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# The Book of Daniel - Number Eighty-Eight

Knjiga proroka Daniela – broj osamdeset i osam

Unmasking the False Latter Rain: The Prophetic Journey from September 11, 2001

Razotkrivanje lažne kasne kiše: proročko putovanje od 11. rujna 2001.

Author

Jeff Pippenger

Published

February 21, 2024

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The testing process that begins when the angel descends is represented by the test of whether to take the book out of the angel’s hand and eat it. Those that did choose to eat the message were then destined for a disappointment where the group who refused to eat were left behind. The little book that was to be eaten represented an “increase of knowledge” of the message that had first been unsealed at “the time of the end” at either 1798 or 1989, and then later formalized into a message that would hold the generation then alive accountable to the light of the increased knowledge. In either history, once the prophecy of Islam was fulfilled, then the message to be eaten in the angel’s hand was either received or rejected. If the message represented by the book is rejected, those who do so, and still seek to uphold the profession of still being the chosen of God, are forced to produce a counterfeit latter rain message.

Proces kušanja koji započinje kada anđeo silazi prikazan je kušnjom treba li uzeti knjigu iz anđelove ruke i pojesti je. Oni koji su odlučili pojesti poruku potom su bili određeni za razočaranje, pri čemu je skupina koja je odbila jesti ostavljena iza sebe. Mala knjiga koju je trebalo pojesti predstavljala je „umnoženje znanja” o poruci koja je najprije bila odpečaćena „u vrijeme svršetka”, bilo 1798. ili 1989. godine, a zatim kasnije oblikovana u poruku koja bi naraštaj tada živ držala odgovornim za svjetlo umnoženoga znanja. U obje povijesti, nakon što se ispunilo proročanstvo o islamu, poruka koju je trebalo pojesti iz anđelove ruke bila je ili prihvaćena ili odbačena. Ako je poruka predstavljena knjigom odbačena, oni koji to čine, a ipak nastoje održati tvrdnju da su još uvijek Božji izabranici, prisiljeni su proizvesti krivotvorenu poruku pozne kiše.

On September 11, 2001 the past rebellions of the generations of Adventism were again made testing issues. Habakkuk chapter two identifies a debate that occurs in the prophetic history represented therein, which is a parallel prophetic line to the parable of the ten virgins. When the watchman asked what he shall answer in the history of the parable of the ten virgins, he was commanded to “write the vision, and make it plain upon tables.” The watchmen of Millerite history produced the 1843 chart in 1842, and its production became a waymark. It was the “vision” of Habakkuk two, that had been made plain upon tables that was to speak at the end.

Dana 11. rujna 2001. prijašnje pobune naraštaja adventizma ponovno su postale pitanja kušnje. Drugo poglavlje Habakuka prepoznaje raspravu koja se zbiva u ondje prikazanoj proročkoj povijesti, a koja je usporedna proročka linija s prispodobom o deset djevica. Kada je stražar upitao što će odgovoriti u povijesti prispodobe o deset djevica, bilo mu je zapovjeđeno da „zapiše viđenje i učini ga jasnim na pločama“. Stražari milleritske povijesti izradili su kartu iz 1843. godine 1842., i njezina je izrada postala oznaka na putu. Upravo je „viđenje“ iz Habakuka 2, koje je bilo učinjeno jasnim na pločama, trebalo progovoriti na svršetku.

Shortly after September 11, 2001 those who recognized the activity of Islam of the third woe, were led to return to Jeremiah’s “old paths,” and to walk therein. Those “old paths” identified that the three woes of Revelation chapter eight, verse thirteen represented the prophetic role of Islam. Immediately thereafter, Future for America began to reproduce the two charts of Habakkuk chapter two at the very same point in the parallel history of the Millerites, the two charts were set forth as a waymark, which had been represented by the production of the 1843 chart, in 1842.

Ubrzo nakon 11. rujna 2001., oni koji su prepoznali djelovanje islama trećega jao, bili su povedeni da se vrate Jeremijinim „starim stazama” i da hode njima. Te „stare staze” prepoznale su da tri jao iz Otkrivenja, osmo poglavlje, trinaesti redak, predstavljaju proročku ulogu islama. Odmah nakon toga, Future for America počeo je ponovno umnažati dvije karte iz Habakuka, drugo poglavlje, upravo u istoj točki usporedne povijesti milerita, kada su dvije karte bile iznesene kao oznaka puta, što je bilo predstavljeno izradom karte iz 1843. godine, 1842. godine.

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

> „U svibnju 1842. sazvana je Opća konferencija u Bostonu, [Massachusetts]. Na otvaranju ovoga skupa, braća Charles Fitch i Apollos Hale iz Haverhilla predstavili su slikovna proročanstva Daniela i Ivana, koja su naslikali na platnu, s proročkim brojevima, pokazujući njihovo ispunjenje. Brat Fitch, tumačeći sa svoje karte pred Konferencijom, rekao je da je, proučavajući ta proročanstva, pomislio kako bi, kad bi mogao izraditi nešto takve vrste kao što je ovdje prikazano, to pojednostavnilo predmet i njemu olakšalo da ga izloži slušateljstvu. Ovdje je bilo više svjetla na našem putu. Ova su braća činila ono što je Gospodin pokazao Habakuku u njegovoj viziji 2.468 godina prije, govoreći: ‘Zapiši viđenje i učini ga jasnim na pločama, da može trčati onaj koji ga čita. Jer viđenje je još za određeno vrijeme.’ Habakuk 2,2.”

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

> „Nakon određenog razmatranja toga predmeta, jednoglasno je izglasano da se litografira tristo primjeraka sličnih ovomu, što je ubrzo i učinjeno. Nazvani su ‘karte iz ’43.’ To je bila vrlo važna Konferencija.” The Autobiography of Joseph Bates, 263.

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

> „Bilo je to ujedinjeno svjedočanstvo propovjednika i listova Drugog adventa, dok su stajali na ‘izvornoj vjeri’, da je objavljivanje karte bilo ispunjenje Habakuka 2:2, 3. Ako je karta bila predmet proročanstva (a oni koji to niječu napuštaju izvornu vjeru), tada slijedi da je 457. pr. Kr. bila godina od koje valja računati 2300 dana. Bilo je nužno da 1843. bude prvo objavljeno vrijeme kako bi se ‘viđenje’ moglo ‘odgoditi’, ili kako bi postojalo vrijeme odgode, u kojem je djevičanski zbor trebao drijemati i spavati glede velikog predmeta vremena, neposredno prije nego što će biti probuđen ponoćnim pokličem.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.

> “Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

> „Naša povijest sada pokazuje da su postojale stotine onih koji su poučavali iz istih kronoloških karata kao i William Miller, svi istoga obilježja. Tada je postojalo jedinstvo poruke, sve na jednu temu: dolazak Gospodina Isusa u određeno vrijeme, 1844.“ Joseph Bates, Early SDA Pamphlets, 17.

The reprinting of the 1843 and 1850 charts, in the immediate post-September 11, 2001 history was as much a fulfillment of Habakkuk two, as was the publication of the 1843 chart in 1842. The production of the tables is part of the narrative of Habakkuk chapter two, and it had to happen. On September 11, 2001 the rebellion of 1863 was again repeated by those Laodicean Adventists who refused to return to Jeremiah’s “old paths.”

Ponovno tiskanje karata iz 1843. i 1850. godine, u povijesti neposredno nakon 11. rujna 2001., bilo je isto toliko ispunjenje Habakuka dva koliko je to bilo i objavljivanje karte iz 1843. godine 1842. Izrada tih tablica dio je narativa drugoga poglavlja Habakuka, i to se moralo dogoditi. Dana 11. rujna 2001. pobuna iz 1863. ponovno se ponovila među onim laodicejskim adventistima koji su odbili vratiti se Jeremijinim „starim stazama“.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]

> „Neprijatelj nastoji odvratiti umove naše braće i sestara od djela pripravljanja naroda da opstane u ovim posljednjim danima. Njegove su sofisterije smišljene da odvedu umove od pogibli i dužnosti ovoga časa. Oni svjetlost koju je Krist došao s neba dati Ivanu za svoj narod smatraju neznatno vrijednom. Uče da prizori koji su upravo pred nama nisu od dostatne važnosti da bi im se posvetila posebna pozornost. Obezvrjeđuju istinu nebeskoga podrijetla i lišavaju Božji narod njegova prijašnjeg iskustva, dajući mu umjesto njega lažnu znanost. ‘Ovako veli Gospodin: Stanite na putove i pogledajte, i pitajte za stare staze, gdje je dobar put, i idite njime.’ [Jeremiah 6:16.]”

> “Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296, 297.

> „Neka nitko ne nastoji otrgnuti temelje naše vjere — temelje koji su položeni na početku našega djela, molitvenim proučavanjem Riječi i objavom. Na tim temeljima gradimo već više od pedeset godina. Ljudi mogu pretpostavljati da su pronašli nov put, da mogu položiti čvršći temelj od onoga koji je položen; ali to je velika obmana. ‘Jer drugoga temelja nitko ne može položiti osim onoga koji je položen.’ [1. Korinćanima 3:11.] U prošlosti su mnogi poduzimali izgraditi novu vjeru, uspostaviti nova načela; ali koliko je dugo njihova građevina stajala? Ubrzo je pala, jer nije bila utemeljena na Stijeni.” Testimonies, svezak 8, 296, 297.

Jeremiah identifies that to walk in the “old paths,” is to find “the rest”, and the rest is “the latter rain”, which began when the nations were angered on September 11, 2001, when the great buildings of New York City came down. Those that then ate the message became Habakkuk’s watchmen who were to “write the vision, and make it plain”. Jeremiah identifies the very same watchmen during the time of “the rest”, which is “the latter rain”.

Jeremija utvrđuje da hoditi „starim stazama” znači naći „počinutak”, a počinutak je „kasna kiša”, koja je započela kada su se narodi razgnjevili 11. rujna 2001., kada su se srušile velike zgrade New York Cityja. Oni koji su tada blagovali poruku postali su Habakukovi stražari koji su trebali „zapisati viđenje i učiniti ga jasnim”. Jeremija prepoznaje te iste stražare upravo u vrijeme „počinutka”, koje je „kasna kiša”.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Ovako govori Gospodin: Stanite na putovima i pogledajte, i pitajte za stare staze, gdje je dobar put, i hodite njime, pa ćete naći pokoj dušama svojim. Ali oni rekoše: Nećemo hoditi njime. Postavih nad vas i stražare govoreći: Poslušajte zvuk trube. Ali oni rekoše: Nećemo poslušati. Jeremija 6,16.17.

The trumpet that they were to sound is the sixth trumpet of the second woe in Millerite history, and in the last days it is the seventh trumpet of the third woe. Habakkuk’s watchmen, who are Jeremiah’s watchmen, sound a warning message that in the rebellion of 1888, was rejected. The sixth trumpet that was rejected in 1888, was the message to Laodicea.

Truba koju su trebali zatrubiti jest šesta truba drugoga jao u mileritskoj povijesti, a u posljednjim danima ona je sedma truba trećega jao. Habakukovi stražari, koji su Jeremijini stražari, objavljuju poruku upozorenja koja je u pobuni 1888. bila odbačena. Šesta truba koja je 1888. bila odbačena bila je poruka Laodiceji.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> „Poruka dana nam po A. T. Jonesu i E. J. Waggoneru poruka je Božja laodicejskoj crkvi, i jao svakome tko tvrdi da vjeruje istini, a ipak drugima ne odražava od Boga dane zrake.” The 1888 Materials, 1053.

The seventh trumpet message of 1888, was first sounded to Laodicea in 1856, and then the Laodicean message was placed within the context of the increasing light of the “seven times.” On September 11, 2001 the call to return to Jeremiah’s old paths, and to walk therein for the purpose of obtaining the message of the latter rain, included the seventh Trumpet warning message that is represented as the message to Laodicea, and the “seven times,” which is the symbol of the foundations.

Poruka sedme trube iz 1888. godine prvi je put bila objavljena Laodiceji 1856. godine, a zatim je laodicejska poruka bila smještena u kontekst sve veće svjetlosti o „sedam vremena”. Dana 11. rujna 2001. poziv na povratak Jeremijinim starim stazama i na hod njima radi primanja poruke kasne kiše uključivao je poruku upozorenja sedme trube, koja je prikazana kao poruka Laodiceji, i „sedam vremena”, što je simbol temelja.

The “lie” identified by prophecy that produces the strong delusion of Paul’s writings was placed into the third generation of Laodicean Adventism in 1931, sixteen years after the death of the prophetess. The “lie” which arrived in the third generation is prophetically located in the period represented as the “women weeping for Tammuz,” and is therefore associated with the false latter rain message.

„Laž” koju je proročanstvo prepoznalo kao onu koja proizvodi snažnu zabludu iz Pavlovih spisa unesena je u treći naraštaj laodicejskog adventizma 1931. godine, šesnaest godina nakon smrti proročice. „Laž” koja je došla u treći naraštaj proročki je smještena u razdoblje prikazano kao „žene koje plaču za Tamuzom”, te je stoga povezana s lažnom porukom pozne kiše.

The details of how the “lie” was propagated should be understood, as should the prophetic role of the “lie” in end-time prophecy. The scornful men that rule Jerusalem in the time of the latter rain, which is the time of the sealing of the one hundred and forty-four thousand, created a false latter rain message in the third generation of Adventism, as represented by the “women weeping for Tammuz,” in Ezekiel chapter eight. Their false latter rain message is also represented as a false foundation, a false wall of protection, and a false peace and safety message by Ezekiel.

Treba razumjeti pojedinosti o tome kako se širila „laž“, kao i proročku ulogu „laži“ u proročanstvu o posljednjem vremenu. Muževi podrugljivci koji vladaju Jeruzalemom u vrijeme kasne kiše, koje je vrijeme pečaćenja sto četrdeset i četiri tisuće, stvorili su lažnu poruku kasne kiše u trećem naraštaju adventizma, kako je prikazano „ženama koje oplakuju Tamuzu“ u osmom poglavlju Ezekiela. Njihova lažna poruka kasne kiše kod Ezekiela je također prikazana kao lažan temelj, lažan zid zaštite i lažna poruka mira i sigurnosti.

> Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The Lord saith it; albeit I have not spoken? Therefore thus saith the Lord God; Because ye have spoken vanity, and seen lies, therefore, behold, I am against you, saith the Lord God. And mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and ye shall know that I am the Lord God. Because, even because they have seduced my people, saying, Peace; and there was no peace; and one built up a wall, and, lo, others daubed it with untempered mortar: Say unto them which daub it with untempered mortar, that it shall fall: there shall be an overflowing shower; and ye, O great hailstones, shall fall; and a stormy wind shall rend it. Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye have daubed it? Therefore thus saith the Lord God; I will even rend it with a stormy wind in my fury; and there shall be an overflowing shower in mine anger, and great hailstones in my fury to consume it. So will I break down the wall that ye have daubed with untempered mortar, and bring it down to the ground, so that the foundation thereof shall be discovered, and it shall fall, and ye shall be consumed in the midst thereof: and ye shall know that I am the Lord. Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered mortar, and will say unto you, The wall is no more, neither they that daubed it; To wit, the prophets of Israel which prophesy concerning Jerusalem, and which see visions of peace for her, and there is no peace, saith the Lord God. Ezekiel 13:7–16.

> Niste li vidjeli ništavno viđenje i niste li govorili lažno gatanje, govoreći: Ovako veli Gospodin, premda ja nisam govorio? Zato ovako veli Gospodin Bog: Budući da ste govorili ništavnost i vidjeli laž, zato, evo, ja sam protiv vas, govori Gospodin Bog. I ruka će moja biti na prorocima koji gledaju ništavnost i gataju laž: neće biti u zboru moga naroda, niti će biti upisani u popis doma Izraelova, niti će ući u zemlju Izraelovu; i znat ćete da sam ja Gospodin Bog. Zato što su, upravo zato što su zavodili moj narod govoreći: Mir! a mira nije bilo; i jedan je gradio zid, a gle, drugi su ga obmazivali nevapnenim mortom: Reci onima koji ga obmazuju nevapnenim mortom da će pasti; bit će silan pljusak, i vi, o velike tuče, past ćete, i olujni će ga vjetar razderati. Gle, kad zid padne, neće li vam se reći: Gdje je obmaz kojim ste ga obmazali? Zato ovako veli Gospodin Bog: Ja ću ga razderati olujnim vjetrom u svojoj srdžbi; i bit će silan pljusak u mome gnjevu, i velike tuče u mojoj jarosti da ga unište. Tako ću srušiti zid koji ste obmazali nevapnenim mortom i oboriti ga na zemlju, tako da će mu se otkriti temelj; i past će, a vi ćete biti uništeni usred njega; i znat ćete da sam ja Gospodin. Tako ću izvršiti svoju jarost na zidu i na onima koji su ga obmazali nevapnenim mortom, i reći ću vam: Zida više nema, niti onih koji su ga obmazivali; to jest, proroka Izraelovih koji prorokuju o Jeruzalemu i koji za nj gledaju viđenja mira, a mira nema, govori Gospodin Bog. Ezekiel 13:7–16.

The falsehood and lies which the scornful men in Jerusalem hide beneath in Isaiah chapters twenty-eight and twenty-nine are ultimately judged and destroyed by the “overflowing scourge.”

Laž i neistine pod kojima se podrugljivi ljudi u Jeruzalemu skrivaju u Izaiji, poglavljima dvadeset i osam i dvadeset i devet, na koncu bivaju suđene i uništene „preplavljujućim bičem“.

> Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:17, 18.

> I sud ću položiti na mjeru, i pravdu na visak; i tuča će pomesti utočište laži, i vode će preplaviti skrovište. I vaš će savez sa smrću biti poništen, i vaš sporazum s paklom neće opstati; kad prođe preplavljujuća bič, tada ćete biti njome pogaženi. Izaija 28:17, 18.

Isaiah’s “overflowing scourge” is Ezekiel’s “overflowing shower,” that is brought upon those who have “divined lies,” by presenting a “vain vision” and by claiming “the Lord saith it,” “albeit” the Lord had “not spoken.” The “lie” that the ancient men hide under is represented as something they claim that the Lord had spoken, so it is a “lie” about God’s Word. Either they have identified a doctrine from God’s Word as error, or they have erroneously claimed that God directed their understanding (God had spoken), upon a doctrine of the Bible.

Izaijina „preplavljujuća bič” jest Ezekielov „preplavljujući pljusak”, koji se navodi na one koji su „prorokovali laži”, iznoseći „isprazno viđenje” i tvrdeći „ovako govori Gospodin”, „premda” Gospodin „nije govorio”. „Laž” pod kojom se drevni ljudi skrivaju prikazana je kao nešto za što tvrde da je Gospodin rekao, pa je to „laž” o Božjoj Riječi. Ili su nauk iz Božje Riječi proglasili zabludom, ili su pogrešno ustvrdili da je Bog usmjerio njihovo razumijevanje (Bog je govorio) glede nekog nauka Biblije.

The “lie” that arrived in 1931, was a claim that Sister White had endorsed the false view of “the daily,” in the book of Daniel. The false view that “the daily,” represents Christ’s sanctuary ministry was premised upon a “lie” which claimed that in 1910, Ellen White had informed A. G. Daniells that he and Prescott’s view of “the daily,” representing Christ’s sanctuary ministry was actually correct, in spite of her direct written words to the contrary.

„Laž“ koja se pojavila 1931. godine bila je tvrdnja da je sestra White poduprla pogrešno gledište o „svagdašnjoj žrtvi“ u knjizi proroka Daniela. Pogrešno gledište da „svagdašnja žrtva“ predstavlja Kristovu službu u Svetištu bilo je utemeljeno na „laži“ koja je tvrdila da je Ellen White 1910. godine obavijestila A. G. Daniellsa da je njegovo i Prescottovo gledište o „svagdašnjoj žrtvi“, kao o prikazu Kristove službe u Svetištu, zapravo ispravno, unatoč njezinim izravnim pisanim riječima koje su govorile suprotno.

The false view of “the daily,” that was then (1931) established within Laodicean Adventism, became the theological foundation which was employed to build a message that is described by Ezekiel as “peace and safety.” The various arguments that are employed to uphold the false foundation are the various counterfeit coins and jewels that Miller saw in his dream. By the end of his dream his original jewels are fully covered with counterfeits and rubbish, and the rubbish and counterfeit jewels and coins represent the message that was based upon their foundational error that “the daily” represents Christ’s sanctuary ministry.

Lažno gledište o „svagdašnjoj žrtvi“, koje je tada (1931.) bilo uspostavljeno unutar laodicejskog adventizma, postalo je teološki temelj kojim se služilo za izgradnju poruke koju Ezekiel opisuje kao „mir i sigurnost“. Različiti argumenti kojima se podupire taj lažni temelj jesu različiti krivotvoreni novčići i dragulji koje je Miller vidio u svome snu. Do kraja sna njegovi su izvorni dragulji potpuno prekriveni krivotvorinama i otpacima, a otpaci te krivotvoreni dragulji i novčići predstavljaju poruku koja se temeljila na njihovoj temeljnoj zabludi da „svagdašnja žrtva“ predstavlja Kristovu službu u Svetištu.

In Ezekiel’s passage the rubbish and counterfeit jewels is represented as a “wall” that has been built with a cement that is so weak it cannot hold up under the stress of the “stormy wind” or the “overflowing shower.”

U Ezekielovu odlomku smeće i krivotvoreni dragulji prikazani su kao „zid” koji je sagrađen žbukom toliko slabom da ne može izdržati pod pritiskom „olujnog vjetra” ili „silnoga pljuska”.

The disobedient prophet from Judah that rebuked Jeroboam, ultimately died between an “ass” and a “lion”. The lion represents Babylon and the ass represents Islam. The two doctrines which Laodicean Adventism cannot see, that are represented by the death of the disobedient prophet are the message of the papacy (the lion), and the message of Islam of the third Woe (the ass).

Neposlušni prorok iz Jude koji je ukorio Jeroboama na koncu je umro između „magarca” i „lava”. Lav predstavlja Babilon, a magarac predstavlja islam. Dvije doktrine koje laodikejski adventizam ne može vidjeti, a koje su prikazane smrću neposlušnoga proroka, jesu poruka o papinstvu (lav) i poruka o islamu trećega Jaoa (magarac).

Ezekiel’s “stormy wind,” is a symbol of Isaiah’s “rough wind that is stayed” in “the day of the east wind” in chapter twenty seven. Ezekiel’s “stormy wind” is also the “four winds” of Revelation chapter seven, that are held until God’s servants are sealed. Ezekiel’s “stormy wind” is his message from the “four winds” in chapter thirty-seven, that brings the dead dry bones to life as a mighty army. Ezekiel’s “stormy wind” that brings down the “wall built with untempered mortar,” is the latter rain message of the third Woe.

Ezekielov „olujni vjetar” simbol je Izaijina „žestokog vjetra koji se obuzdava” u „dan istočnoga vjetra” u dvadeset i sedmom poglavlju. Ezekielov „olujni vjetar” također je „četiri vjetra” iz sedmoga poglavlja Otkrivenja, koji se zadržavaju dok se ne zapečate Božje sluge. Ezekielov „olujni vjetar” ujedno je njegova poruka od „četiriju vjetrova” u trideset i sedmom poglavlju, koja mrtve suhe kosti oživljuje kao silnu vojsku. Ezekielov „olujni vjetar”, koji obara „zid sazidan neotvrdnulim mortom”, poruka je poznoga dažda trećega Jaoa.

Ezekiel’s “overflowing shower” is a symbol of the papacy, and more specifically it is the symbol of the period of the Sunday law crisis which begins at the soon-coming Sunday law in the United States. The disobedient prophet from Judah that died between the ass and the lion, represented the death of Laodicean Adventism that takes place between September 11, 2001, at the arrival of the ass (the third woe), and the soon-coming Sunday law (the lion). Laodicean Adventism’s death occurs during the sealing of the one hundred and forty-four thousand that began when the nations were angered, yet held in check on September 11, 2001, and concludes at the soon-coming Sunday law. Their death, as illustrated by the disobedient prophet, is brought about because they returned to the methodology of apostate Protestantism, though they had been directly informed to never return to the “assembly of mockers.”

Ezekielov „silni pljusak” simbol je papinstva, a još određenije simbol je razdoblja krize zakona o nedjelji koje započinje uskoro nadolazećim zakonom o nedjelji u Sjedinjenim Državama. Neposlušni prorok iz Jude koji je umro između magarca i lava predstavlja smrt laodicejskog adventizma koja se zbiva između 11. rujna 2001., pri dolasku magarca (treće nevolje), i uskoro nadolazećega zakona o nedjelji (lava). Smrt laodicejskog adventizma događa se tijekom pečaćenja sto četrdeset i četiri tisuće, koje je započelo kada su se narodi razgnjevili, a ipak bili zadržani pod nadzorom 11. rujna 2001., i završava uskoro nadolazećim zakonom o nedjelji. Njihova smrt, kako je prikazana neposlušnim prorokom, nastupa zato što su se vratili metodologiji otpaloga protestantizma, premda im je bilo izravno rečeno da se nikada ne vraćaju u „zbor podsmjevača”.

Their death occurs in the history of the sealing of the one hundred and forty-four thousand. As soon as God’s people are sealed, the destroying angels begin their work. From September 11, 2001 unto the soon-coming Sunday law the judgment of the living is accomplished in God’s church, for judgment begins in Jerusalem, and it begins with the ancient men that were to be the guardians of the people, but who had abandoned their responsibilities over four generations. Those who receive the seal in that period are the ensign that is lifted up to the nations. They are sealed before the soon-coming Sunday law for the only way God’s other flock can be warned is by seeing men and women in the Sunday law crisis who have the seal of God.

Njihova se smrt zbiva u povijesti pečaćenja sto četrdeset i četiri tisuće. Čim je Božji narod zapečaćen, anđeli zatornici započinju svoje djelo. Od 11. rujna 2001. pa sve do skoroga nedjeljnog zakona, sud nad živima izvršava se u Božjoj crkvi, jer sud počinje u Jeruzalemu, i počinje sa starcima koji su trebali biti čuvari naroda, ali su tijekom četiri naraštaja napustili svoje odgovornosti. Oni koji u tome razdoblju prime pečat jesu stijeg koji se podiže narodima. Oni su zapečaćeni prije skoroga nedjeljnog zakona, jer jedini način na koji se Božje drugo stado može upozoriti jest da vidi muškarce i žene u krizi nedjeljnog zakona koji imaju Božji pečat.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> „Djelo Duha Svetoga jest osvjedočiti svijet o grijehu, o pravednosti i o sudu. Svijet može biti opomenut jedino tako da vidi one koji vjeruju istini kako su posvećeni po istini, kako postupaju po uzvišenim i svetim načelima, pokazujući u visokom, uzvišenom smislu crtu razgraničenja između onih koji drže Božje zapovijedi i onih koji ih gaze pod svojim nogama. Posvećenje Duhom označuje razliku između onih koji imaju pečat Božji i onih koji svetkuju lažni dan počinka. Kad dođe kušnja, tada će se jasno pokazati što je žig Zvijeri. To je svetkovanje nedjelje. Oni koji, nakon što su čuli istinu, i dalje smatraju ovaj dan svetim, nose obilježje čovjeka grijeha, koji je pomišljao promijeniti vremena i zakone.” Bible Training School, 1. prosinca 1903.

The death of Laodicean Adventism is accomplished during the history of the latter rain, that began to sprinkle on September 11, 2001, and is poured out without measure at the soon-coming Sunday law, when God has established and then lifts up as an ensign a people who have been sealed for eternity.

Smrt laodicejskog adventizma izvršava se tijekom povijesti kasne kiše, koja je počela škropiti 11. rujna 2001. te se izlijeva bez mjere pri skorom dolasku nedjeljnog zakona, kada je Bog uspostavio, a zatim podigao kao stijeg narod koji je zapečaćen za vječnost.

In that period of time, those in Laodicean Adventism that are preparing for, and will receive the mark of the beast, are represented by the twenty-five men bowing to the sun in Ezekiel chapter eight. They are those who have accepted Ezekiel’s false “peace and safety” message, that represents a counterfeit of the true latter rain message, that is being proclaimed by the true watchmen in that history. The foundation of that false latter rain message is the identification that “the daily” in the book of Daniel is a symbol of Christ, when it is actually a symbol of Satan. That false foundational belief is the doctrine that the “scornful men that rule the people of Jerusalem” employ to erect their untempered wall.

U tom vremenskom razdoblju, oni u laodicejskom adventizmu koji se pripremaju za primanje žiga zvijeri i koji će ga primiti, predstavljeni su s dvadeset i pet ljudi koji se klanjaju suncu u osmom poglavlju Ezekiela. To su oni koji su prihvatili Ezekielovu lažnu poruku „mir i sigurnost“, koja predstavlja krivotvorinu prave poruke kasne kiše, a koju u toj povijesti objavljuju pravi stražari. Temelj te lažne poruke kasne kiše jest poistovjećenje da je „svagdašnja“ u knjizi proroka Daniela simbol Krista, premda je zapravo simbol Sotone. To lažno temeljno vjerovanje jest nauk kojim se služe „podrugljivi ljudi koji vladaju narodom u Jeruzalemu“ kako bi podigli svoj neobloženi zid.

The identification of “the daily,” as a symbol of Christ was historically put in place by a “lie,” in 1931. From then onward the untempered wall of counterfeit coins and jewels was erected. That “wall” is destined to come down when the dirt brush man arrives to thoroughly purge His floor. That purging is accomplished in the prophetic period of history between the “stormy wind” (the ass of September 11, 2001), and the “overflowing showers” (the lion of the soon-coming Sunday law). In that history the disobedient prophet is slain and buried in the tomb of the false prophet of Bethel. Sister White identifies the “wall” of prophecy as the law of God.

Poistovjećenje „svakidašnje žrtve” kao simbola Krista povijesno je uspostavljeno „laži”, 1931. godine. Od tada je podignut neotvrđen zid od krivotvorenih novčića i dragulja. Taj je „zid” određen da padne kada stigne čovjek s četkom za prašinu kako bi temeljito očistio svoje gumno. To se čišćenje izvršava u proročkom razdoblju povijesti između „olujnoga vjetra” (magarca od 11. rujna 2001.) i „preobilnih pljuskova” (lava nadolazećega nedjeljnog zakona). U toj je povijesti neposlušni prorok ubijen i pokopan u grobu lažnoga proroka iz Betela. Sestra White poistovjećuje proročki „zid” sa zakonom Božjim.

> “The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.

> „Prorok ovdje opisuje narod koji, u vrijeme općega otpada od istine i pravednosti, nastoji obnoviti načela koja su temelj Božjega kraljevstva. Oni su popravljači pukotine koja je načinjena u Božjem zakonu — zidu koji je On postavio oko svojih izabranika radi njihove zaštite, a poslušnost čijim propisima pravde, istine i čistoće treba biti njihova trajna zaštita.

> “In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 678.

> „Prorok riječima nedvojbena značenja ukazuje na osobito djelo ovoga ostatka naroda koji gradi zid. ‘Ako odvratiš nogu svoju od subote, da ne činiš svoje zadovoljstvo na Moj sveti dan; i subotu nazoveš milinom, svetim danom Gospodnjim, slavnim; i budeš ga častio ne idući svojim putovima, ne tražeći svoje zadovoljstvo niti govoreći svoje riječi: tada ćeš se radovati u Gospodinu; i dat ću da jašeš po visinama zemaljskim, i hranit ću te baštinom Jakova, oca tvojega: jer usta Gospodnja rekoše.’ Izaija 58,13.14.” Proroci i kraljevi, 678.

The beginning of the fourth generation of Adventism is marked by the publication of a book, as was the beginning of the third generation. The third generation began with the publication of W. W. Prescott’s, The Doctrine of Christ, and that generation ended with the publication of Questions on Doctrine. The Doctrine of Christ presented a gospel that was purposely void of the Millerite prophetic message. Questions on Doctrine presented a gospel that denied the work of sanctification that is accomplished by Christ. The Doctrine of Christ removed the light of the (chazon) vision of prophetic history, and Questions on Doctrine removed the light of the (Mareh) vision of Christ’s “appearance”.

Početak četvrtoga naraštaja adventizma obilježen je objavljivanjem knjige, kao što je bio i početak trećega naraštaja. Treći naraštaj započeo je objavljivanjem knjige W. W. Prescotta, The Doctrine of Christ, a taj je naraštaj završio objavljivanjem knjige Questions on Doctrine. The Doctrine of Christ predstavila je evanđelje koje je namjerno bilo lišeno mileritske proročke poruke. Questions on Doctrine predstavila je evanđelje koje je nijekalo djelo posvećenja koje Krist ostvaruje. The Doctrine of Christ uklonila je svjetlo viđenja (chazon) proročke povijesti, a Questions on Doctrine uklonila je svjetlo Kristova „pojavljivanja” u viđenju (Mareh).

In between those two books the false latter rain message represented by the “women weeping for Tammuz” was developed. It was in that history that the “lie of 1931,” was promoted. That third generation (abomination) is also represented by the compromise of the third church of Pergamos. The symbol of compromise in the third church, identifies the work of seeking accreditation from the worldly institutions that dictated rules for theology and rules for medicine. It was in the third generation that the compromise of truth was accomplished, which included the introduction and emphasis on the use of Bibles that had been translated from corrupted manuscripts.

Između tih dviju knjiga razvila se lažna poruka o poznom daždu, predstavljena „ženama koje oplakuju Tamuza“. Upravo je u toj povijesti promicana „laž iz 1931.“. Taj treći naraštaj (gnusoba) također je prikazan kompromisom treće crkve, Pergama. Simbol kompromisa u trećoj crkvi prepoznaje djelo traženja akreditacije od svjetovnih ustanova koje su propisivale pravila za teologiju i pravila za medicinu. U trećem je naraštaju izvršen kompromis s istinom, što je uključivalo uvođenje i naglašavanje uporabe Biblija koje su bile prevedene iz iskvarenih rukopisa.

In 1957, the book Questions on Doctrine, represented a capitulation of the primary truth of the gospel. That truth being Jesus died to save us “from” sin, but he did not die to save us “in” sin. The Catholic and apostate Protestant teaching that a man cannot be obedient to God’s Word is Satan’s eternal argument. Man can, and must be obedient to God’s Word, even if Satan claims that “thou shall not surely die.” The fallen apostate Protestant view that men cannot overcome sin, and therefore men cannot be obedient to God’s law until Jesus magically transforms them into obedient robots at His second coming, was incorporated into the teachings of the book Questions on Doctrine.

Godine 1957. knjiga Questions on Doctrine predstavljala je kapitulaciju pred primarnom istinom evanđelja. Ta istina glasi da je Isus umro da nas spasi „od” grijeha, ali nije umro da nas spasi „u” grijehu. Katolički i otpali protestantski nauk da čovjek ne može biti poslušan Božjoj Riječi Sotonin je vječni argument. Čovjek može, i mora, biti poslušan Božjoj Riječi, čak i ako Sotona tvrdi da „sigurno nećeš umrijeti”. Palo, otpalo protestantsko gledište da ljudi ne mogu nadvladati grijeh, te stoga ne mogu biti poslušni Božjem zakonu sve dok ih Isus pri svom drugom dolasku čudesno ne preobrazi u poslušne robote, bilo je ugrađeno u učenja knjige Questions on Doctrine.

In 1957, the fourth generation of Laodicean Adventism began, and its untempered wall (law), had been established, thus providing the logic that will allow the twenty-five ancient men to bow to the sun at the conclusion of the time of the sealing of the one hundred and forty-four thousand. That untempered wall, which is the belief that keeping the law of God is impossible, is swept away when the “wall” of separation of Church and State is removed, at the soon-coming Sunday law. The Sunday law is the overflowing showers, or as Isaiah expresses it, it is the overflowing scourge, and that flood begins at the soon-coming Sunday law in the United States.

Godine 1957. započeo je četvrti naraštaj laodicejskog adventizma i njegov nenapravljen zid (zakon) bio je uspostavljen, pružajući tako logiku koja će dvadeset i petorici drevnih ljudi omogućiti da se poklone suncu na završetku vremena pečaćenja sto četrdeset i četiri tisuće. Taj nenapravljen zid, koji je vjerovanje da je držanje Božjega zakona nemoguće, bit će odnesen kada se ukloni „zid” odvajanja Crkve i Države, pri uskoro dolazećem nedjeljnom zakonu. Nedjeljni zakon jesu silne kiše, ili, kako to Izaija izražava, on je preplavljujući bič, a ta poplava započinje pri uskoro dolazećem nedjeljnom zakonu u Sjedinjenim Državama.

At the Sunday law in the United States the enemy (the pope) comes in “as a flood” (the overflowing scourge), and it is then that “the ensign” is lifted up against him. It is then that the “untempered wall” that Laodicean Adventism erected upon the false application of “the daily” is swept away.

Pri zakonu o nedjelji u Sjedinjenim Državama neprijatelj (papa) dolazi „kao bujica” („preplavljujuća kazna”), i tada se protiv njega podiže „barjak”. Tada biva odnesen „neobloženi zid” koji je laodicejski adventizam podigao na lažnoj primjeni izraza „svagdašnja žrtva”.

> According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies; to the islands he will repay recompense. So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and forever. Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Isaiah 59:18–60:3.

> Prema njihovim djelima, tako će im uzvratiti: gnjev svojim protivnicima, odmazdu svojim neprijateljima; otocima će uzvratiti odmazdom. Tako će se bojati imena Gospodnjega od zapada i slave njegove od istoka sunčeva. Kad neprijatelj navali kao bujica, Duh Gospodnji podići će zastavu protiv njega. I Otkupitelj će doći na Sion i onima koji se odvrate od prijestupa u Jakovu, govori Gospodin. A što se mene tiče, ovo je moj savez s njima, govori Gospodin: Duh moj koji je na tebi i riječi moje koje sam stavio u tvoja usta neće odstupiti od tvojih usta, ni od usta tvoga potomstva, ni od usta potomstva tvoga potomstva, govori Gospodin, od sada pa dovijeka. Ustani, zasini; jer došla je tvoja svjetlost i slava je Gospodnja zasjala nad tobom. Jer, evo, tama će pokriti zemlju i gust mrak narode; ali Gospodin će zasjati nad tobom i slava će se njegova vidjeti nad tobom. I narodi će doći k tvojoj svjetlosti i kraljevi k sjaju tvoga svanuća. Izaija 59:18–60:3.

The Gentiles come to the light when God’s glory is upon His people, and this occurs when the enemy comes in as a flood. When that enemy comes in God lifts up a standard (ensign) against him. The glory of the Lord that is upon those people who the Gentiles respond to, is His character, and His character does not sin. It is a false peace and safety message that teaches that men and women cannot overcome sin. That message is a false latter rain message that is proclaimed during the time of the true latter rain message, which arrived on September 11, 2001. That false message is a false message concerning God’s law, which is the “wall.” That false doctrine is represented in the book Questions on Doctrine, that marked the arrival of Laodicean Adventism’s fourth and final generation.

Pogani dolaze k svjetlu kada je Božja slava nad Njegovim narodom, a to se događa kada neprijatelj navali kao bujica. Kada taj neprijatelj navali, Bog podiže zastavu protiv njega. Slava Gospodnja koja je nad tim narodom, na koju Pogani odgovaraju, jest Njegov karakter, a Njegov karakter ne griješi. Lažna je poruka o miru i sigurnosti ona koja uči da muškarci i žene ne mogu nadvladati grijeh. Ta je poruka lažna poruka o kasnoj kiši koja se objavljuje u vrijeme prave poruke o kasnoj kiši, koja je stigla 11. rujna 2001. Ta lažna poruka jest lažna poruka u vezi s Božjim zakonom, koji je „zid“. Ta je lažna doktrina predstavljena u knjizi Questions on Doctrine, koja je označila dolazak četvrtoga i konačnoga naraštaja laodicejskog adventizma.

On September 11, 2001, the four rebellions of Laodicean Adventism arrived to test that final generation with the sins of their fathers. On that date God directed His people to return to Jeremiah’s old paths, that they might understand and accept the foundational message represented as Miller’s jewels. If they did so, they would find the latter rain, which Jeremiah called the “rest.” The call to return to the old paths was a repetition of the test that produced the rebellion of 1863.

Dana 11. rujna 2001. četiri pobune laodicejskoga adventizma došle su iskušati taj posljednji naraštaj grijesima njihovih otaca. Toga je datuma Bog usmjerio svoj narod da se vrati starim stazama Jeremijinim, kako bi razumjeli i prihvatili temeljnu poruku prikazanu kao Millerovi dragulji. Ako bi to učinili, pronašli bi kasnu kišu, koju je Jeremija nazvao „počinak”. Poziv na povratak starim stazama bio je ponavljanje kušnje koja je proizvela pobunu 1863. godine.

On September 11, 2001, which is Isaiah’s “day of the east and rough wind” the “song of the vineyard” was to be sung, by those who in Revelation chapter fourteen, verse three and also in chapter fifteen, verse three sing the song of Moses and the Lamb. That song is the Laodicean message that identifies that the former chosen people were then being passed by, for God was then in the process of giving His vineyard to men and women that would bring forth the intended fruits of the vineyard. That vineyard message is the message to Laodicea, which was the message presented by Jones and Waggoner at the rebellion of 1888.

Dana 11. rujna 2001., koji je Izaijin „dan istočnoga vjetra i žestokoga vihora“, trebala se pjevati „pjesma o vinogradu“, od onih koji u Otkrivenju, u četrnaestom poglavlju, trećem retku, a također i u petnaestom poglavlju, trećem retku, pjevaju pjesmu Mojsijevu i Janjetovu. Ta je pjesma laodicejska poruka koja utvrđuje da je tadašnji nekadašnji izabrani narod bio mimoilažen, jer je Bog tada bio u procesu predavanja svoga vinograda muškarcima i ženama koji će donijeti namjeravane plodove vinograda. Ta poruka o vinogradu jest poruka Laodiceji, koja je bila poruka što su je Jones i Waggoner iznijeli za vrijeme pobune 1888. godine.

On September 11, 2001, the latter rain began, and in the debate of Habakkuk chapter two it identifies a class who presented the message of the two tables, for they had returned to Jeremiah’s old paths and were receiving the “rest and refreshing,” that Isaiah identifies is brought upon those whose methodology is “line upon line.” The debate they were involved in was in opposition to a false latter rain message, represented by the “women weeping for Tammuz,” which encouraged the sleeping Laodicean people with a peace and safety message.

Dana 11. rujna 2001. započela je kasna kiša, a u raspravi iz drugog poglavlja Habakuka prepoznaje se skupina koja je iznosila poruku dviju ploča, jer se bila vratila starim stazama Jeremijinim i primala „počinak i okrjepu” za koje Izaija prepoznaje da dolaze na one čija je metodologija „red na red”. Rasprava u kojoj su sudjelovali bila je u suprotnosti s lažnom porukom o kasnoj kiši, prikazanom kroz „žene koje plaču za Tamuzom”, koja je uspavani laodicejski narod hrabrila porukom mira i sigurnosti.

The peace and safety message claims that it is impossible for men and women not to sin, and therefore God can and will only justify them “in” their sins. The scornful men claim their peace and safety message is the true message of justification by faith, that Jones and Waggoner presented, but it leaves off the truth that he who God justifies, He also sanctifies, for God did not die to save people in their sins, but from their sins.

Poruka mira i sigurnosti tvrdi da je nemoguće da muškarci i žene ne griješe, te da ih stoga Bog može i hoće opravdati samo „u” njihovim grijesima. Ti podrugljivi ljudi tvrde da je njihova poruka mira i sigurnosti prava poruka opravdanja vjerom, kakvu su iznosili Jones i Waggoner, ali izostavlja istinu da onoga koga Bog opravdava, On i posvećuje, jer Bog nije umro da spasi ljude u njihovim grijesima, nego od njihovih grijeha.

September 11, 2001, marked the beginning of the period of the sealing of the one hundred and forty-four thousand that concludes with one class receiving the seal of God, as represented by those who sigh and cry for the abominations in the church and in the land, and another class that have turned their backs upon the temple, where the final work of the third angel is being accomplished, and they are bowing to the sun. The history of the Millerites illustrates the history of the movement of the third angel, and in so doing the climax is about the message of the latter rain, and the experience it produces in those who choose to eat.

11. rujna 2001. označio je početak razdoblja pečaćenja sto četrdeset i četiri tisuće, koje završava time što jedan razred prima pečat Božji, kako ga predstavljaju oni koji uzdišu i viču zbog gadosti u crkvi i u zemlji, a drugi razred okrenuo je svoja leđa prema hramu, gdje se izvršava završno djelo trećega anđela, te se klanja suncu. Povijest milerita prikazuje povijest pokreta trećega anđela, a time je vrhunac u poruci pozne kiše i iskustvu koje ona proizvodi u onima koji odluče jesti.

We will continue this study in the next article.

Nastavit ćemo ovo proučavanje u sljedećem članku.

> “An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

> „Nespremnost da se odreknu unaprijed stvorenih mišljenja i da prihvate ovu istinu ležala je u temelju velikoga dijela protivljenja koje se u Minneapolisu očitovalo protiv Gospodnje poruke preko braće Waggonera i Jonesa. Pobuđujući to protivljenje, Sotona je uspio uvelike uskratiti našem narodu posebnu silu Duha Svetoga koju im je Bog čeznuo podariti. Neprijatelj ih je spriječio da zadobiju onu djelotvornost koja je mogla biti njihova u nošenju istine svijetu, onako kako su je apostoli navješćivali nakon Dana Pedesetnice. Svjetlo koje treba obasjati svu zemlju svojom slavom bilo je odbačeno, te je djelovanjem naše vlastite braće u velikoj mjeri bilo zadržano od svijeta.“ Selected Messages, knjiga 1, 235.

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