—who is Palmoni.

Kada Ellen White utvrđuje da je četrnaesti redak središnji stup i temelj adventizma, ona stavlja božanski naglasak na pitanje i odgovor ovih dvaju redaka, što zahtijeva da Krist kao Divni Brojitelj bude primarno uporište tumačenja. Sestra White opetovano je naglašavala važnost promatranja Krista kao središnje istine svakoga odlomka, a u trinaestom i četrnaestom retku postoji izravna pojava Krista — „taj neki svetac” — koji je Palmoni.

When Adventism rejected the “seven times” of Leviticus twenty-six in 1863, they closed their eyes to Palmoni, for the prophetic structure of the question and answer is based upon the relationship of Moses’ “seven times” and Daniel’s “twenty-three hundred days.” Moses’ “seven times” or twenty-five hundred and twenty years and Daniel’s “twenty-three hundred evenings and mornings” or twenty-three hundred years prophetic relationship is established by time, which is represented by numbers, and the Wonderful Numberer is right in the center of the question and answer that are the central pillar of Adventism. Those who may have read the writings of Josephus might remember his logical arguments identifying two special things created by God. One was the Hebrew language and the other was measurable time, which in turns requires mathematics.

Kada je adventizam 1863. odbacio „sedam vremena” iz Levitskog zakonika dvadeset i šest, zatvorio je oči pred Palmonijem, jer se proročka struktura pitanja i odgovora temelji na odnosu između Mojsijevih „sedam vremena” i Danielovih „dvije tisuće i tri stotine dana”. Proročki odnos između Mojsijevih „sedam vremena” ili dvije tisuće petsto dvadeset godina i Danielovih „dvije tisuće i tri stotine večeri i jutara” ili dvije tisuće i tristo godina uspostavljen je vremenom, koje je predstavljeno brojevima, a Čudesni Brojitelj nalazi se upravo u središtu pitanja i odgovora koji su središnji stup adventizma. Oni koji su možda čitali spise Josipa Flavija mogli bi se prisjetiti njegovih logičnih argumenata kojima je utvrdio dvije posebne stvari koje je stvorio Bog. Jedna je bila hebrejski jezik, a druga mjerljivo vrijeme, koje pak zahtijeva matematiku.

Verse thirteen asks “How long?” The verse does not ask “when,” it asks “how long?” If the question is about duration (how long?) or if the question is about a point in time (when?) is essential to correctly understand. The answer to the question in verse fourteen is either identifying a point in time, or a period of time and possibly both, but whatever the answer may be it must be set within the context of the question of verse thirteen. To rightly divide the word, or that is to say to rightly understand the answer of verse fourteen requires a correct understanding of the context of the question. Is it “when” or “then?”

Trinaesti redak pita: „Dokle?” Taj redak ne pita „kada”, nego pita „dokle?” Od presudne je važnosti za ispravno razumijevanje razlikovati je li pitanje o trajanju (dokle?) ili je pitanje o određenoj vremenskoj točki (kada?). Odgovor na pitanje u četrnaestom retku ili označava određenu vremensku točku, ili vremensko razdoblje, a možda i oboje; no kakav god odgovor bio, mora biti postavljen u kontekst pitanja iz trinaestoga retka. Da bismo pravo razdijelili riječ, odnosno ispravno razumjeli odgovor iz četrnaestoga retka, potrebno je ispravno razumjeti kontekst pitanja. Je li „kada” ili „dokle?”

The drunkards of Ephraim vaguely teach that verse fourteen is identifying a point in time, which they identify as October 22, 1844, and when they do so they may very well refer to the passage we just cited from The Great Controversy, but God’s Word never changes and it never fails. The question of “how long” is identifying duration, not a point in time. October 22, 1844 began the period of the investigative judgment and the truths associated with that work represent the everlasting gospel and are much more important than simply the date it started.

Pijanci Efrajimovi neodređeno poučavaju da četrnaesti redak označava određenu točku u vremenu, koju oni poistovjećuju s 22. listopada 1844., i kada to čine, vrlo je moguće da se pozivaju na odlomak koji smo upravo naveli iz Velike borbe, no Božja se Riječ nikada ne mijenja i nikada ne zatajuje. Pitanje „dokle“ označava trajanje, a ne točku u vremenu. Dvadeset drugi listopada 1844. započeo je razdoblje istražnog suda, a istine povezane s tim djelom predstavljaju vječno evanđelje i mnogo su važnije od samoga datuma njegova početka.

The Hebrew grammar is clear, and that identical meaning was translated into the King James Version. Not only is the grammar clearly placing the question in the context of duration, but the question “how long” is a symbol of biblical prophecy. It can be demonstrated upon several witnesses that the question “how long” as a symbol represents the history of 9/11 unto the Sunday law. We will first consider the symbol of “how long” before we return to Palmoni and Joel.

Hebrejska je gramatika jasna, a to isto značenje preneseno je u prijevodu King James Version. Ne samo da gramatika jasno smješta pitanje u kontekst trajanja, nego je i pitanje „dokle” simbol biblijskog proroštva. Na temelju više svjedoka može se pokazati da pitanje „dokle”, kao simbol, predstavlja povijest od 11. rujna do nedjeljnog zakona. Najprije ćemo razmotriti simbol „dokle” prije nego što se vratimo Palmoniju i Joelu.

## How Long? Isaiah Six

Dokle? Izaija šest Greetings, and welcome to our studies in prophecy. As we continue with Isaiah chapter six, there is one important detail in our previous study that I would like to return to. Pozdravi i dobro došli u naša proučavanja proroštva. Dok nastavljamo sa šestim poglavljem Izaije, postoji jedan važan detalj iz našega prethodnog proučavanja kojemu bih se želio vratiti. You may remember in our previous study we considered the similarities between the Lord’s throne room in Isaiah six and the ark of the covenant in the most holy place of the earthly sanctuary. Možda se sjećate da smo u prethodnom proučavanju razmatrali sličnosti između prijestolne dvorane Gospodnje u Izaiji šest i Kovčega saveza u Svetinji nad svetinjama zemaljskoga Svetišta. And over and over in the Bible God connected these two things with one another to teach us that the purpose of the earthly sanctuary was to teach us about the work of Jesus in the heavenly sanctuary. I iznova i iznova u Bibliji Bog je povezivao te dvije stvari jednu s drugom kako bi nas poučio da je svrha zemaljskoga Svetišta bila poučiti nas o djelu Isusa u nebeskom Svetištu. In Hebrews chapter eight and verse five, speaking about the earthly priests, Paul says, “who serve the copy and shadow of the heavenly things, as Moses was divinely instructed when he was about to make the tabernacle. U Poslanici Hebrejima, osmo poglavlje i peti redak, govoreći o zemaljskim svećenicima, Pavao kaže: „koji služe slici i sjeni nebeskih stvari, kao što je Mojsije božanski bio opomenut kada se spremao načiniti Šator. For He said, ‘See that you make all things according to the pattern shown you on the mountain.’” Jer On je rekao: ‘Pazi da sve načiniš prema uzorku koji ti je pokazan na gori.’” So if the holy places of the earthly sanctuary were patterns of the heavenly things, what is it that Isaiah saw in vision in Isaiah chapter six? Dakle, ako su sveta mjesta zemaljskoga Svetišta bila uzorci nebeskih stvari, što je to Izaija vidio u viđenju u šestom poglavlju Izaije? I’d like to suggest to you that in Isaiah six, Isaiah was shown the ark of the covenant in the heavenly sanctuary. Želio bih vam predložiti da je u Izaiji šest Izaiji bio pokazan Kovčeg saveza u nebeskom Svetištu. Now at first this may seem a bit strange because in Isaiah chapter six there is no mention of the ark. To se u početku može činiti pomalo neobičnim, jer se u šestom poglavlju Izaije nigdje ne spominje Kovčeg. And yet the details in Isaiah’s description correspond so exactly with the symbols connected with the earthly ark of the covenant that we can’t mistake the connection. Pa ipak, pojedinosti u Izaijinu opisu tako se točno podudaraju sa simbolima povezanima sa zemaljskim Kovčegom saveza da tu povezanost ne možemo promašiti. For the ark was located in the most holy place, and Isaiah says, “I saw the Lord sitting on a throne, high and lifted up, and the train of his robe filled the temple.” Jer Kovčeg se nalazio u Svetinji nad svetinjama, a Izaija kaže: „Vidjeh Gospodina gdje sjedi na prijestolju, visoku i uzvišenu, i skut njegova ogrtača ispuni Hram.“ The symbolism of the Lord sitting upon a throne in the midst of the temple corresponds to the position of the ark in the most holy place. Simbolika Gospodina koji sjedi na prijestolju usred Hrama odgovara položaju Kovčega u Svetinji nad svetinjama. But then Isaiah says, “Above it stood seraphim; each one had six wings.” No zatim Izaija kaže: „Iznad njega stajahu serafi; svaki je imao po šest krila.“ And if you know the earthly sanctuary well, then you know that over the ark there were two cherubim of glory, overshadowing the mercy seat. A ako dobro poznajete zemaljsko Svetište, tada znate da su nad Kovčegom bila dva kerubina slave koji su zasjenjivali pomirilište. And in between those two cherubim, above the ark, was the visible glory of God. A između ta dva kerubina, iznad Kovčega, bila je vidljiva slava Božja. This is why God said in Exodus 25:22, “And there I will meet with you, and I will speak with you from above the mercy seat, from between the two cherubim which are on the ark of the testimony.” Zato je Bog rekao u Izlasku 25,22: „Ondje ću se sastajati s tobom i s pomirilišta, između ona dva kerubina što su na Kovčegu svjedočanstva, govorit ću s tobom.“ So in the earthly sanctuary there were cherubim over the ark, and in Isaiah six there are seraphim over the throne. Dakle, u zemaljskom Svetištu bili su kerubini nad Kovčegom, a u Izaiji šest serafi su nad prijestoljem. These symbols correspond with one another. Ti simboli odgovaraju jedan drugomu. And then the seraphim cry one to another, “Holy, holy, holy is the LORD of hosts; the whole earth is full of His glory!” A zatim serafi kliču jedan drugomu: „Svet, svet, svet je Jahve nad vojskama; sva je zemlja puna slave njegove!“ And this also connects with the ark because inside the earthly ark were the tables of the Ten Commandments, which are a transcript of God’s holy character. I to je također povezano s Kovčegom, jer su unutar zemaljskoga Kovčega bile ploče Deset zapovijedi, koje su prijepis Božjega svetog karaktera. The law inside the ark testifies that our God is holy, holy, holy. Zakon unutar Kovčega svjedoči da je naš Bog svet, svet, svet. And so by all of these symbols together, God was teaching Isaiah—and He is teaching us—that what Isaiah saw was no ordinary throne room scene. I tako je svim tim simbolima zajedno Bog poučavao Izaiju — i poučava nas — da ono što je Izaija vidio nije bio nikakav običan prizor prijestolne dvorane. Isaiah was shown the ark of the covenant in the heavenly temple. Izaiji je bio pokazan Kovčeg saveza u nebeskom Hramu. Now if this is true, then why would God show Isaiah the ark of the covenant in vision at the very beginning of his prophetic ministry? Ako je to istina, zašto bi onda Bog Izaiji u viđenju pokazao Kovčeg saveza na samome početku njegove proročke službe? And I believe the answer is because the ark of the covenant was the very center of God’s government in both heaven and earth. I vjerujem da je odgovor u tome što je Kovčeg saveza bio samo središte Božje vladavine i na nebu i na zemlji. God’s throne is founded upon His law and government. Božje prijestolje utemeljeno je na njegovu zakonu i vladavini. This is why Psalm 97 and verse two says, “Righteousness and justice are the foundation of His throne.” Zato Psalam 97, drugi redak, kaže: „Pravednost i pravda temelj su njegova prijestolja.“ And on the earthly ark, the mercy seat was the top of the ark, while the law was inside the ark beneath it. A na zemaljskom Kovčegu pomirilište je bilo gornji dio Kovčega, dok je Zakon bio unutar Kovčega, ispod njega. So in type, the mercy seat was the throne, and the law was the foundation. Dakle, u predslikama je pomirilište bilo prijestolje, a Zakon temelj. And this teaches us that God’s government is built on justice and mercy together. I to nas uči da je Božja vladavina izgrađena na pravdi i milosti zajedno. He never separates these two things. On nikada ne razdvaja te dvije stvari. Now this becomes especially important in the book of Isaiah because Isaiah’s message was a message of judgment. To postaje osobito važno u knjizi Izaije, jer je Izaijina poruka bila poruka suda. The nation had broken God’s covenant, despised His law, trusted in idols, and walked in rebellion. Narod je prekršio Božji savez, prezreo njegov Zakon, pouzdao se u idole i hodio u pobuni. And because of this, divine judgment was coming. I zbog toga je dolazio božanski sud. But before God sends Isaiah to preach judgment, He first shows him the throne. No prije nego što Bog pošalje Izaiju da propovijeda sud, najprije mu pokazuje prijestolje. He shows him that all judgment proceeds from a holy God, from a lawful government, and from a throne where justice and mercy meet. Pokazuje mu da svaki sud proizlazi od svetoga Boga, od zakonite vladavine i od prijestolja na kojemu se susreću pravda i milost. This means that when Isaiah later speaks of punishment, desolation, captivity, and the overthrow of nations, these are not arbitrary acts. To znači da, kada Izaija poslije govori o kazni, opustošenju, sužanjstvu i obaranju naroda, to nisu samovoljna djela. They come from the One who reigns in holiness and covenant faithfulness. Ona dolaze od Onoga koji vlada u svetosti i saveznoj vjernosti. Now after Isaiah sees the Lord and is cleansed from his sin, God commissions him. A nakon što je Izaija vidio Gospodina i bio očišćen od svoga grijeha, Bog ga opunomoćuje. In verse nine the Lord says, “Go, and tell this people: ‘Keep on hearing, but do not understand; keep on seeing, but do not perceive.’ U devetom retku Gospodin kaže: „Idi i reci ovomu narodu: ‘Slušajte stalno, ali ne razumijte; gledajte stalno, ali ne spoznajte.’ Make the heart of this people dull, and their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and return and be healed.’” Učini srce ovoga naroda tupo, uši njihove otežale i oči njihove zatvori, da ne vide očima svojim, ne čuju ušima svojim, ne razumiju srcem svojim te se ne obrate i ne ozdrave.’“ This is a solemn message. To je svečana poruka. God is not telling Isaiah to deceive the people. Bog ne govori Izaiji da obmanjuje narod. Rather, He is describing the effect Isaiah’s preaching will have upon a rebellious nation. Naprotiv, On opisuje učinak koji će Izaijino propovijedanje imati na pobunjeni narod. The same sun that melts wax hardens clay. Isto sunce koje topi vosak otvrdnjuje glinu. When truth comes to those who love it, it softens and converts them. Kada istina dođe onima koji je ljube, ona ih omekšava i obraća. But when truth comes to those who resist it, it confirms them in their blindness. No kada istina dođe onima koji joj se opiru, ona ih učvršćuje u njihovoj sljepoći. The fault is not in the message but in the heart that rejects it. Krivnja nije u poruci, nego u srcu koje je odbacuje. And then Isaiah asks a very searching question in verse eleven: “Lord, how long?” A tada Izaija postavlja vrlo prodorno pitanje u jedanaestom retku: „Gospodine, dokle?“ How long is this blindness to continue? Dokle će ta sljepoća trajati? How long will the people resist the message? Dokle će se narod opirati poruci? How long until judgment falls? Dokle dok sud ne padne? And the Lord answers, “Until the cities are laid waste and without inhabitant, the houses are without a man, the land is utterly desolate, the LORD has removed men far away, and the forsaken places are many in the midst of the land.” A Gospodin odgovara: „Dok gradovi ne opuste i ostanu bez stanovnika, kuće bez ljudi, a zemlja potpuno opustošena; dok Jahve ne udalji ljude daleko i pusta mjesta budu mnoga usred zemlje.“ This is a prophecy of national desolation. To je proroštvo o narodnom opustošenju. The people would not listen, and so the land itself would bear the marks of covenant curse. Narod nije htio slušati, pa će sama zemlja nositi obilježja savezničkog prokletstva. The cities would be emptied. Gradovi će biti ispražnjeni. The houses abandoned. Kuće napuštene. The inhabitants carried away. Stanovnici odvedeni. And all of this because the people had rejected the word of the Holy One of Israel. I sve to zato što je narod odbacio riječ Sveca Izraelova. Yet even here, in the midst of judgment, there is mercy. Pa ipak, i ovdje, usred suda, postoji milost. Verse thirteen says, “But yet a tenth will be in it, and will return and be for consuming, as a terebinth tree or as an oak, whose stump remains when it is cut down. So the holy seed shall be its stump.” Trinaesti redak kaže: „Ali još će u njoj biti desetina, i opet će biti opustošena, kao terebinta ili hrast kojima panj ostaje kad se posijeku. Tako će sveto sjeme biti njegov panj.“ This is one of the most important prophetic patterns in the whole book of Isaiah. To je jedan od najvažnijih proročkih obrazaca u cijeloj knjizi Izaije. Judgment comes, the tree is cut down, the nation is brought low—but the stump remains. Sud dolazi, stablo se siječe, narod biva ponižen — ali panj ostaje. There is always a remnant. Uvijek postoji ostatak. God never allows His covenant purpose to perish completely. Bog nikada ne dopušta da njegova savezna namjera potpuno propadne. The holy seed remains in the stump. Sveto sjeme ostaje u panju. And that remnant becomes the hope of future restoration. I taj ostatak postaje nada buduće obnove. This is why Isaiah’s message, though severe, is never hopeless. Zato Izaijina poruka, premda stroga, nikada nije bez nade. The axe falls, but the root survives. Sjekira pada, ali korijen preživljava. The land is desolate, but the promise lives on. Zemlja je opustošena, ali obećanje i dalje živi. And ultimately this holy seed points us forward to Christ Himself, and to all who are preserved in Him. I naposljetku to sveto sjeme upućuje nas unaprijed na samoga Krista i na sve koji su sačuvani u njemu. So then what is the burden of Isaiah chapter six? Što je onda teret šestoga poglavlja Izaije? It is that the God who sends judgment is the same God whose throne is above the ark, whose law is holy, whose mercy still covers the law, and whose purpose will not fail. To je da je Bog koji šalje sud isti onaj Bog čije je prijestolje nad Kovčegom, čiji je Zakon svet, čija milost još uvijek pokriva Zakon i čija nakana neće zakazati. Isaiah is called in the presence of holiness, cleansed by grace, sent with a hard message, and given the assurance that after judgment the holy seed will remain. Izaija je pozvan u prisutnosti svetosti, očišćen milošću, poslan s teškom porukom i dano mu je jamstvo da će nakon suda sveto sjeme ostati. And this is still how God works. I tako Bog djeluje i dalje. He warns before He strikes. On upozorava prije nego što udari. He reveals His holiness before He reveals His judgments. On otkriva svoju svetost prije nego što otkrije svoje sudove. And even when most reject the message, He preserves a remnant for His name’s sake. I čak kada većina odbaci poruku, On čuva ostatak radi svojega imena. In our next study, we will look more closely at this question, “How long?” and what it means in the wider structure of Isaiah’s prophecy. U našem sljedećem proučavanju pobliže ćemo promotriti to pitanje: „Dokle?“ i što ono znači u široj strukturi Izaijina proroštva.

In Isaiah chapter six verse three the angels identify that the earth is full of God’s glory.

U šestom poglavlju Izaije, u trećem retku, anđeli objavljuju da je sva zemlja puna Božje slave.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> I jedan povika drugomu i reče: Svet, svet, svet je Gospod nad vojskama; sva je zemlja puna slave njegove. Izaija 6,3.

Sister White connects the descent of the angel of Revelation eighteen with the angels if verse three.

Sestra White povezuje silazak anđela iz osamnaestog poglavlja Otkrivenja s anđelima iz trećega retka.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’” Review and Herald, December 22, 1896.

> „Dok oni [anđeli] gledaju budućnost, kada će cijela zemlja biti ispunjena Njegovom slavom, pobjednička pjesma hvale odjekuje od jednoga do drugoga u melodičnom pjevu: ‘Svet, svet, svet, Gospod nad vojskama.’“ Review and Herald, 22. prosinca 1896.

Isaiah is at 9/11 and he asks “how long” he must present the message of 9/11 to a Laodicean people who do not wish to see or hear. He is told he must persevere until the cities are broken down, and the destruction of the cities, which begins at the Sunday law when national apostasy is followed by national ruin.

Izaija se nalazi na 9/11 i pita „dokle” mora iznositi poruku 9/11 laodicejskom narodu koji ne želi vidjeti ni čuti. Rečeno mu je da mora ustrajati dok gradovi ne budu razoreni, a razaranje gradova, koje započinje pri nedjeljnom zakonu kada nacionalni otpad slijedi nacionalna propast.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> Tada rekoh: Gospodine, dokle? A on odgovori: Dok gradovi ne opuste bez stanovnika, i kuće bez čovjeka, i zemlja ne postane sasvim pusta; i dok Gospod ne udalji ljude daleko, te bude veliko pustošenje usred zemlje. Ali još će u njoj ostati desetina, i ona će se vratiti, pa će opet biti satrta; kao terebinta i kao hrast, kojima panj ostaje kad odbace lišće: tako će sveto sjeme biti njegov panj. Izaija 6:11–13.

At 9/11, when the earth was lightened with God’s glory Isaiah is anointed to present the latter rain message and he asks “how long” does he need to present the message of 9/11 to people whose hearts are fat? The answer is “until” the Sunday law, when there will be “a great forsaking in the midst of the land.” The “great forsaking” is accomplished by Laodicean Adventism who Isaiah in chapter twenty-two, represents as Shebna.

Pri 11. rujna, kada je zemlja bila obasjana Božjom slavom, Izaija je pomazan da iznese poruku potonjeg dažda, te pita: „Dokle?” treba iznositi poruku 11. rujna ljudima čija su srca odebljala. Odgovor glasi: „Dokle ne” dođe nedjeljni zakon, kada će nastati „veliko opustošenje usred zemlje”. To „veliko opustošenje” izvršava laodicejski adventizam, koji Izaija u dvadeset i drugom poglavlju predstavlja kao Šebnu.

> Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:17–19.

> Evo, Gospodin će te odnijeti u silno sužanjstvo i doista će te pokriti. Doista će te silovito zavitlati i bacati kao loptu u prostranu zemlju; ondje ćeš umrijeti, i ondje će kola tvoje slave biti sramota kući tvoga gospodara. I otjerat ću te s tvoje službe, i iz tvoga položaja on će te oboriti. Izaija 22,17–19.

Laodicean Adventism forsake the truth at the Sunday law and are there “overthrown” as represented in Daniel chapter eleven verse forty-one.

Laodicejski adventizam napušta istinu prigodom zakona o nedjelji te biva ondje „oboren”, kako je prikazano u Danielu 11,41.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Ući će i u Slavnu zemlju, i mnoge će zemlje biti oborene; ali ovi će umaknuti iz njegove ruke: Edom i Moab i prvaci sinova Amonovih. Daniel 11,41.

When Isaiah asks “how long,” he is told to present the message to Adventism right up to the Sunday law when the “many” of Daniel eleven verse forty-one will be “overthrown,” when they forsake the Sabbath and God. They will then be spewed out of the mouth of the Lord as represented in the book of Revelation, where all the books of the Bible meet and end, and where Isaiah twenty-two Shebna being “violently” tossed “like a ball into a large country” as they are “removed” “far away.”

Kada Izaija pita: „Dokle?”, rečeno mu je da prenosi poruku adventizmu sve do nedjeljnoga zakona, kada će „mnogi” iz Daniela jedanaest, četrdeset i prvi redak, biti „oboreni”, kada napuste subotu i Boga. Tada će biti izbljuvani iz usta Gospodnjih, kao što je prikazano u knjizi Otkrivenja, gdje se sve knjige Biblije susreću i završavaju, i gdje je Izaija dvadeset i dva, Šebna, „silovito” bačen „kao lopta u prostranu zemlju”, dok su oni „uklonjeni” „daleko”.

In that time period the remnant, represented as a “tenth” (which is a tithe) “return”; who in the passage are compared to trees which have “substance” that remains when the leaves are cast off. “Leaves” represent profession in prophetic symbolism. When Adventism comes to the Sunday law and accepts the first day of the week in place of God’s Sabbath, they will cast off their leaves of “profession” and no longer claim to uphold God’s seventh-day Sabbath.

U tom vremenskom razdoblju ostatak, prikazan kao „desetina” (što je desetak), „vraća se”; oni su u tom odlomku uspoređeni sa stablima koja imaju „srž” što ostaje kada lišće otpadne. „Lišće” u proročkoj simbolici predstavlja ispovijedanje. Kada adventizam dođe do nedjeljnog zakona i prihvati prvi dan u tjednu umjesto Božje subote, odbacit će svoje lišće „ispovijedanja” i više neće tvrditi da drži Božju subotu sedmoga dana.

> “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.

> „Prokletstvo smokvina stabla bilo je uprizorena prispodoba. To neplodno stablo, koje je svojim razmetljivim lišćem pokazivalo oholu prividnost upravo pred Kristovim licem, bilo je simbol židovskog naroda. Spasitelj je želio svojim učenicima jasno pokazati uzrok i izvjesnost propasti Izraela. U tu je svrhu stablo obdario moralnim svojstvima i učinio ga tumačem božanske istine. Židovi su stajali izdvojeni od svih drugih naroda, ispovijedajući odanost Bogu. On im je iskazao osobitu naklonost, a oni su sebi prisvajali pravednost veću od svakoga drugog naroda. Ali bili su iskvareni ljubavlju prema svijetu i pohlepom za dobitkom. Hvalili su se svojim znanjem, ali bili su neupućeni u Božje zahtjeve i puni licemjerja. Poput neplodnog 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 u vanjskom izgledu, ali su joj nedostajali poniznost, ljubav i dobrohotnost.“

> “All the trees in the fig orchard were destitute of fruit; but the leafless trees raised no expectation, and caused no disappointment. By these trees the Gentiles were represented. They were as destitute as were the Jews of godliness; but they had not professed to serve God. They made no boastful pretensions to goodness. They were blind to the works and ways of God. With them the time of figs was not yet. They were still waiting for a day which would bring them light and hope. The Jews, who had received greater blessings from God, were held accountable for their abuse of these gifts. The privileges of which they boasted only increased their guilt.” The Desire of Ages. 582, 583.

> „Sva stabla u smokvinu voćnjaku bila su bez ploda; ali stabla bez lišća nisu budila nikakvo očekivanje niti su izazivala razočaranje. Ova su stabla predstavljala neznabošce. Oni su, kao i Židovi, bili lišeni pobožnosti; ali nisu tvrdili da služe Bogu. Nisu se razmetljivo pretvarali da su dobri. Bili su slijepi za Božja djela i Božje putove. Za njih vrijeme smokava još nije bilo došlo. Oni su još čekali dan koji će im donijeti svjetlo i nadu. Židovi, koji su od Boga primili veće blagoslove, smatrani su odgovornima za zloporabu tih darova. Povlastice kojima su se hvalili samo su povećavale njihovu krivnju.” Čežnja vjekova, 582, 583.

At the Sunday law Laodicean Adventism’s profession of being God’s covenant people is gone as they accept the mark of the covenant of death and reject the seal of the covenant of life. They then cast off their leaves of profession and what is brought to view is a remnant represented by Isaiah, who at 9/11 “returned” to the old paths, were then humbled into the dust when they (Isaiah) realized his corrupted experience, and was thereafter purified with a coal from off the altar. Sister White informs us the coal from the altar represents purification, but purification is simply what is accomplished by the coal touching Isaiah’s lips.

Pri donošenju nedjeljnoga zakona, laodicejski adventizam gubi svoje ispovijedanje da je Božji saveznički narod, jer prihvaća žig saveza smrti i odbacuje pečat saveza života. Tada odbacuje svoje lišće ispovijedanja, a ono što se pokazuje jest Ostatak, predstavljen Izaijom, koji se na 9/11 „vratio“ starim stazama, potom bio ponižen do praha kada su oni (Izaija) spoznali njegovo iskvareno iskustvo, te je nakon toga bio očišćen žeravicom uzetom sa žrtvenika. Sestra White obavještava nas da žeravica sa žrtvenika predstavlja očišćenje, ali očišćenje je jednostavno ono što se ostvaruje kada žeravica dotakne Izaijine usne.

> “The live coal is symbolical of purification. If it touches the lips, no impure word will fall from them. The live coal also symbolizes the potency of the efforts of the servants of the Lord.” Review and Herald, October 16, 1888.

> „Živi ugljen simbolizira očišćenje. Ako dotakne usne, s njih neće pasti nijedna nečista riječ. Živi ugljen također simbolizira silu nastojanja slugu Gospodnjih.“ Review and Herald, 16. listopada 1888.

The “coal” from the altar that are cast to earth in the last days are the coals cast to earth when the seventh and final seal is opened in the first five verses of Revelation chapter eight. Isaiah, and therefore the one hundred and forty-four thousand are purified by the coal touching their lips, but the “coal” is a message. It touches their lips when they take the book out of the angel’s hand and eat.

„Ugljen” sa žrtvenika koji se u posljednjim danima baca na zemlju jest ugljen bačen na zemlju kada se otvori sedmi i posljednji pečat u prvih pet redaka osmog poglavlja Otkrivenja. Izaija, a stoga i sto četrdeset i četiri tisuće, očišćeni su dodirom ugljena s njihovim usnama, no „ugljen” je poruka. On dotiče njihove usne kada uzmu knjigu iz ruke anđela i pojedu je.

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

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

Those who “return” and become the remnant (residue) are represented as being the oak and teal trees, and just as Christ had “invested the tree with moral qualities, and made it the expositor of divine truth” Isaiah’s trees have the “moral quality” within them as represented by the “substance.” The substance remains with the trees, even when those who were only leaves of profession are cast off. The “holy seed” is the “substance” and Christ is the “holy seed” of prophecy. Those trees who are represented as the remnant and by Isaiah himself in chapter six represents men and therefore humanity and the holy seed represent divinity. Thus, Isaiah six identifies the purification of Adventism from 9/11 unto the Sunday law, and the details which Isaiah contributes to that prophetic history are all represented by his question of “how long”. For Isaiah the answer to “how long” was from 9/11 unto the Sunday law.

Oni koji se „vrate” i postanu ostatak (preostatak) prikazani su kao hrast i teal stabla, i kao što je Krist „obdario stablo moralnim svojstvima i učinio ga tumačem božanske istine”, tako stabla kod Izaije u sebi imaju „moralno svojstvo”, prikazano „srži”. Srž ostaje u stablima, čak i kada oni koji su bili samo lišće ispovijedanja budu odbačeni. „Sveto sjeme” jest „srž”, a Krist je „sveto sjeme” proroštva. Ta stabla, koja su prikazana kao ostatak, kao i sam Izaija u šestom poglavlju, predstavljaju ljude, a time i čovještvo, dok sveto sjeme predstavlja božanstvo. Tako Izaija 6 prepoznaje pročišćenje adventizma od 11. rujna do nedjeljnog zakona, a pojedinosti koje Izaija pridonosi toj proročkoj povijesti sve su prikazane njegovim pitanjem: „dokle?” Za Izaiju, odgovor na pitanje „dokle?” bio je od 11. rujna do nedjeljnog zakona.

## How Long? 1840–1844

Dokle još? 1840.–1844.

August 11, 1840 typified 9/11 and with the prophetic history of August 11, 1840 unto October 22, 1844 the battle of Mount Carmel between Elijah and Jezebel’s prophets took place. Ultimately the prophets of Baal were demonstrated to be false prophets and executed by Elijah, but at the very outset of the confrontation Elijah asked the question, “how long” halt you between two opinions.

11. kolovoza 1840. predoznačio je 11. rujna, i u proročkoj povijesti od 11. kolovoza 1840. do 22. listopada 1844. odigrala se bitka na gori Karmelu između Ilije i proroka Jezabelinih. Naposljetku se pokazalo da su Baalovi proroci lažni proroci te ih je Ilija pogubio, no na samom početku toga sukoba Ilija je postavio pitanje: „dokle ćete hramati između dvaju mišljenja?”

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.

> I pristupi Ilija svemu narodu i reče: Dokle ćete hramati između dviju misli? Ako je Gospod Bog, slijedite njega; a ako je Baal, slijedite njega. A narod mu ne odgovori ni riječi. Tada Ilija reče narodu: Ja, samo ja, ostadoh prorok Gospodnji; a Baalovih proroka ima četiri stotine i pedeset ljudi. 1 Kings 18:21, 22.

Elijah is at August 11, 1840; asking that generation whether the Millerite message is true or is it false? It is another message to Laodicea, as was Isaiah six.

Ilija je kod 11. kolovoza 1840.; pita taj naraštaj je li mileritska poruka istinita ili je lažna. To je još jedna poruka Laodiceji, kao što je bila Izaija šest.

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

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

In the testing history of 1840 to 1844 the Protestants who rejected the message of Elijah became the daughters of Rome and surrendered the mantle of Protestantism unto Millerite Adventism. With Isaiah and Elijah, we have two witnesses which testify to the fact that the question “how long” is a symbol of the history that begins at 9/11 and ends at the Sunday law. In the Millerite history August 11, 1840 aligns with 9/11, and October 22, 1844 aligns with the Sunday law. When fire came down out of heaven and consumed Elijah’s offering the twelve stones were all illuminated with the offering, thus marking the one hundred and forty-four thousand as an ensign represented as illuminated stones. The false prophets were then slain by Elijah just as the United States, the false prophet is slain as the sixth kingdom at the Sunday law.

U ispitnoj povijesti od 1840. do 1844. protestanti koji su odbacili Ilijinu poruku postali su kćeri Rima i predali plašt protestantizma mileritskom adventizmu. U Izaiji i Iliji imamo dva svjedoka koji svjedoče o činjenici da je pitanje „dokle” simbol povijesti koja započinje 11. rujna i završava nedjeljnim zakonom. U mileritskoj povijesti 11. kolovoza 1840. podudara se s 11. rujna, a 22. listopada 1844. podudara se s nedjeljnim zakonom. Kada je oganj sišao s neba i spalio Ilijinu žrtvu, svih dvanaest kamenova bilo je obasjano zajedno sa žrtvom, označujući tako sto četrdeset i četiri tisuće kao stijeg prikazan kao obasjano kamenje. Lažni su proroci tada bili pogubljeni od Ilije, upravo kao što su Sjedinjene Američke Države, lažni prorok, pogubljene kao šesto kraljevstvo pri nedjeljnom zakonu.

Isaiah six is emphasizing a testing, purging and purification process among God’s people from 9/11 unto the Sunday law. Elijah is addressing the Laodicean attitude of God’s people, but also providing evidence between a true and false prophet and in turn a true or false message. Thus, beginning from August 11, 1840 and ending on October 22, 1844 a prophetic test was brought upon the Protestants of the period of Sardis, and just as the fire at Mount Carmel produced a division into two classes, two classes were manifested in 1844. One class in the testing process was the soon-to-be “former” covenant people, and the other class was Millerite Adventism that God would enter into covenant with on October 22, 1844. The period of testing and division is the story of the vineyard as Millerite Adventism was shown to be the true prophet at the same point that Sardian Protestantism began to fulfill its role as apostate Protestantism. Just as the prophets of Baal were exposed as false, so to was the former covenant people exposed and then identified by the Millerites as a daughter of Rome. The story of Mount Carmel and also the fulfillment of that history in the time of the Millerites provides a second witness to Isaiah six’s that the question, “how long” is a symbol of the period of time from 9/11 unto the Sunday law.

Izaija 6 naglašava proces kušanja, odstranjivanja nečistoće i pročišćenja među Božjim narodom od 11. rujna do nedjeljnoga zakona. Ilija se obraća laodicejskom stavu Božjega naroda, ali također pruža dokaznu razliku između pravoga i lažnoga proroka te, slijedom toga, prave ili lažne poruke. Stoga je, počevši od 11. kolovoza 1840. i završavajući 22. listopada 1844., na protestante sardijskoga razdoblja bio doveden proročki ispit; i kao što je oganj na gori Karmelu proizveo podjelu na dvije skupine, tako su se 1844. očitovale dvije skupine. Jedna je skupina u procesu kušanja bila saveznički narod koji je uskoro trebao postati „bivši“, a druga je skupina bio milleritski adventizam s kojim će Bog stupiti u savez 22. listopada 1844. Razdoblje kušanja i podjele jest priča o vinogradu, budući da se pokazalo da je milleritski adventizam pravi prorok upravo u istoj točki u kojoj je sardijski protestantizam počeo ispunjavati svoju ulogu otpaloga protestantizma. Kao što su Baalovi proroci bili razotkriveni kao lažni, tako je i bivši saveznički narod bio razotkriven te ga potom Milleriti označili kao kćer Rima. Priča o gori Karmelu, a također i ispunjenje te povijesti u vrijeme Millerita, pruža Izaiji 6 drugi svjedok da je pitanje „dokle“ simbol vremenskoga razdoblja od 11. rujna do nedjeljnoga zakona.

> “‘Lord God of Abraham, Isaac, and of Israel,’ the prophet pleads, ‘let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word. Hear me, O Lord, hear me, that this people may know that Thou art the Lord God, and that Thou hast turned their heart back again.’

> „Gospodine, Bože Abrahamov, Izakov i Izraelov,“ usrdno moli prorok, „neka se danas zna da si Ti Bog u Izraelu i da sam ja Tvoj sluga te da sam sve ovo učinio po Tvojoj riječi. Usliši me, Gospodine, usliši me, da ovaj narod spozna da si Ti Gospodin Bog i da si Ti obratio njihovo srce natrag.“

> “A silence, oppressive in its solemnity, rests upon all. The priests of Baal tremble with terror. Conscious of their guilt, they look for swift retribution.

> „Tišina, teška u svojoj svečanosti, počiva nad svima. Baalovi svećenici drhte od užasa. Svjesni svoje krivnje, očekuju brzu odmazdu.״

> “No sooner is the prayer of Elijah ended than flames of fire, like brilliant flashes of lightning, descend from heaven upon the upreared altar, consuming the sacrifice, licking up the water in the trench, and consuming even the stones of the altar. The brilliancy of the blaze illumines the mountain and dazzles the eyes of the multitude. In the valleys below, where many are watching in anxious suspense the movements of those above, the descent of fire is clearly seen, and all are amazed at the sight. It resembles the pillar of fire which at the Red Sea separated the children of Israel from the Egyptian host.

> „Tek što je Ilijina molitva završila, plameni ognja, poput blistavih munja, silaze s neba na podignuti žrtvenik, proždirući žrtvu, ližući vodu u jarku i spaljujući čak i kamenje žrtvenika. Sjaj plamena obasjava goru i zasljepljuje oči mnoštva. U dolinama podno, gdje mnogi u tjeskobnoj napetosti promatraju pokrete onih gore, silazak ognja jasno se vidi, i svi su zadivljeni tim prizorom. Nalikuje stupu ognjenomu koji je kod Crvenoga mora razdvajao sinove Izraelove od egipatske vojske.“

> “The people on the mount prostrate themselves in awe before the unseen God. They dare not continue to look upon the Heaven-sent fire. They fear that they themselves will be consumed; and, convicted of their duty to acknowledge the God of Elijah as the God of their fathers, to whom they owe allegiance, they cry out together as with one voice, ‘The Lord, He is the God; the Lord, He is the God.’ With startling distinctness the cry resounds over the mountain and echoes in the plain below. At last Israel is aroused, undeceived, penitent. At last the people see how greatly they have dishonored God. The character of Baal worship, in contrast with the reasonable service required by the true God, stands fully revealed. The people recognize God’s justice and mercy in withholding the dew and the rain until they have been brought to confess His name. They are ready now to admit that the God of Elijah is above every idol.” Prophets and Kings, 153.

> „Narod na gori pada ničice u strahopoštovanju pred nevidljivim Bogom. Ne usuđuju se i dalje gledati oganj poslan s Neba. Boje se da će i sami biti spaljeni; i, osvjedočeni o svojoj dužnosti da priznaju Boga Ilijina kao Boga svojih otaca, kojemu duguju odanost, zajedno uzvikuju kao jednim glasom: ‘Jahve, on je Bog; Jahve, on je Bog.’ S potresnom razgovijetnošću povik odjekuje preko gore i razliježe se ravnicom u podnožju. Napokon je Izrael probuđen, otriježnjen, pokajan. Napokon narod uviđa koliko je teško obeščastio Boga. Karakter štovanja Baala, u suprotnosti s razumnom službom koju zahtijeva pravi Bog, stoji posve razotkriven. Narod prepoznaje Božju pravdu i milosrđe u uskraćivanju rose i kiše sve dok nisu bili dovedeni do toga da priznaju njegovo ime. Sada su spremni priznati da je Bog Ilijin iznad svakoga idola.” Proroci i kraljevi, 153.

## How Long? Moses

Koliko dugo? Mojsije

The first time the symbolic question, “how long” is raised in the prophetic Word is in the eighth plague upon the Egyptians in the time of Moses. The eighth plague is “locusts” (a symbol of Islam) that are brought by an “east wind” (a symbol of Islam).

Prvi put kada se u proročkoj Riječi postavlja simboličko pitanje: „dokle?” jest u osmoj pošasti nad Egipćanima u Mojsijevo vrijeme. Osma pošast jesu „skakavci” (simbol islama) koje donosi „istočni vjetar” (simbol islama).

> And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. Else, if thou refuse to let my people go, behold, tomorrow will I bring the locusts into thy coast: And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.

> I Mojsije i Aron dođoše k faraonu te mu rekoše: Ovako govori Gospodin, Bog Hebreja: Dokle ćeš se odbijati poniziti preda mnom? Pusti moj narod da mi služi. Jer ako odbiješ pustiti moj narod, evo, sutra ću navesti skakavce na tvoje područje. I prekrit će lice zemlje, tako da se zemlja neće moći vidjeti; i pojest će ostatak onoga što je izmaklo, što vam je preostalo nakon tuče, i pojest će svako drvo koje vam raste u polju. I napunit će tvoje kuće, i kuće svih tvojih slugu, i kuće svih Egipćana, što nisu vidjeli ni tvoji očevi ni očevi tvojih otaca, od dana kad su bili na zemlji pa sve do danas. Tada se okrenu i ode od faraona.

> And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed?

> I faraonove mu sluge rekoše: Dokle će nam ovaj čovjek biti zamka? Pusti ljude da služe Gospodu, Bogu svojemu. Zar još ne znaš da je Egipat propao?

> And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the Lord your God: but who are they that shall go?

> I Mojsije i Aron ponovno bjehu dovedeni pred faraona; i on im reče: Idite, služite Gospodu, Bogu svojemu; ali tko su oni koji će ići?

> And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the Lord.

> I Mojsije reče: Poći ćemo sa svojim mladima i sa svojim starima, sa svojim sinovima i sa svojim kćerima, sa svojom sitnom i sa svojom krupnom stokom poći ćemo, jer moramo svetkovati blagdan Gospodu.

> And he said unto them, Let the Lord be so with you, as I will let you go, and your little ones: look to it; for evil is before you. Not so: go now ye that are men, and serve the Lord; for that ye did desire. And they were driven out from Pharaoh’s presence.

> I reče im: Neka Gospodin bude s vama onako kako ću pustiti vas i vašu djecu; pazite se, jer je zlo pred vama. Ne tako! Idite sada vi koji ste muškarci i služite Gospodinu, jer to ste tražili. I bijahu otjerani ispred faraonove prisutnosti.

> And the Lord said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.

> I Jahve reče Mojsiju: Ispruži ruku svoju nad zemljom egipatskom za skakavce, da dođu na zemlju egipatsku i pojedu svako bilje u zemlji, sve što je tuča ostavila. I Mojsije pruži štap svoj nad zemljom egipatskom, i Jahve pusti istočni vjetar na zemlju sav onaj dan i svu onu noć; a kad je svanulo jutro, istočni vjetar donese skakavce. I skakavci navališe na svu zemlju egipatsku i slegoše se po svim krajevima egipatskim; bijahu vrlo strašni: prije njih ne bijaše takvih skakavaca, niti će ih poslije njih biti. Jer prekriše lice sve zemlje, te zemlja potamnje; i pojedoše sve bilje u zemlji i sav plod na drveću što ga je tuča ostavila; i ne osta ništa zeleno ni na drveću ni u poljskom bilju po svoj zemlji egipatskoj.

> Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and intreat the Lord your God, that he may take away from me this death only. And he went out from Pharaoh, and intreated the Lord. And the Lord turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. Exodus 10:3–19.

> Tada faraon žurno pozva Mojsija i Arona te reče: Sagriješio sam protiv Jahve, Boga vašega, i protiv vas. Oprosti mi, molim te, moj grijeh samo još ovaj put i moli Jahvu, Boga vašega, da ukloni od mene samo ovu smrt. I on izađe od faraona i pomoli se Jahvi. A Jahve okrenu silan, veoma jak zapadni vjetar, koji odnese skakavce i baci ih u Crveno more; ne osta ni jedan skakavac u svim krajevima Egipta. Izlazak 10,3–19.

First “the Lord God of the Hebrews” asks, How long wilt thou refuse to humble thyself before me?” and then Pharaoh’s servants thereafter asked Pharaoh again, “How long shall this man be a snare unto us?” The question is asked during the eighth plague, which aligns with 9/11 for several reasons. The tenth plague is the slaying of the first born, which aligns with the cross and is followed by the disappointment by the Red Sea, which inspiration aligns with the disappointment of the disciples at the cross, which aligns with the great disappointment of the Millerites in 1844. Those three witnesses all align with the Sunday law. The tenth plague is the Sunday law and two plagues earlier the eighth plague brought the “locusts” upon an “east wind.” The “locusts” filled the entire earth, just as Islam is shaking the entire world today as it has spread its darkness through forced immigration. The “desert locust’s” Latin name is “locusta migratoria,” representing the spread of Islam through immigration that is typified in the natural world as migration.

Najprije „Gospodin, Bog Hebreja“ pita: „Dokle ćeš se odbijati poniziti preda mnom?“ a zatim su faraonovi sluge nakon toga ponovno upitali faraona: „Dokle će nam ovaj čovjek biti zamka?“ To se pitanje postavlja tijekom osme pošasti, koja se iz više razloga podudara s 11. rujna. Deseta pošast jest pogubljenje prvorođenaca, što se podudara s križem, a nakon nje slijedi razočaranje kod Crvenoga mora, koje nadahnuće usklađuje s razočaranjem učenika na križu, što se podudara s velikim razočaranjem milerita 1844. godine. Ta se tri svjedoka svi podudaraju sa zakonom o nedjelji. Deseta pošast jest zakon o nedjelji, a dvije pošasti ranije osma je pošast donijela „skakavce“ na „istočnome vjetru“. „Skakavci“ su ispunili svu zemlju, kao što islam danas potresa cijeli svijet dok je proširio svoju tamu putem prisilne imigracije. Latinski naziv za „pustinjskoga skakavca“ jest „locusta migratoria“, što predstavlja širenje islama putem imigracije, koje je u prirodnom svijetu predočeno migracijom.

The ninth plague was a darkness that could be felt.

Deveta pošast bila je tama koja se mogla osjetiti.

> And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. Exodus 10:21–23.

> I Gospod reče Mojsiju: Ispruži svoju ruku prema nebu, da bude tama nad zemljom egipatskom, tama koja se može opipati. I Mojsije ispruži svoju ruku prema nebu; i nastade gusta tama po svoj zemlji egipatskoj tri dana. Ne vidješe jedan drugoga, niti itko ustade sa svoga mjesta tri dana; a svi sinovi Izraelovi imali su svjetlost u svojim prebivalištima. Izlazak 10:21–23.

In the symbolism of “how long” represented by Mount Carmel and Elijah there is a distinction manifested when the fire comes down out of heaven. Elijah’s God did what Baal cannot do. In Millerite history the distinction was made between fallen Sardian Protestantism and Millerite Adventism. With Moses the distinction was darkness or light. There was light in the Hebrew homes. Isaiah further informs us that those who have no light in Moses line, who are also those destroyed by Elijah, and those who lose the mantle of Protestantism in the Millerite time period are a “people” who “hear” “indeed, but understand not; and see” “indeed, but perceive not.” Then a pronouncement is made of these people which states, “Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

U simbolici pitanja „dokle“ prikazana gorom Karmelom i Ilijom očituje se razlika kada oganj silazi s neba. Ilijin Bog učinio je ono što Baal ne može učiniti. U mileritskoj povijesti ta je razlika uspostavljena između paloga sardijskoga protestantizma i mileritskog adventizma. Kod Mojsija je razlika bila tama ili svjetlost. U hebrejskim je domovima bilo svjetlosti. Izaija nas dalje obavještava da su oni koji nemaju svjetlosti u Mojsijevoj liniji, koji su također oni uništeni po Iliji, i oni koji u mileritskom vremenskom razdoblju gube plašt protestantizma, „narod“ koji „doista sluša, ali ne razumije; i doista gleda, ali ne razabire“. Potom se o tom narodu izriče objava koja kaže: „Učini pretilim srce ovoga naroda, i otežaj njihove uši, i zatvori njihove oči; da ne vide svojim očima, i ne čuju svojim ušima, i ne razumiju svojim srcem, i ne obrate se, i ne budu iscijeljeni.“

Willing to do the work, but overwhelmed with the assignment to preach to those who will not listen Isaiah “then said,” “Lord, how long?”

Spreman izvršiti djelo, ali shrvan zadatkom da propovijeda onima koji neće slušati, Izaija tada reče: „Gospodine, dokle?”

The last three of Egypt’s ten plagues provide a witness of the three steps from 9/11 unto the Sunday law. On August 11, 1840 the first angel’s message was empowered, and on April 19, 1844 the second angel arrived and was empowered at the Exeter Camp Meeting August 12–17, and the third angel arrived on October 22, 1844. The third angel aligns with the Sunday law, and therefore identifies a three-step process for you cannot have a third, without a first and a second.

Posljednje tri od deset egipatskih zala pružaju svjedočanstvo o tri koraka od 11. rujna do nedjeljnoga zakona. Dana 11. kolovoza 1840. osnažena je vijest prvoga anđela, a 19. travnja 1844. stigao je drugi anđeo te je bio osnažen na logorskom sastanku u Exeteru od 12. do 17. kolovoza, a treći je anđeo stigao 22. listopada 1844. Treći se anđeo usklađuje s nedjeljnim zakonom te stoga ukazuje na proces od tri koraka, jer ne može biti trećega bez prvoga i drugoga.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

> „Prva i druga poruka dane su 1843. i 1844. godine, a mi smo sada pod objavom treće; ali sve tri poruke još uvijek treba objavljivati. Sada je jednako nužno kao ikada prije da se one ponove onima koji traže istinu. Perom i glasom trebamo razglasiti objavu, pokazujući njihov redoslijed i primjenu proročanstava koja nas dovode do poruke trećega anđela. Treće ne može biti bez prve i druge. Ove poruke trebamo dati svijetu u publikacijama, u govorima, pokazujući u slijedu proročke povijesti ono što je bilo i ono što će biti.“ Selected Messages, knjiga 2, 104, 105.

The tenth plague of Egypt has been aligned by inspiration with the cross and the following disappointment associated with it. The tenth plague is therefore the third message, which of prophetic necessity must be preceded by a first and second message. At 9/11 the Lord asked Pharaoh, “how long” and immediately thereafter Pharaoh’s servants also asked, “how long.” After Moses delivered God’s question of “how long” to Pharaoh, and just before the servants repeat the question of Moses to Pharaoh, Moses marks a turning point as, “he turned himself, and went out from Pharaoh.” Exodus 10:6.

Deseta egipatska pošast nadahnućem je usklađena s križem i s kasnijim razočaranjem povezanim s njime. Deseta pošast stoga je treća poruka, kojoj po proročkoj nužnosti moraju prethoditi prva i druga poruka. Kod 9/11 Gospodin je upitao faraona: „dokle“, a odmah potom i faraonove sluge također su upitale: „dokle“. Nakon što je Mojsije prenio faraonu Božje pitanje „dokle“, i neposredno prije nego što sluge faraonu ponove Mojsijevo pitanje, Mojsije označava prijelomnu točku riječima: „okrenu se i izađe od faraona“. Izlazak 10,6.

9/11 was a prophetic turning point, that was typified when Moses delivered the plague of locusts that came on the east wind.

11. rujna bio je proročki prijelomni trenutak, koji je bio predoznačen kada je Mojsije donio pošast skakavaca koja je došla s istočnim vjetrom.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given.” Bible Echo, August 26, 1895.

> „Postoje razdoblja koja predstavljaju prekretnice u povijesti naroda i crkve. U Božjoj providnosti, kada nastupe te različite krize, daje se svjetlo za to vrijeme.“ Bible Echo, 26. kolovoza 1895.

The next plague produced darkness or light depending on which class you were in. 9/11 was a “turning point in the history of nations and of the church.” At that point God’s people were called to return and walk in the old paths, but they refused to walk therein and hearkened not to the sound of the trumpet. A separation between darkness and light was accomplished after Elijah, and Moses asked, “how long?” She further states in the passage:

Sljedeće je zlo proizvelo tamu ili svjetlost, ovisno o tome kojoj ste skupini pripadali. 11. rujna bio je „prekretnica u povijesti naroda i Crkve“. U tom su trenutku Božji ljudi bili pozvani vratiti se i hoditi starim stazama, ali su odbili hoditi njima i nisu poslušali glas trube. Razdvajanje između tame i svjetlosti ostvarilo se nakon Ilije, a Mojsije je upitao: „dokle?“ Ona nadalje u tom odlomku kaže:

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.

> „Postoje razdoblja koja predstavljaju prekretnice u povijesti narodâ i Crkve. U Božjoj providnosti, kada nastupe te različite krize, daje se svjetlo za to vrijeme. Ako bude prihvaćeno, dolazi do duhovnog napretka; ako bude odbačeno, slijede duhovno nazadovanje i brodolom.“ Bible Echo, 26. kolovoza 1895.

We will continue the subject of “how long” in the next article.

U sljedećem ćemo članku nastaviti temu „dokle“.

> “In May, 1842, a General Conference was convened in Boston, Massachutes. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.

> „U svibnju 1842. sazvana je Opća konferencija u Bostonu, Massachusetts. Na otvaranju toga skupa braća Charles Fitch i Apollos Hale iz Haverhilla izložili su slikovne proročanstva Daniela i Ivana, koja su naslikali na platnu, zajedno s proročkim brojevima, pokazujući njihovo ispunjenje. Brat Fitch, tumačeći sa svoje karte pred Konferencijom, rekao je da je, proučavajući ta proročanstva, pomislio kako bi, kad bi mogao izraditi nešto takve vrste kao što je ovdje prikazano, to pojednostavnilo predmet i njemu olakšalo da ga iznese pred slušateljstvom. Ovdje je bilo više svjetla na našem putu. Ta su braća činila ono što je Gospod pokazao Habakuku u njegovu viđenju 2.468 godina ranije, govoreći: ‘Zapiši viđenje i ureži ga jasno na ploče, da može trčati koji ga čita. Jer viđenje je još za određeno vrijeme.’ Habakuk 2,2.”

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> „Nakon stanovite rasprave o toj temi, jednoglasno je izglasano da se litografski otisne tri stotine primjeraka sličnih ovomu, što je ubrzo i učinjeno. Nazvani su ‘kartama iz ’43.’ To je bila vrlo važna konferencija.” The Autobiography of Joseph Bates, 263.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> „Vidjela sam da je karta iz 1843. bila vođena rukom Gospodnjom i da se ne smije mijenjati; da su brojke bile onakve kakve ih je On htio; da je Njegova ruka bila nad njima i prikrila pogrešku u nekima od brojki, tako da je nitko nije mogao vidjeti dok Njegova ruka nije bila uklonjena.” Rani spisi, 74.

> “It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.

> „Bilo je to ujedinjeno svjedočanstvo predavača i časopisa o Drugom adventu, dok su stajali na ‘izvornoj vjeri’, da je objavljivanje karte bilo ispunjenje Habakuka 2:2, 3. Ako je karta bila predmet proročanstva (a oni koji to niječu napuštaju izvornu vjeru), tada slijedi da je 457. pr. Kr. bila godina od koje treba računati 2300 dana. Bilo je nužno da 1843. bude prvo objavljeno vrijeme kako bi ‘viđenje’ moglo ‘okasniti’, odnosno da bi trebalo postojati vrijeme odgode, u kojemu je skupina djevica trebala drijemati i spavati nad velikim predmetom vremena, neposredno prije nego što će biti probuđena Ponoćnim poklikom.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.

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