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# Laodicea - Number One

Laodikeja – Broj jedan

Isaiah’s Prophecy of Doom for the Valley of Vision

Izaijino proročanstvo propasti za Dolinu viđenja

Author

Jeff Pippenger

Published

August 14, 2023

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> The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. Isaiah 22:1–5.

> Proroštvo o dolini viđenja. Što ti je sada, te si sva uzašla na krovove? Ti, grade pun vreve, bučni grade, razdragani grade: tvoji poginuli nisu poginuli od mača niti su pali u boju. Svi tvoji knezovi zajedno su pobjegli, strijelci su ih svezali: svi koji su se našli u tebi zajedno su svezani, premda su pobjegli daleko. Zato rekoh: Odvratite pogled od mene; gorko ću plakati, ne trudite se tješiti me zbog pustošenja kćeri moga naroda. Jer ovo je dan nevolje, gaženja i pomutnje od Gospoda Boga nad vojskama u dolini viđenja, rušenja zidova i vapaja prema gorama. Izaija 22:1–5.

In the book of Isaiah, the word “burden” is found eighteen times. Eleven of those references are directly identifying prophecies of doom, and the other seven references refer to a burden as something that is carried upon the shoulder. Only one of the references translated as “burden” represents something that is carried on the shoulder and is also a prophecy of doom. I intend to address that one reference that is the Hebrew word identifying something that is carried, but is also a prophecy of doom, so I am identifying the distinction from the start, though we will not return to these facts until later.

U knjizi Izaije riječ „breme” pojavljuje se osamnaest puta. Jedanaest od tih navoda izravno označava proročanstva propasti, a preostalih sedam navoda odnosi se na breme kao na nešto što se nosi na ramenu. Samo jedan od navoda prevedenih kao „breme” predstavlja nešto što se nosi na ramenu, a ujedno je i proročanstvo propasti. Namjeravam se osvrnuti na taj jedan navod, u kojem je riječ o hebrejskoj riječi koja označava nešto što se nosi, ali je također i proročanstvo propasti; stoga od početka utvrđujem tu razliku, premda se tim činjenicama nećemo vraćati sve do kasnije.

The chapter is not vague about the definition of the “valley of vision” for it is identified as the “City of David” and also as “Jerusalem.” The valley of vision is a reference to Laodicean Adventism during the history of the last six verses of Daniel eleven. Isaiah set the context for this doom with the history represented in chapter twenty by describing the progressive conquering of the world by the Assyrian king who had sent a military leader named Tartan to capture a city in Egypt called Ashdod.

Poglavlje nije neodređeno u pogledu definicije „doline viđenja“, jer je ona poistovjećena s „Davidovim gradom“, a također i s „Jeruzalemom“. Dolina viđenja upućuje na laodicejski adventizam tijekom povijesti posljednjih šest redaka jedanaestog poglavlja Daniela. Izaija je postavio kontekst ove propasti poviješću prikazanom u dvadesetom poglavlju, opisujući postupno osvajanje svijeta od strane asirskoga kralja koji je poslao vojnog vođu po imenu Tartan da zauzme grad u Egiptu zvan Ašdod.

The Sunday law is identified in Daniel eleven verse forty-one and it identifies three groups that “escape” the hand of the papacy at the Sunday law.

Nedjeljni zakon prepoznaje se u Danielu 11, 41. retku, i on prepoznaje tri skupine koje „izmiču“ ruci papinstva u vrijeme nedjeljnog zakona.

> In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; At the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20:1–6.

> Godine kad je Tartan došao u Ašdod, (kad ga je poslao Sargon, kralj Asirije,) i zaratio protiv Ašdoda te ga zauzeo; u to je vrijeme Gospod progovorio po Izaiji, sinu Amosovu, rekavši: Idi, odriješi kostrijet sa svojih bokova i izuj obuću sa svojih nogu. I on tako učini, hodeći gol i bos. A Gospod reče: Kao što je moj sluga Izaija hodio gol i bos tri godine za znak i čudo nad Egiptom i nad Etiopijom, tako će kralj Asirije odvesti Egipćane kao sužnje i Etiopljane kao zarobljenike, mlade i stare, gole i bose, s otkrivenom stražnjicom, na sramotu Egiptu. I oni će se prestrašiti i postidjeti zbog Etiopije, svoje nade, i zbog Egipta, svoje slave. I stanovnik ovoga otoka reći će u onaj dan: Gle, takva je naša nada, kamo bježimo po pomoć da budemo izbavljeni od kralja Asirije; i kako ćemo izbjeći? Izaija 20:1–6.

The question raised by the inhabitants of the isle is how do they escape from the king of Assyria, which is also represented as the king of the north in Daniel eleven.

Pitanje koje postavljaju stanovnici otoka glasi: kako će pobjeći od kralja Asirije, koji je također u Danielu jedanaest predstavljen kao kralj sjevera.

> He [the king of the north] 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.

> I on [kralj sjevera] ući će i u slavnu zemlju, i mnoge će zemlje biti oborene; ali ove će umaknuti iz njegove ruke: Edom, i Moab, i prvaci sinova Amonovih. Daniel 11,41.

In this verse the Sunday law in the United States is identified, and there are some subtle nuances in Daniel’s passage that are worth considering. There are three verses in a row in Daniel eleven verse forty to forty-three that all identify “countries.” In verse forty the countries representing the former Soviet Union were swept away by the papacy and the United States in 1989. Modern historians confirm this fact.

U ovome se retku prepoznaje zakon o nedjelji u Sjedinjenim Državama, a u Danielovu odlomku postoje neke suptilne nijanse koje vrijedi razmotriti. U Danielu 11,40–43 nalaze se tri uzastopna retka koji svi označuju „zemlje“. U 40. retku zemlje koje predstavljaju bivši Sovjetski Savez bile su 1989. pometene papinstvom i Sjedinjenim Državama. Suvremeni povjesničari potvrđuju tu činjenicu.

Then in verse forty-two we find the word “countries” representing all the countries of planet earth, as the king of the north (the papacy) captures Egypt, representing the entire world. That is one of the nuances. The other of the two nuances I am referring to in the three verses involve the word “escape” in verse forty-one and then again in verse forty-two. They are two different Hebrew words, though both are translated as “escape.” The Hebrew word translated as “escape” in verse forty-two means finding no deliverance, for when the “ten kings” representing the United Nations agree to give their one-world government over to the control of the papal beast, there is no escape—no deliverance.

Zatim u četrdeset i drugom retku nalazimo riječ „zemlje”, koja predstavlja sve zemlje planeta Zemlje, dok kralj sjevera (papinstvo) osvaja Egipat, koji predstavlja cijeli svijet. To je jedna od nijansi. Druga od dviju nijansi na koje upućujem u ta tri retka uključuje riječ „izbjeći” u četrdeset i prvom retku, a zatim ponovno u četrdeset i drugom retku. To su dvije različite hebrejske riječi, premda se obje prevode kao „izbjeći”. Hebrejska riječ prevedena kao „izbjeći” u četrdeset i drugom retku znači da se ne nalazi nikakvo izbavljenje, jer kada se „deset kraljeva”, koji predstavljaju Ujedinjene narode, slože predati svoju jednosvjetsku vlast pod nadzor papinske Zvijeri, nema bijega — nema izbavljenja.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:12–17.

> I deset rogova što ih vidje jesu deset kraljeva, koji još ne primiše kraljevstva; ali će primiti vlast kao kraljevi za jedan sat zajedno sa zvijeri. Oni imaju jednu misao te će svoju silu i vlast dati zvijeri. Oni će zaratiti s Janjetom, i Janje će ih nadvladati, jer on je Gospodar gospodara i Kralj kraljeva; a oni koji su s njim jesu pozvani i izabrani i vjerni. I reče mi: Vode koje vidje, gdje sjedi bludnica, jesu puci i mnoštva i narodi i jezici. I deset rogova što ih vidje na zvijeri, oni će zamrziti bludnicu te će je opustošiti i ogoliti, i jest će meso njezino i spaliti je ognjem. Jer Bog im je stavio u srca da izvrše njegovu volju, i da se slože, i da svoje kraljevstvo predaju zvijeri, dok se ne ispune riječi Božje. Otkrivenje 17:12–17.

These “ten kings” are referenced repeatedly in God’s word and in the story of Elijah, Ahab, the king of Israel was the head of ten tribes, and he was married to Jezebel. Jezebel is the papacy at the end of the world, Elijah is the messengers of the third angel’s message and Ahab is the head of a ten-king alliance. Ahab represents the United States as the leader of the United Nations during the prophetic history of the Sunday law. When Egypt is captured by Assyria, the king of the north in Daniel eleven forty-two has just forced the ten kings to agree to surrender their kingdom unto the papal power.

Tih „deset kraljeva” više se puta spominje u Božjoj riječi i u izvještaju o Iliji; Ahab, kralj Izraela, bio je poglavar deset plemena i bio je oženjen Izebelom. Izebela je papinstvo na svršetku svijeta, Ilija su glasnici poruke trećega anđela, a Ahab je poglavar saveza deset kraljeva. Ahab predstavlja Sjedinjene Američke Države kao vođu Ujedinjenih naroda tijekom proročke povijesti zakona o nedjelji. Kada Asirija osvoji Egipat, kralj sjevera u Danielu jedanaest, četrdeset i dva, upravo je prisilio deset kraljeva da se slože predati svoje kraljevstvo papinskoj vlasti.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> „Kako se približavamo posljednjoj krizi, od presudne je važnosti da među Gospodnjim oruđima vlada sklad i jedinstvo. Svijet je ispunjen olujom, ratom i razdorom. Ipak, pod jednom glavom — papinskom silom — ljudi će se ujediniti kako bi se suprotstavili Bogu u osobi Njegovih svjedoka. To jedinstvo učvršćuje veliki otpadnik. Dok nastoji ujediniti svoje sluge u ratovanju protiv istine, on će djelovati da razdijeli i rasprši njezine zastupnike. Ljubomora, zlo sumnjičenje, zlo govorenje, on potiče kako bi proizveo nesklad i razdor.” Testimonies, svezak 7, 182.

In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.

U četrdeset i prvom retku nalazimo riječ „izbjeći“, a također nalazimo riječ „izbjeći“ i u četrdeset i drugom retku, no to su dvije različite hebrejske riječi. Riječ prevedena kao „izbjeći“ u četrdeset i prvom retku znači izbjeći kao uslijed klizavosti. To je riječ prevedena kao „izbjeći“ u šestom retku dvadesetoga poglavlja Izaije. „U onaj dan“ „stanovnik ovoga otoka“ pita kako može izbjeći Asircu koji „u onaj dan“ postupno osvaja svijet, kao što je prikazano u Danielu jedanaest i u nekoliko drugih odlomaka Svetoga pisma.

In Daniel eleven verse forty-one when the papacy, or as Daniel represents him, the king of the north, or as Isaiah represents him the Assyrian, is conquering the “glorious land” representing the United States, there are two groups that are identified.

U Danielu 11, redak 41, kada papinstvo, ili kako ga Daniel prikazuje, kralj sjevera, ili kako ga Izaija prikazuje, Asirac, osvaja „slavnu zemlju“ koja predstavlja Sjedinjene Američke Države, prepoznaju se dvije skupine.

> 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 njegovoj ruci: Edom, Moab i poglavari sinova Amonovih. Daniel 11,41.

One is the “many” who are overthrown and the other group is represented as “Edom, Moab and the chief of the children of Ammon.” At the Sunday law, Revelation eighteen verse four, calls those still in Babylon to “come out.”

Jedni su „mnogi“ koji bivaju oboreni, a druga je skupina predstavljena kao „Edom, Moab i prvaci sinova Amonovih“. Prilikom nedjeljnoga zakona, Otkrivenje 18,4 poziva one koji su još u Babilonu da „iziđu“.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:4.

> I začuh drugi glas s neba gdje govori: Iziđite iz nje, narode moj, da ne budete sudionici u njezinim grijesima i da ne primite od njezinih zala. Otkrivenje 18,4.

Edom, Moab and the chief of the children of Ammon are those who escape by slipperiness, as the peoples of the isle in Isaiah twenty are hoping to do.

Edom, Moab i prvaci sinova Amonovih jesu oni koji umiču lukavošću, kao što se narodi otoka u Izaiji dvadeset nadaju učiniti.

In verse forty-one the other nuance I am referring to is that in verse forty, forty-one and forty-two we find the word “countries,” but in verse forty-one it is a supplied word, not in the original words of Daniel and does not belong there. Many countries were overthrown in fulfillment of verse forty at the collapse of the Soviet Union and many countries are captured when the papacy takes over the United Nations. But at the Sunday law in the United States the “many” who are overthrown, are not many countries, they can only be Seventh-day Adventists.

U četrdeset i prvom retku druga nijansa na koju se pozivam jest ta da u četrdesetom, četrdeset i prvom i četrdeset i drugom retku nalazimo riječ „zemlje“, ali u četrdeset i prvom retku to je dodana riječ, nije u izvornim Danielovim riječima i ondje ne pripada. Mnoge su zemlje bile oborene u ispunjenju četrdesetog retka pri slomu Sovjetskoga Saveza, a mnoge su zemlje zarobljene kada papinstvo preuzme Ujedinjene narode. No pri nedjeljnom zakonu u Sjedinjenim Državama „mnogi“ koji su oboreni nisu mnoge zemlje; oni mogu biti samo adventisti sedmoga dana.

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place? When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working day, you consent to receive the mark of the beast, and refuse the seal of God.” Review and Herald, July 13, 1897.

> „Ako vam je predstavljena svjetlost istine, otkrivajući subotu četvrte zapovijedi i pokazujući da u Božjoj riječi nema nikakva temelja za svetkovanje nedjelje, a vi se ipak i dalje držite lažne subote, odbijajući svetkovati subotu koju Bog naziva ‘Moj sveti dan’, primate žig zvijeri. Kada se to događa? Kada poslušate odredbu koja vam zapovijeda da prestanete raditi nedjeljom i štujete Boga, premda znate da u Bibliji nema ni jedne riječi koja bi pokazivala da je nedjelja išta drugo osim običnoga radnog dana, pristajete primiti žig zvijeri i odbijate Božji pečat.” Review and Herald, 13. srpnja 1897.

Any member of the Seventh-day Adventist church accepted the Sabbath doctrine when they first became baptized members of the church and they are held accountable to the “light of truth” concerning the Sabbath.

Svaki član Crkve adventista sedmoga dana prihvatio je nauk o suboti kada je prvi put postao kršteni član Crkve te se drži odgovornim prema „svjetlu istine” u vezi sa subotom.

> “The change of the Sabbath is the sign or mark of the authority of the Romish church. Those who, understanding the claims of the fourth commandment, choose to observe the false sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> „Promjena subote znak je ili biljeg vlasti Rimske crkve. Oni koji, razumijevajući zahtjeve četvrte zapovijedi, odluče svetkovati lažnu subotu umjesto prave, time odaju počast onoj vlasti po čijoj je jedinoj zapovijedi ona određena. Žig zvijeri jest papinska subota, koju je svijet prihvatio umjesto dana koji je odredio Bog. “

> “No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.

> “Nitko još nije primio žig Zvijeri. Vrijeme kušnje još nije došlo. U svakoj crkvi ima istinskih kršćana, ne izuzimajući ni rimokatoličku zajednicu. Nitko nije osuđen dok ne primi svjetlo i ne uvidi obvezu četvrte zapovijedi. Ali kada iziđe odredba kojom se nameće krivotvorena subota, i snažan poklič trećega anđela upozori ljude protiv klanjanja Zvijeri i njezinu kipu, crta razgraničenja između lažnoga i istinitoga bit će jasno povučena. Tada će oni koji i dalje ustraju u prijestupu primiti žig Zvijeri.”

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Manuscript 51, 1899.

> „Brzim koracima približavamo se tom razdoblju. Kada se protestantske crkve ujedine sa svjetovnom vlašću kako bi poduprle lažnu religiju, zbog protivljenja kojoj su njihovi preci podnijeli najžešći progon, tada će se papinska subota nametnuti udruženom vlašću Crkve i države. Nastupit će nacionalni otpad, koji će završiti jedino nacionalnom propašću.” Manuscript 51, 1899.

At the Sunday law the only people held accountable for the light of the third angel is Seventh-day Adventists, for it is only then that those outside of Adventism will have the test of the third angel presented to them. The “many” overthrown at the Sunday law are Laodicean Adventists, for “judgment begins at the house of God.”

Prigodom nedjeljnog zakona, jedini ljudi koji se drže odgovornima za svjetlo trećega anđela jesu adventisti sedmoga dana, jer će tek tada onima izvan adventizma biti predočen ispit trećega anđela. „Mnogi” oboreni pri nedjeljnom zakonu jesu laodicejski adventisti, jer „sud počinje od doma Božjega.”

> So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.

> Tako će posljednji biti prvi, i prvi posljednji: jer mnogi su pozvani, ali malo izabranih. Matej 20,16.

Isaiah is a “sign and a wonder” for Egypt and Ethiopia concerning the papacies progressive conquering of the world. Egypt is the United Nations; Ethiopia is the United States and Assyria is the papacy. In the setting of that prophetic history Isaiah begins to set forth a series of prophecies of doom. Chapter twenty-two is about the Laodiceans that are overthrown at the Sunday law and the Philadelphians that call “Edom, Moab and the chief of the children of Ammon” out of Babylon.

Izaija je „znak i čudo” za Egipat i Etiopiju u pogledu postupnog osvajanja svijeta od strane papinstva. Egipat su Ujedinjeni narodi; Etiopija su Sjedinjene Američke Države, a Asirija je papinstvo. U okviru te proročke povijesti Izaija počinje iznositi niz proročanstava o propasti. Dvadeset drugo poglavlje govori o Laodicejcima koji su oboreni pri nedjeljnom zakonu i o Filadelfijcima koji iz Babilona pozivaju „Edom, Moab i glavare sinova Amonovih”.

Laodicean Adventism lacks the necessary character to be saved, and they are spewed out of the mouth of the Lord at the Sunday law. I note this fact, only to emphasize the next point. Isaiah twenty-two represents another reason that Laodicea is lost, for the prophecy of doom is against the valley of “vision.” There are two primary Hebrew words that are translated as “vision.” One represents the prophetic sequence of events and the other represents a vision of Christ. One is external to the church and the other is internal to the church. The word in chapter twenty-two is the vision representing prophetic events, and it is the same word translated as “vision” in the book of Proverbs.

Laodicejski adventizam nema potreban karakter da bi bio spašen, i izbačen je iz usta Gospodnjih pri nedjeljnom zakonu. Ovu činjenicu navodim samo kako bih istaknuo sljedeću točku. Izaija dvadeset i dva predstavlja još jedan razlog zbog kojega je Laodiceja izgubljena, jer je proročanstvo propasti protiv doline „viđenja“. Postoje dvije glavne hebrejske riječi koje se prevode kao „viđenje“. Jedna označava proročki slijed događaja, a druga predstavlja viđenje Krista. Jedno je izvanjsko u odnosu na crkvu, a drugo je unutarnje crkvi. Riječ u dvadeset i drugom poglavlju jest ono viđenje koje predstavlja proročke događaje, i to je ista riječ koja je prevedena kao „viđenje“ u knjizi Izreka.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Gdje nema viđenja, narod propada; a tko drži Zakon, blago njemu. Izreke 29,18.

The “burden of the valley of vision” is the prophecy identifying two classes of worshippers in God’s church at the end of the world. One class represented by Shebna is Laodicea and the other class is Philadelphia represented by Eliakim the son of Hilkiah. The distinction between the two classes in the chapter is of course the same distinction as the parable of the ten virgins. One class has the oil at midnight and the other class does not. The “oil” as a symbol represents different truths depending on the context where it is found, but in Isaiah twenty-two the “oil” of the ten virgins is represented by the word “vision.” One class has the “oil” the other does not.

„Breme doline viđenja” proročanstvo je koje prepoznaje dvije skupine štovatelja u Božjoj crkvi na svršetku svijeta. Jedna skupina, predstavljena Šebnom, jest Laodiceja, a druga skupina jest Filadelfija, predstavljena Elijakimom, sinom Hilkijinim. Razlika između te dvije skupine u ovom poglavlju, dakako, ista je kao i razlika u prispodobi o deset djevica. Jedna skupina u ponoć ima ulje, a druga ga nema. „Ulje” kao simbol predstavlja različite istine, ovisno o kontekstu u kojem se nalazi, ali u Izaiji dvadeset i dva „ulje” iz prispodobe o deset djevica predstavljeno je riječju „viđenje”. Jedna skupina ima „ulje”, a druga ga nema.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> „Pomazanici koji stoje uz Gospodara sve zemlje imaju položaj koji je nekoć bio dan Sotoni kao kerubinu zakriljujućemu. Po svetim bićima koja okružuju njegovo prijestolje, Gospodin održava stalnu vezu sa stanovnicima zemlje. Zlatno ulje predstavlja milost kojom Bog održava svjetiljke vjernika opskrbljenima, da ne zatrepere i ne ugasnu se. Kad se to sveto ulje ne bi izlijevalo s neba u porukama Božjega Duha, sile zla imale bi potpunu vlast nad ljudima.“

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> „Bog se obeščašćuje kada ne primamo poruke koje nam šalje. Tako odbacujemo zlatno ulje koje bi On izlio u naše duše da se prenese onima koji su u tami. Kada dođe poziv: ‘Evo, zaručnik dolazi; iziđite mu u susret,’ oni koji nisu primili sveto ulje, koji nisu njegovali Kristovu milost u svojim srcima, ustanovit će, poput ludih djevica, da nisu spremni susresti svojega Gospodina. Oni nemaju u sebi snage da pribave ulje, i njihovi su životi upropašteni. Ali ako se traži Božji Sveti Duh, ako usrdno molimo, kao što je Mojsije molio: ‘Pokaži mi svoju slavu,’ Božja će se ljubav izliti u naša srca. Kroz zlatne cijevi zlatno će se ulje prenijeti nama. ‘Ne silom ni snagom, nego mojim Duhom, govori Gospod nad vojskama.’ Primajući sjajne zrake Sunca Pravednosti, Božja djeca svijetle kao svjetla u svijetu.” Review and Herald, July 20, 1897.

The spirits of the prophets agree with one another, and Zechariah’s two anointed ones are also the two witnesses of Revelation eleven.

Duhovi proroka slažu se jedan s drugim, a Zaharijina dva pomazanika ujedno su i dva svjedoka iz jedanaestog poglavlja Otkrivenja.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.” The Great Controversy, 267.

> „Što se tiče dvaju svjedoka, prorok nadalje izjavljuje: ‘To su dvije masline i dva svijećnjaka što stoje pred Bogom zemlje.’ ‘Tvoja riječ’, reče psalmist, ‘nožica je mojoj nozi i svjetlo mojoj stazi.’ Otkrivenje 11,4; Psalam 119,105. Dva svjedoka predstavljaju spise Staroga i Novoga zavjeta. Oboje su važna svjedočanstva o podrijetlu i trajnosti Božjega zakona. Oboje su također svjedoci o planu spasenja. Praslike, žrtve i proročanstva Staroga zavjeta upućuju unaprijed na Spasitelja koji treba doći. Evanđelja i poslanice Novoga zavjeta govore o Spasitelju koji je došao upravo onako kako su to praslika i proročanstvo prorekli.” Velika borba, 267.

Zechariah’s two anointed ones represent the communication process that is illustrated in Revelation chapter one. The “oil” which is the prophetic “vision” of historical events is conveyed through the Old and New Testaments. In Revelation eleven these two witnesses are identified by context as Moses and Elijah. Moses and Elijah are a symbol unto themselves.

Zaharijina dva pomazanika predstavljaju proces komunikacije koji je prikazan u prvom poglavlju Otkrivenja. „Ulje“, koje je proročka „vizija“ povijesnih događaja, prenosi se kroz Stari i Novi zavjet. U jedanaestom poglavlju Otkrivenja ta su dva svjedoka prema kontekstu prepoznata kao Mojsije i Ilija. Mojsije i Ilija simbol su sami sebi.

When represented together as at the Mount of Transfiguration or Revelation eleven they are symbols of two different truths. At the mount they represent the martyrs during the Sunday law crisis and the one hundred and forty-four thousand, whereas in Revelation eleven they represent the Old and New Testaments. But for Adventism they represent even more. The two witnesses for the Jews were the “law and the prophets” representing the Old Testament, and the two witnesses for Christians were the Old and New Testaments, but for Adventism the two witnesses are the word of God and the testimony of Jesus. This is why John was in Patmos.

Kada su prikazani zajedno, kao na Gori preobraženja ili u Otkrivenju 11, oni su simboli dviju različitih istina. Na gori predstavljaju mučenike tijekom krize nedjeljnoga zakona i sto četrdeset i četiri tisuće, dok u Otkrivenju 11 predstavljaju Stari i Novi zavjet. No za adventizam oni predstavljaju još i više. Dva svjedoka za Židove bili su „Zakon i Proroci“, koji predstavljaju Stari zavjet, a dva svjedoka za kršćane bili su Stari i Novi zavjet, ali za adventizam dva svjedoka jesu riječ Božja i svjedočanstvo Isusovo. Zato je Ivan bio na Patmosu.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

> Ja Ivan, vaš brat i sudionik u nevolji, i u kraljevstvu i strpljivosti Isusa Krista, bijah na otoku koji se zove Patmos, zbog riječi Božje i zbog svjedočanstva Isusa Krista. Otkrivenje 1,9.

In Isaiah twenty-two the two witnesses of Moses and Elijah are represented, though it can only be recognized if you apply the principle of Alpha and Omega to the chapter. Consider where Jesus started His explanation of the “vision” of prophetic events to His disciples on the road to Emmaus.

U Izaiji dvadeset i drugom poglavlju prikazana su dva svjedoka, Mojsije i Ilija, premda se to može prepoznati samo ako na to poglavlje primijenite načelo Alfe i Omege. Razmotrite gdje je Isus započeo svoje objašnjenje „viđenja“ proročkih događaja svojim učenicima na putu u Emaus.

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” Desire of Ages, 796.

> „Počevši od Mojsija, samoga Alfa biblijske povijesti, Krist je u svim Pismima izlagao ono što se odnosilo na Njega.“ Želja vjekova, 796.

Elijah is the prophet that appears before the great and dreadful day of the Lord, with a message based upon the principle of Alpha and Omega, turning the hearts of the fathers (alpha) unto the children (omega). Moses and Elijah represent the alpha and omega of Bible prophecy. If you can hear it Moses was William Miller. Both Moses and Miller died, and both were identified by inspiration as saved. Moses is of course resurrected right after his death, but angels are waiting around the grave of Miller until his resurrection. Elijah represents the last messenger before the coming of the great and dreadful day of the Lord.

Ilija je prorok koji se pojavljuje prije velikoga i strašnoga dana Gospodnjega, s porukom utemeljenom na načelu Alfe i Omege, obraćajući srca otaca (alfa) k djeci (omega). Mojsije i Ilija predstavljaju alfu i omegu biblijskog proroštva. Ako to možete čuti, Mojsije je bio William Miller. I Mojsije i Miller umrli su, i obojica su po nadahnuću bili prepoznati kao spašeni. Mojsije je, naravno, uskrsnut odmah nakon svoje smrti, ali anđeli čekaju oko Millerova groba do njegova uskrsnuća. Ilija predstavlja posljednjega glasnika prije dolaska velikoga i strašnoga dana Gospodnjega.

> “The Jews tried to stop the proclamation of the message that had been predicted in the Word of God; but prophecy must be fulfilled. The Lord says, ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’

> „Židovi su nastojali zaustaviti naviještanje poruke koja je bila prorečena u Božjoj Riječi; ali proroštvo se mora ispuniti. Gospodin kaže: ‘Evo, ja ću vam poslati Iliju proroka prije nego dođe veliki i strašni dan Gospodnji’ (Malahija 4,5). Netko treba doći u duhu i sili Ilijinoj, i kad se pojavi, ljudi mogu reći: ‘Previše si revan, ne tumačiš Pisma na ispravan način. Dopusti da ti kažem kako trebaš iznositi svoju poruku.’”

> “There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth, Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now’ ( John 16:12). They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them. Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ (Isaiah 2:22). You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley, when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 412.

> „Mnogi ne mogu razlikovati Božje djelo od čovječjega. Govorit ću istinu kako mi je Bog daje, i sada kažem: nastavite li nalaziti mane, gajiti duh nesloge, nikada nećete spoznati istinu. Isus je rekao svojim učenicima: ‘Još vam imam mnogo toga kazati, ali sada ne možete nositi’ (Ivan 16,12). Oni nisu bili u stanju cijeniti svete i vječne stvari; ali Isus je obećao poslati Utješitelja, koji će ih naučiti svemu i dozvati im u sjećanje sve što im je On rekao. Braćo, ne smijemo svoje pouzdanje polagati u čovjeka. ‘Prođite se čovjeka, kojemu je dah u nosnicama; jer što je on da bi se cijenio?’ (Izaija 2,22). Svoje bespomoćne duše morate objesiti o Isusa. Nije primjereno da pijemo s izvora u dolini, kad postoji izvor u planini. Ostavimo niže tokove; dođimo višim izvorima. Ako postoji neka točka istine koju ne razumijete, oko koje se ne slažete, istražujte, uspoređujte Pismo s Pismom, spustite okno istine duboko u rudnik Božje Riječi. Morate položiti sebe i svoja mišljenja na Božji žrtvenik, odbaciti svoje unaprijed stvorene zamisli i dopustiti Duhu Neba da vas vodi u svu istinu.” Selected Messages, knjiga 1, 412.

In Isaiah twenty-two Shebna and Eliakim represent the wise and foolish within Adventism at the end of the world when the king of the north is marching upon Jerusalem. Eliakim the son of Hilkiah possessed the “vision,” Shebna didn’t.

U Izaiji dvadeset i dva Šebna i Elijakim predstavljaju mudre i lude unutar adventizma na svršetku svijeta, kada kralj sjevera napreduje na Jeruzalem. Elijakim, sin Hilkijin, posjedovao je „viđenje“, a Šebna nije.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Gdje nema viđenja, narod propada; a blago onomu tko drži Zakon. Izreke 29,18.

The prophetic message, that is the “vision” of this verse addresses two things. You understand the increase of prophetic light and you live, and if you don’t—you die. If you don’t understand, then you cannot be prepared to keep the Sabbath at the Sunday law test. It will be, “too late.” When Laodicean Adventists are overthrown at the Sunday law, they reject the law because they rejected the “vision of truth.” They have no oil, they do not understand the increase of knowledge that is unsealed just before probation closes.

Proročka poruka, to jest „viđenje” ovoga retka, obraća se dvjema stvarima. Razumijete porast proročke svjetlosti i živite, a ako ne — umirete. Ako ne razumijete, tada ne možete biti pripravljeni da držite subotu u kušnji nedjeljnoga zakona. Bit će „prekasno”. Kada laodicejski adventisti budu oboreni pri nedjeljnom zakonu, odbacuju Zakon zato što su odbacili „viđenje istine”. Nemaju ulja; ne razumiju porast znanja koje se otpečaćuje neposredno prije nego što se milost zatvori.

> Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:17.

> Jer govoriš: Bogat sam, obogatio sam se i ništa mi ne treba; a ne znaš da si nevoljnik, i jadan, i siromašan, i slijep, i gol. Otkrivenje 3,17.

Isaiah’s sign is that he walked naked and barefoot for three years. He did so to warn those who would be warned by his prophetic message, that if you do not understand the vision of prophetic events, you will come to the Sunday law and become a captive that is led off in a wretched, miserable, poor, blind and naked condition. Isaiah was a sign and wonder for Isaiah’s history, but more so for the end of the world.

Izaijin znak bio je u tome što je tri godine hodio gol i bos. To je činio kako bi upozorio one koji će primiti upozorenje njegove proročke poruke: ako ne razumijete viđenje proročkih događaja, doći ćete do nedjeljnog zakona i postati sužnji odvedeni u bijednom, jadnom, siromašnom, slijepom i golom stanju. Izaija je bio znak i čudo za povijest Izaijina vremena, a još više za svršetak svijeta.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> A sve im se to događalo za primjer; i napisano je za upozorenje nama, kojima su došli svršeci svijeta. 1. Korinćanima 10,11.

In the first five verses of chapter twenty-two Jerusalem, the city of David is identified as a “tumultuous,” “joyous city” that is full of “stirs.” A classic biblical statement that is even employed by worldlings is used in this chapter to represent the “joyful” “tumultuous” city that is full of “stirs,” when those in verse thirteen joyfully say, “let us eat and drink; for tomorrow we shall die.” Yet, though they are joyous, their men are slain, but not with a sword, nor in battle, and therefore Isaiah poses the question, “What aileth thee?”

U prvih pet redaka dvadeset drugoga poglavlja Jeruzalem, grad Davidov, označen je kao „buran”, „veseo grad” koji je pun „vreve”. U ovom se poglavlju rabi klasična biblijska izreka, kojom se služe čak i svjetovni ljudi, da bi se predstavio „veseli” „buran” grad pun „vreve”, kada oni iz trinaestoga retka radosno govore: „jedimo i pijmo, jer sutra ćemo umrijeti.” Ipak, premda su veseli, njihovi su ljudi pobijeni, ali ne mačem niti u boju, te stoga Izaija postavlja pitanje: „Što ti je?”

Whatever ails them, it has caused them to go to the housetops. Housetops is a symbol of worshipping the sun, moon and stars, it’s a symbol of spiritualism. Adventism is under a spiritual delusion in the passage.

Što god da ih tišti, navelo ih je da se popnu na krovove. Krovovi su simbol štovanja sunca, mjeseca i zvijezda; oni su simbol spiritizma. Adventizam se u ovom odlomku nalazi pod duhovnom zabludom.

> And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor inquired for him.

> I one koji se klanjaju vojsci nebeskoj na krovovima; i one koji se klanjaju i zaklinju Gospodinom, a zaklinju se i Malhamom; i one koji su se odvratili od Gospoda; i one koji nisu tražili Gospoda niti se za nj raspitivali.

> Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. Zephaniah 1:5–9.

> Umukni pred nazočnošću Gospoda Boga, jer je blizu dan Gospodnji; jer je Gospod pripravio žrtvu, pozvao je svoje uzvanike. I dogodit će se na dan Gospodnje žrtve da ću kazniti knezove i kraljeve sinove, i sve koji su odjeveni u tuđinsko ruho. U isti dan također ću kazniti sve one koji preskaču prag, koji kuće svojih gospodara pune nasiljem i prijevarom. Sefanija 1,5–9.

At the Sunday law crisis Adventism, represented as Jerusalem are in “the valley of vision.” Those who reject the prophetic message represented by the “oil” or “vision” are practicing spiritualism, which is addressed by Paul in Second Thessalonians. There we also find those (Shebna) that received not the love of the truth.

U krizi nedjeljnoga zakona adventizam, predstavljen kao Jeruzalem, nalazi se u „dolini viđenja“. Oni koji odbacuju proročku poruku, predstavljenu „uljem“ ili „viđenjem“, prakticiraju spiritualizam, o kojemu Pavao govori u Drugoj poslanici Solunjanima. Ondje također nalazimo one (Šebna) koji ne primiše ljubav istine.

> And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2: 11, 12.

> I zato će im Bog poslati silnu zabludu da povjeruju laži: da budu osuđeni svi koji ne povjerovaše istini, nego uživahu u nepravdi. 2. Solunjanima 2,11.12.

Of course, the word “truth” that Paul employs is the Greek word that is taken from the Hebrew word “truth” that is created by combining the three Hebrew letters that represent the Alpha and Omega. The rejection of the “truth” represented as the principle of Alpha and Omega, brings strong delusion upon the Laodiceans, and that delusion is spiritualism.

Naravno, riječ „istina” koju Pavao upotrebljava grčka je riječ preuzeta iz hebrejske riječi za „istinu”, koja je sastavljena od triju hebrejskih slova što predstavljaju Alfu i Omegu. Odbacivanje „istine” predstavljene kao načela Alfe i Omege navlači na Laodicejce silnu zabludu, a ta je zabluda spiritualizam.

> “Says the prophet Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ Isaiah 8:19, 20. If men had been willing to receive the truth so plainly stated in the Scriptures concerning the nature of man and the state of the dead, they would see in the claims and manifestations of spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘Because they received not the love of the truth, that they might be saved,’ therefore ‘God shall send them strong delusion, that they should believe a lie.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.

> „Kaže prorok Izaija: ‘I kad vam reknu: Tražite one koji imaju prisne duhove i vrače koji šapću i mrmljaju, ne treba li narod tražiti Boga svojega? Zar za žive mrtve? K zakonu i svjedočanstvu! Ako ne govore po ovoj riječi, to je zato što nema svjetlosti u njima.’ Izaija 8:19, 20. Kad bi ljudi bili voljni prihvatiti istinu tako jasno izloženu u Svetome pismu o naravi čovjeka i stanju mrtvih, u tvrdnjama i pojavama spiritizma vidjeli bi Sotonino djelovanje sa silom, znakovima i lažnim čudesima. No radije nego da se odreknu slobode tako ugodne tjelesnom srcu i napuste grijehe koje ljube, mnoštva zatvaraju oči pred svjetlošću i idu ravno dalje, ne mareći za opomene, dok Sotona plete svoje zamke oko njih, i oni postaju njegov plijen. ‘Jer nisu primili ljubav istine da bi se spasili’, zato će im ‘Bog poslati silnu zabludu da povjeruju laži’. 2. Solunjanima 2:10, 11.” Velika borba, 559.

In Isaiah twenty-two the men of the joyous city are slain, but not by battle or the sword, they are bound together and slain with the leaders who have fled.

U Izaiji dvadeset i drugom poglavlju ljudi radosnoga grada bivaju pobijeni, ali ne u boju niti mačem; svi su zajedno svezani i pogubljeni s knezovima koji su pobjegli.

> “If the church pursue a course similar to that of the world, they will share the same fate. Nay, rather, as they have received greater light, their punishment will be greater than that of the impenitent.

> „Ako crkva bude slijedila put sličan onomu svijeta, dijelit će istu sudbinu. Štoviše, budući da je primila veće svjetlo, njezina će kazna biti veća od kazne nepokajanih.״

> “We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.

> „Mi kao narod ispovijedamo da imamo istinu prije svih drugih naroda na zemlji. Tada bi naš život i karakter trebali biti u skladu s takvom vjerom. Dan je upravo pred nama kada će pravedni biti svezani kao dragocjeno žito u snopove za nebesku žitnicu, dok će bezbožni, poput kukolja, biti sabrani za ognjeve posljednjega velikog dana. Ali pšenica i kukolj ‘rastu zajedno do žetve.’“ Testimonies, volume 5, 100.

The leadership in Isaiah twenty-two has been bound together by “the archers.” Shebna is identified as a leader over the house, and his position will be given to Eliakim, the son of Hilkiah. In Isaiah twenty-two the prophetic message represented by the “vision” of prophetic events has produced two classes of worshippers in Jerusalem as the king of the north approaches. One class is being bound for the heavenly garner and the other for the fires of the last days. What has bound the wicked is “the archers,” which is one of the many symbols of Islam in God’s Word.

Vodstvo u Izaiji dvadeset i drugom bilo je svezano „strijelcima“. Šebna je prepoznat kao upravitelj nad domom, a njegov će položaj biti dan Elijakimu, sinu Hilkijinu. U Izaiji dvadeset i drugom proročka poruka predstavljena „viđenjem“ proročkih događaja proizvela je dvije skupine štovatelja u Jeruzalemu dok se približava kralj sa sjevera. Jedna se skupina veže za nebesku žitnicu, a druga za ognjeve posljednjih dana. Ono što je svezalo opake jesu „strijelci“, što je jedan od mnogih simbola islama u Božjoj Riječi.

> And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. Isaiah 21:17.

> I ostatak broja strijelaca, junaka sinova Kedrovih, bit će umanjen; jer to je izrekao Gospodin, Bog Izraelov. Izaija 21,17.

> And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.

> A ovo su imena sinova Jišmaelovih, po njihovim imenima, prema njihovim naraštajima: prvorođenac Jišmaelov, Nebajot; i Kedar, i Adbeel, i Mibsam, i Mišma, i Duma, i Masa, Hadar, i Tema, Jetur, Nafiš i Kedma. To su sinovi Jišmaelovi, i to su njihova imena, po njihovim naseljima i po njihovim utvrdama; dvanaest knezova prema njihovim narodima. Postanak 25,13–16.

The leadership of Adventism was bound by archers when they rejected the message that Islam attacked the United States on September 11, 2001, in fulfillment of Bible prophecy. The attack on 9/11 was the confirmation of the message that was unsealed in 1989, at the collapse of the Soviet Union. Islam’s attack on 9/11 paralleled August 11, 1840, when a prophecy about Islam being restrained empowered the first angels’ message by confirming Miller’s primary prophetic rule, that a day represented a year. August 11, 1840 was a fulfillment of a predicted event that was based upon the day for a year principle. When it was fulfilled the first angels’ message was carried to every mission station in the world.

Vodstvo adventizma bilo je svezano od strijelaca kada je odbacilo poruku da je islam napao Sjedinjene Države 11. rujna 2001. godine, kao ispunjenje biblijskog proročanstva. Napad 11. rujna bio je potvrda poruke koja je bila otpečaćena 1989. godine, pri slomu Sovjetskoga Saveza. Napad islama 11. rujna bio je usporedan s 11. kolovoza 1840., kada je proročanstvo o tome da je islam zadržan osnažilo poruku prvoga anđela potvrdivši Millerovo osnovno proročko pravilo, da jedan dan predstavlja jednu godinu. Dana 11. kolovoza 1840. ispunio se prorečeni događaj koji se temeljio na načelu dan za godinu. Kada se to ispunilo, poruka prvoga anđela bila je odnesena do svake misijske postaje u svijetu.

9/11 confirmed the primary rule of the “vision” given to Adventism to proclaim. That rule is that history repeats. When the day for a year principle was confirmed on August 11, 1840, the mighty angel of Revelation ten descended marking the empowerment of Miller’s judgment hour message, thus typifying when the angel of Revelation eighteen descended on 9/11.

11. rujna potvrdio je temeljno pravilo „viđenja“ danoga adventizmu da ga objavi. To je pravilo da se povijest ponavlja. Kada je 11. kolovoza 1840. bilo potvrđeno načelo dan za godinu, sišao je silni anđeo iz desetog poglavlja Otkrivenja, označujući osnaženje Millerove poruke o času suda, te je tako predoznačio vrijeme kada je anđeo iz osamnaestog poglavlja Otkrivenja sišao 11. rujna.

> “How comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> „Kako je došlo do toga da se proširila riječ kako sam izjavila da će New York biti zbrisan plimnim valom? To ja nikada nisam rekla. Rekla sam, dok sam promatrala kako se ondje podižu velike zgrade, kat za katom: ‘Kakvi će se strašni prizori odigrati kada Gospod ustane da strašno potrese zemlju! Tada će se ispuniti riječi iz Otkrivenja 18,1–3.’ Cijelo osamnaesto poglavlje Otkrivenja upozorenje je na ono što dolazi na zemlju. Ali ja nemam posebnu svjetlost u pogledu onoga što dolazi na New York, osim što znam da će jednoga dana ondje velike zgrade biti oborene okretanjem i prevrtanjem Božje sile. Iz svjetlosti koja mi je dana znam da je uništenje u svijetu. Jedna riječ od Gospoda, jedan dodir njegove silne moći, i te će goleme građevine pasti. Odigrat će se prizori čiju strašnost ne možemo ni zamisliti.“ Review and Herald, 5. srpnja 1906.

There is of course much more to say about Islam, but Shebna represents those who reject the “vision” of prophetic history that is based upon the repetition of history, accompanied with the primary truth of the repetition of history—that the beginning of a thing illustrates the end of a thing. The restraint of Islam on August 11, 1840 brought the angel of Revelation ten down and the release of Islam on 9/11 brought the angel of Revelation eighteen down.

O islamu se, dakako, može reći mnogo više, ali Šebna predstavlja one koji odbacuju „viđenje” proročke povijesti koje se temelji na ponavljanju povijesti, zajedno s temeljnom istinom o ponavljanju povijesti — da početak neke stvari predočuje njezin svršetak. Obuzdavanje islama 11. kolovoza 1840. dovelo je anđela iz Otkrivenja deset dolje, a oslobađanje islama 11. rujna dovelo je anđela iz Otkrivenja osamnaest dolje.

> And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1–11.

> I rekoh: Čujte, molim vas, glavari Jakovljevi i knezovi doma Izraelova! Nije li vaše da poznajete pravdu? Vi koji mrzite dobro, a ljubite zlo; koji derete kožu s njih i meso s njihovih kostiju; koji još jedete meso moga naroda i gulite kožu s njih; kosti im lomite i siječete ih na komade kao za lonac i kao meso u kotlu. Tada će vapiti Gospodu, ali ih on neće uslišati; nego će sakriti lice svoje od njih u ono vrijeme, jer su zlo činili u svojim djelima. Ovako govori Gospod o prorocima koji zavode moj narod, koji grizu svojim zubima i viču: Mir! a onomu tko ne meće ništa u njihova usta, navješćuju rat protiv njega. Zato će vam biti noć, bez viđenja, i tama, bez proricanja; sunce će zaći nad prorocima i dan će se smračiti nad njima. Tada će se vidioci postidjeti i vračari smesti; da, svi će pokriti usne, jer nema odgovora od Boga. Ali ja sam doista pun sile po Duhu Gospodnjem, i pravde, i jakosti, da objavim Jakovu njegov prijestup, i Izraelu njegov grijeh. Čujte ovo, molim vas, glavari doma Jakovljeva i knezovi doma Izraelova, vi koji se gadite pravde i izvrćete svaku pravičnost. Sion gradite krvlju, a Jeruzalem bezakonjem. Njegovi glavari sude za mito, njegovi svećenici poučavaju za plaću, a njegovi proroci proriču za novac; a ipak se oslanjaju na Gospoda i govore: Nije li Gospod među nama? Neće zlo doći na nas. Mihej 3:1–11.

> And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:7–16.

> I mnoštvo svih naroda koji vojuju protiv Ariela [Jeruzalema], svi koji vojuju protiv njega i protiv njegove utvrde te ga tlače, bit će kao san noćnoga viđenja. Bit će kao kad gladan čovjek sanja, i gle, jede; ali se probudi, a duša mu je prazna; ili kao kad žedan čovjek sanja, i gle, pije; ali se probudi, i gle, malakše, a duša mu još žudi: tako će biti mnoštvo svih naroda koji vojuju protiv gore Siona. Stanite i čudite se; vičite i vapijte: pijani su, ali ne od vina; teturaju, ali ne od žestoka pića. Jer je Gospod izlio na vas duh duboka sna i zatvorio vaše oči: proroke i vaše poglavare, vidioce, pokrio je. I sve vam je viđenje postalo kao riječi zapečaćene knjige, koju daju onome koji je učen govoreći: Čitaj ovo, molim te; a on kaže: Ne mogu, jer je zapečaćeno. A knjiga se daje onome koji nije učen govoreći: Čitaj ovo, molim te; a on kaže: Nisam učen. Zato Gospod reče: Budući da mi se ovaj narod približava svojim ustima i svojim me usnama štuje, a srce je svoje udaljio daleko od mene, i strah njihov prema meni naučen je po zapovijedi ljudskoj, zato, evo, nastavit ću činiti čudesno djelo među ovim narodom, doista čudesno djelo i čudo: jer će propasti mudrost njegovih mudraca, i razum njegovih razboritih bit će sakriven. Jao onima koji duboko nastoje sakriti svoj naum od Gospoda, i čija su djela u tami, pa govore: Tko nas vidi? i tko nas poznaje? Doista, vaše izvrćanje stvari držat će se kao lončareva glina: jer hoće li djelo reći o onome koji ga je načinio: Nije me načinio? ili će oblikovana stvar reći o onome koji ju je oblikovao: Nije imao razuma? Izaija 29:7–16.

The valley of vision, according to Isaiah is “a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.” Isaiah therefore weeps bitterly, just as did Jesus.

Dolina viđenja, prema Izaiji, jest „dan nevolje, gaženja i smetenosti od Gospoda Boga nad vojskama u dolini viđenja, rušenja zidova i vapaja prema gorama.” Izaija stoga gorko plače, kao što je i Isus.

> “The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Nearby was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus—Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?

> Isusove suze nisu bile izazvane predosjećajem Njegove vlastite patnje. Neposredno pred Njim bio je Getsemani, gdje će Ga uskoro zasjeniti strahota velike tame. U vidokrugu su bila i Ovčja vrata, kroz koja su stoljećima vođene životinje za žrtvene prinose. Ta su se vrata uskoro trebala otvoriti za Njega, velikoga Pralika, na čiju su žrtvu za grijehe svijeta upućivali svi ti prinosi. U blizini je bila i Golgota, mjesto Njegove nadolazeće agonije. Ipak, Otkupitelj nije plakao i jecao u duševnoj tjeskobi zbog tih podsjetnika na svoju okrutnu smrt. Njegova žalost nije bila sebična. Pomisao na vlastitu agoniju nije zastrašila tu plemenitu dušu, spremnu na samopožrtvovnost. Prizor Jeruzalema probo je Isusovo srce — Jeruzalema koji je odbacio Sina Božjega i prezreo Njegovu ljubav, koji se odbio dati uvjeriti Njegovim silnim čudima i koji Mu je upravo namjeravao oduzeti život. Vidio je što je on bio u svojoj krivnji zbog odbacivanja svojega Otkupitelja i što je mogao biti da je prihvatio Njega koji je jedini mogao iscijeliti njegovu ranu. Došao ga je spasiti; kako bi ga mogao prepustiti?

> “Israel had been a favored people; God had made their temple His habitation; it was ‘beautiful for situation, the joy of the whole earth.’ Psalm 48:2. The record of more than a thousand years of Christ’s guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.

> Izrael je bio povlašten narod; Bog je njihov hram učinio svojim prebivalištem; bio je „prekrasan po položaju, radost cijele zemlje“. Psalam 48,2. Ondje je bio zapis više od tisuću godina Kristove zaštitničke skrbi i nježne ljubavi, kakvu otac gaji prema svojem jedinomu djetetu. U tome su hramu proroci izricali svoja svečana upozorenja. Ondje su se njihale kadionice koje su gorjele, dok se kâd, pomiješan s molitvama štovatelja, uzdizao k Bogu. Ondje je tekla krv životinja, kao slika Kristove krvi. Ondje je Jahve objavljivao svoju slavu nad prijestoljem milosti. Ondje su svećenici služili, a raskoš simbola i obreda trajala je vjekovima. Ali svemu tome morao je doći kraj.

> “Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—’ Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world’s diadem of glory.

> „Isus podiže svoju ruku, — koja je tako često blagoslivljala bolesne i napaćene, — i mašući njome prema osuđenomu gradu, u isprekidanim uzvicima žalosti uskliknu: ‘Kad bi i ti poznala, barem u ovaj svoj dan, ono što pripada tvome miru! —’ Ovdje je Spasitelj zastao i ostavio neizrečenim kakvo je moglo biti stanje Jeruzalema da je prihvatio pomoć koju mu je Bog želio dati, — dar svojega ljubljenog Sina. Da je Jeruzalem znao ono što je imao povlasticu znati i poslušao svjetlo koje mu je Nebo poslalo, mogao je stajati u ponosu blagostanja, kraljica kraljevstava, slobodan u snazi svoje od Boga dane moći. Ne bi bilo naoružanih vojnika koji bi stajali na njegovim vratima, ni rimskih stijegova što bi se vijorili s njegovih zidina. Slavna sudbina koja bi mogla blagosloviti Jeruzalem da je prihvatio svojega Otkupitelja uzdigla se pred Sinom Božjim. Vidio je da je po Njemu mogao biti izliječen od svoje teške bolesti, oslobođen iz ropstva i utvrđen kao moćna metropola zemlje. S njegovih bi zidina golub mira poletio svim narodima. Bio bi kruna slave svijeta.“

> “But the bright picture of what Jerusalem might have been fades from the Saviour’s sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: ‘But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’

> „Ali svijetla slika onoga što je Jeruzalem mogao biti iščezava pred Spasiteljevim pogledom. On shvaća što je on sada pod rimskim jarmom, noseći Božje negodovanje, osuđen na Njegov osvetnički sud. On nastavlja prekinutu nit svoje tužaljke: ‘Ali sada je to skriveno od tvojih očiju. Jer doći će dani na tebe kada će tvoji neprijatelji podignuti opkop oko tebe, opkoliti te unaokolo i pritiskati te sa svake strane, i oborit će te do zemlje, i tvoju djecu u tebi; i neće ostaviti u tebi ni kamena na kamenu; zato što nisi poznavao vrijeme svoga pohođenja.’”

> “Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.

> „Krist je došao spasiti Jeruzalem s njegovom djecom; ali farizejska oholost, licemjerje, zavist i zloba spriječili su Ga da ostvari svoju namjeru. Isus je znao strašnu odmazdu koja će snaći osuđeni grad. Vidio je Jeruzalem opkoljen vojskama, opkoljene stanovnike dovedene do gladi i smrti, majke kako se hrane mrtvim tijelima vlastite djece, i roditelje i djecu kako jedni drugima otimaju posljednji zalogaj hrane, dok je prirodna naklonost bila uništena nagrizajućim mukama gladi. Vidio je da će tvrdokornost Židova, očitovana u njihovu odbacivanju Njegova spasenja, također dovesti do toga da odbiju pokoriti se osvajačkim vojskama. Gledao je Kalvariju, na kojoj je trebao biti uzdignut, zasađenu križevima gusto poput šumskih stabala. Vidio je nesretne stanovnike kako podnose mučenje na spravi za rastezanje i raspeće, kako su prekrasne palače razorene, hram u ruševinama, i kako od njegovih golemih zidova nije ostao ni kamen na kamenu, dok je grad bio preoran kao njiva. S pravom je Spasitelj mogao plakati u agoniji pri pogledu na taj strašni prizor.“

> “Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!” Desire of Ages, 576–578.

> „Jeruzalem je bio dijete Njegove skrbi, i kao što nježni otac tuguje nad neposlušnim sinom, tako je Isus plakao nad ljubljenim gradom. Kako da te predam? Kako da gledam kako si određen za uništenje? Moram li te pustiti da dopuniš čašu svojega bezakonja? Jedna je duša od takve vrijednosti da u usporedbi s njom svjetovi tonu u beznačajnost; ali ovdje je trebao biti izgubljen čitav narod. Kad brzi sunčev zalazak na zapadu iščezne s neba, Jeruzalemu će završiti dan milosti. Dok se povorka zaustavljala na obronku Maslinske gore, za Jeruzalem još nije bilo prekasno da se pokaje. Anđeo milosti tada je sklapao svoja krila kako bi sišao sa zlatnoga prijestolja i ustupio mjesto pravdi i presudi koja je hitro dolazila. Ali Kristovo veliko srce ljubavi još je uvijek preklinjalo za Jeruzalem, koji je prezreo Njegove milosti, odbacio Njegova upozorenja i upravo se spremao okrvaviti svoje ruke Njegovom krvlju. Kad bi se Jeruzalem samo pokajao, još ne bi bilo prekasno. Dok su posljednje zrake zalazećega sunca još obasjavale hram, kule i vrhove, ne bi li ga neki dobri anđeo poveo k Spasiteljevoj ljubavi i odvratio njegovu propast? Lijepi i nesveti grade, koji si kamenovao proroke, koji si odbacio Sina Božjega, koji si se svojim nepokajanjem sam okivao okovima ropstva, — tvoj se dan milosti gotovo navršio!“ Čežnja vjekova, 576–578.

As the warfare against Jerusalem is described by Isaiah in chapter twenty-two those attacking “set themselves in array at the gate.” Elam and Kir are at the gate with weapons ready and they then discover Jerusalem’s covering. In Isaiah the “covering” that is discovered by the enemies at the gate is the shadow of Egypt.

Dok Izaija u dvadeset i drugom poglavlju opisuje ratovanje protiv Jeruzalema, oni koji napadaju „svrstavaju se u bojni red pred vratima“. Elam i Kir stoje na vratima s pripremljenim oružjem te tada otkrivaju pokrivalo Jeruzalemovo. U Izaije je „pokrivalo“ koje neprijatelji pred vratima otkrivaju sjena Egipta.

> Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Isaiah 30:1, 2.

> Jao buntovnoj djeci, govori Gospodin, koja donose odluke, ali ne od mene; i koja se pokrivaju pokrivačem, ali ne od moga duha, da bi pridodala grijeh na grijeh; koja idu da siđu u Egipat, a nisu pitala na moja usta; da se utvrde u snazi faraonovoj i da se uzdaju u sjenu Egipta! Izaija 30,1.2.

It is recognized by Jerusalem’s enemies that those represented by Shebna have placed their trust in Egypt, thinking Egypt would protect them, whereas those represented by Eliakim the son of Hilkiah trust not in the “shadow of Egypt” but are covered with covering of God’s Spirit and trust in the “shadow of the Most High.”

Jeruzalemski neprijatelji prepoznaju da su oni koje predstavlja Šebna položili svoje pouzdanje u Egipat, misleći da će ih Egipat zaštititi, dok oni koje predstavlja Elijakim, sin Hilkijin, ne uzdaju se u „sjenu Egipta“, nego su pokriveni zaklonom Duha Božjega i uzdaju se u „sjenu Svevišnjega“.

> He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Psalms 91:1, 2.

> Tko prebiva u skrovitosti Svevišnjega, boravit će pod sjenom Svemogućega. Reći ću za Gospoda: On je utočište moje i tvrđava moja; Bog moj, u njega ću se uzdati. Psalmi 91,1.2.

At the Sunday law crisis, the wise virgins represented by Eliakim the son of Hilkiah are trusting the shadow of the most High, and the foolish virgins represented by Shebna are trusting in the shadow of Egypt. The word translated as “discovered” means to strip down and take into captivity. The enemies at the gate recognize that the protection of Jerusalem has been removed, and Shebna and his cohorts then begin to try and save themselves, for they see “the breaches of the city of David” and they see there are many breaches that will allow the enemy to enter. In a panic, as represented in the parable of the ten virgins, the foolish begin to search for protection, but they have none.

U krizi nedjeljnoga zakona mudre djevice, koje predstavlja Elijakim, sin Hilkijin, uzdaju se u sjenu Svevišnjega, a lude djevice, koje predstavlja Šebna, uzdaju se u sjenu Egipta. Riječ prevedena kao „otkriveno” znači svući i odvesti u sužanjstvo. Neprijatelji na vratima prepoznaju da je zaštita Jeruzalema uklonjena, i tada Šebna i njegovi drugovi počinju nastojati spasiti sami sebe, jer vide „provale grada Davidova” i vide da ima mnogo provala koje će neprijatelju omogućiti da uđe. U panici, kao što je prikazano u prispodobi o deset djevica, lude počinju tražiti zaštitu, ali je nemaju.

Shebna looks to the “the armour of the forest” to save him, but it is too late. He counts the houses in Jerusalem and begins to tear them down to fortify the wall, but it is too late. They gather together water from the lower pool and try to connect with the water of the old pool, but it is too late. Water being a primary symbol of the Holy Spirit identifies that they are desperately looking for oil, but its too late. In all their efforts they forgot the Creator of the pools, and that he made those “pools” of truth long ago. They forgot that it was the Rock of Ages that provided the message in the old times. They chose not to walk in the old paths, represented by the foundations that were established through the work of William Miller.

Šebna gleda u „šumsko oružje” da ga spasi, ali prekasno je. Broji kuće u Jeruzalemu i počinje ih rušiti da utvrdi zid, ali prekasno je. Skupljaju vodu iz donjeg ribnjaka i nastoje je povezati s vodom staroga ribnjaka, ali prekasno je. Budući da je voda temeljni simbol Duha Svetoga, to otkriva da očajnički traže ulje, ali prekasno je. U svim svojim naporima zaboravili su Stvoritelja ribnjakâ i da je on davno načinio te „ribnjake” istine. Zaboravili su da je Stijena vjekova bila ta koja je pružila poruku u starim vremenima. Izabrali su ne hoditi starim stazama, koje su prikazane temeljima uspostavljenima kroz djelo Williama Millera.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> „Neprijatelj nastoji odvratiti umove naše braće i sestara od djela pripravljanja naroda da opstane u ovim posljednjim danima. Njegove su sofisterije osmišljene da umove odvedu od pogibli i dužnosti ovoga časa. Oni svjetlo koje je Krist došao s neba dati Ivanu za svoj narod smatraju ništavnim. Uče da prizori koji su upravo pred nama nisu od dovoljne važnosti da bi im se posvetila posebna pozornost. Obezvrjeđuju istinu nebeskoga podrijetla i lišavaju Božji narod njegova prijašnjeg iskustva, dajući mu umjesto toga lažnu znanost.

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> „Ovako govori Gospodin: Stanite na putove i pogledajte, i pitajte za stare staze, gdje je dobar put, i idite njime.“ Jeremija 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> „Neka nitko ne nastoji otrgnuti temelje naše vjere — temelje koji su bili postavljeni na početku našega djela molitvenim proučavanjem Riječi i otkrivenjem. Na tim temeljima gradili smo tijekom posljednjih pedeset godina. Ljudi mogu pretpostavljati da su pronašli nov put i da mogu postaviti čvršći temelj od onoga koji je već postavljen. Ali to je velika obmana. Nitko ne može postaviti drugi temelj osim onoga koji je već postavljen.״

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> „U prošlosti su mnogi poduzimali izgradnju nove vjere, uspostavu novih načela. Ali koliko je dugo njihova građevina opstala? Ubrzo je pala, jer nije bila utemeljena na Stijeni.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> „Zar se prvi učenici nisu morali suočiti s ljudskim tvrdnjama? Zar nisu morali slušati lažne teorije i zatim, učinivši sve, ostati postojani govoreći: ‘Jer drugoga temelja nitko ne može postaviti osim onoga koji je postavljen’? 1. Korinćanima 3,11.“

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> „Stoga početak svoje pouzdanosti trebamo čvrsto držati do kraja. Riječi sile Bog i Krist poslali su ovomu narodu, izvodeći ga iz svijeta, točku po točku, u jasnu svjetlost sadašnje istine. Usnama dotaknutim svetim ognjem, Božji su sluge navješćivali poruku. Božanska je izjava stavila svoj pečat na istinitost objavljene istine.” Svjedočanstva, svezak 8, 296, 297.

The “day” which that all this takes place is the biblical “day” which Isaiah identifies as the that the Lord God of Hosts called for “weeping, and to mourning, and to baldness, and to girding of sackcloth.”

„Dan” u kojem se sve to zbiva jest onaj biblijski „dan” koji Izaija prepoznaje kao onaj u kojem je Gospodin, Jahve nad Vojskama, pozvao „na plač i na naricanje, na ćelavost i na opasivanje kostrijeti”.

> And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Leviticus 23:26–32.

> I Jahve progovori Mojsiju govoreći: Također, desetoga dana ovoga sedmoga mjeseca neka bude Dan pomirenja; neka vam to bude sveti sabor, i mučite duše svoje te prinesite Jahvi žrtvu paljenu ognjem. I ne radite nikakva posla u taj isti dan, jer je to Dan pomirenja, da se za vas izvrši pomirenje pred Jahvom, Bogom vašim. Jer koja god duša ne bude mučila samu sebe u taj isti dan, neka se istrijebi iz svoga naroda. I koja god duša bude radila ikakav posao u taj isti dan, tu ću dušu zatrti iz njezina naroda. Nikakva posla ne radite: to neka bude uredba vječna kroz naraštaje vaše u svim prebivalištima vašim. Neka vam to bude subota počinka, i mučite duše svoje; od večeri devetoga dana mjeseca, od večeri do večeri, svetkujte svoju subotu. Levitski zakonik 23:26–32.

The day that is illustrated by Shebna and Eliakim the son of Hilkiah is the antitypical Day of Atonement, which covers the history of 1844 until Michael stands up. In that period of time Adventism has been called to “afflict” their souls, or as Isaiah represents it is call “to weeping, and to mourning, and to baldness, and to girding with sackcloth.”

Dan koji predočuju Šebna i Elijakim, sin Hilkijin, protuslikovni je Dan pomirenja, koji obuhvaća povijest od 1844. godine pa sve dok Mihael ne ustane. U tom razdoblju adventizam je pozvan „mučiti“ svoje duše, ili, kako to Izaija prikazuje, pozvan je „na plač, i na naricanje, i na ćelavost, i na opasivanje kostrijeti“.

> “In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the sanctuary above is pleading in behalf of His people, and the final, irrevocable decision is to be pronounced upon every case?

> „Godine 1844. naš veliki Veliki svećenik ušao je u Svetinju nad svetinjama nebeskog svetišta kako bi započeo djelo istražnoga suda. Slučajevi pravednih mrtvih prolazili su na razmatranje pred Bogom. Kada to djelo bude dovršeno, sud treba biti izrečen nad živima. Kako su dragocjeni, kako su važni ovi svečani trenuci! Svatko od nas ima svoj slučaj koji je u tijeku pred nebeskim sudom. Svakomu od nas bit će suđeno prema djelima učinjenima u tijelu. U pralikovskoj službi, kada je veliki svećenik u Svetinji nad svetinjama zemaljskog svetišta obavljao djelo pomirenja, od naroda se zahtijevalo da ponizi svoje duše pred Bogom i prizna svoje grijehe, kako bi za njih bilo izvršeno pomirenje i kako bi bili izbrisani. Hoće li se od nas tražiti išta manje u ovom protulikovskom Danu pomirenja, kada Krist u nebeskom svetištu posreduje za svoj narod, a nad svakim slučajem treba biti izrečena konačna, neopoziva odluka?”

> “What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.” Selected Messages, book 1, 124, 125.

> „Kakvo je naše stanje u ovom strašnom i svečanom vremenu? Jao, kakva oholost prevladava u crkvi, kakvo licemjerje, kakva obmana, kakva ljubav prema odijevanju, lakoumnosti i zabavi, kakva želja za vrhovništvom! Svi su ti grijesi pomračili um, tako da se vječne stvarnosti nisu razabirale. Zar nećemo istraživati Sveto pismo da bismo znali gdje se nalazimo u povijesti ovoga svijeta? Zar nećemo postati upućeni u djelo koje se u ovo vrijeme izvršava za nas i u položaj koji bismo mi kao grešnici trebali zauzimati dok ovo djelo pomirenja napreduje? Ako imalo marimo za spasenje svojih duša, moramo učiniti odlučnu promjenu. Moramo tražiti Gospodina s istinskim pokajanjem; moramo s dubokom skrušenošću duše priznati svoje grijehe, da budu izbrisani.“ Selected Messages, knjiga 1, 124, 125.

> And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. Isaiah 22:12, 13.

> I u onaj dan Gospodin, Jahve nad vojskama, pozva na plač i na naricanje, na ćelavost i na opasivanje kostrijeti; a gle, veselje i radost, klanje volova i ubijanje ovaca, jedenje mesa i pijenje vina: jedimo i pijmo, jer sutra ćemo umrijeti. Izaija 22,12.13.

The Lord called Shebna to afflict his soul, but he chose to eat and drink and party on. The Lord “revealed” in his “ears” that Shebna’s sin would not be purged. The word translated as “purged” is the word used in Leviticus for “atonement.” This sin of Laodicean Adventism will not be atoned for. Now Isaiah begins to address the relationship of Shebna (Laodicean Adventists) with Eliakim, the son of Hilkiah (Philadelphian Adventists).

Gospodin je pozvao Šebnu da muči svoju dušu, ali on je izabrao jesti, piti i nastaviti se veseliti. Gospodin je „otkrio” njegovim „ušima” da Šebnin grijeh neće biti očišćen. Riječ prevedena kao „očišćen” jest riječ koja se u Levitskom zakoniku rabi za „pomirenje”. Taj grijeh laodicejskog adventizma neće biti okajan. Sada Izaija počinje govoriti o odnosu Šebne (laodicejskih adventista) s Elijakimom, sinom Hilkijinim (filadelfijskih adventista).

Shebna is the “treasurer” as was Judas. And Tobiah in the days of Nehemiah was living in God’s sanctuary in a chamber (treasury) where the offerings were to be kept. When Nehemiah cleansed the temple, he cast out Tobiah and his stuff. Shebna is also to be thrown out. Both illustrate the spewing out of Laodicean Adventism at the Sunday law.

Šebna je „rizničar“, kao što je bio i Juda. A Tobija je u dane Nehemijine živio u Božjem svetištu, u odaji (riznici) gdje su se trebali čuvati prinosi. Kada je Nehemija očistio hram, izbacio je Tobiju i njegove stvari. I Šebna također treba biti izbačen. Obojica ilustriraju izbacivanje laodicejskog adventizma pri nedjeljnom zakonu.

> “Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

> „Zbog okrutnosti i podmuklosti Amonaca i Moabaca prema Izraelu, Bog je preko Mojsija objavio da oni trebaju zauvijek biti isključeni iz zbora Njegova naroda. Vidi Ponovljeni zakon 23,3–6. Prkoseći toj riječi, veliki je svećenik izbacio prinose pohranjene u odaji doma Božjega kako bi načinio mjesto ovom predstavniku zabranjena naroda. Veće prezrenje prema Bogu nije se moglo pokazati nego iskazati takvu naklonost tomu neprijatelju Boga i Njegove istine.“

> “On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

> „Po povratku iz Perzije, Nehemija je doznao za to drsko oskvrnuće i bez odlaganja poduzeo mjere da protjera uljeza. ‘Teško me to ražalostilo’, izjavljuje on; ‘stoga izbacih sve kućne stvari Tobijine iz odaje. Tada zapovjedih, i očistiše odaje; a onamo opet unesoh posude Doma Božjega, zajedno s prinosom i tamjanom.’“

> “Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.” Prophets and Kings, 670.

> „Ne samo da je hram bio oskvrnjen, nego su i prinosi bili pogrešno upotrijebljeni. To je bilo sklono obeshrabriti darežljivost naroda. Izgubili su svoju revnost i gorljivost te su nerado davali svoje desetine. Riznice Doma Gospodnjega bile su slabo opskrbljene; mnogi pjevači i drugi zaposleni u hramskoj službi, ne primajući dostatnu potporu, napustili su Božje djelo kako bi radili drugdje.” Proroci i kraljevi, 670.

Shebna, Judas and Tobiah all represent Laodicean Adventists at the end of time.

Šebna, Juda i Tobija svi predstavljaju laodikejske adventiste na svršetku vremena.

> Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? 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 22:15–19.

> Ovako govori Gospodin Bog nad vojskama: Idi, pođi k tomu rizničaru, k Šebni, koji je nad kućom, i reci: Što ti imaš ovdje? i koga ti imaš ovdje, te si sebi ovdje isklesao grobnicu, kao onaj koji sebi kleše grobnicu na visini i sebi u stijeni izdubljuje prebivalište? Evo, Gospodin će te odnijeti silnim izgnanstvom i doista će te posve obaviti. On će te doista silovito zavitlati i baciti kao loptu u prostranu zemlju: ondje ćeš umrijeti, i ondje će bojna kola tvoje slave biti sramota kući tvoga gospodara. I otjerat ću te s tvoga položaja, i iz tvoje časti on će te oboriti. Izaija 22:15–19.

As the king of the north is approaching Jerusalem, and it is to be remembered that the approach is a progressive approach which the citizens of Jerusalem knew was coming. This is what is identified in Isaiah chapter twenty when Tartan the Assyrian commander conquered Ashdod in Egypt. They knew what was coming and Shebna spent his time making himself a fancy grave. Archeologists found Shebna’s grave and removed the written statement that was upon the grave entrance, and it is now in a British Museum. Amazingly enough, when Shebna got removed and Eliakim the son of Hilkiah took over Shebna’s leadership position, Eliakim the son of Hilkiah received a royal seal that he could use to endorse his name on official documents. That seal was also found by archeologists and is in the same museum in England. Shebna is in the museum represented by his grave, the mark of death, and Eliakim, the son of Hilkiah’s is in the museum with the representation of the seal of life.

Kako se kralj sa sjevera približava Jeruzalemu, valja imati na umu da je to približavanje postupno približavanje za koje su građani Jeruzalema znali da dolazi. To je ono što je naznačeno u Izaiji, dvadesetom poglavlju, kada je Tartan, asirski zapovjednik, osvojio Ašdod u Egiptu. Znali su što dolazi, a Šebna je provodio svoje vrijeme praveći sebi raskošan grob. Arheolozi su pronašli Šebnin grob i uklonili pisani natpis koji se nalazio nad ulazom u grob, a on se sada nalazi u Britanskom muzeju. Začudo, kada je Šebna bio uklonjen i Elijakim, sin Hilkijin, preuzeo Šebnin vodeći položaj, Elijakim, sin Hilkijin, primio je kraljevski pečat kojim je mogao ovjeravati svoje ime na službenim dokumentima. I taj su pečat pronašli arheolozi i nalazi se u istom muzeju u Engleskoj. Šebna je u muzeju predstavljen svojim grobom, znakom smrti, a Elijakim, sin Hilkijin, u muzeju je predstavljen pečatom života.

For Shebna’s rejection of the warning message concerning the king of the north, he was spewed out of the mouth of the Lord, and the word translated as “spewed” in Revelation’s warning to Laodicea actually means projectile vomiting. With Nehemiah he cast out Tobiah and his stuff and with Shebna he was violently tossed like a ball into a far country. Shebna is Laodicean Adventists who are rejecting the prophetic message that was unsealed in 1989 and preparing for the grave—the mark of the beast, and Eliakim the son of Hilkiah, is Philadelphia Adventism that receive the seal of God.

Zbog Šebnina odbacivanja poruke opomene o kralju sjevera, bio je izbljuvan iz usta Gospodnjih, a riječ prevedena kao „izbljuvan” u upozorenju Laodiceji u Otkrivenju zapravo znači povraćanje u mlazu. S Nehemijom je izbacio Tobiju i njegovu imovinu, a sa Šebnom je bio silovito bačen kao lopta u daleku zemlju. Šebna predstavlja laodicejske adventiste koji odbacuju proročku poruku koja je bila otpečaćena 1989. godine i pripremaju se za grob — žig zvijeri, a Elijakim, sin Hilkijin, predstavlja filadelfijsko adventstvo koje prima pečat Božji.

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. Isaiah 22:20, 21.

> I dogodit će se u onaj dan da ću pozvati slugu svojega Elijakima, sina Hilkijina; i odjenut ću ga tvojom haljinom, i opasati ga tvojim pojasom, i predat ću tvoju vlast u njegovu ruku; i on će biti otac stanovnicima Jeruzalema i domu Judinu. Izaija 22,20.21.

At the Sunday law the wheat and tares of Adventism are separated, and the leadership of the church triumphant is given to Eliakim the son of Hilkiah, and the Lord then lifts up His church as an ensign as the third angel’s message swells to a loud cry. I have been perhaps too redundant by including the phrase “the son of Hilkiah,” when I could simply say Eliakim. But together the father and his child are a symbol of the Elijah message before the seven last plagues. Elijah’s message employs the symbolism of fathers and children to represent the first (father) and the last (son). This prophetic relationship contributes to the final riddles in chapter twenty-two. The promise to Eliakim, the son of Hilkiah is that the Lord would lay upon his shoulder the key of the house of David.

Pri donošenju nedjeljnoga zakona pšenica i kukolj adventizma bivaju odvojeni, a vodstvo crkve pobjedonosne predaje se Elijakimu, sinu Hilkijinu, i tada Gospod uzdiže svoju crkvu kao stijeg dok poruka trećega anđela prerasta u glasan poklič. Možda sam bio odviše suvišan uključivši izraz „sin Hilkijin“, kada sam mogao jednostavno reći Elijakim. Ali zajedno otac i njegovo dijete simbol su Ilijine poruke prije sedam posljednjih zala. Ilijina poruka služi se simbolikom otaca i djece kako bi predstavila prvoga (oca) i posljednjega (sina). Taj proročki odnos pridonosi završnim zagonetkama u dvadeset drugom poglavlju. Obećanje Elijakimu, sinu Hilkijinu, jest da će Gospod na njegovo rame položiti ključ doma Davidova.

The “house of David” is the message of father and son that Jesus referred to in his final conversation with the rebellious Jews. It is also where He closes the book of Revelation. The house of David had a key, that if nothing else is used on October 22, 1844, for the only place in the Scriptures that references this key is in the message to the Philadelphian church.

„Dom Davidov“ jest poruka o ocu i sinu na koju je Isus uputio u svom posljednjem razgovoru s pobunjenim Židovima. To je također mjesto na kojem On zaključuje knjigu Otkrivenja. Dom Davidov imao je ključ, koji, ako se ništa drugo ne upotrijebi za 22. listopada 1844., jer jedino mjesto u Pismima koje upućuje na taj ključ nalazi se u poruci filadelfijskoj crkvi.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> I ključ doma Davidova metnut ću na njegovo rame; i otvorit će, i nitko neće zatvoriti; i zatvorit će, i nitko neće otvoriti. Izaija 22,22.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–12.

> I anđelu crkve u Filadelfiji napiši: Ovo govori Sveti, Istiniti, onaj koji ima ključ Davidov, koji otvara i nitko ne zatvara, i zatvara i nitko ne otvara: Znam tvoja djela: evo, stavio sam pred tebe otvorena vrata, i nitko ih ne može zatvoriti; jer imaš malo snage, i sačuvao si moju riječ, i nisi zatajio moje ime. Evo, učinit ću da oni iz sinagoge Sotonine, koji govore da su Židovi, a nisu, nego lažu; evo, učinit ću da dođu i poklone se pred tvojim nogama, i da spoznaju da sam te ljubio. Budući da si sačuvao riječ moje postojanosti, i ja ću tebe sačuvati od časa kušnje koji će doći na sav svijet da iskuša one koji prebivaju na zemlji. Evo, dolazim uskoro: drži čvrsto to što imaš, da ti nitko ne uzme krune. Onoga koji pobijedi učinit ću stupom u hramu Boga svojega, i više neće izlaziti van; i napisat ću na njemu ime Boga svojega, i ime grada Boga svojega, novoga Jeruzalema, koji silazi s neba od Boga mojega; i napisat ću na njemu svoje novo ime. Tko ima uho, neka čuje što Duh govori crkvama. Otkrivenje 3:7–12.

Eliakim represents a Philadelphian during the Millerite movement that opens the Most Holy Place on October 22, 1844. I know that it was Christ our High Priest that opened that dispensational door, but Christ laid the key on the shoulder of Eliakim the son of Hilkiah, and states that “he shall open.” We have reached the point I pointed out at the beginning of this article.

Elijakim predstavlja filadelfijca tijekom mileritskog pokreta koji 22. listopada 1844. otvara Svetinju nad svetinjama. Znam da je Krist, naš Veliki svećenik, bio taj koji je otvorio ta razdiobena vrata, ali Krist je položio ključ na rame Elijakimu, sinu Hilkijinu, i kaže da će „on otvoriti“. Dosegnuli smo točku na koju sam ukazao na početku ovoga članka.

There are eighteen times in Isaiah that we find the word “burden,” but seven of those times represent something that is carried upon the shoulder and eleven times it represents a prophecy of doom. One of those eighteen times the word that means a prophecy of doom is also simultaneously used to represent a burden that is carried upon the shoulder.

U Izaiji nalazimo osamnaest puta riječ „breme”, no sedam puta ona označuje nešto što se nosi na ramenu, a jedanaest puta označuje proročanstvo propasti. U jednom od tih osamnaest slučajeva riječ koja znači proročanstvo propasti istodobno se također rabi da označi breme koje se nosi na ramenu.

The story of the valley of vision is about a message of doom that creates two classes of worshippers in Jerusalem. The prophetic message that identified the opening of the judgment was presented by Father Miller and it is the first angel’s message that ended when the holy place door was shut and the Most Holy Place was opened on October 22, 1844. The “burden” that was placed upon William Miller’s shoulder, that he was commissioned to carry to the world was the first angel’s message, a prophecy of doom that ended on October 22, 1844 with the arrival of the third angel’s message.

Priča o dolini viđenja govori o poruci propasti koja u Jeruzalemu stvara dvije skupine štovatelja. Proročku poruku koja je označila otvaranje suda iznio je otac Miller, i to je poruka prvoga anđela koja je završila kada su se vrata Svetinje zatvorila, a Svetinja nad svetinjama bila otvorena 22. listopada 1844. godine. „Breme” koje je bilo stavljeno na rame Williama Millera, a koje je bio opunomoćen nositi svijetu, bila je poruka prvoga anđela, proročanstvo propasti koje je završilo 22. listopada 1844. godine dolaskom poruke trećega anđela.

The “key of the house of David will I lay upon his shoulder,” and it says, “In that day,” “shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off.”

„Ključ doma Davidova metnut ću mu na rame“, a kaže se: „U onaj dan“ „čavao koji je učvršćen na sigurnu mjestu bit će uklonjen, bit će odsječen i past će; i teret koji je bio na njemu bit će odstranjen.“

The word translated as “burden” here is the word identifying a prophecy of doom, but this prophecy of doom is not the Hebrew word Isaiah uses to represent something you carry on your shoulder. As the word for prophecy of doom it means that Eliakim, the son of Hilkiah would have the key of David placed upon his shoulder, and the burden that is upon his shoulder is a prophecy of doom. It is a profound play of words!

Riječ koja se ovdje prevodi kao „breme” riječ je koja označuje proročanstvo propasti, ali to proročanstvo propasti nije hebrejska riječ koju Izaija rabi da predstavi nešto što nosiš na svom ramenu. Kao riječ za proročanstvo propasti, ona znači da će Elijakimu, sinu Hilkijinu, ključ Davidov biti stavljen na rame, a breme koje je na njegovu ramenu jest proročanstvo propasti. To je duboko poigravanje riječima!

Sister White says this about a key that is attached to the Bible.

Sestra White kaže ovo o ključu koji je povezan s Biblijom.

> “Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.

> „Povezan s Božjom Riječju postoji ključ koji otključava dragocjeni kovčežić, na naše zadovoljstvo i radost. Osjećam zahvalnost za svaku zraku svjetlosti. U budućnosti će iskustva koja su nam sada vrlo tajanstvena biti objašnjena. Neka iskustva možda nikada nećemo u potpunosti razumjeti sve dok ovo smrtno ne obuče besmrtnost.“ Manuscript Releases, svezak 17, 261.

Miller’s opening remarks about his dream says this.

Millerove uvodne napomene o njegovu snu kažu ovo.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.” Early Writings, 81.

> „Sanjala sam da mi je Bog, nevidljivom rukom, poslao neobično izrađenu škrinjicu, dugu oko deset palaca i široku šest, načinjenu od ebanovine i bisera, vješto optočenu. Uz škrinjicu je bio pričvršćen ključ. Odmah sam uzela ključ i otvorila škrinjicu, kadli, na moje čuđenje i iznenađenje, nađoh da je ispunjena svakovrsnim draguljima, dijamantima, dragim kamenjem te zlatnim i srebrnim novcem svake veličine i vrijednosti, lijepo raspoređenima na njihovim pojedinim mjestima u škrinjici; i tako raspoređeni odražavali su svjetlost i slavu kojoj je bila ravna jedino sunčeva.” Early Writings, 81.

In James White’s footnotes of the dream, he says this of the key.

U fusnotama sna Jamesa Whitea on ovako kaže o ključu.

> The “‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.” James White.

> „Priloženi ‘ključ’ bio je njegov način tumačenja proročke Riječi — uspoređivanje Pisma s Pismom — Biblija kao vlastiti tumač. Tim je ključem brat Miller otvorio ‘škrinju’, odnosno veliku istinu o adventu svijetu.“ James White.

James White commented on this dream, and in so doing he wrote an introduction. It is most important to recognize that Miller had his dream and published it in 1847, at least two years after the Great Disappointment, when the formerly unified Millerite Adventist’s had been scattered. Miller was separated from the movement, and the “little flock” that was “scattered abroad” were still suffering from the disappointment. Miller’s dream spoke to the situation and James White commented upon it and Ellen White referred to it in an absolutely positive manner. James White wrote an introduction to his dream, included his dream and then added a few footnotes. His introduction, the dream and the footnotes will be at the end of this article for those needing access to this information.

James White osvrnuo se na ovaj san i pritom napisao uvod. Od presudne je važnosti prepoznati da je Miller usnio svoj san i objavio ga 1847. godine, najmanje dvije godine nakon Velikoga razočaranja, kada su se dotad ujedinjeni Milleritski adventisti bili raspršili. Miller je bio odvojen od pokreta, a „malo stado“ koje je bilo „raspršeno posvuda“ još je uvijek trpjelo zbog razočaranja. Millerov je san govorio upravo o toj situaciji, a James White ga je komentirao, dok se Ellen White na nj osvrnula na posve pozitivan način. James White napisao je uvod njegovu snu, uključio sam san, a zatim dodao nekoliko fusnota. Njegov uvod, san i fusnote nalazit će se na kraju ovoga članka za one kojima je potreban pristup tim informacijama.

Isaiah twenty-two is an illustration of the beginning and ending of Adventism. In both histories there was and will be a separation that occurred on October 22, 1844 and then again at the Sunday law. The separation in both instances, the beginning and ending, is a fulfillment of the parable of the ten virgins. Sister White informs us the foolish virgins are Laodiceans. Shebna represents Laodicean Adventists in the beginning and ending of Adventism. Eliakim, the son of Hilkiah represents Philadelphian Adventists.

Izaija dvadeset i drugo poglavlje prikaz je početka i završetka adventizma. U objema povijestima bilo je i bit će razdvajanje koje se dogodilo 22. listopada 1844., a zatim ponovno pri nedjeljnom zakonu. Razdvajanje u oba slučaja, na početku i na završetku, ispunjenje je prispodobe o deset djevica. Sestra White obavještava nas da su lude djevice laodicejci. Šebna predstavlja laodicejske adventiste na početku i na završetku adventizma. Elijakim, sin Hilkijin, predstavlja filadelfijske adventiste.

But Hilkiah also represents the father of Adventism for “he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” William Miller was respectfully called “Father Miller.” Miller had “the key of David” placed upon his shoulder, which represents his method of studying the Scriptures, “line upon line.”

Ali Hilkija također predstavlja oca adventizma, jer „bit će otac stanovnicima Jeruzalema i domu Judinu“. Williama Millera s poštovanjem su nazivali „otac Miller“. Na Millerovo je rame bio stavljen „ključ Davidov“, što predstavlja njegov način proučavanja Svetoga pisma, „redak na redak“.

The casket being the Bible, he used the “key of David” representing the rules of prophetic interpretation that he employed to open the truths of the first angel. Those rules, (the key of David) and his prophecy of doom (the burden) that was understood with the key of David were hung “as a nail in a sure place” in the sanctuary. The “nail” was the date of October 22, 1844. The word “nail” means a pin, a nail or a stake, representing a waymark. The “burden,” or the prophecy of doom that was hung upon that nail was the first angel’s message and that message came to a conclusion on October 22, 1844, when the prophecy of doom had been fulfilled and was removed, cut down and it fell. It was removed for the prophetic message of doom had become past tense, and the nail then had to be moved into the Most Holy Place, where another burden of doom would be hung upon it.

Budući da je kovčeg predstavljao Bibliju, poslužio se „ključem Davidovim“, koji je predstavljao pravila proročkog tumačenja što ih je upotrijebio da otvori istine prvoga anđela. Ta su pravila („ključ Davidov“) i njegovo proročanstvo osude („breme“), koje je bilo razumljeno pomoću ključa Davidova, bili obješeni „kao klin na tvrdu mjestu“ u Svetištu. „Klin“ je bio datum 22. listopada 1844. Riječ „klin“ znači pribadača, čavao ili kolac, predstavljajući putokaz. „Breme“, odnosno proročanstvo osude koje je bilo obješeno o taj klin, bila je poruka prvoga anđela, a ta je poruka došla svome završetku 22. listopada 1844., kada se proročanstvo osude ispunilo te bilo uklonjeno, odrezano i palo. Bilo je uklonjeno jer je proročka poruka osude postala prošlo vrijeme, a klin je tada morao biti premješten u Svetinju nad svetinjama, gdje će o nj biti obješeno drugo breme osude.

Miller’s prophecy of doom, that was understood by the prophetic rules represented as “the key of David” would place a nail in the holy place that would hold all the glory of his father’s house. The word “glory” in the passage means weight. What holds the weight of a house is the house’s foundation. Miller’s foundational work holds the weight of all the additional light of the third angel’s message represented by the “offspring and the issue.” It holds the weight of all the various vessels of the temple. And the foundation was laid for a temple to place a glorious throne.

Millerovo proročanstvo propasti, koje se razumjelo prema proročkim pravilima prikazanima kao „ključ Davidov“, postavilo bi klin na sveto mjesto koji bi nosio svu slavu doma njegova oca. Riječ „slava“ u tom odlomku znači težinu. Ono što nosi težinu jedne kuće jest temelj kuće. Millerovo temeljno djelo nosi težinu sve dodatne svjetlosti poruke trećega anđela, prikazane kao „potomstvo i porod“. Ono nosi težinu svih različitih posuda hrama. I temelj je bio položen za hram da se u nj postavi slavno prijestolje.

Eliakim the son of Hilkiah represents the Philadelphian church. Eliakim means the God of raising, for Eliakim, the father of Jerusalem represents William Miller who God used to raise up the foundations of God’s chosen covenant people. He is the son of Hilkiah which is derived from two words, the second being God and the first meaning “smoothness” as in smoothness of speaking. Hilkiah represents God’s Word or voice and His son represents the raising of the temple.

Elijakim, sin Hilkijin, predstavlja filadelfijsku crkvu. Elijakim znači Bog koji podiže, jer Elijakim, otac Jeruzalema, predstavlja Williama Millera, kojim se Bog poslužio da podigne temelje Božjega izabranog zavjetnog naroda. On je sin Hilkijin, koje je izvedeno iz dviju riječi, od kojih druga znači Bog, a prva „uglađenost“, kao u uglađenosti govora. Hilkija predstavlja Božju Riječ ili Njegov glas, a njegov sin predstavlja podizanje hrama.

At the end of Adventism there must be a prophecy of doom, and that prophecy is the third angel of Revelation fourteen. There must be a key at the end that was typified by Miller’s key. The “key” in our day is based upon the repetition of history, and especially the rule of first mention, which includes or is the principle represented by Christ Himself as the Alpha and Omega. There must be a son of Miller. Miller then as the father becomes Hilkiah the Word of the Lord, and the son of Miller is Eliakim, meaning the God of raising. Father Miller raised the temple and the son of Miller identifies when Laodicea and Philadelphia are separated and the Philadelphians are raised up as an ensign. There must be a nail that is fastened, but not in the holy place as in Miller’s history, but in the Most Holy Place. That nail and the burden that is hung upon it will be cut off at the end of the third angel’s message as it was at the end of the first angel’s message. When Michael stands up and human probation closes the prophecy of doom will be past tense, removed, cut off and fallen.

Na svršetku adventizma mora postojati proročanstvo propasti, a to je proročanstvo trećeg anđela iz Otkrivenja četrnaest. Na kraju mora postojati ključ koji je bio predočen Millerovim ključem. „Ključ“ u naše doba temelji se na ponavljanju povijesti, a osobito na pravilu prvoga spominjanja, koje uključuje, odnosno predstavlja načelo utjelovljeno u samome Kristu kao Alfi i Omegi. Mora postojati sin Millerov. Tada Miller kao otac postaje Hilkija, Riječ Gospodnja, a sin Millerov jest Elijakim, što znači Bog podizanja. Otac Miller podigao je hram, a sin Millerov prepoznaje kada se Laodiceja i Filadelfija razdvajaju te kada su Filadelfijci podignuti kao stijeg. Mora postojati klin koji je učvršćen, ali ne na svetome mjestu kao u Millerovoj povijesti, nego u Svetinji nad svetinjama. Taj će klin i breme koje je na nj obješeno biti odsječeni na kraju poruke trećega anđela, kao što je bilo na kraju poruke prvoga anđela. Kada Mihael ustane i ljudsko vrijeme kušnje završi, proročanstvo propasti bit će u prošlom vremenu, uklonjeno, odsječeno i palo.

The separation or scattering after the passing of time in 1844 will be repeated at the Sunday law. Isaiah twenty-two is an illustration of the circumstances that lead to the separation of Laodicean Adventists from Philadelphian Adventists that takes place at the Sunday law crisis.

Odvajanje ili raspršenje nakon proteka vremena 1844. godine ponovit će se prilikom nedjeljnoga zakona. Izaija dvadeset i dva prikaz je okolnosti koje dovode do odvajanja laodicejskih adventista od filadelfijskih adventista, koje se zbiva u krizi nedjeljnoga zakona.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–22.

> I anđelu crkve u Laodiceji napiši: Ovo govori Amen, vjerni i istiniti svjedok, početak Božjega stvorenja: Znam tvoja djela, da nisi ni studen ni vruć. O, da si studen ili vruć! Tako, budući da si mlak, i nisi ni studen ni vruć, izbljuvat ću te iz svojih usta. Jer govoriš: Bogat sam i obogatio sam se i ništa mi ne treba; a ne znaš da si nevoljan i jadan i siromašan i slijep i gol. Savjetujem ti da od mene kupiš zlato u vatri prokušano da se obogatiš; i bijele haljine da se odjeneš i da se ne pokaže sramota tvoje golotinje; i pomaži svoje oči mašću za oči da vidiš. Ja korim i odgajam sve koje ljubim. Revnuj dakle i pokaj se. Evo, stojim na vratima i kucam: ako tko čuje moj glas i otvori vrata, ući ću k njemu i večerati s njim, i on sa mnom. Onomu koji pobjeđuje dat ću da sjedi sa mnom na mojem prijestolju, kao što i ja pobijedih te sjedoh sa svojim Ocem na njegovu prijestolju. Tko ima uho, neka čuje što Duh govori crkvama. Otkrivenje 3:7–22.

After the introduction to the dream James White, then includes the dream with footnotes. I have no problems with James White’s application of Miller’s dream, in spite of the fact that we have published often an interpretation of his dream that differs somewhat from James White’s. The basic approach of James White that differs from what we have published is that he places the “jewels” in the context of God’s people, and we understand the jewels are prophetic truths. There is no contradiction for a man reflects what he believes, and the scattering of the jewels after the Great Disappointment typifies the scattering of God’s people PRIOR to the Sunday law. But this fact is for a future study.

Nakon uvoda u san, James White zatim uključuje sam san s bilješkama. Nemam nikakvih poteškoća s primjenom Millerova sna koju iznosi James White, unatoč činjenici da smo često objavljivali tumačenje njegova sna koje se donekle razlikuje od tumačenja Jamesa Whitea. Osnovni pristup Jamesa Whitea, koji se razlikuje od onoga što smo objavili, jest da on „dragulje“ smješta u kontekst Božjega naroda, dok mi razumijemo da su dragulji proročke istine. Tu nema proturječja, jer čovjek odražava ono što vjeruje, a rasipanje dragulja nakon Velikoga razočaranja predočuje raspršenje Božjega naroda PRIJE zakona o nedjelji. No ta je činjenica predmet nekoga budućeg proučavanja.

## James White’s introduction to William Miller’s Dream

Uvod Jamesa Whitea u san Williama Millera

> “The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.

> „Sljedeći san objavljen je u Advent Herald-u prije više od dvije godine. Tada sam uvidio da on jasno ocrtava naše prošlo iskustvo drugoga dolaska te da je Bog dao taj san na dobrobit raspršenoga stada.״

> “Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.

> „Među znakovima blizine velikoga i strašnoga dana Gospodnjega Bog je postavio snove. Vidi Joel 2:28–31; Djela 2:17–20. Snovi mogu doći na tri načina: prvo, ‘od mnoštva poslova’. Vidi Propovjednik 5:3. Drugo, oni koji su pod nečistim duhom i Sotoninom prijevarom mogu imati snove pod njegovim utjecajem. Vidi Ponovljeni zakon 8:1–5; Jeremija 23:25–28; 27:9; 29:8; Zaharija 10:2; Juda 8. I treće, Bog je oduvijek poučavao, a i dalje poučava, svoj narod manje ili više snovima, koji dolaze posredovanjem anđela i Duha Svetoga. Oni koji stoje u jasnoj svjetlosti istine znat će kada im Bog daje san; i takvi neće biti prevareni niti odvedeni na stranputicu lažnim snovima.“

> “And he said, Hear now my words; if there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. Numbers 12:5.

> „I reče: Čujte sada moje riječi: ako je među vama prorok, ja, GOSPOD, objavit ću mu se u viđenju, i govorit ću mu u snu.“ Brojevi 12,5.

> “Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, in Genesis 37:5–9, and then the interesting story of their fulfilment in Egypt.

> „Reče Jakov: ‘Anđeo Gospodnji progovori mi u snu.’ Postanak 31,2. ‘I dođe Bog k Labanu Sircu u noćnom snu.’ Postanak 31,24. Pročitajte Josipove snove u Postanku 37,5–9, a zatim zanimljiv izvještaj o njihovu ispunjenju u Egiptu.“

> “In Gibeon the Lord appeared to Solomon in a dream by night. 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.

> „U Gibeonu se Jahve ukaza Salomonu u snu noću.“ 1. Kraljevima 3,5. Veliki, značajni lik iz drugoga poglavlja Daniela bio je također dan u snu, kao i četiri zvijeri itd. iz sedmoga poglavlja. Kad je Herod nastojao pogubiti dijete Spasitelja, Josip je u snu bio upozoren da pobjegne u Egipat. Matej 2,13.

> “And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Acts 2:17.

> „I dogodit će se u POSLJEDNJIM DANIMA, govori Bog, izlit ću od Duha svojega na svako tijelo; i vaši će sinovi i vaše kćeri prorokovati, i vaši će mladići viđenja gledati, i vaši će starci snove sanjati.” Djela 2,17.

> “The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

> „Dar proroštva, po snovima i viđenjima, ovdje je plod Duha Svetoga, i u posljednje dane treba se očitovati u dovoljnoj mjeri da tvori znak. To je jedan od darova evanđeoske Crkve.

> “And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Ephesians 4:11, 12.

> „I on je jedne dao za apostole, a jedne za PROROKE, a jedne za evanđeliste, a jedne za pastire i učitelje; za usavršavanje svetih, za djelo službe, za izgrađivanje tijela Kristova.” Efežanima 4:11, 12.

> “And God hath set some in the church, first apostles, secondarily PROPHETS, etc. 1 Corinthians 7:28.

> „I neke je Bog postavio u Crkvi: prvo apostole, drugo PROROKE, itd.“ 1. Korinćanima 7:28.

> “Despise not PROPHESYINGS. 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 12:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.

> „Proroštava ne prezirite.“ 1. Solunjanima 5,20. Vidi također Djela 13,1; 21,9; Rimljanima 12,6; 1. Korinćanima 14,1.24.39. Proroci ili proroštva dani su za izgrađivanje Crkve Kristove; i ne može se iz Božje riječi iznijeti nikakav dokaz da su oni trebali prestati prije nego što bi trebali prestati evanđelisti, pastiri i učitelji. Ali, kaže protivnik: „Bilo je toliko mnogo lažnih viđenja i snova da ne mogu imati povjerenja ni u što takve vrste.“ Istina je da Sotona ima svoje krivotvorine. On je oduvijek imao lažne proroke, i zacijelo ih možemo očekivati i sada, u ovom njegovu posljednjem času obmane i trijumfa. Oni koji odbacuju takva osobita otkrivenja zato što postoji krivotvorina, mogli bi s jednakim pravom poći korak dalje i nijekati da se Bog ikada objavio čovjeku u snu ili viđenju, jer je krivotvorina oduvijek postojala.

> “Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.

> „Snovi i viđenja sredstvo su po kojemu se Bog objavljivao čovjeku. Po tom je sredstvu govorio prorocima; dar proroštva postavio je među darove evanđeoske Crkve te je snove i viđenja svrstao među ostale znakove ‘POSLJEDNJIH DANA’. Amen.

> “My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White, Brother Miller’s Dream, 1–3.

> „Moj cilj u gornjim primjedbama bio je otkloniti prigovore na biblijski način i pripraviti um čitatelja za ono što slijedi.” James White, Brother Miller’s Dream, 1–3.

## William Miller’s Second Dream

Drugi san Williama Millera

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.

> „Sanjala sam da mi je Bog, nevidljivom rukom, poslao neobično izrađen kovčežić, dug oko deset palaca i širok šest, načinjen od ebanovine i bisera, vješto optočen. Uz kovčežić je bio pričvršćen ključ. Odmah sam uzela ključ i otvorila kovčežić, kadli, na svoje čuđenje i iznenađenje, nađoh da je ispunjen svakovrsnim draguljima svih vrsta i veličina, dijamantima, dragim kamenjem te zlatnim i srebrnim novcem svake veličine i vrijednosti, lijepo raspoređenima na njihovim pojedinim mjestima u kovčežiću; i tako raspoređeni odražavali su svjetlost i slavu kojoj je jedino sunce bilo ravno.“

> “I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

> „Mislila sam da nije moja dužnost uživati u tom čudesnom prizoru sama, premda je moje srce bilo preplavljeno radošću zbog sjaja, ljepote i vrijednosti njegova sadržaja. Stoga sam to stavila na središnji stol u svojoj sobi i razglasila da svi koji to žele mogu doći i vidjeti najslavniji i najsjajniji prizor koji je čovjek ikada vidio u ovom životu.״

> “The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.

> „Ljudi su počeli pristizati, isprva malobrojni, ali broj im je rastao do mnoštva. Kad bi prvi put pogledali u kovčežić, čudili bi se i klicali od radosti. No kad se broj promatrača povećao, svi bi počeli uznemirivati dragulje, vaditi ih iz kovčežića i razbacivati po stolu. Počela sam misliti da će vlasnik ponovno tražiti od mene kovčežić i dragulje; i ako dopustim da budu razasuti, nikada ih više neću moći složiti na njihova mjesta u kovčežiću kao prije; i osjećala sam da se nikada neću moći suočiti s odgovornošću, jer bi bila golemа. Tada sam počela moliti ljude da ih ne diraju niti da ih vade iz kovčežića; ali što sam više molila, to su ih više razbacivali; i sada se činilo da ih razbacuju po svoj prostoriji, po podu i po svakom komadu namještaja u prostoriji.“

> “I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.

> Tada sam vidio da su među prave dragulje i pravi novac razasuli nebrojenu količinu lažnih dragulja i krivotvorena novca. Bio sam silno ogorčen zbog njihova podloga postupanja i nezahvalnosti te sam ih zbog toga ukoravao i prekoravao; ali što sam ih više korio, to su više među prave dragulje i pravi novac razasipali lažne dragulje i krivotvoreni novac.

> “I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.

> „Tada sam se razgnjevio u svojoj tjelesnoj duši i počeo uporabljivati tjelesnu silu da ih istjeram iz sobe; ali dok sam jednoga istiskivao, trojica bi druga ušla te unosila prljavštinu i strugotinu i pijesak i svakovrsno smeće, sve dok nisu prekrili sve istinske dragulje, dijamante i novčiće, tako da su svi bili uklonjeni iz vidokruga. Također su rastrgali moj kovčežić i razasuli ga među smećem. Mislio sam da nitko ne mari za moju žalost ni za moj gnjev. Posve sam se obeshrabrio i klonuo duhom, te sjeo i zaplakao.

> “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.

> „Dok sam tako plakala i tugovala zbog svojega velikog gubitka i odgovornosti, sjetila sam se Boga te usrdno molila da mi pošalje pomoć. Odmah su se vrata otvorila i jedan je čovjek ušao u sobu, nakon čega su svi ljudi izišli iz nje; a on, držeći u ruci četku za prašinu, otvori prozore i poče mesti prljavštinu i smeće iz sobe.“

> “I cried to him to forbear, for there were some precious jewels scattered among the rubbish.

> „Zavapih mu da se suzdrži, jer među ruševinama bijahu razasuti neki dragocjeni dragulji.“

> “He told me to ‘fear not,’ for he would ‘take care of them.’

> Rekao mi je: „Ne boj se“, jer će se „pobrinuti za njih“.

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> „Zatim, dok je čistio prašinu i smeće, lažne dragulje i krivotvoren novac, sve se to podiglo i izišlo kroz prozor poput oblaka, a vjetar ih je odnio. U toj vrevi zatvorio sam oči na trenutak; kada sam ih otvorio, smeća više nije bilo. Dragocjeni dragulji, dijamanti, zlatnici i srebrnjaci ležali su u obilju razasuti po cijeloj sobi.

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> „Zatim je na stol stavio kovčežić, mnogo veći i ljepši od prijašnjega, te je zagrabio dragulje, dijamante i novčiće pune šake i ubacivao ih u kovčežić, sve dok nije ostao nijedan, premda neki od dijamanata nisu bili veći od vrška pribadače.״

> “He then called upon me to ‘come and see.’

> „Tada me pozvao da ‘dođem i vidim.’“

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> „Pogledala sam u kovčežić, ali su mi oči bile zaslijepljene tim prizorom. Sjale su deset puta većom slavom nego prije. Mislila sam da su bile izribane u pijesku nogama onih opakih osoba koje su ih razasule i pogazile u prah. Bile su složene u prekrasnom redu u kovčežiću, svaka na svome mjestu, bez ikakva vidljiva traga napora čovjeka koji ih je bacio unutra. Viknula sam od silne radosti, i taj me usklik probudio.” Early Writings, 81–83.

## James White’s Footnotes

Bilješke Jamesa Whitea

> “The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.

> „‘Kovčeg’ predstavlja velike istine Biblije koje se odnose na drugi dolazak našega Gospodina Isusa Krista, a koje su bile dane bratu Milleru da ih objavi svijetu.״

> “The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.

> „Priloženi ‘ključ’ bio je njegov način tumačenja proročke Riječi — uspoređujući Pismo s Pismom — Biblija sama sebi tumač. Tim je ključem brat Miller otvorio ‘škrinju’, odnosno veliku istinu o dolasku svijetu.

> “‘The people began to come in, at first few in number, but increasing to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.

> „Narod je počeo pristizati, isprva malobrojan, ali se postupno povećavao do mnoštva.“ Kada je brat Miller i još nekolicina drugih prvi put propovijedao adventni nauk, on je imao tek neznatan učinak i njime se probudio samo vrlo malen broj ljudi; no od 1840. do 1844., gdje god je bio propovijedan, cijela je zajednica bila pokrenuta.

> “The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6, 7] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.

> „‘Dragulji, dijamanti itd.’ ‘svakovrsni i svakovelikih veličina’, tako ‘lijepo raspoređeni svaki na svome mjestu u kovčežiću’, predstavljaju djecu Božju [Malahija 3,17], iz svih crkava i iz gotovo svakoga staleža i životnog položaja, koja su primila adventnu vjeru i za koja se vidjelo da zauzimaju odvažno stajalište na svojim različitim mjestima u svetoj stvari istine. Krećući se u tom poretku, svaki pazeći na svoju vlastitu dužnost i ponizno hodeći pred Bogom, ‘odražavali su svjetlost i slavu’ svijetu, kakva je bila jednaka samo crkvi u danima apostola. Poruka [Otkrivenje 14,6.7] išla je, takoreći, na krilima vjetra, a poziv: ‘Dođite, jer je sve već pripravljeno’ [Luka 14,17], širio se sa silom i učinkom.“

> “When the flying angel [Revelation 14:6, 7.] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed, and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced. Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfilment of prophecy in our past advent experience.

> „Kad je leteći anđeo [Otkrivenje 14:6, 7.] prvi put počeo propovijedati vječnu radosnu vijest: ‘Bojte se Boga i podajte mu slavu, jer dođe čas njegova suda’, mnogi su klicali od radosti pri pomisli na Isusov dolazak i obnovu, a poslije su se usprotivili, rugali se i ismijavali istinu koja ih je malo prije ispunjala radošću. Uznemiravali su i raspršivali dragulje. To nas dovodi do jeseni 1844., kada je započelo vrijeme raspršivanja. Zapamtite ovo: oni koji su nekoć ‘klicali od radosti’ bili su ti koji su uznemiravali i raspršivali dragulje. I nitko od 1844. nije tako djelotvorno raspršivao stado i odvraćao ga na stranputicu kao oni koji su nekoć propovijedali istinu i radovali se u njoj, ali su potom zanijekali Božje djelo i ispunjenje proročanstva u našem prošlom adventnom iskustvu.”

> “Brother Miller’s testimony, for a number of months after the Midnight cry, at the seventh month, 1844, was that the door was shut, and that the advent movement was a fulfilment of prophecy, and that we had been right in preaching time. He then exhorted his brethren, through the Advent Herald to hold fast, to be patient, and not grudge against one another; and God would soon justify them for preaching time. In this way he plead for the jewels, while he felt his ‘accountability’ for them, and that ‘it would be immense.’

> “Svjedočanstvo brata Millera, tijekom nekoliko mjeseci nakon ponoćnog pokliča, u sedmom mjesecu 1844., bilo je da su vrata zatvorena te da je adventni pokret bio ispunjenje proroštva i da smo bili u pravu propovijedajući vrijeme. Tada je, preko Advent Heralda, poticao svoju braću da čvrsto ustraju, da budu strpljivi i da ne gunđaju jedan protiv drugoga; a Bog će ih uskoro opravdati za propovijedanje vremena. Na taj je način zastupao dragulje, dok je osjećao svoju ‘odgovornost’ za njih i da će ‘biti golema.’”

> “The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7.] since the door was shut in 1844.

> „Lažni dragulji i krivotvoreni novčići“ koji su bili rasuti među pravima, jasno predstavljaju lažne obraćenike, ili „tuđu djecu“ [Hošea 5,7], otkako su se vrata zatvorila 1844. godine.

> “The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds,’ and ‘coins’ were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are ‘not bigger than the point of a pin,’ they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18.] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.

> „Druga ‘škrinjica mnogo veća i ljepša od prijašnje’ u koju su bili sabrani raspršeni ‘dragulji’, ‘dijamanti’ i ‘kovanice’ predstavlja široko polje žive sadašnje istine u koje će se sabrati raspršeno stado, to jest 144.000, a svi oni imaju pečat Boga živoga. Ni jedan od dragocjenih dijamanata neće biti ostavljen u tami. Premda neki ‘nisu veći od vrška igle’, neće biti previdjeni i izostavljeni u ovaj dan kada Bog sabire svoje dragulje. [Malahija 3:16–18.] On može poslati svoje anđele i požuriti ih da ih izvedu, kao što je izveo Lota iz Sodome. ‘Kratko će djelo učiniti Gospodin na zemlji.’ ‘Skratit će ga u pravednosti.’ Vidi Rimljanima 9:28.“

> “The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.

> „Prašina i strugotine, pijesak i svakovrsno smeće“ predstavljaju različite i brojne zablude koje su unesene među vjernike u drugi dolazak od jeseni 1844. godine. Ovdje ću se osvrnuti na nekoliko njih.

> “1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight Cry, then published in New York city. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil, was in the days of our Saviour, blasphemy, and it is blasphemy now.

> „1. Stav koji su neki od ‘pastira’ drsko zauzeli neposredno nakon što je bio upućen Ponoćni poklik, naime da je svečana, omekšavajuća sila Duha Svetoga koja je pratila pokret sedmoga mjeseca bila mesmerijski utjecaj. George Storrs bio je među prvima koji su zauzeli taj stav. Vidi njegove spise u drugom dijelu 1844. godine, u Midnight Cry, koji je tada izlazio u gradu New Yorku. J. V. Himes je na Albany Conference u proljeće 1845. rekao da je pokret sedmoga mjeseca proizveo mesmerizam dubok sedam stopa. To mi je rekao jedan koji je bio nazočan i čuo tu primjedbu. Drugi koji su aktivno sudjelovali u pokliku sedmoga mjeseca poslije su taj pokret proglasili djelom Đavla. Pripisivati djelovanje Krista i Duha Svetoga Đavlu bilo je u danima našega Spasitelja bogohulstvo, a bogohulstvo je i sada.“

> “2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement.

> „2. Mnogi pokušaji određivanja točnog vremena. Budući da je 2300 dana završilo 1844. godine, različiti su pojedinci odredili priličan broj vremena za njihov završetak. Čineći to, uklonili su ‘međaše’ i bacili tamu i sumnju na čitav adventni pokret.

> “3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says, ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’

> „3. Spiritizam sa svim svojim umišljajima i pretjerivanjima. Ova đavolska varka, koja je izvršila strašno djelo smrti, vrlo je prikladno predstavljena kao ‘strugotine’ i ‘svakovrsno smeće’. Mnogi od onih koji su ispili otrov spiritizma priznavali su istinu našega prošlog adventnog iskustva, i zbog te su činjenice mnogi bili navedeni da povjeruju kako je spiritizam bio prirodan plod vjerovanja da je Bog vodio velike adventne pokrete 1843. i 1844. godine. Petar, govoreći o onima koji će ‘uvesti pogubna krivovjerja, i Gospodina koji ih je otkupio zatajiti’, kaže: ‘ZBOG KOJIH ĆE SE PUT ISTINE POGRDNO SPOMINJATI.’”

> “4. S. S. Snow professing to be ‘Elijah the Prophet’” This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.

> „4. S. S. Snow koji se izdaje za ‘Iliju Proroka’“ Taj je čovjek, u svojoj neobičnoj i pomamnoj putanji, također odigrao svoju ulogu u ovom djelu smrti, a njegov je način postupanja imao sklonost dovesti pravi položaj svetih koji čekaju na zao glas u mislima mnogih poštenih duša.

> “To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, &c. &c.

> „Ovomu popisu zabluda mogao bih dodati još mnoge druge, kao što su ‘tisuću godina’ iz Otkrivenja 20,4.7 u prošlosti, 144.000 iz Otkrivenja 7,4; 14,1, oni koji su ‘ustali i izašli iz grobova’ nakon Kristova uskrsnuća, nauk o neradu, nauk o uništenju dojenčadi itd. itd.

> “These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream, the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—’And judgment is turned away backward, and justice standeth afar off,’ &c. &c. See Isaiah 59:14. At that time there was not an advent paper in the land that advocated the cause of present truth. The Day-Dawn, was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Bro. Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.

> „Te su se zablude tako marljivo širile i tako nametale stadu koje je čekalo da su, u vrijeme kad je brat Miller usnio san, pravi dragulji bili ‘uklonjeni iz vidokruga’, te su bile primjenjive riječi proroka — ‘I pravda je uzmaknuta natrag, i pravednost stoji daleko’, itd. itd. Vidi Izaija 59:14. U to vrijeme u zemlji nije bilo nijednog adventnog lista koji bi zastupao stvar sadašnje istine. The Day-Dawn bio je posljednji koji je branio pravi položaj maloga stada; ali on je zamro nekoliko mjeseci prije nego što je Gospod dao bratu Milleru ovaj san; te je u svojoj posljednjoj samrtnoj borbi umorne i uzdišuće svete upućivao na 1877., tada trideset godina u budućnosti, kao na vrijeme njihova konačnog izbavljenja. Jao! jao! Nije čudo što je brat Miller u svome snu ‘sjeo i zaplakao’ nad tim žalosnim stanjem stvari.“

> “Brother Miller closed his eyes in death, December 22, 1849, which fulfilled the following words in his dream, ‘In the bustle I closed my eyes for a moment.’ This wonderful fulfilment is so plain that none will fail to see it.

> „Brat Miller sklopio je svoje oči u smrti 22. prosinca 1849., čime su se ispunile sljedeće riječi iz njegova sna: ‘U toj vrevi sklopio sam oči na trenutak.’ To je divno ispunjenje tako očito da ga nitko neće propustiti vidjeti.

> “The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. [Matthew 25:1–11.] First, the time, 1843; second, the tarrying time; third, the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the second advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.

> „Kovčeg predstavlja adventnu istinu koju je brat Miller objavio svijetu, kako je naznačeno prispodobom o deset djevica. [Matej 25:1–11.] Prvo, vrijeme, 1843.; drugo, vrijeme odgode; treće, ponoćni poklik, u sedmome mjesecu 1844.; i četvrto, zatvorena vrata. Nitko tko je od 1843. čitao spise o drugom adventu neće zanijekati da je brat Miller zastupao ove četiri važne točke u adventnoj povijesti. Taj skladni sustav istine ili „kovčeg“ razderali su na komade i razasuli među smeće oni koji su odbacili vlastito iskustvo i zanijekali same istine koje su oni, zajedno s bratom Millerom, tako neustrašivo propovijedali svijetu.“

> “The church will then be pure and ‘without fault before the throne of God,’ having confessed all their errors, faults and sins, and having had them washed away by the blood of Christ and blotted out, they will be without ‘spot or wrinkle, or any such thing.’ Then they will shine with ‘ten times their former glory.’” JAMES WHITE Oswego, May, 1850.

> „Crkva će tada biti čista i ‘bez mane pred prijestoljem Božjim’, pošto bude priznala sve svoje zablude, pogrješke i grijehe, i pošto oni budu oprani krvlju Kristovom i izbrisani, bit će bez ‘mrlje ili bore, ili čega takva.’ Tada će zasjati s ‘deset puta većom slavom nego prije.’” JAMES WHITE Oswego, svibanj 1850.

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