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# What is Truth? - Number Four

Što je Istina? – Broj četiri

Let not Your Heart be Troubled

Neka se ne uznemiruje srce vaše

Author

Jeff Pippenger

Published

September 9, 2023

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At the beginning of Millerite history in 1798, the vision of the Ulai River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Ulai vision represents the internal message for God’s people as represented by the seven churches of Revelation chapters two and three. At the end of the prophetic history that began in 1798, at the Exeter camp meeting from August 12–17, 1844, the message of the Midnight Cry was unsealed when the Lion of the tribe of Judah removed His hand from a hidden truth, which produced an increase of knowledge that tested and manifested two classes of worshippers.

Na početku milleritske povijesti, 1798. godine, otpečaćeno je viđenje o rijeci Ulaju u knjizi proroka Daniela, što je proizvelo umnoženje znanja koje je ispitalo i očitovalo dvije skupine štovatelja. Viđenje o Ulaju predstavlja unutarnju poruku za Božji narod, kako ga predstavljaju sedam crkava u 2. i 3. poglavlju Otkrivenja. Na kraju proročke povijesti koja je započela 1798. godine, na tabor-sastanku u Exeteru od 12. do 17. kolovoza 1844., poruka Ponoćnoga poklika bila je otpečaćena kada je Lav iz Judina plemena uklonio svoju ruku sa skrivene istine, što je proizvelo umnoženje znanja koje je ispitalo i očitovalo dvije skupine štovatelja.

In 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, the vision of the Hiddekel River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Hiddekel vision represents the external message of the enemies of God’s people as represented by the seven seals in the book of Revelation. At the end of the prophetic history that began in 1989, beginning in the last couple of weeks of July, 2023, the Lion of the tribe of Judah began the process of unsealing the message of the Midnight Cry by removing His hand from a hidden truth, which is producing an increase of knowledge that is testing and will ultimately manifest two classes of worshippers among God’s people.

Godine 1989., kada su, kako je opisano u Danielu 11, 40. redak, zemlje koje su predstavljale bivši Sovjetski Savez bile pometene od strane papinstva i Sjedinjenih Američkih Država, viđenje rijeke Hidekel u knjizi proroka Daniela bilo je otpečaćeno, proizvodeći porast znanja koji je iskušao i očitovao dvije skupine štovatelja. Viđenje Hidekela predstavlja vanjsku poruku neprijatelja Božjega naroda, kako je prikazana sa sedam pečata u knjizi Otkrivenja. Na kraju proročke povijesti koja je započela 1989. godine, počevši od posljednjih nekoliko tjedana srpnja 2023., Lav iz Judina plemena započeo je proces otpečaćivanja poruke Ponoćnoga poklika uklanjanjem svoje ruke sa skrivene istine, što proizvodi porast znanja koji iskušava i koji će na koncu očitovati dvije skupine štovatelja među Božjim narodom.

In the first verse of John chapter fourteen, Christ encourages the disciples to let not their hearts be troubled.

U prvom retku četrnaestoga poglavlja Evanđelja po Ivanu Krist ohrabruje učenike da se ne uznemiruje njihovo srce.

> Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.

> Neka se ne uznemiruje vaše srce: vjerujete u Boga, vjerujte i u mene. Ivan 14,1.

Within hours Christ was arrested and shortly thereafter He was crucified, buried and resurrected. After ascending to the Father, He returned to His disciples.

U roku od nekoliko sati Krist je bio uhićen i nedugo potom raspet, pokopan i uskrišen. Nakon što je uzašao Ocu, vratio se svojim učenicima.

> And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Luke 24:36–38.

> I dok su oni tako govorili, sam Isus stade posred njih i reče im: Mir vama! A oni, prestrašeni i prepadnuti, pomisliše da vide duha. I reče im: Zašto ste uznemireni? I zašto se takve misli javljaju u vašim srcima? Luka 24:36–38.

The first disappointment in a reform line occurs when God’s people forget a previously revealed truth. The disciples had forgotten what Jesus had told them less than a week before their fear and disappointment was manifested at the crisis of the cross. The first disappointment is followed by a time of tarrying, which in the parable of the ten virgins is represented by the absence of the Bridegroom. Jesus had directly told the disciples He was going to His Father but would be back. The foreknowledge He had provided the disciples did not prevent them from being overwhelmed by the crisis. In the context of the parable of the ten virgins, a crisis is where character is manifested, but never developed. Jesus had chosen and ordained the disciples, and he told them that very truth before the crisis.

Prvo razočaranje u jednoj reformskoj liniji nastupa kada Božji narod zaboravi prethodno objavljenu istinu. Učenici su zaboravili ono što im je Isus rekao manje od tjedan dana prije nego što su se njihov strah i razočaranje očitovali u krizi križa. Nakon prvoga razočaranja slijedi vrijeme zadržavanja, koje je u prispodobi o deset djevica predstavljeno odsutnošću Zaručnika. Isus je učenicima izravno rekao da ide k svome Ocu, ali da će se vratiti. Predznanje koje je dao učenicima nije ih spriječilo da budu svladani krizom. U kontekstu prispodobe o deset djevica, kriza je mjesto na kojem se karakter očituje, ali se nikada ne razvija. Isus je izabrao i postavio učenike te im je upravo tu istinu rekao prije krize.

> Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. John 15:16.

> Ne izabraste vi mene, nego ja izabrah vas i postavih vas da idete i rod donosite, i da vaš rod ostane: da vam Otac dade što god zaištete u moje ime. Ivan 15,16.

Yet even though they were chosen, it did not prevent them from being overwhelmed by the crisis.

Ipak, premda su bili izabrani, to ih nije spriječilo da budu svladani krizom.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> „Karakter se otkriva u krizi. Kad je usrdni glas u ponoć objavio: ‘Evo zaručnika, izlazite mu u susret’, usnule su se djevice probudile iz sna i vidjelo se tko se bio pripravio za taj događaj. Obje su skupine bile zatečene nespremne, ali jedna je bila pripravljena za izvanrednu okolnost, a druga se pokazala bez priprave. Karakter se otkriva u okolnostima. Izvanredne prilike iznose na vidjelo pravu kakvoću karaktera. Neka iznenadna i neočekivana nesreća, žalost zbog gubitka, ili kriza, neka neočekivana bolest ili tjeskoba, nešto što dušu dovodi licem u lice sa smrću, iznijet će na vidjelo pravu nutrinu karaktera. Očitovat će se ima li ili nema stvarne vjere u obećanja riječi Božje. Očitovat će se održava li dušu milost, ima li ulja u posudi sa svjetiljkom.”

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

> „Vremena kušnje dolaze svima. Kako se vladamo pod Božjom kušnjom i provjeravanjem? Gase li se naše svjetiljke? ili ih još uvijek održavamo da gore? Jesmo li pripremljeni za svaku izvanrednu okolnost svojom povezanošću s Onim koji je pun milosti i istine? Pet mudrih djevica nisu mogle prenijeti svoj karakter na pet ludih djevica. Karakter svatko od nas mora izgraditi kao pojedinac.” Review and Herald, October 17, 1895.

The Revelation of Jesus Christ that is identified in the first verses of the book of Revelation is the final warning message to the church and thereafter to the world. That revelation is unsealed just before the close of probation by the Lion of the tribe of Judah who has been identified in Revelation chapter five as the only one who is worthy to open the book that was sealed.

Otkrivenje Isusa Krista, koje je prepoznato u prvim recima knjige Otkrivenja, posljednja je poruka upozorenja crkvi, a potom i svijetu. To se otkrivenje otpečaćuje neposredno prije završetka vremena milosti od strane Lava iz plemena Judina, koji je u petom poglavlju Otkrivenja označen kao jedini dostojan otvoriti knjigu koja bijaše zapečaćena.

> And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. Revelation 5:5.

> I jedan mi od starješina reče: Ne plači! Evo, Lav iz plemena Judina, Korijen Davidov, pobijedio je da otvori knjigu i razriješi njezinih sedam pečata. Otkrivenje 5,5.

The Lion of the tribe of Judah is also the “root of David,” and He is also “the son of David” and He is also the Lord of David. The connection represented by the Lion of the tribe of Judah identifies that when the Lion of the tribe of Judah seals or unseals a truth, he does so by employing the rule of first mention, that identifies the end of a thing by the beginning of a thing as represented by Jesus as the “root of David.” When a truth is unsealed at ‘a’ time of the end, a purification process is initiated as represented in Daniel twelve.

Lav iz plemena Judina također je i „korijen Davidov“, a On je također i „sin Davidov“, a također je i Gospodin Davidov. Povezanost koju predstavlja Lav iz plemena Judina ukazuje na to da, kada Lav iz plemena Judina zapečaćuje ili otpečaćuje neku istinu, to čini primjenjujući pravilo prvoga spomena, koje prepoznaje svršetak neke stvari po početku te stvari, kako je to predstavljeno Isusom kao „korijenom Davidovim“. Kada se neka istina otpečati u ‘vrijeme’ svršetka, započinje proces pročišćenja, kako je prikazano u dvanaestom poglavlju Daniela.

> “It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days. Daniel stood in his lot to bear his testimony, which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days, but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’” Manuscript Releases, volume 18, 14, 15.

> „Lav iz Judina plemena bio je taj koji je otvorio knjigu i dao Ivanu otkrivenje onoga što treba biti u ovim posljednjim danima. Daniel je stajao na svojem mjestu da posvjedoči svoje svjedočanstvo, koje je bilo zapečaćeno do vremena svršetka, kada je poruka prvoga anđela trebala biti objavljena našem svijetu. Ova su pitanja od beskrajne važnosti u ovim posljednjim danima, ali dok će se ‘mnogi očistiti, i ubijeliti, i okušati’, ‘bezbožnici će bezbožno raditi: i nijedan od bezbožnika neće razumjeti.’” Manuscript Releases, sv. 18, 14, 15.

The work of Jesus as the Lion of the tribe of Judah is of infinite importance, but “none” of the “wicked shall understand” his work or the message that is unsealed.

Djelo Isusa kao Lava iz plemena Judina od beskrajne je važnosti, ali „nijedan” od „bezbožnika neće razumjeti” njegovo djelo ni poruku koja je odpečaćena.

> 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 12:9, 10.

> A on reče: Idi svojim putem, Daniele, jer su ove riječi zatvorene i zapečaćene do vremena svršetka. Mnogi će se očistiti, ubijeliti i biti iskušani; a bezbožnici će bezbožno činiti; i nijedan od bezbožnika neće razumjeti, nego će mudri razumjeti. Daniel 12,9.10.

The testing process is represented by three steps; “purified, made white, and tried.” These three steps represent the three steps of “the everlasting gospel,” which in the first angel’s message is represented as fear God (purified), give him glory (made white) for the hour of His judgment is come (tried). Those three steps are the ‘truth,’ as represented by the first letter, thirteenth letter and last letter of the Hebrew alphabet and when those letters are brought together in that order, the Hebrew word “truth” is created.

Proces kušnje prikazan je u tri koraka: „očišćeni, ubijeljeni i okušani”. Ta tri koraka predstavljaju tri koraka „vječnoga evanđelja”, koje je u poruci prvoga anđela prikazano kao: bojati se Boga (očišćeni), dati mu slavu (ubijeljeni), jer je došao čas Njegova suda (okušani). Ta tri koraka jesu „istina”, kako je prikazana prvim slovom, trinaestim slovom i posljednjim slovom hebrejskoga alfabeta, a kada se ta slova spoje tim redom, nastaje hebrejska riječ „istina”.

Those three steps are the ‘way,’ for God’s way, according to Asaph in Psalms 77:13 is in the sanctuary where in the courtyard a sinner is purified by the shedding of blood. The blood is thereafter taken into the holy place which represents sanctification which is the process of being “made white.”

Ta su tri koraka „put“, jer je put Božji, prema Asafu u Psalmu 77,13, u Svetištu, gdje se u predvorju grešnik čisti prolijevanjem krvi. Krv se potom unosi u Svetinju, koja predstavlja posvećenje, što je proces „postajanja bijelim“.

> And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Revelation 7:13, 14.

> I jedan od starješina progovori i reče mi: Tko su ovi odjeveni u bijele haljine? i odakle dođoše? A ja mu rekoh: Gospodine, ti znaš. I reče mi: To su oni koji dolaze iz velike nevolje, i oprali su svoje haljine te ih ubijelili u krvi Jaganjčevoj. Otkrivenje 7,13. 14.

The justified and sanctified sinner is then prepared to be “tried” in the judgment represented by the Most Holy Place. Jesus is the “way”, the “truth” and the “life”. The way is the beginning, the truth is the middle and the life is the end. If we are purified by the first step, we are on the way, which is the path of the justified.

Opravdani i posvećeni grešnik tada je pripravljen da bude „iskušan” na sudu koji je predočen Svetinjom nad svetinjama. Isus je „put”, „istina” i „život”. Put je početak, istina je sredina, a život je svršetak. Ako smo očišćeni prvim korakom, mi smo na putu, koji je staza opravdanih.

> But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.

> No put pravednika jest kao sjajna svjetlost koja sve jače svijetli do punoga dana. Izreke 4,18.

The second step is the manifestation of righteousness that is accomplished by His truth, for His Word is truth.

Drugi korak jest očitovanje pravednosti koje se ostvaruje Njegovom istinom, jer Njegova Riječ jest istina.

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

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

Those justified are represented by step one, the sanctified are represented by step two. The first two steps prepare those who are justified and sanctified to enter into judgment and receive eternal life. Jesus is the way, the truth and the life.

Oni koji su opravdani prikazani su prvim korakom, oni koji su posvećeni prikazani su drugim korakom. Prva dva koraka pripremaju one koji su opravdani i posvećeni da stupe na sud i prime vječni život. Isus je put, istina i život.

> “Righteousness within is testified to by righteousness without. He who is righteous within is not hard-hearted and unsympathetic, but day by day he grows into the image of Christ, going on from strength to strength. He who is being sanctified by the truth will be self-controlled, and will follow in the footsteps of Christ until grace is lost in glory. The righteousness by which we are justified is imputed; the righteousness by which we are sanctified is imparted. The first is our title to heaven, the second is our fitness for heaven.” Review and Herald, June 4, 1895.

> „Pravednost iznutra potvrđuje se pravednošću izvana. Onaj tko je pravedan iznutra nije tvrda srca i bez suosjećanja, nego iz dana u dan raste na Kristovu sliku, napredujući od snage do snage. Onaj koji se posvećuje istinom bit će samosvladan i slijedit će Kristove stope sve dok se milost ne izgubi u slavi. Pravednost kojom smo opravdani pripisuje nam se; pravednost kojom se posvećujemo udjeljuje nam se. Prva je naše pravo na nebo, a druga je naša osposobljenost za nebo.” Review and Herald, 4. lipnja 1895.

John chapter fourteen through chapter seventeen repeatedly addresses the issues of the disciple’s reaction when Christ leaves them to go to His Father. He promises to return, and he understood, (though the disciples did not), that the soon-coming crisis would produce a profound disappointment. Woven into the four chapters is the identification and definition of the Holy Spirit as the “Comforter.” The Holy Spirit is identified four times as the “Comforter” in the gospel of John, and once in first John, but there the word is translated as “advocate.” It is located nowhere else in the New Testament.

U Evanđelju po Ivanu, od četrnaestog do sedamnaestog poglavlja, opetovano se razmatraju pitanja učenikove reakcije kada ih Krist napusti da bi otišao svome Ocu. On obećava da će se vratiti, i razumio je, (premda učenici nisu), da će kriza koja se ubrzo približavala proizvesti duboko razočaranje. Kroz ta četiri poglavlja utkana je identifikacija i definicija Duha Svetoga kao „Utješitelja“. Duh Sveti je u Evanđelju po Ivanu četiri puta označen kao „Utješitelj“, a jednom u Prvoj Ivanovoj, no ondje je ta riječ prevedena kao „zagovornik“. Nigdje drugdje u Novome zavjetu ne nalazi se.

The Old Testament has a Hebrew word that has been translated as “comforter” in Ecclesiastes four verse one and in Lamentations chapter one verses nine and sixteen. All three of those references identify that oppressors have oppressed God’s people and they have no comforter to support them in the distress and disappointment they find themselves in.

Stari zavjet sadrži hebrejsku riječ koja je u Propovjedniku 4,1 i u Tužaljkama 1,9 i 16 prevedena kao „tješitelj”. Sve te tri reference ukazuju na to da su tlačitelji tlačili Božji narod te da on nema tješitelja koji bi ga podupro u nevolji i razočaranju u kojima se nalazi.

The identification of the Holy Spirit as the “Comforter” is placed in the passage that Jesus is seeking to prepare the disciples for the great disappointment that lies just hours ahead. In that context He emphasizes that even in His absence the Holy Spirit will be present to provide them with comfort. In identifying the Holy Spirit in the context of the Comforter, Jesus specifies the characteristics of the work that the Comforter will accomplish.

Identifikacija Duha Svetoga kao „Tješitelja” smještena je u odlomak u kojem Isus nastoji pripremiti učenike za veliko razočaranje koje ih očekuje za samo nekoliko sati. U tom kontekstu On naglašava da će, čak i u Njegovoj odsutnosti, Duh Sveti biti prisutan kako bi im pružio utjehu. Identificirajući Duha Svetoga u kontekstu Tješitelja, Isus određuje obilježja djela koje će Tješitelj izvršiti.

Jesus’ repeated references of His departure and return, places that very subject at the top of the list in terms of the primary theme of the passage.

Isusova opetovana upućivanja na svoj odlazak i povratak stavljaju upravo tu temu na sam vrh popisa kao primarnu temu toga odlomka.

John 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 are verses that directly address the tarrying time in the parable of the ten virgins. Included with the previous verses is the following passage that through repetition emphasizes the tarrying time, for “the Lord does not repeat things that are of no great consequence.”

Ivan 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 redci su koji se izravno odnose na vrijeme zadrške u prispodobi o deset djevica. Uz prethodne retke uključen je i sljedeći odlomak koji ponavljanjem naglašava vrijeme zadrške, jer „Gospodin ne ponavlja stvari koje nisu od velike važnosti.”

> A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. John 16:16–22.

> Još malo, i nećete me vidjeti; i opet, još malo, i vidjet ćete me, jer idem Ocu. Tada neki od njegovih učenika rekoše među sobom: Što je to što nam govori: Još malo, i nećete me vidjeti; i opet, još malo, i vidjet ćete me; i: Jer idem Ocu? Stoga rekoše: Što je to što govori: Još malo? Ne znamo što govori. A Isus je znao da su ga željeli upitati, pa im reče: Raspitujete li se među sobom o tome što rekoh: Još malo, i nećete me vidjeti; i opet, još malo, i vidjet ćete me? Zaista, zaista, kažem vam: vi ćete plakati i naricati, a svijet će se radovati; i bit ćete žalosni, ali će se vaša žalost pretvoriti u radost. Žena, kada rađa, ima žalost, jer je došao njezin čas; ali čim rodi dijete, više se ne sjeća tjeskobe od radosti što se čovjek rodio na svijet. I vi sada, dakle, imate žalost; ali opet ću vas vidjeti, i vaše će se srce radovati, i vaše vam radosti nitko neće oduzeti. Ivan 16:16–22.

At least twenty-one verses in chapter fourteen through chapter seventeen identify the period of time in which the disciples would need to wait for Christ to return. That period of time would begin at Christ’s death and continue until His return from His Father. The time they were to wait for His return symbolizes the tarrying time in the parable of the ten virgins. As with Luke’s account of the disciples of Emmaus, the disappointment of the cross is prophetically typifying the beginning of the tarrying time that follows the first disappointment.

Najmanje dvadeset i jedan redak od četrnaestoga do sedamnaestoga poglavlja određuje vremensko razdoblje tijekom kojega će učenici trebati čekati Kristov povratak. To bi vremensko razdoblje započelo Kristovom smrću i nastavilo se sve do Njegova povratka od Oca. Vrijeme tijekom kojega su trebali čekati Njegov povratak simbolizira vrijeme odgode u prispodobi o deset djevica. Kao i u Lukinu izvještaju o učenicima iz Emausa, razočaranje križa proročki predoznačuje početak vremena odgode koje slijedi nakon prvoga razočaranja.

In the first passage of the first book of the Bible we find the creation story and we recognize the three persons of the heavenly trio. In the first passage of the last book of the Bible we find the three persons of the heavenly trio. In the four chapters we are considering we find the three persons of the heavenly trio. Recognizing this fact allows us to lay John’s four chapters over the prophetic line of Genesis chapter one verse one through to chapter two verse three and over Revelation chapter one verses one through eleven.

U prvom odlomku prve knjige Biblije nalazimo izvještaj o stvaranju i prepoznajemo tri osobe nebeskog trojstva. U prvom odlomku posljednje knjige Biblije nalazimo tri osobe nebeskog trojstva. U četiri poglavlja koja razmatramo nalazimo tri osobe nebeskog trojstva. Prepoznavanje te činjenice omogućuje nam da Ivanova četiri poglavlja položimo preko proročkog niza od Postanka 1,1 sve do 2,3 te preko Otkrivenja 1,1–11.

In the passage Jesus says to Thomas that if a person has seen Jesus, they have seen the Father. The passage also identifies that Christ is the one who comforted the disciples by his presence, but that when he leaves, He would send “another” “comforter.” The Holy Spirit is the comforter, but Christ was also the comforter.

U navedenom odlomku Isus kaže Tomi da je onaj tko je vidio Isusa vidio Oca. Odlomak također ističe da je Krist onaj koji je svojom prisutnošću tješio učenike, ali da će, kada ode, poslati „drugoga” „Tješitelja”. Duh Sveti jest Tješitelj, ali i Krist je također bio Tješitelj.

> If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? John 14:7–9.

> Da ste mene poznavali, poznavali biste i Oca mojega; i odsad ga poznajete i vidjeli ste ga. Filip mu reče: Gospodine, pokaži nam Oca i dosta nam je. Isus mu reče: Toliko sam vremena s vama, i još me nisi upoznao, Filipe? Tko je vidio mene, vidio je Oca; pa kako onda govoriš: Pokaži nam Oca? Ivan 14:7–9.

Thomas represents those in Adventism that refuse to see the testimony of the relationship of the heavenly trio, in spite of the fact that they probably have read the testimonies which uphold that truth over and over.

Toma predstavlja one u adventizmu koji odbijaju vidjeti svjedočanstvo o odnosu nebeskog Trojstva, unatoč činjenici da su vjerojatno iznova i iznova čitali svjedočanstva koja podupiru tu istinu.

> And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. John 14:16–19.

> I ja ću moliti Oca, i dat će vam drugoga Utješitelja, da ostane s vama dovijeka; Duha istine, kojega svijet ne može primiti, jer ga ne vidi niti ga poznaje; ali vi ga poznajete, jer prebiva s vama i bit će u vama. Neću vas ostaviti neutješne: doći ću k vama. Još malo, i svijet me više neće vidjeti; ali vi me vidite: jer ja živim, i vi ćete živjeti. Ivan 14,16–19.

If we have seen Jesus, we have seen the Father. Jesus is the “Comforter” and the Holy Spirit is “another Comforter.” If we have seen Jesus, we have seen the Father and we have seen the Comforter. Of the five times the word comforter is used in the Bible, they are all employed by the apostle John. In the fifth reference the word is translated as “advocate.”

Ako smo vidjeli Isusa, vidjeli smo Oca. Isus je „Tješitelj“, a Duh Sveti je „drugi Tješitelj“. Ako smo vidjeli Isusa, vidjeli smo Oca i vidjeli smo Tješitelja. Od pet puta koliko se riječ tješitelj upotrebljava u Bibliji, sve je te uporabe naveo apostol Ivan. U petom navodu ta je riječ prevedena kao „zagovornik“.

> My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. 1 John 2:1.

> Dječice moja, ovo vam pišem da ne griješite. Ako tko i sagriješi, imamo zagovornika kod Oca, Isusa Krista pravednika. 1 Ivanova 2,1.

If any man sin, we have a Comforter, Jesus Christ the righteous. An advocate is one who intercedes in behalf of the sinner. Paul identifies Jesus’ work as our advocate.

Ako tko sagriješi, imamo Branitelja, Isusa Krista pravednika. Zastupnik je onaj koji posreduje u korist grešnika. Pavao prepoznaje Isusovo djelo kao djelo našega Zastupnika.

> Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Romans 8:34.

> Tko je taj koji osuđuje? Krist je onaj koji je umro, štoviše, koji je i uskrsnuo, koji je zdesna Bogu, koji se i zauzima za nas. Rimljanima 8,34.

Jesus is the sinner’s advocate, which includes that He is the comforter. In the same chapter Paul had previously identified that the Holy Spirit also makes intercession for us.

Isus je grešnikov zagovornik, što uključuje i to da je on utješitelj. U istom je poglavlju Pavao prethodno utvrdio da i Duh Sveti posreduje za nas.

> Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. Romans 8:26, 27.

> Tako i Duh pomaže našim slabostima; jer ne znamo za što bismo se trebali moliti kako valja; ali sam Duh posreduje za nas uzdisajima koji se ne mogu iskazati. A onaj koji istražuje srca zna što je misao Duha, jer on posreduje za svete po volji Božjoj. Rimljanima 8:26, 27.

Jesus and the Holy Spirit are both identified as the Comforter, and therefore they are both advocates that make intercession for us. The three persons of the heavenly trio are all represented in the passage of John we are considering, and when brought together with the first testimony of the first book of the Bible and the first testimony of the last book of the Bible the light concerning the relationship and work of the three persons of the godhead is magnified.

Isus i Duh Sveti obojica su označeni kao Tješitelj, te su stoga obojica zagovornici koji posreduju za nas. Sve tri osobe nebeskog trojstva prikazane su u odlomku iz Ivanova Evanđelja koji razmatramo, a kada se to poveže s prvim svjedočanstvom prve knjige Biblije i prvim svjedočanstvom posljednje knjige Biblije, uzdiže se svjetlo o odnosu i djelu triju osoba Božanstva.

> “The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight. The Son is all the fullness of the Godhead manifested. The word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.

> „Oca se ne može opisati zemaljskim stvarima. Otac je sva punina Božanstva tjelesno i nevidljiv je smrtnome pogledu. Sin je sva punina Božanstva očitovana. Božja riječ objavljuje za Njega da je ‘izričita slika Njegove osobe’. ‘Jer Bog je tako ljubio svijet da je dao svoga jedinorođenoga Sina, da nijedan koji vjeruje u Njega ne pogine, nego da ima život vječni.’ Ovdje je pokazana osobnost Oca.״

> “The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio. In the name of these three powers,—the Father, the Son, and the Holy Ghost, those who receive Christ by living faith are baptized, and these powers will cooperate with the obedient subjects of heaven in their efforts to live the new life in Christ.

> „Utješitelj kojega je Krist obećao poslati nakon što je uzašao na nebo jest Duh u svoj punini Božanstva, očitujući silu božanske milosti svima koji primaju i vjeruju u Krista kao osobnog Spasitelja. Postoje tri žive osobe nebeskoga trojstva. U ime tih triju sila — Oca, Sina i Duha Svetoga — krste se oni koji Krista primaju živom vjerom, a te će sile surađivati s poslušnim podanicima neba u njihovim nastojanjima da žive novim životom u Kristu.

> “What is the sinner to do?—Believe in Christ. He is Christ’s property, bought with the blood of the Son of God. Through test and trial the Saviour redeemed human beings from the slavery of sin. What then must we do to be saved from sin?—Believe on the Lord Jesus Christ as the sin-pardoning Saviour. He who confesses his sin and humbles his heart will receive forgiveness. Jesus is the sin-pardoning Saviour as well as the only begotten Son of the infinite God. The pardoned sinner is reconciled to God through Jesus Christ our Deliverer from sin. Keeping in the path of holiness, he is a subject of the grace of God. There is brought to him full salvation, joy, and peace, and the true wisdom that comes from God.

> “Što grešnik treba učiniti? — Vjerovati u Krista. On pripada Kristu, kupljen krvlju Sina Božjega. Kroz kušnju i nevolju Spasitelj je otkupio ljudska bića iz ropstva grijehu. Što, dakle, moramo činiti da bismo bili spašeni od grijeha? — Vjerovati u Gospodina Isusa Krista kao Spasitelja koji oprašta grijeh. Onaj tko priznaje svoj grijeh i ponizuje svoje srce primit će oproštenje. Isus je Spasitelj koji oprašta grijeh, kao i jedinorođeni Sin beskonačnoga Boga. Oproštenom grešniku pomirenje s Bogom darovano je po Isusu Kristu, našem Izbavitelju od grijeha. Ostajući na putu svetosti, on je podanik milosti Božje. Njemu se donosi potpuno spasenje, radost i mir, i istinska mudrost koja dolazi od Boga.”

> “Faith in the atoning blood of Jesus Christ is the assurance of pardon. Christ can cleanse away all sin. Simple reliance on that power day by day will give the human agent keen wisdom to discern what will keep the soul in these last days from the bondage of sin. By faith and prayer, through the knowledge of Christ, he is to work out his own salvation.

> „Vjera u pomirbenu krv Isusa Krista jamstvo je oprosta. Krist može očistiti od svakoga grijeha. Jednostavno oslanjanje na tu silu iz dana u dan dat će ljudskom biću oštru mudrost da razazna što će dušu u ovim posljednjim danima sačuvati od ropstva grijehu. Vjerom i molitvom, kroz spoznaju Krista, on treba ostvarivati svoje vlastito spasenje.

> “The Holy Spirit recognizes and guides us into all truth. God has given His only begotten Son, that whosoever believeth in Him should not perish but have everlasting life. Christ is the sinner’s Saviour. Christ’s death has redeemed the sinner. This is our only hope. If we make a full surrender of self, and practice the virtues of Christ, we shall gain the prize of eternal life.

> “Duh Sveti prepoznaje nas i vodi nas u svu istinu. Bog je dao svoga jedinorođenoga Sina, da nijedan koji vjeruje u Njega ne propadne, nego da ima život vječni. Krist je Spasitelj grešnika. Kristova smrt otkupila je grešnika. To je naša jedina nada. Ako se potpuno predamo i vršimo Kristove vrline, zadobit ćemo nagradu vječnoga života.

> “‘He that believeth in the Son, hath the Father also.’ He who has continual faith in the Father and the Son has the Spirit also. The Holy Spirit is his comforter, and he never departs from the truth.” Bible Training School, March 1, 1906.

> “‘Tko vjeruje u Sina, ima i Oca.’ Tko ima trajnu vjeru u Oca i Sina, ima i Duha. Duh Sveti njegov je Utješitelj i on nikada ne odstupa od istine.” Bible Training School, 1. ožujka 1906.

Beyond the added light of the work and relationship of the heavenly trio, the identification of the heavenly trio in the passage provides a witness that these four chapters are to be aligned with the message that is now being unsealed by the Lion of the tribe of Judah.

Osim dodatnoga svjetla o djelu i odnosu nebeskog trojstva, prepoznavanje nebeskog trojstva u tom odlomku pruža svjedočanstvo da ta četiri poglavlja treba uskladiti s porukom koju sada razotkriva Lav iz plemena Judina.

The witness in the story of the disciples of Emmaus, represents three testimonies that identify that the disappointment and tarrying times that followed the cross represents the disappointment and tarrying time that follows the first disappointment. There is another witness that upholds that the history represented in John’s four chapters represents the circumstances of the first disappointment.

Svjedočanstvo u izvještaju o učenicima na putu u Emaus predstavlja tri svjedočanstva koja utvrđuju da vrijeme razočaranja i odgađanja koje je uslijedilo nakon križa predstavlja vrijeme razočaranja i odgađanja koje slijedi nakon prvoga razočaranja. Postoji i drugo svjedočanstvo koje potvrđuje da povijest prikazana u četirima Ivanovim poglavljima predstavlja okolnosti prvoga razočaranja.

The final verse of the creation story that is the first truth mentioned in God’s Word ends with three words, and each of those words begin with one of the three letters that create the word truth, and they do so in the correct order. The creation story in Genesis begins with the words, “In the beginning” and it ends with the three words “God created and made.”

Završni redak izvještaja o stvaranju, koji je prva istina spomenuta u Božjoj Riječi, završava s tri riječi, a svaka od tih riječi započinje jednim od triju slova koja tvore riječ istina, i to ispravnim redoslijedom. Izvještaj o stvaranju u Knjizi Postanka započinje riječima: „U početku“, a završava trima riječima: „Bog stvori i načini.“

The first letter of those three words when combined create the word truth. The creation story starts with the “beginning” and ends with the word symbolically represented by the letters that represent the Alpha and Omega. So too, in the opening passage of the last book of the Bible Jesus is twice identified as the Alpha and Omega, the beginning and ending, the first and the last. Those three letters which represent the Alpha and Omega provide still another witness that the passage in John must be brought together with the prophetic line at the beginning of Genesis and the prophetic line at the beginning of Revelation. That testimony is recognized within the description of the work of the Comforter. The work of the Comforter is the three-step work represented by those same three Hebrew letters. The signature of Alpha and Omega allows us to place these four chapters in the context of the message of the Revelation of Jesus Christ that is unsealed just before probation closes.

Prva slova tih triju riječi, kada se spoje, tvore riječ istina. Izvještaj o stvaranju započinje s „početkom” i završava riječju koja je simbolično predstavljena slovima što predstavljaju Alfu i Omegu. Tako je i u uvodnom odlomku posljednje knjige Biblije Isus dvaput označen kao Alfa i Omega, početak i svršetak, prvi i posljednji. Ta tri slova koja predstavljaju Alfu i Omegu pružaju još jedno svjedočanstvo da se odlomak u Ivanu mora povezati s proročkom linijom na početku Postanka i s proročkom linijom na početku Otkrivenja. To je svjedočanstvo prepoznato unutar opisa djela Utješitelja. Djelo Utješitelja jest djelo u tri koraka, predstavljeno tim istim trima hebrejskim slovima. Potpis Alfe i Omege omogućuje nam da ta četiri poglavlja smjestimo u kontekst poruke Otkrivenja Isusa Krista, koja se otpečaćuje neposredno prije nego što se zaključi vrijeme milosti.

The seven thunders represent four specific waymarks (points in time) and three specific periods of time that begin with the waymark of the descent of an angel that is to lighten the earth with His glory. That waymark was a point in time. The second waymark (point in time) is the first disappointment, that ushers in the period of the tarrying time. The tarrying time leads to the third waymark (point in time) where a truth is unsealed and that produces a movement. The movement concludes at the fourth waymark (point in time) represented as judgment. Those four waymarks and the three periods of time each represent a thunder, totaling seven thunders. They also represent a four-three combination.

Sedam gromova predstavljaju četiri određena međaša (točke u vremenu) i tri određena vremenska razdoblja koja započinju međašem silaska anđela koji treba obasjati zemlju Njegovom slavom. Taj je međaš bio točka u vremenu. Drugi međaš (točka u vremenu) jest prvo razočaranje, koje uvodi u razdoblje vremena odgode. Vrijeme odgode vodi do trećega međaša (točke u vremenu), gdje se jedna istina otpečaćuje, a to proizvodi pokret. Pokret završava na četvrtome međašu (točki u vremenu), prikazanome kao sud. Ta četiri međaša i tri vremenska razdoblja svaki pojedinačno predstavljaju jedan grom, što ukupno čini sedam gromova. Oni također predstavljaju spoj četiri i tri.

In earlier articles we have identified that the pioneer understanding of the seven churches, the seven seals and the seven trumpets acknowledge a ‘four-three combination.’ The first four churches, seals and trumpets are distinct from the last three churches, seals and trumpets. The seven thunders represent four waymarks, but within those four waymarks are three periods of time. The divine combination of ‘four and three’ that in the book of Revelation is established upon three witnesses (churches, seals and trumpets), and those witnesses testify to the validity of the ‘four and three’ combination of the book of Revelation’s seven thunders.

U ranijim člancima utvrdili smo da pionirsko razumijevanje sedam crkava, sedam pečata i sedam truba priznaje „kombinaciju četiri i tri“. Prve četiri crkve, pečata i trube razlikuju se od posljednjih triju crkava, pečata i truba. Sedam gromova predstavlja četiri međaša, ali unutar ta četiri međaša nalaze se tri vremenska razdoblja. Božanska kombinacija „četiri i tri“, koja je u knjizi Otkrivenja uspostavljena na temelju triju svjedoka (crkava, pečata i truba), a ti svjedoci svjedoče o valjanosti kombinacije „četiri i tri“ sedam gromova iz knjige Otkrivenja.

Yet embedded within the line of history represented by the seven thunders is another hidden and distinct line of prophecy that possesses three waymarks that are distinct from the symbol represented as seven thunders. Therefore, when we consider the prophetic relation of the seven thunders with the hidden history that is now being unsealed, we find that the seven thunders present four waymarks (points in time) and the hidden history presents three waymarks (points in time.) Like unto the churches, seals, trumpets and thunders the hidden history represents three waymarks that are connected with the four waymarks of the seven thunders. The hidden history also possesses a three-four combination.

Ipak, unutar povijesne linije koju predstavlja sedam gromova nalazi se druga, skrivena i zasebna linija proročanstva koja posjeduje tri razmeđa različita od simbola predstavljenoga kao sedam gromova. Stoga, kada razmatramo proročki odnos sedam gromova sa skrivenom poviješću koja se sada otpečaćuje, nalazimo da sedam gromova predstavljaju četiri razmeđa (vremenske točke), a skrivena povijest predstavlja tri razmeđa (vremenske točke). Poput crkava, pečata, truba i gromova, skrivena povijest predstavlja tri razmeđa koja su povezana s četirima razmeđima sedam gromova. Skrivena povijest također posjeduje kombinaciju tri-četiri.

In the hidden history which is embedded within the seven thunders, there are three distinct waymarks that are each a ‘point in time,’ and the first and last of those three waymarks represent a disappointment. There is a distinct ‘period of time’ between the first and second waymarks and a distinct ‘period of time’ between the second and third points in time. The word “disappointment” evolved from the concept of a missed appointment and carries with its definition the emphasis of a point in time. Midnight is also a specific time. The hidden history is portrayed by three points in time separated by two periods of time; the tarrying time and the seventh month movement.

U skrivenoj povijesti koja je utkana unutar sedam gromova postoje tri različite orijentacijske točke, od kojih je svaka „točka u vremenu“, a prva i posljednja od te tri orijentacijske točke predstavljaju razočaranje. Između prve i druge orijentacijske točke postoji zasebno „vremensko razdoblje“, a između druge i treće točke u vremenu također postoji zasebno „vremensko razdoblje“. Riječ „razočaranje“ razvila se iz pojma propuštenog sastanka te u svojoj definiciji nosi naglasak na točki u vremenu. Ponoć je također određeno vrijeme. Skrivena povijest prikazana je trima točkama u vremenu, razdvojenima dvama vremenskim razdobljima: vremenom odgode i pokretom sedmoga mjeseca.

The first waymark of the hidden history identifies a disappointment and the last waymark also identifies a disappointment. Therefore, from the first disappointment on unto the last disappointment is a hidden line of prophecy that possesses the same three steps as do all reform lines. It also possesses the signature of Alpha and Omega, for the three letters that create “truth” correspond to the three waymarks that begin and end with a disappointment. That hidden history within the seven thunders is the truth that the Lion of the tribe of Judah is currently unsealing.

Prva oznaka puta skrivene povijesti označava razočaranje, a i posljednja oznaka puta također označava razočaranje. Stoga, od prvoga razočaranja pa sve do posljednjega razočaranja postoji skrivena proročka linija koja posjeduje ista tri koraka kao i sve reformske linije. Ona također nosi obilježje Alfe i Omege, jer tri slova koja tvore „istinu” odgovaraju trima oznakama puta koje započinju i završavaju razočaranjem. Ta skrivena povijest unutar sedam gromova jest istina koju Lav iz plemena Judina sada razotkriva.

The passage in John we are considering is introduced in the previous chapter with the Last Supper, emphasizing that the message of these four chapters is to be eaten. Those four chapters end with the walk to Gethsemane. The narrative takes place in the movement from the eating until the crisis of the cross begins. Prophetically the setting of the four chapters defines the last message that is to be eaten before the judgment. The message that leads to judgment closing, is the message that is unsealed in the book of Revelation, just before judgment closes.

Odlomak u Ivanu koji razmatramo uveden je u prethodnom poglavlju Posljednjom večerom, naglašavajući da se poruka ovih četiriju poglavlja treba jesti. Ta četiri poglavlja završavaju hodom prema Getsemaniju. Pripovijest se odvija u kretanju od blagovanja sve dok ne započne kriza križa. Proročki, okvir ovih četiriju poglavlja određuje posljednju poruku koju treba pojesti prije suda. Poruka koja vodi zatvaranju suda jest poruka koja je otpečaćena u knjizi Otkrivenja, neposredno prije nego što se sud zaključi.

The disciples and Jesus are at the point in prophetic history where they are being informed of the tarrying time. In Millerite history the Lord removed His hand to produce the understanding of the message of the Midnight Cry, but the understanding that produced the message of Samuel Snow also informed the Millerites that they were in the tarrying time of the ten virgins. The disciples had just eaten the Last Supper and as they were digesting the message Christ explained the tarrying time in John’s four chapters.

Učenici i Isus nalaze se u toj točki proročke povijesti kada im se objavljuje vrijeme zastoja. U mileritskoj povijesti Gospodin je uklonio svoju ruku kako bi doveo do razumijevanja poruke Ponoćnog pokliča, ali razumijevanje koje je iznjedrilo poruku Samuela Snowa također je obavijestilo milerite da se nalaze u vremenu zastoja deset djevica. Učenici su upravo bili blagovali Posljednju večeru i, dok su probavljali tu poruku, Krist je u četiri Ivanova poglavlja objasnio vrijeme zastoja.

Samuel Snow’s understanding can be documented as a series of articles, that developed the final understanding represented as the Midnight Cry message. As his message was developing, he also presented the message at a series of camp meetings. The series of articles leading to the camp meetings ultimately brought him to the Exeter camp meeting, which lasted six days. Prophetically the message of the Midnight Cry is progressively developed over a period of time. The four chapters in John take place in the prophetic history where the message is being developed.

Razumijevanje Samuela Snowa može se dokumentirati kao niz članaka koji su razvili konačno razumijevanje predstavljeno kao poruka Ponoćnog pokliča. Dok se njegova poruka razvijala, on ju je također iznosio na nizu tabornih sastanaka. Niz članaka koji je vodio do tabornih sastanaka naposljetku ga je doveo do taborng sastanka u Exeteru, koji je trajao šest dana. Proročki se poruka Ponoćnog pokliča postupno razvija tijekom određenog vremenskog razdoblja. Četiri poglavlja u Ivanu odvijaju se u proročkoj povijesti u kojoj se poruka razvija.

In John’s four chapters we have the work of the Holy Spirit defined as three steps; conviction of sin, righteousness and judgment. These three steps are also the three waymarks of the hidden history embedded within the seven thunders.

U Ivanova četiri poglavlja djelo Duha Svetoga određeno je kao tri koraka: osvjedočenje o grijehu, pravednosti i sudu. Ta su tri koraka također tri putokaza skrivene povijesti ugrađene unutar sedam gromova.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.

> Ipak, govorim vam istinu: za vas je korisno da ja odem; jer ako ne odem, Utješitelj neće doći k vama; ali ako odem, poslat ću ga k vama. I kada on dođe, osvjedočit će svijet o grijehu, i o pravednosti, i o sudu: o grijehu, jer ne vjeruju u mene; o pravednosti, jer odlazim Ocu svojemu i više me nećete vidjeti; o sudu, jer je knez ovoga svijeta osuđen. Još vam mnogo imam kazati, ali sada ne možete nositi. No kada dođe on, Duh istine, uputit će vas u svu istinu; jer neće govoriti sam od sebe, nego će govoriti što god čuje, i navješćivat će vam ono što dolazi. On će mene proslaviti, jer će od mojega uzeti i navješćivati vama. Ivan 16,7–14.

In Millerite history, Jesus did not return to end the tarrying time at the Midnight Cry. He removed His hand, and poured out or sent the Holy Spirit. The Holy Spirit represented as the Comforter, came to dispel the disappointment. He came to provide comfort to those who have been chosen, but who were perplexed by the disappointment of a failed prediction.

U milleritskoj povijesti Isus se nije vratio kako bi okončao vrijeme odgode pri Ponoćnom pokliku. Uklonio je svoju ruku te izlio, odnosno poslao, Duha Svetoga. Duh Sveti, predstavljen kao Utješitelj, došao je raspršiti razočaranje. Došao je pružiti utjehu onima koji su bili izabrani, ali koje je zbunjivalo razočaranje zbog neispunjenog predviđanja.

We have previously pointed out that the apostle John, Ezekiel and Jeremiah all are illustrated eating the little book that is sweet as honey in the mouth. There is a purposeful distinction between those three prophets, that is often missed.

Ranije smo istaknuli da su apostol Ivan, Ezekiel i Jeremija svi prikazani kako jedu knjižicu koja je u ustima slatka kao med. Postoji namjerna razlika među ta tri proroka, koja se često previđa.

Ezekiel is used to illustrate those who ate the little book, and are given a message to take to God’s apostate church. Ezekiel represents that the book that is eaten identifies the work that is then to be accomplished. He represents the message given to the former chosen people of God. His message is what binds the former chosen people into bundles destined for the fire. In John’s four chapters Jesus identifies the purpose of Ezekiel’s work.

Ezekiel se koristi kao prikaz onih koji su pojeli malu knjigu i kojima je dana poruka da je odnesu Božjoj otpaloј crkvi. Ezekiel predstavlja da knjiga koja se jede označuje djelo koje se potom treba izvršiti. On predstavlja poruku danu nekadašnjem izabranom Božjem narodu. Njegova poruka jest ono što nekadašnji izabrani narod veže u snopove određene za oganj. U Ivanova četiri poglavlja Isus utvrđuje svrhu Ezekielova djela.

> Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.

> Sjetite se riječi koju vam rekoh: Sluga nije veći od svojega gospodara. Ako su mene progonili, i vas će progoniti; ako su moju riječ održali, održat će i vašu. Ali sve će vam to činiti zbog imena mojega, jer ne poznaju Onoga koji me posla. Da nisam došao i govorio im, ne bi imali grijeha; ali sada nemaju isprike za svoj grijeh. Tko mene mrzi, mrzi i Oca mojega. Da među njima nisam učinio djela kakva nitko drugi nije učinio, ne bi imali grijeha; ali sada su i vidjeli i zamrzili i mene i Oca mojega. Ali to biva da se ispuni riječ koja je napisana u njihovu Zakonu: Mrzili su me bez razloga. A kada dođe Tješitelj, kojega ću vam poslati od Oca, Duh istine, koji od Oca izlazi, on će svjedočiti za mene. Ivan 15,20–26.

Ezekiel’s work, that began when he ate the book represents the presentation of a message that will be rejected, but the rejection is the evidence that they hate God and have fully filled their cup of probationary time.

Ezekielovo djelo, koje je započelo kada je pojeo knjigu, predstavlja iznošenje poruke koja će biti odbačena, ali to odbacivanje dokaz je da mrze Boga i da su potpuno ispunili svoju čašu vremena kušnje.

> And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:3–5.

> I reče mi: Sine čovječji, šaljem te k sinovima Izraelovim, k odmetničkom narodu koji se odmetnuo od mene; oni i oci njihovi prestupali su protiv mene sve do ovoga dana. Jer oni su drska djeca i tvrdokorna srca. Ja te šaljem k njima, i reci im: Ovako veli Gospod Jahve. A oni, poslušali ili ne poslušali, (jer oni su dom odmetnički,) ipak će znati da je među njima bio prorok. Ezekiel 2:3–5.

Ezekiel’s work was as a witness against the former covenant people, as was Christ with the quibbling Jews and thus Ezekiel’s message is the final warning message that binds the former covenant people as tares as a bundle, destined for the fire of destruction.

Ezekielovo je djelo bilo svjedočanstvo protiv naroda nekadašnjega saveza, kao što je to bio i Krist među zanovijetajućim Židovima; stoga je Ezekielova poruka posljednja poruka upozorenja koja narod nekadašnjega saveza veže kao kukolj u snop, određen za oganj uništenja.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 118.

> „Zatim sam vidjela trećega anđela. Moj anđeo pratilac reče: ‘Strašno je njegovo djelo. Silna je njegova misija. On je anđeo koji treba odvojiti pšenicu od kukolja te zapečatiti, ili svezati, pšenicu za nebesku žitnicu. To bi trebalo zaokupiti sav um, svu pozornost.’“ Rani spisi, 118.

The work represented with the eating of the little book begins when the mighty angel descends with a little book in his hand. In the first angel’s history that took place on August 11, 1840 and in the history of the third angel it took place on September 11, 2001. Both those dates represent fulfillments of prophecies associated with either Islam of the second woe or Islam of the third woe respectively. That is why Isaiah in chapter twenty-two, when describing the crisis in the valley of vision for the Philadelphians and the Laodiceans identifies that the Laodiceans, which were the chosen people of Protestantism in 1840 and Adventism who were the chosen people in 2001 were “bound by the archers.” The archers of Bible prophecy are Islam, and when the vision of Islam was fulfilled in 1840 and in 2001, the former chosen people rejected the prophecy of Islam as presented by those represented by Ezekiel. They were there and then bound as tares. The work of Ezekiel was to remove the “cloak” covering “their sin,” which is represented by Jesus as hatred for God.

Djelo prikazano jedenjem male knjižice započinje kada silni anđeo silazi s malom knjižicom u svojoj ruci. U povijesti prvoga anđela to se dogodilo 11. kolovoza 1840., a u povijesti trećega anđela dogodilo se 11. rujna 2001. Oba ta datuma predstavljaju ispunjenja proročanstava povezanih ili s islamom drugoga jaoja ili s islamom trećega jaoja. Zato Izaija u dvadeset drugom poglavlju, opisujući krizu u dolini viđenja za Filadelfijce i Laodikejce, naznačuje da su Laodikejci, koji su bili izabrani narod protestantizma 1840. godine, i adventizam, koji je bio izabrani narod 2001. godine, bili „svezani od strijelaca“. Strijelci u biblijskom proročanstvu jesu islam, i kada se viđenje o islamu ispunilo 1840. i 2001. godine, nekadašnji izabrani narod odbacio je proročanstvo o islamu kako su ga iznijeli oni koji su prikazani Ezekielom. Ondje i tada bili su svezani kao kukolj. Djelo Ezekiela bilo je ukloniti „plašt“ koji prekriva „njihov grijeh“, što Isus prikazuje kao mržnju prema Bogu.

> The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Isaiah 22:1–3.

> Proroštvo o dolini viđenja. Što ti je sada te si sav uzašao na krovove? Ti, koji si pun vreve, grad bučan, grad razdragan: tvoji pobijeni nisu pobijeni mačem niti su poginuli u boju. Svi tvoji knezovi zajedno su pobjegli, strijelci su ih svezali; svi koji se nađoše u tebi zajedno su svezani, premda su pobjegli izdaleka. Izaija 22,1–3.

> And God was with the lad [Ishmael]; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.

> I Bog bija s dječakom [Išmaelom]; i on je rastao, i prebivao u pustinji, i postao strijelac. Postanak 21,20.

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

> Gdje nema viđenja, narod propada; a blažen je onaj koji drži Zakon. Izreke 29,18.

Jeremiah represents those that ate the book when the mighty angel descended that was to lighten the earth with his glory, but who experienced the disappointment of the failed prediction of 1843. Jeremiah considers prophetically if God had lied. That reference connects Jeremiah with Habakkuk two.

Jeremija predstavlja one koji su pojeli knjigu kada je sišao silni anđeo koji je trebao obasjati zemlju svojom slavom, ali koji su iskusili razočaranje zbog neuspjelog proročanstva iz 1843. godine. Jeremija proročki razmatra je li Bog slagao. Ta poveznica povezuje Jeremiju s drugim poglavljem Habakuka.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, 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, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

> Stajat ću na svojoj straži i postaviti se na kulu, i motrit ću da vidim što će mi reći i što ću odgovoriti kad budem ukoren. I odgovori mi Gospod i reče: Zapiši viđenje i učini ga razgovijetnim na pločama, da može trčati onaj koji ga čita. Jer viđenje je još za određeno vrijeme, ali na svršetku će progovoriti i neće slagati; ako i okasni, čekaj ga, jer će zacijelo doći, neće zakasniti. Evo, duša njegova koja se uznosi nije pravedna u njemu; ali pravednik će živjeti od svoje vjere. Habakuk 2,1–4.

John was used to symbolize those who experienced the sweetness and the bitter disappointment, representing the entire history of August 11, 1840 until October 22, 1844.

Ivan je bio upotrijebljen kao simbol onih koji su iskusili slast i gorko razočaranje, predstavljajući cjelokupnu povijest od 11. kolovoza 1840. do 22. listopada 1844.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> I otiđoh k anđelu i rekoh mu: Daj mi knjižicu. A on mi reče: Uzmi je i pojedi je; i zagorčit će ti utrobu, ali će ti u ustima biti slatka kao med. I uzeh knjižicu iz anđelove ruke i pojedoh je; i bijaše u mojim ustima slatka kao med; a čim sam je pojeo, utroba mi zagorča. Otkrivenje 10:9, 10.

Ezekiel represents the work of presenting the prophetic message that binds off the former chosen people that was initiated when the angel descended on August 11, 1840 and September 11, 2001.

Ezekiel predstavlja djelo iznošenja proročke poruke koja zapečaćuje nekadašnji izabrani narod, a koje je započelo kada je anđeo sišao 11. kolovoza 1840. i 11. rujna 2001.

> But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

> Nego ti, sine čovječji, čuj što ti govorim: ne budi buntovan kao onaj buntovni dom; otvori usta svoja i pojedi što ti dajem. I kad pogledah, gle, ruka bijaše pružena prema meni; i, evo, u njoj bijaše svitak knjige. I razvi ga preda mnom; i bijaše ispisan iznutra i izvana; i u njemu bijaše napisano: tužaljke, naricanje i jao. I reče mi: Sine čovječji, pojedi što nalaziš; pojedi ovaj svitak i idi, govori domu Izraelovu. Tako otvorih usta svoja, i on me nahrani tim svitkom. I reče mi: Sine čovječji, nahrani trbuh svoj i napuni utrobu svoju ovim svitkom koji ti dajem. Tada ga pojedoh; i bijaše mi u ustima slatko kao med. Ezekiel 2:8–3:3.

Jeremiah represents the history of August 11, 1840 until just before the Midnight Cry.

Jeremija predstavlja povijest od 11. kolovoza 1840. pa sve do neposredno prije Ponoćnog poklika.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Nađene su tvoje riječi, i ja ih pojedoh; i riječ tvoja bijaše mi radost i veselje srca mojega, jer sam nazvan tvojim imenom, Gospode, Bože nad vojskama. Ne sjedoh u zbor podrugljivaca, niti se veselih; sjedoh sam zbog ruke tvoje, jer si me ispunio gnjevom. Zašto je bol moja trajna i rana moja neizlječiva, koja se ne da iscijeliti? Hoćeš li mi doista biti kao varalica, kao vode koje presušuju? Zato ovako veli Gospodin: Ako se vratiš, opet ću te dovesti natrag, i stajat ćeš preda mnom; i ako odvojiš dragocjeno od bezvrijednoga, bit ćeš kao moja usta. Neka se oni vrate k tebi, ali se ti ne vraćaj k njima. I učinit ću te ovom narodu utvrđenim mjedenim zidom; i oni će se boriti protiv tebe, ali te neće nadvladati; jer ja sam s tobom da te spasim i izbavim, govori Gospodin. I izbavit ću te iz ruke opakih, i otkupit ću te iz ruke strašnih. Jeremija 15:16–21.

Jeremiah represents our current history and message. The current message is the Midnight Cry message that is being progressively developed at the point when God’s people represented by Jeremiah have been “filled” with “indignation” thinking their “pain” was to be “perpetual” and their “wound incurable,” a wound that was never to be healed. They have separated from the “assembly of mockers.” They no longer “rejoice” as they had when they first had eaten the book and it had been the “rejoicing of” their “heart.”

Jeremija predstavlja našu sadašnju povijest i poruku. Sadašnja poruka jest poruka Ponoćnoga pokliča, koja se postupno razvija u trenutku kada je Božji narod, prikazan Jeremijom, bio „ispunjen“ „gnjevom“, misleći da će njihova „bol“ biti „trajna“ i njihova „rana neizlječiva“, rana koja nikada neće biti izliječena. Oni su se odvojili od „zbora podsmjevača“. Više se ne „raduju“ kao što su se radovali kada su isprva pojeli knjigu i kada je ona bila „radost“ njihova „srca“.

But there is counsel for those in that condition. “If thou return” and also “if thou take forth the precious from the vile” then God will return unto them. In the Hebrew “will I bring thee again” in the passage means, God will return unto them, if they return unto Him.

Ali postoji savjet za one koji su u takvu stanju. „Ako se vratiš“ i također „ako izneseš dragocjeno iz bezvrijednoga“, tada će se Bog vratiti k njima. U hebrejskom jeziku izraz „vratit ću te opet“ u tom odlomku znači da će se Bog vratiti k njima, ako se oni vrate k Njemu.

> Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. James 4:7–10.

> Podložite se dakle Bogu. Oduprite se đavlu, i pobjeći će od vas. Približite se Bogu, i on će se približiti vama. Očistite ruke, grešnici; i očistite srca, vi nepostojani. Tugujte, jadikujte i plačite: vaš smijeh neka se pretvori u žalost, i vaša radost u potištenost. Ponizite se pred Gospodinom, i on će vas uzvisiti. Jakov 4:7–10.

If they will draw nigh unto God, He will draw nigh unto them. If they will do these things, then they will “stand before” the Lord and they will be God’s “mouth.” Further he instructs Jeremiah (us) that he will make His people a “fenced brazen wall” for the “wicked” and thereafter the “terrible” are going to bring a war against those represented by Jeremiah. The “wicked” are Daniel’s representation of Matthew’s foolish virgins. The “terrible” represents the three-fold union of modern Babylon during the Sunday law crisis.

Ako se približe Bogu, On će se približiti njima. Ako budu činili ovo, tada će „stajati pred“ Gospodinom i bit će Božja „usta“. Nadalje poučava Jeremiju (nas) da će svoj narod učiniti „utvrđenim brončanim zidom“ nasuprot „opakima“, a potom će „strašni“ povesti rat protiv onih koje Jeremija predstavlja. „Opaki“ su Danielov prikaz Matejevih ludih djevica. „Strašni“ predstavljaju trostruki savez suvremenoga Babilona tijekom krize nedjeljnoga zakona.

The three prophets’ testimonies all address the same history, but they address three different aspects of the same history. Jeremiah represents those who have just experienced the first disappointment, but have not yet reached the waymark of the Midnight Cry. This is where we have been since July 18, 2020. The question is whether we will return. If we do, we will “speak” for the Lord at the very time the United States “speaks” as a dragon.

Svjedočanstva trojice proroka sva se odnose na istu povijest, ali se bave trima različitim vidovima te iste povijesti. Jeremija predstavlja one koji su upravo doživjeli prvo razočaranje, ali još nisu stigli do orijentira Ponoćnog pokliča. Tu se nalazimo od 18. srpnja 2020. Pitanje je hoćemo li se vratiti. Ako se vratimo, „govorit“ ćemo za Gospoda upravo u vrijeme kada Sjedinjene Države „govore“ kao zmaj.

The history Jeremiah is illustrating is our current history and it is the history represented by the three hidden waymarks within the seven thunders. It is also the history where the passage in John is prophetically set, for the emphasis of the four chapters in John is the work of the Holy Spirit in comforting Jeremiah who is questioning whether he has believed a lie, and whether the message that tasted so sweet was actually failed waters.

Povijest koju Jeremija oslikava jest naša sadašnja povijest, i to je povijest prikazana trima skrivenim putokazima unutar sedam gromova. To je također povijest u koju je proročki smješten odlomak u Ivanu, jer je naglasak četiriju poglavlja u Ivanu na djelu Duha Svetoga u tješenju Jeremije, koji propituje je li povjerovao laži i je li poruka koja je imala tako sladak okus zapravo bila vode prijevare.

Jeremiah therefore represents the history from September 11, 2001 onward to July 18, 2020 when the tarrying time began as represented by three and a half symbolic days after. When I say “symbolic” I am not referring to a time prediction. I am saying that July 18, 2020 is when the two witnesses, the Bible and the Spirit of Prophecy were slain and their dead bodies were left in the street for three and a half days in Revelation eleven.

Jeremija stoga predstavlja povijest od 11. rujna 2001. pa sve do 18. srpnja 2020., kada je počelo vrijeme odgode, prikazano trima i pol simboličkim danima nakon toga. Kada kažem „simboličkim”, ne mislim na vremensko proročanstvo. Kažem da je 18. srpnja 2020. vrijeme kada su dva svjedoka, Biblija i Duh Proroštva, bili ubijeni te su njihova mrtva tijela ostavljena na ulici tri i pol dana u jedanaestom poglavlju Otkrivenja.

> And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:3–10.

> I dat ću moć svoja dva svjedoka, i oni će prorokovati tisuću dvjesto i šezdeset dana, odjeveni u kostrijet. To su dvije masline i dva svijećnjaka što stoje pred Bogom zemlje. I ako im tko htjedne nauditi, oganj izlazi iz njihovih usta i proždire njihove neprijatelje; i ako im tko htjedne nauditi, tako mora biti ubijen. Oni imaju vlast zatvoriti nebo da ne padne kiša za dana njihova prorokovanja; i imaju vlast nad vodama da ih pretvore u krv i da udare zemlju svakom pošasti, koliko god puta zažele. A kad svrše svoje svjedočanstvo, Zvijer što uzlazi iz Bezdana zaratit će protiv njih, i nadvladat će ih, i ubiti ih. I njihova će mrtva tijela ležati na ulici velikoga grada, koji se duhovno zove Sodoma i Egipat, gdje je i naš Gospodin bio raspet. I ljudi iz puka i plemena i jezika i naroda gledat će njihova mrtva tijela tri i pol dana, i neće dopustiti da se njihova mrtva tijela polože u grobove. I oni koji prebivaju na zemlji radovat će se nad njima i veseliti se, i slat će darove jedni drugima, jer su ta dva proroka mučila one koji prebivaju na zemlji. Otkrivenje 11:3–10.

The witness presented by Jeremiah’s condition is located after the disappointment, but before the Midnight Cry. Jeremiah needed to return before he could be the voice of the message of the Midnight Cry. This is our condition today. It is also the historical setting of the four chapters in John that we are considering, and it is also the history represented by the hidden history within the seven thunders.

Svjedočanstvo koje je prikazano Jeremijinim stanjem nalazi se nakon razočaranja, ali prije Ponoćnog poklika. Jeremija se morao vratiti prije nego što je mogao biti glasnik poruke Ponoćnog poklika. To je naše stanje danas. To je također povijesni okvir četiriju poglavlja u Ivanu koja razmatramo, a isto je tako i povijest predstavljena skrivenom poviješću unutar sedam gromova.

If we consider the light connected with the “Comforter” in John’s four-chapter testimony, we find abundant evidence to recognize the narrative is about July 18, 2020, the disappointment and tarrying time, the message of the Midnight Cry which is unsealed, and the coming judgment of the Sunday law. The chapters are building upon the prophetic structure of the hidden history.

Ako razmotrimo svjetlo povezano s „Utješiteljem” u Ivanovu svjedočanstvu od četiri poglavlja, nalazimo obilje dokaza da prepoznamo kako se pripovijest odnosi na 18. srpnja 2020., razočaranje i vrijeme odgode, poruku Ponoćnoga poklika koja je otpečaćena te nadolazeći sud nedjeljnoga zakona. Ta se poglavlja nadograđuju na proročku strukturu skrivene povijesti.

If we are to be as God’s mouth in the soon coming crisis our work now is to “take forth the precious from the vile,” or as James identifies the same work, we are to “cleanse” our “hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up” as an ensign in the very near future.

Ako trebamo biti kao Božja usta u krizi koja uskoro dolazi, naš je sadašnji posao „izdvajati dragocjeno od bezvrijednoga“, ili, kako Jakov označava isti posao, trebamo „očistiti“ svoje „ruke, grešnici; i očistiti svoja srca, dvoumnici. Mučite se, i tugujte, i plačite: neka se vaš smijeh pretvori u tugovanje, a vaša radost u žalost. Ponizite se pred Gospodinom, i on će vas uzvisiti“ kao stijeg u vrlo bliskoj budućnosti.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.

> I podignut će stijeg narodima te sabrati prognanike Izraelove i skupiti raspršene Judine s četiri kraja zemlje. Izaija 11,12.

We will bring our consideration of these four chapters to a conclusion in the next article.

U sljedećem članku privest ćemo kraju naše razmatranje ova četiri poglavlja.

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