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

Knjiga proroka Joela i laodicejska Crkva adventista sedmoga dana - Broj petnaest

Number Fifteen

Broj petnaest

Author

Jeff Pippenger

Published

December 21, 2025

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I contend that it is important to understand the connection of the symbol of four generations with the latter rain message to have the best hope of recognizing the significance of the opening four verses of Joel chapter one. Joel sings the song of the vineyard, but his opening stanza is the covenant’s prophetic association with four generations.

Tvrdim da je važno razumjeti povezanost simbola četiriju naraštaja s porukom o poznoj kiši kako bismo imali najbolju nadu prepoznati značenje prva četiri retka prvoga poglavlja Joela. Joel pjeva pjesmu o vinogradu, ali njegova početna strofa jest proročka povezanost Saveza s četirima naraštajima.

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

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

This passage is the prophecy that was fulfilled through the life of Moses. When the book of Joel begins the song of the vineyard by referencing four generations of escalating destruction, it is aligning the book of Joel with the prophetic fourth and final generation. That generation is Peter’s “chosen generation” who have been called out of darkness into His “marvelous light.” They are contrasted with their generational counterpart represented as a generation of vipers. That fourth and final generation is represented by John, who is a symbol of the one hundred and forty-four thousand, who “are called, and chosen, and faithful.”

Ovaj odlomak proročanstvo je koje se ispunilo kroz Mojsijev život. Kada Joelova knjiga započinje pjesmu o vinogradu upućivanjem na četiri naraštaja sve većega razaranja, ona usklađuje Joelovu knjigu s proročkim četvrtim i posljednjim naraštajem. Taj je naraštaj Petrovo „izabrano pokoljenje“ koje je pozvano iz tame u Njegovo „čudesno svjetlo“. Oni su suprotstavljeni svojemu naraštajnom pandanu, prikazanom kao porođaj gujinji. Taj četvrti i posljednji naraštaj predstavljen je Ivanom, koji je simbol sto četrdeset i četiri tisuće, koji su „pozvani, i izabrani, i vjerni“.

Called at 9/11, chosen in the Midnight Cry and faithful at the Sunday law crisis, just as the Levites were faithful in Aarons and Jeroboams’ golden calf rebellions. The souls who are purified as silver in Malachi three, are Levites who are chosen during the message of the Midnight Cry, for the sealing is accomplished with, and by, an outpouring of the Holy Spirit.

Pozvani na 9/11, izabrani u Ponoćnom pokliku i vjerni u krizi nedjeljnog zakona, baš kao što su Leviti bili vjerni u pobunama sa zlatnim teletom u Aronovo i Jeroboamovo vrijeme. Duše koje su pročišćene kao srebro u Malahiji 3, jesu Leviti koji su izabrani tijekom poruke Ponoćnog poklika, jer se pečaćenje ostvaruje sa, i po, izlijevanju Duha Svetoga.

In the previous article we brought out lines from the history of Moses, who Sister White identifies as the alpha of Bible prophecy, who prophetically connects with Christ as the omega of Bible prophecy. Moses is the foundation stone and Christ is the capstone. They both are symbols of deliverance from sin, as represented by the deliverance from Egypt with Moses. Yet all the manifestations of the power of God that occurred at the hands of Moses, were far surpassed, when Christ confirmed the covenant with many for one week. Moses is the alpha and Christ is the omega, and the omega is the number “22” and the alpha is the number “1.”

U prethodnom članku iznijeli smo crte iz povijesti Mojsija, kojega sestra White prepoznaje kao alfu biblijskog proročanstva, koji se proročki povezuje s Kristom kao omegom biblijskog proročanstva. Mojsije je kamen temeljac, a Krist je zaglavni kamen. Obojica su simboli izbavljenja od grijeha, kako je to predočeno izbavljenjem iz Egipta pod Mojsijem. Ipak, sva očitovanja Božje sile koja su se zbila po Mojsijevim rukama bila su daleko nadmašena kada je Krist potvrdio savez s mnogima za jedan tjedan. Mojsije je alfa, a Krist je omega, a omega je broj „22“, a alfa je broj „1“.

Dealing with Moses we find the deliverance which pervades his prophetic testimony is set within water. His deliverance from the water of the Nile at his birth, typified Noah in the ark. The baptism at the Red Sea aligns with Noah and the eight within the ark, which in turn aligns with the baptism of Joshua at the Jordan River, that was repeated by Christ at the very same spot. The testimony of Moses begins with deliverance at the Nile River and ends at the banks of the Jordan River. The baptism of Christ was His anointing to witness for three and a half years leading up to His death, which was represented at the beginning at His baptism. At His resurrection there was a few drops until the full outpouring at Pentecost.

Promatrajući Mojsija, nalazimo da je izbavljenje koje prožima njegovo proročko svjedočanstvo smješteno u vodi. Njegovo izbavljenje iz voda Nila pri rođenju bilo je praslika Noe u korablji. Krštenje na Crvenome moru podudara se s Noom i osmero njih u korablji, što se opet podudara s krštenjem Jošue na rijeci Jordanu, koje je Krist ponovio na posve istome mjestu. Mojsijevo svjedočanstvo započinje izbavljenjem na rijeci Nilu i završava na obalama rijeke Jordana. Kristovo krštenje bilo je Njegovo pomazanje da svjedoči tri i pol godine, vodeći do Njegove smrti, koja je bila predočena na početku, pri Njegovu krštenju. Pri Njegovu uskrsnuću bilo je tek nekoliko kapi, sve do punoga izlijevanja na Pedesetnicu.

God’s covenant promise to mankind begins with Noah, and His covenant promise to a chosen people through Abraham was fulfilled with Moses. Moses the alpha typified Jesus the omega who would come and confirm the covenant with “many,” not just a chosen people. As a type of Christ, Moses’ birth aligns with the covenant given to Noah, with the rainbow as the sign for all people. Moses also aligns with the covenant given to a chosen people, with circumcision as the sign for the chosen people. Moses’ covenant work was with “many,” not simply a chosen people. If that had not been the case, they would not have been constantly plagued by the mixed multitude.

Božje savezno obećanje čovječanstvu započinje s Noom, a Njegovo savezno obećanje izabranom narodu po Abrahamu ispunjeno je s Mojsijem. Mojsije, alfa, predoznačavao je Isusa, omegu, koji će doći i potvrditi savez s „mnogima“, a ne samo s izabranim narodom. Kao praslika Krista, Mojsijevo rođenje usklađeno je sa savezom danim Noi, s dugom kao znakom za sve ljude. Mojsije je također usklađen sa savezom danim izabranom narodu, s obrezanjem kao znakom za izabrani narod. Mojsijevo savezno djelovanje bilo je s „mnogima“, a ne jednostavno s izabranim narodom. Da to nije bio slučaj, ne bi ih neprestano mučilo mješovito mnoštvo.

In the middle of all the various ‘waters of deliverance’ represented throughout the life of Moses, the baptism at Bethabara on the Jordan River connects the beginning of ancient Israel’s covenant history in the Promised Land with the end of its history, during the week that Christ confirmed the covenant with many. Christ’s baptism aligns with ancient Israel’s baptism and both histories speak to His resurrection when He breathed a few drops of rain, before the plentiful showers at Pentecost fifty days later. The entire line of alpha and omega in terms of Moses to Christ is portrayed within the waters of deliverance.

Usred svih raznolikih „voda izbavljenja” prikazanih tijekom Mojsijeva života, krštenje u Betabari na rijeci Jordanu povezuje početak zavjetne povijesti drevnoga Izraela u Obećanoj zemlji s krajem njegove povijesti, tijekom tjedna u kojemu je Krist potvrdio Savez s mnogima. Kristovo se krštenje podudara s krštenjem drevnoga Izraela, a obje povijesti govore o Njegovu uskrsnuću kada je izdahnuo nekoliko kapi kiše, prije obilnih pljuskova o Pedesetnici pedeset dana poslije. Cjelokupna linija alfe i omege od Mojsija do Krista prikazana je unutar voda izbavljenja.

> “In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.

> „Poučavajući ove učenike, Isus je pokazao važnost Staroga zavjeta kao svjedoka o svojem poslanju. Mnogi koji se izjašnjavaju kao kršćani sada odbacuju Stari zavjet, tvrdeći da više nije ni od kakve koristi. Ali takav nije Kristov nauk. Toliko ga je visoko cijenio da je jednom rekao: ‘Ako ne slušaju Mojsija i proroke, neće se dati uvjeriti ni ako tko od mrtvih uskrsne.’ Luka 16,31.

> “It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.” The Desire of Ages, 799.

> „Kristov je to glas koji govori preko patrijaraha i proroka, od Adamovih dana pa sve do završnih prizora vremena. Spasitelj se u Starome zavjetu otkriva jednako jasno kao i u Novome. Svjetlost iz proročke prošlosti iznosi na vidjelo Kristov život i učenja Novoga zavjeta s jasnoćom i ljepotom. Kristova čudesa dokaz su Njegova božanstva; ali snažniji dokaz da je On Otkupitelj svijeta nalazi se u usporedbi proročanstava Staroga zavjeta s poviješću Novoga.“ The Desire of Ages, 799.

In the articles addressing the book of Joel, we have been “comparing the prophecies of the Old Testament with the history of the New,” and also the history of modern spiritual Israel. Whether it is the Old or New Testaments or the history of the three angels that began in 1798, all of those lines are represented as “the voice of Christ.” The written testimony of the Bible and the Spirit of Prophecy is the voice of Christ, and the voice of Christ, is the voice of He who is the Word of God.

U člancima koji se bave knjigom proroka Joela, „uspoređivali smo proročanstva Staroga zavjeta s poviješću Novoga“, a također i s poviješću suvremenoga duhovnog Izraela. Bilo da je riječ o Starome ili Novome zavjetu ili o povijesti trojice anđela koja je započela 1798. godine, sve su te linije predstavljene kao „glas Kristov“. Pisano svjedočanstvo Biblije i Duha proroštva jest glas Kristov, a glas Kristov jest glas Onoga koji je Riječ Božja.

The “voice” of the Word of God, is God’s message as represented in His written Word. His message in the last days is the message of the latter rain, which includes a former rain, followed by a former and latter rain, according to Joel.

„Glas” Riječi Božje jest Božja poruka kako je predstavljena u Njegovoj pisanoj Riječi. Njegova poruka u posljednjim danima jest poruka kasne kiše, koja uključuje ranu kišu, a zatim ranu i kasnu kišu, prema Joelu.

John the Revelator represents the one hundred and forty-four thousand who return to the old paths, for he hears a “voice” behind him. The “voice” behind is the voice of Christ “from the days of Adam” onward.

Ivan Otkrovitelj predstavlja sto četrdeset i četiri tisuće koji se vraćaju starim stazama, jer on čuje „glas“ iza sebe. „Glas“ iza njega jest glas Kristov „od Adamovih dana“ pa nadalje.

> And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:12.

> I okrenuh se da vidim glas koji mi govoraše. I, okrenuvši se, vidjeh sedam zlatnih svijećnjaka. Otkrivenje 1,12.

The verse represents a break in chapter one, for up until the previous verse John was in the isle which is called Patmos, but in verse twelve he turns, and from there on John is in the Heavenly Sanctuary. When he turns, he is doing so, for in verse ten he had heard a voice from behind.

Ovaj redak predstavlja prijelom u prvom poglavlju, jer je sve do prethodnoga retka Ivan bio na otoku zvanom Patmos, ali se u dvanaestom retku okreće, i odatle je nadalje Ivan u Nebeskom Svetištu. Kada se okreće, to čini zato što je u desetom retku iza sebe čuo glas.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

> Bijah u u Duhu na dan Gospodnji, i začuh iza sebe silan glas, kao glas trube, koji govoriše: Ja sam Alfa i Omega, Prvi i Posljednji; i: Što vidiš, napiši u knjigu i pošalji sedmerim crkvama koje su u Aziji: u Efez, i u Smirnu, i u Pergam, i u Tijatiru, i u Sard, i u Filadelfiju, i u Laodiceju. Otkrivenje 1,10.11.

John represents those who hear the voice of Christ behind them. He hears Jeremiah’s trumpet message to return to the old paths, the paths the wicked refused to walk in and the warning trumpet they refuse to listen to. John listened, and the voice behind him identified himself as Alpha and Omega—the One who illustrates the new path, with the old path.

Ivan predstavlja one koji čuju Kristov glas iza sebe. On čuje Jeremijinu trubnu poruku da se vrate starim stazama, stazama kojima zli nisu htjeli hoditi, i trubno upozorenje koje odbijaju poslušati. Ivan je poslušao, a glas iza njega poistovjetio se kao Alfa i Omega — Onaj koji oslikava novi put, sa starim putem.

> And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. Revelation 1:13–16.

> I posred sedam svijećnjaka netko sličan Sinu čovječjemu, odjeven u haljinu do stopala i opasan po prsima zlatnim pojasom. Glava njegova i kosa bijele kao vuna, bijele kao snijeg; i oči njegove kao plamen ognjeni; i noge njegove kao mjed uglačana, kao da su užarene u peći; i glas njegov kao šum mnogih voda. I u desnici svojoj imao je sedam zvijezda; i iz usta njegovih izlazio je oštar mač s dvije oštrice; i lice njegovo bijaše kao sunce kad sjaji u svojoj snazi. Otkrivenje 1:13–16.

In verse twelve John turns around and sees a vision of Christ which Sister White aligns with the vision of Christ that Daniel had, which is the vision Isaiah, Jeremiah, Ezekiel and Paul had.

U dvanaestom retku Ivan se okreće i vidi viđenje Krista koje sestra White usklađuje s viđenjem Krista koje je imao Daniel, a to je viđenje koje su imali Izaija, Jeremija, Ezekiel i Pavao.

> “It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

> „S ozbiljnom čežnjom iščekujem vrijeme kada će se događaji dana Pedesetnice ponoviti s još većom silom nego tom prigodom. Ivan kaže: ‘I vidjeh drugoga anđela gdje silazi s neba, koji ima veliku vlast; i zemlja se prosvijetli od slave njegove.’ Tada će, kao u vrijeme Pedesetnice, narod čuti istinu kako mu se govori, svaki čovjek na svojem jeziku.

> “God can breathe new life into every soul that sincerely desires to serve Him [Adam and Ezekiel’s valley of bones], and can touch the lips with a live coal from off the altar [Isaiah], and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed [Isaiah’s other tongue], and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement [Malachi’s Levites], and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> „Bog može udahnuti nov život u svaku dušu koja Mu iskreno želi služiti [Adam i Ezekielova dolina kostiju], i može dotaći usne živim ugljenom s oltara [Izaija], te učiniti da postanu rječite u Njegovoj hvali. Tisuće glasova bit će prožete snagom da objavljuju divne istine Božje Riječi. Mucavi jezik bit će odriješen [Izaijin drugi jezik], a plašljivi će biti osnaženi da hrabro svjedoče za istinu. Neka Gospodin pomogne svome narodu da očisti hram duše od svake nečistoće [Malahijini Leviti] i da održava tako blisku vezu s Njime da mogu biti dionici kasne kiše kada bude izlivena.” Review and Herald, 20. srpnja 1886.

The vision we are considering includes the description of Christ’s voice. When John turns and hears Christ’s voice, it is as the sound of “many waters.” When Christ’s voice speaks of His covenant with men or with a chosen people it is associated with many waters. The message of Daniel seven through nine was unsealed in 1798, and then, in 1989 the message of Daniel ten through twelve was unsealed. 1798 is associated with the voice of the Ulai River and 1989 is the voice of the Hiddekel River.

Viđenje koje razmatramo uključuje opis Kristova glasa. Kada se Ivan okrene i čuje Kristov glas, on je kao šum „mnogih voda“. Kada Kristov glas govori o svojem savezu s ljudima ili s izabranim narodom, povezan je s mnogim vodama. Poruka Daniela od sedmog do devetog poglavlja bila je otpečaćena 1798., a zatim je 1989. otpečaćena poruka Daniela od desetog do dvanaestog poglavlja. Godina 1798. povezana je s glasom rijeke Ulaj, a 1989. je glas rijeke Hiddekel.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> „Svjetlo koje je Daniel primio od Boga dano je osobito za ove posljednje dane. Viđenja koja je vidio na obalama Ulaija i Hiddekelа, velikih rijeka Šinara, sada su u procesu ispunjenja, i svi prorečeni događaji uskoro će se zbiti.“ Testimonies to Ministers, 112.

The River Jordan is the link between the alpha covenant history and the omega covenant history of ancient Israel. The word Jordan means ‘descender’ and represents Christ ‘the great descender.’

Rijeka Jordan poveznica je između savezničke povijesti drevnoga Izraela, od alfe do omege. Riječ Jordan znači „onaj koji silazi“ i predstavlja Krista, „velikoga Silaznika“.

> Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–9.

> Neka u vama bude isto mišljenje koje bijaše i u Kristu Isusu: On, koji, budući u obličju Božjemu, nije smatrao otimanjem to što je jednak Bogu, nego je sam sebe lišio ugleda, uzevši obličje sluge i postavši sličan ljudima; i našavši se po vanjštini kao čovjek, ponizio je sam sebe, postavši poslušan do smrti, i to smrti na križu. Filipljanima 2,5–9.

The Jordan River represents Christ ‘the great descender’ and the Jordan is the connection between the alpha and omega history of the chosen people of God, who were given a vineyard to maintain. Moses’ waters of deliverance represent the voice of Christ, that can be heard if a soul would but turn around, to hear ‘the voice behind them,’ and the voice they would then hear is—the voice of many waters. From the flood of Noah to the destruction of Jerusalem in 70 AD, waters of deliverance are set forth as waymarks for God’s covenant people. Those waymarks represent the internal history of God’s final covenant people, the one hundred and forty-four thousand. The water that supplies the Jordan River originates in the dew and snow that accumulates in the Hermon mountains, which form the head waters of the Jordan River.

Rijeka Jordan predstavlja Krista, „velikoga silaznika“, a Jordan je poveznica između alfa i omega povijesti izabranoga Božjeg naroda, kojemu je dan vinograd da ga održava. Mojsijeve vode izbavljenja predstavljaju Kristov glas, koji se može čuti ako bi se duša samo okrenula da čuje „glas iza sebe“, a glas koji bi tada čula jest — glas mnogih voda. Od Noinoga potopa do razorenja Jeruzalema 70. godine po Kr., vode izbavljenja iznose se kao putokazi za Božji zavjetni narod. Ti putokazi predstavljaju unutarnju povijest Božjega konačnog zavjetnog naroda, sto četrdeset i četiri tisuće. Voda koja napaja rijeku Jordan potječe od rose i snijega koji se nakupljaju u planinama Hermona, koje tvore izvorišne vode rijeke Jordan.

> A Song of degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments; As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. Psalms 133:1–3.

> Pjesma uspinjanja. Davidova. Gle, kako je dobro i kako je milo kad braća prebivaju zajedno u jedinstvu! To je kao dragocjeno ulje na glavi, što se slijeva niz bradu, po Aronovoj bradi, što se spušta do ruba njegovih haljina; kao rosa Hermona i kao rosa što silazi na gore sionske: jer ondje je Gospodin zapovjedio blagoslov, život dovijeka. Psalmi 133:1–3.

Those waters also produce the grotto of Pan, a deep pool, set within a cave located in Panium of Daniel 11:13–15, and Caesarea Philippi in the days of Peter. The head waters of the Jordan River also produce the satanic pool of the grotto of Pan. The voice of many waters identifies that the great controversy between Christ and Satan originated in the high mountain peaks of the Hermon mountains.

Te vode također tvore Panovu pećinu, dubok bazen smješten u špilji koja se nalazila u Paniju iz Daniela 11,13–15, te u Cezareji Filipovoj u Petrovo vrijeme. Izvori rijeke Jordana također tvore sotonski bazen Panove pećine. Glas mnogih voda ukazuje da je velika borba između Krista i Sotone nastala na visokim planinskim vrhovima Hermonskoga gorja.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

> A ja tebi kažem: ti si Petar, i na ovoj stijeni sagradit ću crkvu svoju; i vrata paklena neće je nadvladati. Matej 16,18.

The name “Hermon” means “sacred, consecrated, devoted, or set apart,” and is a symbol of Heaven, the source of all water and the beginning of the great controversy as represented by “the gates of hell,” which was the label Jesus attached to the grotto of Pan, when at Caesarea Philippi. In that setting Simon Barjona's name was changed to Peter. Simon means ‘one who hears,’ and Barjona means ‘son of the dove.’ Simon was a symbol of the soul who heard the message of Jesus baptism that was represented by the Holy Spirit in the form of a dove. As one who heard the message of Christ’s baptism, Peter is changed, representing the 144,000. Peter was sealed while at Panium, which is verses thirteen through fifteen of Daniel eleven.

Ime „Hermon“ znači „svet, posvećen, predan ili odvojen“ te je simbol Neba, izvora svake vode i početka velike borbe, kako je predstavljena „vratima pakla“, što je naziv koji je Isus pripisao Panovoj špilji kada je bio u Cezareji Filipovoj. U tom je kontekstu ime Šimuna Barjone promijenjeno u Petar. Šimun znači „onaj koji čuje“, a Barjona znači „sin golubice“. Šimun je bio simbol duše koja je čula poruku Isusova krštenja, koja je bila predstavljena Duhom Svetim u obličju golubice. Kao onaj koji je čuo poruku Kristova krštenja, Petar je promijenjen, predstavljajući 144.000. Petar je bio zapečaćen dok je bio u Paniju, što su reci trinaesti do petnaesti jedanaestog poglavlja Daniela.

From Hermon’s waters, the Jordan river, a symbol of Christ—the great descender concludes His journey at the Dead Sea. From Heaven, where the dew of life originates, Christ descended to the death of the cross, represented by the Dead Sea. The Dead Sea shoreline is the deepest exposed surface land on earth. The Jordon river that descends, descends to the lowest water level on earth, as Christ descended to His death on the cross. From the water of life to the water of death, the River Jordan represents the descent of Christ from heaven to the cross.

Od voda Hermona, rijeka Jordan, simbol Krista — velikog Silaznika — završava svoje putovanje na Mrtvome moru. S Neba, odakle potječe rosa života, Krist je sišao do smrti na križu, koju predočuje Mrtvo more. Obala Mrtvoga mora najniža je izložena kopnena površina na zemlji. Rijeka Jordan, koja se spušta, spušta se do najniže razine vode na zemlji, kao što je Krist sišao do svoje smrti na križu. Od vode života do vode smrti, rijeka Jordan predstavlja Kristov silazak s neba na križ.

Important themes of Bible prophecy are associated with water, and Bible prophecy is the voice of Christ, which is a voice of many waters. The whore of Babylon is seated upon many waters, and the waters of the Euphrates are dried up to prepare the way of the kings of the east, and the merchants and kings stand a far off and lament for the ships of Tarshish are destroyed in the midst of the seas, and the covenant of death that the drunkards of Ephraim accepted when they hid themselves under lies, is disannulled by the overwhelming flood of the papal Sunday law.

Važne teme biblijskog proroštva povezane su s vodom, a biblijsko je proroštvo glas Kristov, koji je glas mnogih voda. Bludnica Babilona sjedi na mnogim vodama, a vode Eufrata presušuju da priprave put kraljevima s istoka, a trgovci i kraljevi stoje izdaleka i nariču jer su lađe Taršiša uništene usred mora, a savez sa smrću, koji su pijanci Efrajimovi prihvatili kad su se sakrili pod laži, poništava preplavljujuća bujica papinskoga zakona o nedjelji.

When Sister White references the “great rivers of Shinar,” she is addressing the Tigris and Euphrates Rivers. Those waters can be traced back to the Garden of Eden where they are the third and fourth river to come out of Eden.

Kada sestra White spominje „velike rijeke Šinara“, misli na rijeke Tigris i Eufrat. Te se vode mogu pratiti unatrag do Edenskoga vrta, gdje su one treća i četvrta rijeka što izlazi iz Edena.

> And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. Genesis 2:14.

> A ime je trećoj rijeci Hiddekel; ona teče istočno od Asirije. A četvrta je rijeka Eufrat. Postanak 2,14.

The Hiddekel is the Tigris, and of course, the Euphrates was the Euphrates, though modern historians and theologians disagree. They insist that the Ulai was not a great river, but simply a man-made aqueduct in Persia, not Shinar. Those same human authorities identify that the only two rivers of any note that are associated with Shinar, were the Tigris and Euphrates, and the prophetess states that the Ulai and the Hiddekel were “the great rivers of Shinar.”

Hiddekel je Tigris, a dakako, Eufrat je bio Eufrat, premda se suvremeni povjesničari i teolozi ne slažu. Oni ustraju na tome da Ulaj nije bio velika rijeka, nego jednostavno ljudskom rukom sagrađen akvadukt u Perziji, a ne u Šinaru. Te iste ljudske vlasti utvrđuju da su jedine dvije rijeke od ikakve važnosti koje se povezuju sa Šinarom bile Tigris i Eufrat, a proročica izjavljuje da su Ulaj i Hiddekel bili „velike rijeke Šinara“.

The prophetess words on the message of water opposes the modern experts, as did the ancient experts—who opposed Noah’s message of water. We are informed that the two visions represented by the two rivers are in the process of fulfillment, and therefore, everything represented within those two visions that were given by “the two great rivers of Shinar,” will soon come to pass. The message associated with those rivers is the voice of Christ, for His voice is as many waters. The Tigris and Euphrates represent a major prophetic theme, and their testimony is related to the covenant that the alpha Moses set forth, which is the same covenant that the omega Christ confirmed.

Proročičine riječi o poruci vode protive se suvremenim stručnjacima, kao što su se i drevni stručnjaci protivili Noinoj poruci o vodi. Obaviješteni smo da su dva viđenja predstavljena dvjema rijekama u procesu ispunjenja, te stoga će se uskoro zbiti sve što je unutar ta dva viđenja bilo predstavljeno „dvjema velikim rijekama Šinara“. Poruka povezana s tim rijekama jest Kristov glas, jer je Njegov glas kao mnoge vode. Tigris i Eufrat predstavljaju veliku proročku temu, a njihovo je svjedočanstvo povezano sa savezom koji je izložio alfa Mojsije, a koji je isti savez što ga je omega Krist potvrdio.

In prophecy the Tigris represents Assyria and the Euphrates is Babylon. In this relation they are the two powers, represented as lions by Jeremiah who would carry first the northern kingdom and thereafter the southern kingdom into captivity.

U proročanstvu Tigris predstavlja Asiriju, a Eufrat Babilon. U tom su odnosu oni dvije sile, koje Jeremija prikazuje kao lavove, a koje će najprije odvesti sjeverno kraljevstvo, a potom i južno kraljevstvo u sužanjstvo.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Izrael je raspršena ovca; lavovi su ga otjerali: najprije ga je proždro kralj asirski; a naposljetku mu je ovaj Nabukodonosor, kralj babilonski, polomio kosti. Jeremija 50:17.

Both Assyria and Babylon were northern enemies in relation to either kingdom of Israel, and are therefore types of the counterfeit king of the north—the papal power. Essentially the same political and religious traditions were carried out by the two powers that arose from the same cultural setting, but Assyria’s political structure emphasized statecraft, whereas; Babylon emphasized churchcraft, though very similar. Pagan Rome and papal Rome at some levels are identical, but still, pagan Rome represents statecraft and papal Rome churchcraft. Assyria, in prophetic relation to Babylon was a kingdom of statecraft, followed by Babylon a similar power that emphasized churchcraft. Assyria represented pagan Rome and Babylon represents papal Rome. All four of these powers trampled down God’s sanctuary and host. Assyria is associated with the Tigris and Babylon the Euphrates. This is in agreement with the drying up of the Euphrates in the book of Revelation, to prepare the way for the kings of the east as typified by the work of Cyrus in diverting the Euphrates to bring down Babylon. Babylon is the Euphrates; Assyria is the Tigris.

I Asirija i Babilon bili su sjeverni neprijatelji u odnosu na bilo koje kraljevstvo Izraela, te su stoga predslike krivotvorenoga kralja sa sjevera — papinske sile. U biti, iste su političke i religijske predaje provodile te dvije sile koje su proizišle iz istoga kulturnog okruženja, ali je politička struktura Asirije naglašavala državničko umijeće, dok je Babilon naglašavao crkveno umijeće, premda vrlo slično. Poganski Rim i papinski Rim na nekim su razinama istovjetni, ali ipak, poganski Rim predstavlja državničko umijeće, a papinski Rim crkveno umijeće. Asirija je, u proročkom odnosu prema Babilonu, bila kraljevstvo državničkoga umijeća, nakon kojega je uslijedio Babilon, slična sila koja je naglašavala crkveno umijeće. Asirija je predstavljala poganski Rim, a Babilon predstavlja papinski Rim. Sve su te četiri sile pogazile Božje Svetište i vojsku. Asirija se povezuje s Tigrisom, a Babilon s Eufratom. To je u skladu s presušivanjem Eufrata u knjizi Otkrivenja, kako bi se pripravio put kraljevima s istoka, kako je predočeno djelom Kira koji je skrenuo tok Eufrata da bi oborio Babilon. Babilon je Eufrat; Asirija je Tigris.

The king of the north in prophecy conquers the world during the Sunday law crisis and thereafter falls, but the conquering is often represented as an overwhelming flood. The story of the king of the north, as represented by Assyria and Babylon, is symbolized by rivers for the story is told by the voice of many waters.

Kralj sjevera u proročanstvu osvaja svijet tijekom krize zakona o nedjelji i potom pada, ali to osvajanje često je prikazano kao silan potop. Povijest kralja sjevera, kako je predstavljena Asirijom i Babilonom, simbolizirana je rijekama, jer je ta povijest ispripovijedana glasom mnogih voda.

The land between the two rivers is called Mesopotamia, which means ‘the land between two rivers.’ The two rivers represent the northern power which God employs to chastise His apostate people by scattering them into captivity. One of the tributary streams of the voice of many waters is found in the name “Padanaram,” which is referenced only ten times in the Scriptures. The first mention is in association with the covenant, for it identifies the blood roots of Rebekah, the wife of Isaac. The verse says:

Zemlja između dviju rijeka naziva se Mezopotamija, što znači „zemlja između dviju rijeka“. Te dvije rijeke predstavljaju sjevernu silu kojom se Bog služi da kazni svoj otpali narod raspršujući ga u sužanjstvo. Jedan od pritoka glasa mnogih voda nalazi se u nazivu „Padanaram“, koji se u Svetom pismu spominje samo deset puta. Prvi se put spominje u vezi sa savezom, jer označuje krvne korijene Rebeke, Izakove žene. Redak kaže:

> And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.

> A Izak je imao četrdeset godina kad je uzeo za ženu Rebeku, kćer Betuela Aramejca iz Padan-Arama, sestru Labana Aramejca.

The end of forty years has been shown upon the three witnesses of Moses to lead to Kadesh, 1863 and the Sunday law. The marriage of Isaac is a covenant marriage typifying the marriage of Christ to the one hundred and forty-four thousand at the Sunday law, which is 1863, which is Kadesh, which is the end of a forty-year covenant history. Rebekah was a daughter of a Syrian and the sister of Laban a Syrian, (who in the next generation of covenant history, broke a covenant with Isaac’s son Jacob.)

Svršetak četrdeset godina prikazan je na trima Mojsijevim svjedocima kao onaj koji vodi do Kadeša, 1863. i nedjeljnog zakona. Izakov brak jest saveznički brak koji predočava Kristov brak sa sto četrdeset i četiri tisuće pri nedjeljnom zakonu, što je 1863., što je Kadeš, što je svršetak četrdesetogodišnje savezničke povijesti. Rebeka bijaše kći jednoga Sirca i sestra Labana Sirca, (koji je u sljedećem naraštaju savezničke povijesti prekršio savez s Jakovom, Izakovim sinom.)

Bethuel means ‘house of desolation or desolator,’ so Rebekah was the daughter of “the house of the desolator.’ Syria means highland and plateau, and Padanaram means Mesopotamia, or the land between. Rebekah was from the bloodline of Syrians who came from Mesopotamia the highland between ‘the Tigris of Assyria’ and ‘the Euphrates of Babylon,’ who represent the lions which the Lord used to scatter his apostate sheep. The house of the desolators was joined with the house of God in the marriage of Isaac and Rebekah. It is not an accident that in the first mention of Padanaram, these two rivers representing the prophetic king of the north who is represented as an overflowing flood is first mentioned in Genesis 25:20.

Betuel znači „kuća pustoši” ili „pustošitelj”, pa je Rebeka bila kći „kuće pustošitelja”. Sirija znači visočje i visoravan, a Padan-Aram znači Mezopotamija, ili zemlja između. Rebeka je potjecala iz krvne loze Sirijaca koji su došli iz Mezopotamije, visoravni između „asirskog Tigrisa” i „babilonskog Eufrata”, koji predstavljaju lavove kojima se Gospodin poslužio da rasprši svoje otpale ovce. Kuća pustošitelja bila je sjedinjena s kućom Božjom u braku Izaka i Rebeke. Nije slučajno da se pri prvom spominjanju Padan-Arama ta dva rijeke, koje predstavljaju proročkoga kralja sa sjevera, prikazanoga kao nabujalu poplavu, prvi put spominju u Postanku 25,20.

The connection of the house of desolation with God’s covenant people continues when Jacob flees from Esau, and ends up at his uncle Laban’s and there serves two periods’ of 2520 days in order to secure the next covenant marriage. One marriage ends with the scattering of the northern kingdom of Israel and the other marriage ends with the scattering of the southern kingdom. When those two kingdoms respective period of scattering ended in 1798 and 1844, the marriage that Jacob labored to accomplish over two periods of 2520 was fulfilled, as the bridegroom came to the marriage on October 22, 1844.

Povezanost kuće pustoši s Božjim savezničkim narodom nastavlja se kada Jakov bježi od Ezava te dospijeva k svome ujaku Labanu, i ondje služi dva razdoblja od po 2520 dana kako bi osigurao sljedeći saveznički brak. Jedan brak završava rasijanjem sjevernoga kraljevstva Izraela, a drugi brak završava rasijanjem južnoga kraljevstva. Kada su odgovarajuća razdoblja rasijanja tih dvaju kraljevstava završila 1798. i 1844. godine, brak koji je Jakov nastojao ostvariti tijekom dvaju razdoblja od 2520 bio je ispunjen, jer je zaručnik došao na svadbu 22. listopada 1844.

Did Christ then marry Leah, which means ‘weary and tired,’ or did He marry Rachel, which means ‘a good traveler?’ Leah and Rachel represent two classes of travelling virgins, one virgin who ‘grows weary’ and one virgin who ‘travels well’ on the path to marry Jacob on October 22, 1844.

Je li se, dakle, Krist oženio Leom, što znači „umorna i iznemogla“, ili se oženio Rahelom, što znači „dobra putnica“? Lea i Rahela predstavljaju dvije skupine putujućih djevica: jednu djevicu koja se „umara“ i jednu djevicu koja „dobro putuje“ na putu da se uda za Jakova 22. listopada 1844.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> „Iza njih je na početku staze bilo postavljeno blistavo svjetlo, za koje mi je anđeo rekao da je ‘ponoćni poklik’. To je svjetlo obasjavalo cijelu stazu i davalo svjetlo njihovim nogama, da ne bi posrnuli.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.

> „Ako su svoj pogled držali čvrsto uprt u Isusa, koji je bio upravo pred njima i vodio ih prema gradu, bili su sigurni. No uskoro su se neki umorili te rekli da je grad veoma daleko i da su očekivali da će već prije ući u nj. Tada bi ih Isus ohrabrio podižući svoju slavnu desnicu, a iz Njegove je ruke dolazila svjetlost koja se valjala nad adventnim zborom, i oni su klicali: ‘Aleluja!’ Drugi su nepromišljeno nijekali svjetlost iza sebe i govorili da ih nije Bog doveo tako daleko. Svjetlost iza njih ugasila se, ostavljajući njihove noge u potpunoj tami, i oni su posrnuli, izgubili iz vida cilj i Isusa te pali sa staze dolje u mračni i opaki svijet pod njima.” Early Writings, 15.

In 1844, the Philadelphian Millerite movement went into the marriage. The marriage of October 22, 1844 separated two classes of worshippers represented by Rachel and Leah. Rachel, represents a class who had successfully travelled on the path to the marriage of October 22, 1844, but Leah’s class grew weary. They were then separated and the testing process of the third angel began, right where the testing-process of the Midnight Cry concluded.

Godine 1844. filadelfijski milleritski pokret ušao je u brak. Brak od 22. listopada 1844. razdvojio je dvije skupine štovatelja, prikazane Rahelom i Leom. Rahela predstavlja skupinu koja je uspješno putovala stazom do braka 22. listopada 1844., ali Leina skupina se umorila. Tada su bile razdvojene, i započeo je proces kušnje trećega anđela upravo ondje gdje je završio proces kušnje Ponoćnog pokliča.

The marriage had commenced and it was to thereafter to be consummated and tested. The marriage was consummated in 1846, and the testing process of the third angel began. In 1849 and 1850 the Lord was stretching out His hand a second time to gather His remnant. The second table of Habakkuk was then placed into history, as typified by the second set of Commandments. After Moses broke the first set, the second set of tables were set forth. The 1850 chart replaced the 1843, and in 1850, the testing of ancient Israel as God’s new covenant bride continued towards Kadesh and 1863.

Brak je bio započeo te je nakon toga trebao biti dovršen i iskušan. Brak je bio dovršen 1846., i započeo je proces kušnje trećega anđela. Godine 1849. i 1850. Gospodin je drugi put pružao svoju ruku da sabere svoj Ostatak. Druga ploča Habakuka tada je bila uvedena u povijest, kao što je predočeno drugim nizom Zapovijedi. Nakon što je Mojsije razbio prvi niz, bio je iznesen drugi niz ploča. Karta iz 1850. zamijenila je onu iz 1843., i 1850. kušnja drevnoga Izraela kao Božje nevjeste novoga saveza nastavila se prema Kadešu i 1863.

In 1856, more water from the two rivers came through the pen of Hiram Edson. The light upon the “seven times” which came through Edson’s pen, was the light represented by the two rivers that began their prophetic testimony at the Garden of Eden. The Garden of Eden is a symbol of mankind’s rebellion against God’s law, and is where the waters of the Ulai and Hiddekel rivers begin their journey. They travel through covenant history, for that Garden, the symbol of rebellion, is also where a lamb was slain to provide clothes to replace the fig leaves upon Adam and Eve. Covenant history begins with the covenant of life between Adam and God. That covenant symbolized by the tree of life, led to the broken covenant by Adam and Eve, that initiated a new covenant of life, when the Lamb slain from the foundation of the world provided clothing for the naked and lost pair. The two rivers which flow from that Garden ultimately become the symbols of the powers God employs as His rod of chastisement.

Godine 1856. još je više vode iz dviju rijeka došlo kroz pero Hirama Edsona. Svjetlo o „sedam vremena” koje je došlo kroz Edsonovo pero bilo je svjetlo predstavljeno dvjema rijekama koje su svoje proročko svjedočanstvo započele u Edenskom vrtu. Edenski vrt simbol je čovjekove pobune protiv Božjega zakona, i ondje vode rijeka Ulai i Hiddekel započinju svoje putovanje. One prolaze kroz povijest saveza, jer taj Vrt, simbol pobune, ujedno je i mjesto gdje je janje bilo zaklano kako bi se osigurala odjeća koja će zamijeniti smokvino lišće na Adamu i Evi. Povijest saveza započinje savezom života između Adama i Boga. Taj savez, simboliziran drvetom života, doveo je do prekršenoga saveza po Adamu i Evi, što je pokrenulo novi savez života, kada je Janje zaklano od postanka svijeta osiguralo odjeću za goli i izgubljeni par. Dvije rijeke koje teku iz toga Vrta naposljetku postaju simboli sila koje Bog upotrebljava kao svoj štap karanja.

> O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Isaiah 10:5, 6.

> O Asirče, šibo gnjeva mojega, i štap u njihovoj ruci jest srdžba moja. Poslat ću ga na narod licemjeran, i protiv naroda gnjeva svojega dat ću mu nalog da ugrabi plijen i otme grabež, i da ih pogazi kao blato po ulicama. Izaija 10:5, 6.

Those two rivers flowed out of Eden into the lineage of Rebekah and her covenant marriage to Isaac, and onward to Jacob, where the water of the two rivers is represented as two distinct periods of seven times. Then, the same two rivers flow through the last six chapters of Daniel, where three chapters are represented by each river. One river represents the increase of knowledge which was unsealed in chapters seven, eight and nine and the other river represents the increase of knowledge which was unsealed in chapters ten, eleven and twelve.

Te su dvije rijeke tekle iz Edena u lozu Rebeke i njezin saveznički brak s Izakom, te dalje do Jakova, gdje je voda tih dviju rijeka prikazana kao dva različita razdoblja od po sedam vremena. Zatim iste te dvije rijeke teku kroz posljednjih šest poglavlja Daniela, gdje su po tri poglavlja prikazana svakom rijekom. Jedna rijeka predstavlja umnožavanje znanja koje je bilo otpečaćeno u poglavljima sedam, osam i devet, a druga rijeka predstavlja umnožavanje znanja koje je bilo otpečaćeno u poglavljima deset, jedanaest i dvanaest.

Chapters seven, eight and nine are represented as the vision of the Ulai and Christ is portrayed in a similar way in chapters ten, eleven and twelve. In both river visions, represented by three chapters—Christ is represented as standing upon the water.

Sedmo, osmo i deveto poglavlje prikazani su kao viđenje na Ulaju, a Krist je na sličan način prikazan u desetom, jedanaestom i dvanaestom poglavlju. U oba riječna viđenja, prikazana kroz tri poglavlja, Krist je predstavljen kako stoji nad vodom.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

> I dogodi se, kad ja, upravo ja Daniel, vidjeh viđenje i tražih njegovo značenje, gle, stade preda mnom kao lik čovjeka. I začuh glas čovječji između obala Ulaija, koji povika i reče: Gabriele, objasni ovomu čovjeku viđenje. Daniel 8:15, 16.

The vision of Christ in chapter ten is similar to the vision John witnessed in Revelation chapter one, and in Daniel’s vision of chapter eight Palmoni is upon the waters, as He was in chapter twelve, where He was clothed in linen.

Viđenje Krista u desetom poglavlju slično je viđenju kojemu je Ivan svjedočio u prvom poglavlju Otkrivenja, a u Danielovu viđenju u osmom poglavlju Palmoni je nad vodama, kao što je bio i u dvanaestom poglavlju, gdje je bio odjeven u lan.

> “At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’

> „U vrijeme Gabrielova pohoda prorok Daniel nije bio u stanju primiti daljnju pouku; no nekoliko godina poslije, želeći doznati više o predmetima koji još nisu bili posve razjašnjeni, ponovno se dao na traženje svjetla i mudrosti od Boga. ‘U one dane ja, Daniel, tugovah pune tri sedmice. Ugodnoga kruha ne jedoh, niti meso ni vino uđe u moja usta, niti se uopće pomažah… Tada podigoh svoje oči i pogledah, i gle, neki čovjek odjeven u lan, a bokovi mu bijahu opasani zlatom ufaskim. Tijelo mu bijaše kao krizolit, lice mu kao pojava munje, oči mu kao ognjene svjetiljke, ruke i noge kao sjaj uglađene mjedi, a glas njegovih riječi kao glas mnoštva.’

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

> „Ništa manja osoba od Sina Božjega ukazala se Danielu. Ovaj je opis sličan onome koji je dao Ivan kada mu se Krist objavio na otoku Patmosu. Naš Gospodin sada dolazi s drugim nebeskim glasnikom da pouči Daniela o onome što će se zbiti u posljednje dane. To je znanje dano Danielu i nadahnućem zapisano za nas, na koje su došli svršeci svijeta.” Review and Herald, 8. veljače 1881.

In the Hiddekel vision of Christ in chapter ten, Christ is upon the water and clothed in linen and in the Ulai vision He is upon the water. The vision of Revelation one aligns with the vision presented in the Ulai and Hiddekel visions, where Sister White identifies that it is “no less a personage than the Son of God.” When she identifies the angel of Revelation ten she states the angel was “no less a personage than Jesus Christ.” The angel in Revelation ten lifts up His hand to heaven and swears by Him that liveth forever and ever, connected with the vision of Christ in chapter twelve who lifts up both His hands to heaven and swears by Him that liveth forever and ever. In Revelation ten He is upon both the water and land.

U viđenju Krista na Hiddekelu u desetom poglavlju, Krist je nad vodom i odjeven u lan, a u viđenju na Ulaju On je nad vodom. Viđenje iz Otkrivenja jedan podudara se s viđenjem prikazanim u viđenjima na Ulaju i Hiddekelu, gdje sestra White utvrđuje da to nije „nitko manji od Sina Božjega“. Kada ona poistovjećuje anđela iz Otkrivenja deset, izjavljuje da taj anđeo nije bio „nitko manji od Isusa Krista“. Anđeo u Otkrivenju deset podiže svoju ruku k nebu i zaklinje se Onim koji živi u vijeke vjekova, što je povezano s viđenjem Krista u dvanaestom poglavlju, koji podiže obje svoje ruke k nebu i zaklinje se Onim koji živi u vijeke vjekova. U Otkrivenju deset On je nad vodom i nad zemljom.

What exists “between the banks” of a river is water, and Daniel heard “a man’s voice between the banks,” so the voice came from the man upon the water, and the voice was the sound of the waters of the Ulai river.

Ono što postoji „između obala” rijeke jest voda, a Daniel je čuo „glas čovjeka između obala”, pa je glas dolazio od čovjeka nad vodom, i glas je bio šum voda rijeke Ulaj.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. …

> A dvadeset četvrtoga dana prvoga mjeseca, dok bijah uz obalu velike rijeke, to jest Hiddekel, podigoh oči svoje i pogledah, i gle, neki čovjek odjeven u lan, a bokovi mu bijahu opasani čistim zlatom iz Ufhaza. Tijelo mu bijaše kao beril, lice mu kao bljesak munje, oči mu kao ognjene svjetiljke, ruke i noge kao uglačana mjed, a glas njegovih riječi kao glas mnoštva. …

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

> A ti, Danijele, zatvori ove riječi i zapečati knjigu do vremena svršetka: mnogi će tumarati amo-tamo, i znanje će se umnožiti. Tada ja, Danijel, pogledah, i gle, stajahu druga dvojica, jedan s ove strane obale rijeke, a drugi s one strane obale rijeke. I jedan reče čovjeku odjevenu u lan, koji bijaše nad vodama rijeke: Koliko će još biti do svršetka ovih čudesa? I čuh čovjeka odjevena u lan, koji bijaše nad vodama rijeke, kada podiže svoju desnu ruku i svoju lijevu ruku prema nebu, i zakle se Onim koji živi dovijeka da će to biti za vrijeme, vremena i polovicu vremena; i kad dovrši raspršiti moć svetoga naroda, sve će se ovo svršiti.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 10:4–6; 12:4–10.

> I čuh, ali ne razumjeh; tada rekoh: Gospodaru moj, kakav će biti svršetak ovomu? A on reče: Idi svojim putem, Daniele, jer su ove riječi zatvorene i zapečaćene do vremena svršetka. Mnogi će se očistiti, ubijeliti i biti okušani; a bezbožnici će i dalje činiti bezbožno, i nijedan od bezbožnika neće razumjeti; ali mudri će razumjeti. Daniel 10:4–6; 12:4–10.

The great rivers of Shinar as Sister White identifies them, are both attached to a vision where Christ is upon the water speaking, for His voice is as the sound of many waters. In both visions the question of “how long” is asked. Both rivers are also represented in Daniel’s ‘question and answer’ of chapter eight, which is the central pillar and foundation of Adventism. There, the two rivers are symbols of the “seven times” of scattering and trampling down of both the sanctuary and the host. The two rivers fulfill their role as God’s rod of chastisement, only to thereafter flow into the Millerite history of the first angel, where William Miller discovered his first prophetic jewel, which was the line of the “seven times” in Leviticus twenty-six. The two rivers represent the two scatterings of 2520 years, which were accomplished by the two lions of Assyria and Babylon, who are represented by the Tigris and Euphrates, and of course by Leah and Rachel, nieces of Rebekah, whose covenant marriage occurred when Isaac was forty years old, as recorded in Genesis 2520.

Velike rijeke Šinara, kako ih prepoznaje sestra White, obje su povezane s viđenjem u kojem je Krist na vodi i govori, jer je Njegov glas kao šum mnogih voda. U oba se viđenja postavlja pitanje: „Dokle?” Obje su rijeke također predstavljene u Danielovu „pitanju i odgovoru” iz osmog poglavlja, koje je središnji stup i temelj adventizma. Ondje su te dvije rijeke simboli „sedam vremena” raspršenja i gaženja i Svetišta i Vojske. Te dvije rijeke ispunjavaju svoju ulogu kao Božji štap ukora, da bi potom tekle u mileritsku povijest prvog anđela, gdje je William Miller otkrio svoj prvi proročki dragulj, a to je bila linija „sedam vremena” u Levitskom zakoniku dvadeset i šest. Te dvije rijeke predstavljaju dva raspršenja od 2520 godina, koja su izvršila dva lava, Asirija i Babilon, koji su predstavljeni Tigrisom i Eufratom, i dakako Leom i Rahelom, nećakinjama Rebeke, čiji se saveznički brak zbio kad je Izak imao četrdeset godina, kako je zabilježeno u Postanku 2520.

Miller only presented the scattering of “seven times” against the southern kingdom of Judah, which was fulfilled with the 2300-year prophecy in 1844. In 1856, the “new wine” of the “seven times” identified the same scattering upon the northern kingdom ending in 1798. As the first prophetic discovery of William Miller, the water of the river Euphrates arrived as the alpha doctrine in the history of the first angel. The water of the Ulai river arrived with the third angel. The alpha discovery of Miller was the seven times represented by the river Ulai and the omega discovery of Hiram Edson was the seven times represented by the Hiddekel river.

Miller je iznio samo rasijanje „sedam vremena” nad južnim kraljevstvom Judom, koje se ispunilo s proročanstvom od 2300 godina 1844. godine. Godine 1856. „novo vino” od „sedam vremena” prepoznalo je isto to rasijanje nad sjevernim kraljevstvom, završavajući 1798. Kao prvo proročko otkriće Williama Millera, voda rijeke Eufrata pojavila se kao alfa-nauk u povijesti prvoga anđela. Voda rijeke Ulaj pojavila se s trećim anđelom. Millerovo alfa-otkriće bilo je sedam vremena predstavljeno rijekom Ulaj, a omega-otkriće Hirama Edsona bilo je sedam vremena predstavljeno rijekom Hiddekel.

The 2520 represents the length of the period that is the same for each kingdom, but that begins and ends forty-six years apart. 1798 marks the time of the end and the arrival of the first angel of Revelation fourteen. 1798 is the fulfillment of the 2520 years of scattering brought upon the northern kingdom by the lion of Assyria. 1844 is the fulfillment of the “seven times” brought upon the southern kingdom and is represented by the lion of Babylon. The two rivers are the bookends for the history of the first and second angels’ messages that ended with the arrival of the third on October 22, 1844, when both the seventh trumpet and also the jubilee trumpet were sounded on the antitypical Day of Atonement.

2520 predstavlja duljinu razdoblja koja je jednaka za svako kraljevstvo, ali koje započinje i završava s razmakom od četrdeset i šest godina. Godina 1798. označava vrijeme svršetka i dolazak prvoga anđela iz Otkrivenja četrnaest. Godina 1798. ispunjenje je 2520 godina rasijanja koje je na sjeverno kraljevstvo navukao asirski lav. Godina 1844. ispunjenje je „sedam vremena“ navučenih na južno kraljevstvo i predstavljena je babilonskim lavom. Dvije rijeke predstavljaju graničnike povijesti poruka prvoga i drugoga anđela, koja je završila dolaskom trećega 22. listopada 1844., kada su se na protupraslikovni Dan pomirenja oglasili i sedma truba i jubilejska truba.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

> Tada daj zatrubiti u trubu jubileja desetoga dana sedmoga mjeseca; na Dan pomirenja dajete da truba odjekuje po svoj vašoj zemlji. Levitski zakonik 25,9.

The sounding of the seventh trumpet is a symbol of Christ’s work in combining His Divinity with humanity, and is represented by the 2300 years of the Ulai River vision, and the sounding of the jubilee trumpet is a symbol of the covenant of the land that was broken and brought upon God’s people, what Daniel called the curse and oath of Moses, and what Moses called the “quarrel of God’s covenant.”

Oglašavanje sedme trube simbol je Kristova djela sjedinjavanja njegova božanstva s čovještvom te je predočeno s 2300 godina viđenja rijeke Ulaj; a oglašavanje jubilejske trube simbol je saveza zemlje koji je bio prekršen i navučen na Božji narod, onoga što je Daniel nazvao prokletstvom i zakletvom Mojsijevom, a što je Mojsije nazvao „sporom saveza Božjega.”

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

> Da, sav Izrael prestupio je tvoj Zakon, odstupivši da ne posluša tvoj glas; zato se na nas izlilo prokletstvo i zakletva koja je zapisana u Zakonu Mojsija, sluge Božjega, jer smo mu sagriješili. Daniel 9:11.

The “curse” and the “oath” written of “in the law of Moses” is the “seven times” of Leviticus twenty-six. The word translated as “oath” is the same Hebrew word that in Leviticus is translated as “seven times.” The curse, for breaking the oath of the covenant in chapter twenty-five, is set forth in chapter twenty-six, where Moses identifies the curse as the “quarrel of the covenant.”

„Prokletstvo” i „zakletva” zapisani „u zakonu Mojsijevu” jesu „sedam puta” iz Levitskog zakonika dvadeset i šest. Riječ prevedena kao „zakletva” ista je hebrejska riječ koja je u Levitskom zakoniku prevedena kao „sedam puta”. Prokletstvo za kršenje zakletve saveza u dvadeset i petom poglavlju izloženo je u dvadeset i šestom poglavlju, gdje Mojsije određuje to prokletstvo kao „parbu saveza”.

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Tada ću i ja postupati protiv vas, i kažnjavat ću vas još sedam puta za vaše grijehe. I pustit ću na vas mač koji će osvetiti povredu mojega Saveza; a kad se skupite unutar svojih gradova, poslat ću među vas pošast, i bit ćete predani u ruke neprijatelju. Levitski zakonik 26:24, 25.

The Lord brought the sword of the lion of Assyria upon the northern kingdom to “punish” them by delivering them into “the hand of the enemy,” in 723 BC. Forty-six years later in 677 BC, the southern kingdom felt the curse of Moses. The curse of Moses is the quarrel of the covenant. For forty-six years the lions of Mesopotamia were employed by God to remove and trample down the host. At the end of that period of forty-six years Nebuchadnezzar destroyed the sanctuary. The host of Daniel’s question in verse thirteen of Daniel eight was enslaved by their enemies over a forty-six-year period that culminated with the destruction of the sanctuary, which was the other subject that was to be trampled down in verse thirteen. When those rivers reached 1798 and 1844 respectably, a host had been gathered together as a temple, for the host is a body, and the body is a temple. At the end of that period the temple erected over the forty-six years was to join with the heavenly temple in the marriage of Divinity with humanity. Marriage is between two temples, and what God joins together is not to be apart.

Gospodin je doveo mač lava Asirije na sjeverno kraljevstvo kako bi ih „kaznio“ predajući ih „u ruku neprijatelja“ 723. pr. Kr. Četrdeset i šest godina poslije, 677. pr. Kr., južno je kraljevstvo osjetilo Mojsijevo prokletstvo. Mojsijevo prokletstvo jest spor Saveza. Tijekom četrdeset i šest godina lavovi Mezopotamije bili su od Boga upotrijebljeni da uklone i pogaze Vojsku. Na kraju toga razdoblja od četrdeset i šest godina Nabukodonozor je razorio Svetište. Vojska iz Danielova pitanja u trinaestom retku osmog poglavlja Daniela bila je porobljena od svojih neprijatelja tijekom razdoblja od četrdeset i šest godina, koje je kulminiralo razorenjem Svetišta, što je bio drugi predmet koji je trebao biti pogažen u trinaestom retku. Kada su te rijeke dosegnule 1798. i 1844. godinu, redom, Vojska je bila sabrana zajedno kao hram, jer je Vojska tijelo, a tijelo je hram. Na kraju toga razdoblja hram podignut tijekom četrdeset i šest godina trebao se sjediniti s nebeskim hramom u braku Božanstva s čovještvom. Brak je između dvaju hramova, a ono što Bog združi ne smije biti rastavljeno.

The water of the Tigris came to 1798 and the water of the Euphrates came to 1844. Just before the arrival of the third angel, the second angel arrived, and thereafter at the Exeter, New Hampshire camp meeting on August 12–17, 1844, the message of the Midnight Cry was poured out. Exeter means “a water fortress,” and at the camp meeting, there was a counterfeit meeting held in a different tent, set up by a group from Watertown, Massachusetts. The waters that originated in Eden, according to Sister White, were about to be dispersed as “a tidal wave” across the eastern seaboard of the United States. The earthquake which triggered that tidal wave occurred in the Garden of Eden when Satan conquered mankind, causing a seismic upheaval in Eden whose waves reached the Midnight Cry of the Millerite history. That tidal wave floods into the Midnight Cry in the history of the one hundred and forty-four thousand, and the wave that began at the earthquake of Adam’s sin reaches to the earthquake of the Sunday law of Revelation chapter eleven.

Voda Tigrisa došla je do 1798., a voda Eufrata došla je do 1844. Neposredno prije dolaska trećega anđela, došao je drugi anđeo, a potom je na logorskom sastanku u Exeteru, New Hampshire, od 12. do 17. kolovoza 1844., izlivena poruka Ponoćnoga poklika. Exeter znači „vodena utvrda“, a na tome logorskom sastanku održan je krivotvoreni skup u drugom šatoru, koji je postavila skupina iz Watertowna, Massachusetts. Vode koje su, prema riječima sestre White, potekle iz Edena, uskoro su se imale razliti poput „plimnoga vala“ duž istočne obale Sjedinjenih Država. Potres koji je pokrenuo taj plimni val zbio se u Edenskom vrtu kada je Sotona nadvladao čovječanstvo, uzrokujući seizmički potres u Edenu, čiji su valovi doprli do Ponoćnoga poklika u mileritskoj povijesti. Taj plimni val nadire u Ponoćni poklik u povijesti sto četrdeset i četiri tisuće, a val koji je započeo pri potresu Adamova grijeha doseže do potresa zakona o nedjelji iz jedanaestoga poglavlja Otkrivenja.

The voice of Christ is the voice of many waters, and the waters combined, make up the message of the latter rain. Isaiah and his son Shearjashub are standing in verse three of chapter seven at the pool from the upper conduit, presenting the latter rain message in the sealing time of the one hundred and forty-four thousand. There Isaiah’s pronouncement upon the foolish and wicked king Ahaz is that the Lord would send upon Ahaz the waters of Assyria, king Sennacherib and his water would flow up to the neck.

Glas Kristov jest glas mnogih voda, a te vode zajedno tvore poruku kasne kiše. Izaija i njegov sin Šear-Jašub stoje u trećem retku sedmoga poglavlja kod jezera Gornjega vodovoda, iznoseći poruku kasne kiše u vrijeme pečaćenja sto četrdeset i četiri tisuće. Ondje Izaijina objava protiv bezumnoga i opakoga kralja Ahaza glasi da će Gospod na Ahaza pustiti vode Asirije, kralja Sanheriba, i njegova će voda doprijeti do vrata.

> The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

> I Jahve mi ponovno progovori govoreći: Budući da ovaj narod odbacuje vode Šiloaha koje teku blago i raduje se Rezinu i sinu Remalijinu, zato evo, Jahve dovodi na njih vode Rijeke, silne i mnoge, kralja asirskoga i svu slavu njegovu; i ona će se podići nad svim svojim koritima i preliti preko svih svojih obala; i prodrijet će u Judu, razliti se i preliti, doprijet će sve do grla; i raširenje njegovih krila ispunit će širinu tvoje zemlje, o Emanuele. Izaija 8,5–8.

Ahaz refused the waters that were ‘sent’ by the Lord, so the Lord ‘sent’ the waters of Assyria to Ahaz. Ahaz “rejoiced” in the confederacy of “Rezin and Remaliah’s son.” Ahaz “rejoices” in a counterfeit latter rain message represented by Rezin and Remaliah’s son.

Ahaz je odbio vode koje je Gospodin „poslao“, pa je Gospodin Ahazu „poslao“ vode Asirije. Ahaz se „radovao“ savezu „Resina i sina Remalijina“. Ahaz se „raduje“ krivotvorenoj poruci pozne kiše, koju predstavljaju Resin i sin Remalijin.

Rezin and the son of Remaliah, who is Pekah, king of the northern kingdom, represent a counterfeit of Isaiah and his son. The foolish and wicked king Ahaz “rejoices” in the confederacy represented by the ten northern tribes of Israel and Syria, typifying the unlawful relationship of church and state at the Sunday law. Ahaz rejoices, for shame and joy are the two opposite emotions that are employed by inspiration to address those who are represented in the debate of the latter rain. When Jeremiah ate the little book it was the joy and rejoicing of his heart, and Joel informs us God’s people will never be ashamed. Ahaz, as a Laodicean is blind, so he is rejoicing in the false water message and rejecting Isaiah’s true water message. He should be ashamed for trusting in the counterfeit latter rain message represented by the flood of the king of the north, but he has rejected the message of Shiloah.

Resin i sin Remalijin, koji je Pekah, kralj sjevernoga kraljevstva, predstavljaju krivotvorinu Izaije i njegova sina. Bezumni i opaki kralj Ahaz „raduje se” savezu koji predstavljaju deset sjevernih plemena Izraela i Sirija, predočujući nezakonit odnos crkve i države u vrijeme nedjeljnoga zakona. Ahaz se raduje, jer su sram i radost dvije suprotne emocije kojima nadahnuće služi da bi se obratilo onima koji su predstavljeni u raspravi o kasnoj kiši. Kada je Jeremija pojeo knjižicu, ona bijaše radost i veselje njegova srca, a Joel nas izvješćuje da se Božji narod nikada neće postidjeti. Ahaz je, kao Laodicejac, slijep, te se stoga raduje lažnoj poruci o vodi i odbacuje Izaijinu istinitu poruku o vodi. Trebao bi se stidjeti što se uzda u krivotvorenu poruku kasne kiše, prikazanu poplavom kralja sjevera, ali je odbacio poruku Šiloaha.

The message of Shiloah in Isaiah eight is the message of the latter rain. The pool of Shiloah is identified in the New Testament as the pool of Siloam. In Hebrew or Greek it means “sent.” It was expedient for Christ to leave that He might “send” the Holy Spirit. Isaiah and Ahaz are at the pool of Shiloah, and the test is based upon whether to have faith in the pool Shiloah as represented by Isaiah and his son, or faith in Rezin and Remaliah’s son? Ahaz is choosing between two waters, the waters of Shiloah or the waters of the King of Assyria. Ahaz rejoiced in the alliance and message represented by Rezin and Remaliah’s son and he therefore received the flood of desolation, instead of the water that runs softly at his judgment. His judgment represents the Sunday law when the king of the north overflows the entire world like a flood. It does so from the Sunday law onward, when the flood of the Midnight Cry is also sweeping the world.

Poruka o Šiloahu u osmom poglavlju Izaije jest poruka o poznom daždu. Jezero Šiloah u Novome zavjetu poistovjećuje se s jezerom Siloam. Na hebrejskom ili grčkom to znači „poslan“. Bilo je probitačno da Krist ode kako bi mogao „poslati“ Duha Svetoga. Izaija i Ahaz nalaze se kod jezera Šiloah, a kušnja se temelji na tome hoće li imati vjeru u jezero Šiloah, kako ga predstavljaju Izaija i njegov sin, ili vjeru u Rezina i Remalijina sina. Ahaz bira između dviju voda, voda Šiloaha ili voda kralja asirskoga. Ahaz se radovao savezu i poruci koje su predstavljali Rezin i Remalijin sin te je stoga primio poplavu pustošenja, umjesto vode koja tiho teče u njegovu sudu. Njegov sud predstavlja nedjeljni zakon kada kralj sjevera poput poplave preplavljuje cijeli svijet. To čini od vremena nedjeljnoga zakona nadalje, kada i poplava Ponoćnoga pokliča također preplavljuje svijet.

Ahaz rejoices in the alliance of the ten northern tribes and Syria, and thus rejoices in the message that combines church and state, as represented by every unlawful alliance found within God’s Word. Isaiah represents a Philadelphian and Ahaz a Laodicean. Christ connects Isaiah’s testimony with His own when He cures the blind man, a Laodicean at the pool of Siloam.

Ahaz se raduje savezu deset sjevernih plemena i Sirije te se tako raduje poruci koja sjedinjuje Crkvu i državu, kako je predstavljena svakim nezakonitim savezom koji se nalazi u Božjoj Riječi. Izaija predstavlja filadelfijca, a Ahaz laodikejca. Krist povezuje Izaijino svjedočanstvo sa svojim vlastitim kada iscjeljuje slijepca, laodikejca, kod ribnjaka Siloama.

> And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?

> I prolazeći, Isus ugleda čovjeka slijepa od rođenja. I njegovi ga učenici upitaše govoreći: Učitelju, tko sagriješi, ovaj čovjek ili njegovi roditelji, te se slijep rodi?

> Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

> Isus odgovori: Niti je sagriješio ovaj čovjek, niti njegovi roditelji, nego da se na njemu očituju djela Božja. Meni valja činiti djela Onoga koji me poslao dok je dan; dolazi noć kada nitko ne može raditi. Dok sam na svijetu, svjetlost sam svijeta. Rekavši to, pljunu na zemlju, načini blato od pljuvačke te slijepcu blatom pomaza oči. I reče mu: Idi, umij se u ribnjaku Siloamu — što znači: Poslani. On dakle ode, umije se i vrati gledajući.

> The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? Some said, This is he: others said, He is like him: but he said, I am he. Therefore said they unto him, How were thine eyes opened?

> Stoga su susjedi, i oni koji su ga prije viđali da je bio slijep, rekli: Nije li ovo onaj koji je sjedio i prosio? Jedni su govorili: Ovo je on; drugi su govorili: Sličan mu je; a on je rekao: Ja sam taj. Tada su mu rekli: Kako su ti se otvorile oči?

> He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. John 9:1–11.

> Odgovori i reče: Čovjek koji se zove Isus načini blato, pomaza mi oči i reče mi: Idi na kupalište Siloam i operi se. I odoh, oprah se i progledah. Ivan 9:1–11.

The blind man along with the foolish and wicked king Ahaz are tested as to whether to place their confidence in the pool of Siloam or the flood of Assyria. The blind man knows he is blind, but Ahaz is rich, increased with goods and in need of nothing. Ahaz is the foolish virgin at the pool of the latter rain, and the blind man a wise virgin. The waters that are Sent from, or the waters that are sent from Assyria are the test.

Slijepac je, zajedno s bezumnim i opakim kraljem Ahazom, stavljen na kušnju hoće li svoje pouzdanje položiti u ribnjak Siloam ili u asirski potop. Slijepac zna da je slijep, ali Ahaz je bogat, obogatio se i ništa mu nije potrebno. Ahaz je bezumna djevica kraj ribnjaka kasne kiše, a slijepac mudra djevica. Vode koje su Poslane iz, ili vode koje su poslane iz Asirije, jesu kušnja.

A pool is where water is gathered together, and prophetically a pool is where the various streams, rivers, creeks, seas, oceans, lakes, rain and dew of all the “waters” which represent the voice of Christ are gathered together. The pool of the latter rain is formed by the water which flows from the upper pool. The pool represents the message of the latter rain in the context of a test. Ahaz rejected the waters that flow softly, but the blind man was obedient to the message connected with the pool. Jesus took some of His Divinity, represented as “spit” and combined it with clay, representing the combination of Divinity with humanity that is accomplished by Christ in the Most Holy Place.

Bazen je mjesto gdje se voda sabire, a proročki je bazen mjesto gdje se sabiru različiti potoci, rijeke, rukavci, mora, oceani, jezera, kiša i rosa svih „voda“ koje predstavljaju glas Kristov. Bazen kasne kiše oblikovan je vodom koja teče iz gornjega bazena. Bazen predstavlja poruku kasne kiše u kontekstu kušnje. Ahaz je odbacio vode koje tiho teku, ali slijepac je bio poslušan poruci povezanoj s bazenom. Isus je uzeo nešto od svoje božanske naravi, prikazane kao „pljuvačka“, i sjedinio to s glinom, što predstavlja sjedinjenje božanskoga s ljudskim koje Krist ostvaruje u Svetinji nad svetinjama.

Christ spat on the ground and mixed His spit to form clay. He used the message of the combination of Divinity and humanity to anoint the eyes of the blind man. The message represented by the combination of Divinity and humanity is the message of 1888, and it is designed to transform a person from the condition of Laodicea unto the condition of Philadelphia. But the message requires human participation. They must go to the pool, then wash.

Krist je pljunuo na zemlju i od svoje sline načinio glinu. Upotrijebio je poruku o sjedinjenju božanstva i čovještva da pomaže oči slijepomu čovjeku. Poruka predstavljena tim sjedinjenjem božanstva i čovještva jest poruka iz 1888. godine, i određena je preobraziti čovjeka iz stanja Laodiceje u stanje Filadelfije. Ali ta poruka zahtijeva ljudsko sudjelovanje. Oni moraju otići k ribnjaku, a zatim se oprati.

All have sinned and come short of the glory of God, but Jesus said the blind man and his parents had not sinned. Jesus is removing the question of blame from the blind man’s condition, and identifies him as a man that was raised up to glorify the Lord, and the prophetic man in Bible prophecy that is raised up for the purpose that “the works of God should be made manifest” are the ensign, which is made up of men and women who have transitioned from Laodicea to Philadelphia. The ensign is where the works of God are manifested, for His work was to combine Divinity with humanity (as represented by the ointment of clay), and the trophies of that work are those who not only heard the Laodicean message, but those who followed the prescription in the message. The prescription for the blind man was to go and wash. Once he could see he did not need to try and glorify God, the circumstances surrounding him made that happen.

Svi su sagriješili i lišeni su slave Božje, ali Isus je rekao da ni slijepac ni njegovi roditelji nisu sagriješili. Isus uklanja pitanje krivnje iz stanja slijepoga čovjeka te ga prepoznaje kao čovjeka koji je podignut da proslavi Gospodina; a proročki čovjek u biblijskom proročanstvu, koji je podignut sa svrhom da se „objave djela Božja”, jest stijeg, sastavljen od muškaraca i žena koji su prešli iz Laodiceje u Filadelfiju. Stijeg je mjesto gdje se očituju djela Božja, jer je Njegovo djelo bilo sjediniti božanstvo s čovještvom (kako je predočeno pomastju od blata), a trofeji toga djela jesu oni koji nisu samo čuli laodicejsku poruku, nego i oni koji su slijedili propis iz te poruke. Propis za slijepoga čovjeka bio je da ode i opere se. Kad je jednom mogao vidjeti, nije trebao nastojati proslaviti Boga; okolnosti koje su ga okruživale učinile su da se to dogodi.

It began with Christ’s approach, followed by Christ’s work. The last work of Christ in the Heavenly sanctuary in relation to man is to transform a human being from a valley of dead dry bones, or from being dead in the streets or from being blind as a bat. His last work is to recreate His people into His image, and that is the very work He did when He created Adam out of the dust of the ground, then breathed into him the breath of life. The last work is the first work, for He first made the clay and then anointed that clay with the life of His Spirit. With Adam the Spirit was His breath, with the blind man it was the water. With Ezekiel’s valley of dead bones it was a gathering message which created the body. Then a message of the four winds was breathed upon the body, and then it stood up as an mighty army.

Počelo je Kristovim pristupom, nakon čega je uslijedilo Kristovo djelo. Posljednje Kristovo djelo u nebeskom Svetištu u odnosu prema čovjeku jest preobraziti ljudsko biće iz doline mrtvih suhih kostiju, ili iz stanja mrtvaca na ulicama, ili iz sljepoće poput šišmiša. Njegovo posljednje djelo jest nanovo stvoriti svoj narod na svoju sliku, a upravo je to djelo učinio kada je stvorio Adama od praha zemaljskoga, a zatim u njega udahnuo dah života. Posljednje djelo jest prvo djelo, jer je najprije načinio glinu, a potom tu glinu pomazao životom svojega Duha. Kod Adama Duh je bio njegov dah, kod slijepca to je bila voda. U Ezekielovoj dolini mrtvih kostiju to je bila poruka sabiranja koja je stvorila tijelo. Potom je na tijelo bio udahnut navještaj o četiri vjetra, i tada je ono ustalo kao silna vojska.

While the blind man was yet blind, Jesus saw Him and then approached him. He approaches the blind man within the context of a question that was raised by His disciples, thus allowing Him to establish the proper prophetic setting for the illustration. The “works of God” are a prophetic symbol upon many various lines of witnesses in the Bible. Every manifestation of the “works of God” in the Scriptures is fulfilled in the time of the latter rain. Jesus is placing the context of the story in terms of the final message, as represented by Elijah in the last verses of Malachi.

Dok je slijepac još bio slijep, Isus ga je vidio, a zatim mu pristupio. On pristupa slijepcu u okviru pitanja koje su postavili Njegovi učenici, omogućujući Mu tako da uspostavi odgovarajući proročki okvir za taj prikaz. „Djela Božja” proročki su simbol na mnogim različitim linijama svjedočanstava u Bibliji. Svako očitovanje „djela Božjih” u Svetome pismu ispunjava se u vrijeme kasne kiše. Isus postavlja kontekst ove priče u odnosu na posljednju poruku, kako je predstavlja Ilija u posljednjim redcima Malahije.

The parents and the blind child are not condemned as sinners, for this is the time of God’s marvelous works, and in that time the hearts of the parents and the hearts of the children will get turned to see the issue at hand. The issue being—whether the blind Laodicean man has been changed into a anointed Philadelphian man. That is the issue that confronts the parents and the child in the time of the latter rain, for that is also the time of judgment. And the time of judgment is carried out during the third and fourth generations according to Abraham’s covenant prophecy. The blind man is the last and fourth generation, and his parents are the third. In that period the Elijah message places families into circumstances where they are forced to accept or reject the message of the pool of Siloam. The foolish and wicked king Ahaz rejected the message of that pool, but the blind man accepted. The Elijah message of Malachi is set in the context of a curse before the great and terrible day of the Lord.

Roditelji i slijepo dijete nisu osuđeni kao grešnici, jer ovo je vrijeme Božjih čudesnih djela, i u to će se vrijeme srca roditelja i srca djece obratiti kako bi sagledala pitanje koje je pred njima. Pitanje je ovo — je li slijepi laodicejski čovjek promijenjen u pomazanoga filadelfijskog čovjeka. To je pitanje koje stoji pred roditeljima i djetetom u vrijeme kasne kiše, jer je to ujedno i vrijeme suda. A vrijeme suda odvija se tijekom trećega i četvrtoga naraštaja prema proročanstvu Abrahamova saveza. Slijepi čovjek jest posljednji i četvrti naraštaj, a njegovi su roditelji treći. U tom razdoblju Ilijina poruka dovodi obitelji u okolnosti u kojima su prisiljene prihvatiti ili odbaciti poruku ribnjaka Siloama. Bezumni i opaki kralj Ahaz odbacio je poruku toga ribnjaka, ali ju je slijepi čovjek prihvatio. Ilijina poruka iz Malahije postavljena je u kontekst prokletstva prije velikoga i strašnoga dana Gospodnjega.

When Jesus organized the setting we are considering, He included in His summary of the purpose of the miracle was that He must work then, for a time will come when no man can work. The work He referred to takes place in the daylight, and the end of work is represented as night. His reference is to the close of probation.

Kad je Isus uredio prizor koji razmatramo, u svoj je sažetak svrhe čuda uključio i to da On tada mora raditi, jer će doći vrijeme kada nitko neće moći raditi. Djelo na koje je mislio odvija se za dana, a završetak rada prikazan je kao noć. Njegovo se upućivanje odnosi na završetak vremena milosti.

When He finishes His work of judgment, he takes off His priestly garments and puts on His garments of vengeance. When He finishes that work of separating the lost from the saved, the work of salvation ends. Probation is closed and it is now nighttime when no man can work. Christ’s message was not only the Laodicean message to a blind man, but it was the Elijah message set within the context of the nearness of the close of probation, which is Christ’s sanctified motivation to work for the saving of souls.

Kad dovrši svoje djelo suda, skida svoje svećeničke haljine i oblači svoje haljine osvete. Kad dovrši to djelo razdvajanja izgubljenih od spašenih, djelo spasenja završava. Vrijeme kušnje je zaključeno i sada je noć kad nitko ne može raditi. Kristova poruka nije bila samo laodicejska poruka slijepomu čovjeku, nego je bila Ilijina poruka postavljena u kontekst blizine završetka vremena kušnje, što je Kristov posvećeni poticaj za rad na spašavanju duša.

First Christ approached the blind man, then prepared and applied the ointment, then gave instructions for a work that the blind man must do for himself, and just as importantly is that as he takes up the work his sight is restored. Once he has sight he has transformed from a blind Laodicean into a Philadelphian. The transformation period of those two churches was fulfilled in the beginning from 1856 unto 1863.

Najprije je Krist pristupio slijepcu, zatim pripravio i primijenio pomast, potom dao upute za djelo koje je slijepac morao učiniti sam za sebe, a jednako je važno i to da mu se, čim se prihvati toga djela, vid obnavlja. Kad jednom zadobije vid, preobražen je iz slijepoga Laodicejca u Filadelfijca. Razdoblje preobrazbe tih dviju crkava ispunilo se na početku, od 1856. do 1863. godine.

That period represents the separation of the wheat and tares, and the final sealing of the one hundred and forty-four thousand who are thereafter lifted up as an ensign. The blind man immediately became the public focus—once he changed from a Laodicean unto a Philadelphian. The blind man is the one hundred and forty-four thousand and the wicked and foolish king Ahaz are the former covenant people who are spewed out of the mouth of the Lord. At the same point in history, Jesus is either using his spit to anoint His new covenant people, or He is spitting the old covenant people out of His mouth.

To razdoblje predstavlja razdvajanje pšenice i kukolja te konačno zapečaćenje sto četrdeset i četiri tisuće, koji su potom podignuti kao stijeg. Slijepi je čovjek odmah postao predmetom javne pozornosti — nakon što se promijenio iz Laodicejca u Filadelfijca. Slijepi čovjek jest sto četrdeset i četiri tisuće, a opaki i bezumni kralj Ahaz jesu prijašnji saveznički narod koji je ispljunut iz usta Gospodnjih. U istoj povijesnoj točki Isus ili upotrebljava svoju pljuvačku da pomaže svoj novozavjetni narod, ili ispljuje starozavjetni narod iz svojih usta.

We will continue these thoughts in the next article.

Nastavit ćemo ova razmatranja u sljedećem članku.

> “The Coming Crisis

> „Nadolazeća kriza”

> “With unerring accuracy the Infinite One keeps an account with all nations. While his mercy is offered with calls to repentance, this account will remain open; but when a certain limit which God has fixed is reached, the ministry of his wrath begins. The account is then closed; divine patience ceases; there is no more pleading for mercy in their behalf.

> „S nepogrešivom točnošću Beskonačni vodi račun sa svim narodima. Dok se njegova milost nudi uz pozive na pokajanje, taj će račun ostati otvoren; ali kada se dosegne određena granica koju je Bog odredio, započinje služba njegova gnjeva. Tada se račun zatvara; božanska strpljivost prestaje; više nema zagovaranja za milost u njihovu korist.“

> “The prophet, looking down the ages, had our time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of Heaven’s blessings have been given them; but increased pride, covetousness, idolatry, contempt of God, and base ingratitude, are written against them. They are fast closing up their account with God.

> „Proroku je, dok je pogledom prelazio preko vjekova, pred njegovim viđenjem bilo prikazano naše vrijeme. Narodi ovoga doba primili su milosti kakve nisu zabilježene. Dani su im najodabraniji blagoslovi Neba; ali protiv njih su zapisani porasli oholost, lakomost, idolopoklonstvo, prezir prema Bogu i niska nezahvalnost. Oni ubrzano privode kraju svoj račun s Bogom.״

> “The days are fast approaching when there will be great perplexity and confusion in the religious world. There will be gods many and lords many; every wind of doctrine will be blowing; and Satan, clothed in angel robes, would deceive, if it were possible, the very elect.

> „Brzo se približavaju dani kada će u vjerskom svijetu vladati velika smetenost i zbrka. Bit će mnogo bogova i mnogo gospodara; puhat će svaki vjetar nauka; a Sotona, zaodjeven u anđeoske haljine, prevario bi, kad bi bilo moguće, i same izabranike.

> “The universal scorn thrown upon true piety and holiness, leads those who have not a living connection with God to lose their reverence for his law. And as the disrespect for the divine law becomes more manifest, the line of demarcation between its observers and the world and a world-loving church will become more distinct. Love of God’s precepts increases with one class, according as contempt for them increases with the other.

> „Sveopći prezir koji se obrušava na istinsku pobožnost i svetost navodi one koji nemaju živu vezu s Bogom da izgube strahopoštovanje prema njegovu Zakonu. I kako nepoštovanje prema božanskom Zakonu postaje sve očitije, crta razgraničenja između njegovih vršitelja i svijeta te crkve koja ljubi svijet postajat će sve razgovjetnija. Ljubav prema Božjim propisima raste u jedne skupine razmjerno tomu kako u druge raste prezir prema njima.“

> “The great I AM is vindicating his law. He is speaking to those who make it void in storms, in floods, in tempests, in earthquakes, in perils by land and by sea. Now is the time for his people to show themselves true to principle.

> „Veliki JA JESAM opravdava svoj Zakon. On govori onima koji ga poništavaju u olujama, u poplavama, u vihorima, u potresima, u pogiblima na kopnu i na moru. Sada je vrijeme da njegov narod pokaže da je vjeran načelu.

> “We are standing on the threshold of great and solemn events. The Lord is at the door. Upon the Mount of Olives the Saviour rehearsed the scenes that were to precede this great event: ‘Ye shall hear of wars and rumors of wars,’ he said. ‘Nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfilment at the destruction of Jerusalem, they have a more direct application in the last days.

> „Stojimo na pragu velikih i svečanih događaja. Gospodin je pred vratima. Na Maslinskoj gori Spasitelj je izložio prizore koji su trebali prethoditi tomu velikom događaju: ‘Čut ćete za ratove i glasove o ratovima’, rekao je. ‘Ustat će narod protiv naroda i kraljevstvo protiv kraljevstva; i bit će gladi, pošasti i potresa na raznim mjestima. A sve je to početak nevolja.’ Premda su se ova proročanstva djelomično ispunila pri razorenju Jeruzalema, ona se još izravnije primjenjuju na posljednje dane.”

> “John and the other prophets also were witnesses of the terrible scenes that will take place as signs of Christ’s coming. They saw armies mustering for battle, and men’s hearts failing them for fear. They saw the earth moved out of its place, the mountains carried into the midst of the sea, the waves thereof roaring and troubled, and the mountains shaking with the swelling thereof. They saw the vials of God’s wrath opened, and pestilence, famine, and death come upon the inhabitants of the earth.

> „Ivan i drugi proroci također su bili svjedoci strašnih prizora koji će se odigrati kao znakovi Kristova dolaska. Vidjeli su vojske kako se skupljaju za boj, i ljudska srca kako klonu od straha. Vidjeli su zemlju pomaknutu s njezina mjesta, gore bačene usred mora, valove njegove kako huče i uzburkani su, i gore kako se tresu od njegova nadimanja. Vidjeli su čaše Božjega gnjeva otvorene, te pomor, glad i smrt kako dolaze na stanovnike zemlje.“

> “Already the restraining Spirit of God is being withdrawn from the world. And hurricanes, tempests, disasters by sea and land, follow each other in quick succession. Science seeks to explain all these. The signs thickening around us, telling of the near approach of the Son of God, are attributed to any other than the true cause. Men cannot discern the sentinel angels restraining the four winds that they may not blow until the servants of God are sealed; but when God shall bid his angels loose the winds, there will be such a scene of his avenging wrath as no pen can picture.

> „Već se Duh Božji koji zadržava povlači iz svijeta. I uragani, oluje, nesreće na moru i na kopnu slijede jedan za drugim u brzom nizu. Znanost nastoji sve to objasniti. Znaci koji se gomilaju oko nas, kazujući o skorom dolasku Sina Božjega, pripisuju se bilo čemu drugomu osim pravomu uzroku. Ljudi ne mogu razabrati anđele stražare koji zadržavaju četiri vjetra da ne zapušu dok se ne zapečate sluge Božje; ali kad Bog naloži svojim anđelima da puste vjetrove, nastat će takav prizor njegove osvetničke srdžbe kakav nijedno pero ne može opisati.

> “A crisis is just upon us; but God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, Ezekiel, and John, we see how closely heaven is connected with the events transpiring upon the earth. We see the care of God for those who are loyal to him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of his church, in his own keeping.

> „Kriza je upravo pred nama; ali Božji se sluge ne smiju uzdati u sebe u ovoj velikoj izvanrednoj prilici. U viđenjima danima Izaiji, Ezekielu i Ivanu vidimo koliko je usko nebo povezano s događajima koji se zbivaju na zemlji. Vidimo Božju skrb za one koji su mu vjerni. Svijet nije bez vladara. Program budućih događaja nalazi se u rukama Gospodnjim. Veličanstvo neba drži u svojim rukama sudbinu naroda, kao i potrebe svoje crkve.״

> “God has revealed what is to take place in the last days, that his people may be prepared to stand against the tempests of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter his faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance.

> „Bog je otkrio što će se zbiti u posljednjim danima, kako bi njegov narod bio pripravljen oduprijeti se olujama protivljenja i gnjeva. Oni koji su upozoreni na događaje što su pred njima ne smiju sjediti u mirnom iščekivanju nadolazeće oluje, tješeći se mišlju da će Gospodin zakloniti svoje vjerne u dan nevolje. Trebamo biti kao ljudi koji čekaju svoga Gospodara, ne u besposlenom iščekivanju, nego u usrdnom radu, s nepokolebljivom vjerom. Sada nije vrijeme da dopustimo da nam misli budu zaokupljene stvarima od manje važnosti.“

> “While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the under-current is tending. Its professions are mild, and apparently Christian; but when it shall speak, it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should bring before the people the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures, and be able to give the reason for our faith. Says the prophet, ‘The wicked shall do wickedly, and none of the wicked shall understand; but the wise shall understand.’

> „Dok ljudi spavaju, Sotona aktivno uređuje prilike tako da Gospodnji narod ne primi milost ni pravdu. Pokret za nedjelju sada napreduje u tami. Vođe prikrivaju pravo pitanje, a mnogi koji se pridružuju tom pokretu ni sami ne vide kamo vodi podzemna struja. Njegova su očitovanja blaga i naizgled kršćanska; ali kad progovori, otkrit će zmajev duh. Naša je dužnost učiniti sve što je u našoj moći da otklonimo zaprijećenu opasnost. Pred narod bismo trebali iznijeti stvarno pitanje o kojemu je riječ, i tako uložiti najdjelotvorniji prosvjed protiv mjera kojima se ograničava sloboda savjesti. Trebali bismo istraživati Pisma i biti kadri dati razlog svoje vjere. Prorok kaže: ‘Bezbožnici će bezbožno postupati, i nitko od bezbožnika neće razumjeti; ali razumni će razumjeti.’”

> “The important future is before us. To meet its trials and temptations, and to perform its duties, will require great faith, energy, and perseverance. But we may triumph gloriously; for not one watching, praying, believing soul will be ensnared by the devices of the enemy. All heaven is interested in our welfare, and waits our demand upon its wisdom and strength. Every opposing influence, whether open or secret, may be successfully resisted, ‘not by might nor by power, but by my Spirit, saith the Lord of hosts.’ God is just as willing now as anciently to work through human efforts, and to accomplish great things through weak instrumentalities. We shall not gain the victory through numbers, but through full surrender of the soul to Jesus.

> „Važna budućnost stoji pred nama. Da bismo se suočili s njezinim kušnjama i napastima te izvršili njezine dužnosti, bit će potrebni velika vjera, snaga i ustrajnost. No možemo slavno pobijediti; jer nijedna budna, molitvena, vjerujuća duša neće biti uhvaćena u zamke neprijateljevih lukavstava. Cijelo je nebo zainteresirano za našu dobrobit i čeka da zatražimo njegovu mudrost i snagu. Svaki protivni utjecaj, bio on otvoren ili skriven, može se uspješno nadvladati, ‘ne silom ni snagom, nego mojim Duhom, govori Jahve nad Vojskama.’ Bog je jednako voljan sada kao i nekoć djelovati kroz ljudske napore i ostvarivati velike stvari preko slabih oruđa. Ne ćemo zadobiti pobjedu brojem, nego potpunim predanjem duše Isusu.״

> “Now, while mercy still lingers, while Jesus is making intercession for us, let us make thorough work for eternity.” Southern Watchman, December 25, 1906.

> „Sada, dok milost još uvijek traje, dok Isus posreduje za nas, učinimo temeljit posao za vječnost.” Southern Watchman, 25. prosinca 1906.

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