Article

# The Spirit of Prophecy: The Tarrying Time and the Midnight Cry

Duh proroštva: Vrijeme odgađanja i ponoćni poklik

Habakkuk's Two Tables

Habakukove dvije ploče

Author

Jeff Pippenger

Published

October 14, 2012

Formats

PDF
Word
Song MP3

## Habakkuk's Two Tables 2 of 95

Habakukove dvije ploče 2 od 95

## Understanding the Millerite Calendar and the Tarrying Time

Razumijevanje milleritskog kalendara i vremena zastoja

In our last presentation, the question arose about how October 22, 1844, can be the tenth day of the seventh month if March 22, 1844, is the first day of the first month. The Millerites in March 1844 misunderstood what they believed to be the end of 1843. After that disappointment, they re-examined the biblical reckoning of time. This is explained in Gerhard Damsteegt's book, Foundations of the Seventh-day Adventist Message and Mission, particularly on pages 89 and 92. When they believed 1843 ended, they reevaluated two components of their time understanding: the change from 1843 to 1844, and the days that mark the beginning and ending of the years, so they could calculate the tenth day of the seventh month.

U našem posljednjem izlaganju postavilo se pitanje kako 22. listopada 1844. može biti deseti dan sedmoga mjeseca ako je 22. ožujka 1844. prvi dan prvoga mjeseca. Milleriti su u ožujku 1844. pogrešno razumjeli ono što su smatrali završetkom 1843. godine. Nakon toga razočaranja ponovno su ispitali biblijski način računanja vremena. To je objašnjeno u knjizi Gerharda Damsteegta, Foundations of the Seventh-day Adventist Message and Mission, osobito na stranicama 89 i 92. Kad su povjerovali da je 1843. završila, ponovno su razmotrili dvije sastavnice svojega razumijevanja vremena: prijelaz s 1843. na 1844. godinu te dane koji označavaju početak i završetak godina, kako bi mogli izračunati deseti dan sedmoga mjeseca.

I often emphasize that from March 22nd to October 22nd is seven months. I am not suggesting that this is the Seventh Month Movement, but it is interesting that the Millerites believed March 22nd was significant, and it's a helpful mental marker—seven months later brings you to October 22nd. This is factual.

Često naglašavam da od 22. ožujka do 22. listopada ima sedam mjeseci. Ne tvrdim da je to Pokret sedmoga mjeseca, ali je zanimljivo da su mileriti smatrali 22. ožujka značajnim, a to je i koristan vremenski orijentir u mislima — sedam mjeseci kasnije dovodi vas do 22. listopada. To je činjenica.

The disappointment and the tarrying time were not fulfillment's of a time prophecy, but rather the result of a misunderstanding by the Millerites. Their misunderstanding fulfilled the tarrying time and the disappointment; there was no specific prophecy stating that the tarrying time would begin at a certain point. Their belief that 1843 had passed on March 22, 1844, produced the disappointment.

Razočaranje i vrijeme odgađanja nisu bili ispunjenja vremenskoga proročanstva, nego prije posljedica nesporazuma među mileritima. Njihovo je nesporazumijevanje ispunilo vrijeme odgađanja i razočaranje; nije postojalo nikakvo određeno proročanstvo koje bi kazivalo da će vrijeme odgađanja započeti u određenom trenutku. Njihovo uvjerenje da je 1843. godina prošla 22. ožujka 1844. proizvelo je razočaranje.

Damsteegt says:

Damsteegt kaže:

> 'Although the Karaite reckoning which indicated the end of the Jewish year at the new moon on April 17, 1844, was favored in the major Millerite periodicals, the majority of believers looked to March 21, 1844 as the time for Christ's return. Outside the Millerite movement March 21 was well known and there was a very general expectation of an entire overthrow of the whole system of Adventism on that date.'

> Premda je karaimski izračun, koji je označavao završetak židovske godine za mladoga mjeseca 17. travnja 1844., bio favoriziran u glavnim milleritskim periodičnim publikacijama, većina vjernika gledala je na 21. ožujka 1844. kao na vrijeme Kristova povratka. Izvan milleritskog pokreta 21. ožujka bio je dobro poznat i postojalo je vrlo rašireno očekivanje potpunoga sloma čitavoga sustava adventizma na taj datum.

We read yesterday that Miller was expecting that date. The majority of the Millerites were looking at that date, and even their opponents knew it and were watching for it as proof that the Millerites were false. This was the standard understanding. After it passed, they began to investigate the time prophecies more closely, which led them to October 22, 1844. This provides a point of reference for the question that came up yesterday.

Jučer smo čitali da je Miller očekivao taj datum. Većina milerita gledala je na taj datum, a čak su i njihovi protivnici to znali i pratili ga kao dokaz da su mileriti u zabludi. To je bilo uobičajeno razumijevanje. Nakon što je on prošao, počeli su pomnije istraživati vremenska proročanstva, što ih je dovelo do 22. listopada 1844. To pruža referentnu točku za pitanje koje se pojavilo jučer.

## The Tarrying Time and Ellen White’s First Vision

Vrijeme čekanja i prvo viđenje Ellen White

Today, I want to spend more time looking at the tarrying time. This is important because we are dealing with Ellen White's first vision, where she says the bright light at the beginning of the path to Heaven was the Midnight Cry, and if you deny that light, you fall off the path to Heaven. I am trying to demonstrate that the Midnight Cry in her vision includes the entire history of the Second Angel's Message.

Danas želim više vremena posvetiti vremenu zadržavanja. To je važno zato što se bavimo prvim viđenjem Ellen White, u kojem ona kaže da je sjajno svjetlo na početku staze prema Nebu bilo Ponoćni poklik, te da, ako zaniječete to svjetlo, padate sa staze prema Nebu. Nastojim pokazati da Ponoćni poklik u njezinu viđenju obuhvaća cjelokupnu povijest poruke Drugoga anđela.

Personally, I have no problem saying that the Midnight Cry in that vision, which is at the beginning of the path and sheds light all along the way, represents the history of the Millerites from 1840 to 1844. The dynamics of that history must be rightly understood. The fulfillment of the Midnight Cry itself was from August 12th through 17th, when the message was presented at the Exeter Camp Meeting, and then they carried the message for about two months—September and October, two months and five days. Before October 22nd, they were preparing for the Lord's return. This two-month period is the history of the Midnight Cry. However, you cannot understand this period without understanding the steps that led into it. For me, the Midnight Cry is, more specifically, the history of the tarrying time, continuing through October 22, 1844.

Osobno, nemam nikakav problem reći da Ponoćni poklik u tom viđenju, koji se nalazi na početku staze i baca svjetlo duž cijeloga puta, predstavlja povijest milerita od 1840. do 1844. Dinamika te povijesti mora se ispravno razumjeti. Ispunjenje samoga Ponoćnog poklika trajalo je od 12. do 17. kolovoza, kada je poruka bila iznesena na taboru u Exeteru, a zatim su nosili poruku oko dva mjeseca — rujan i listopad, dva mjeseca i pet dana. Prije 22. listopada pripremali su se za Gospodinov povratak. To dvomjesečno razdoblje jest povijest Ponoćnog poklika. Međutim, to razdoblje ne možete razumjeti bez razumijevanja koraka koji su u njega vodili. Za mene je Ponoćni poklik, točnije govoreći, povijest vremena odgode, koja se nastavlja sve do 22. listopada 1844.

## Locating the Three Angels’ Messages

Lociranje poruka trojice anđela

Here is the history of 1840 to 1844. There are several passages in the Spirit of Prophecy where Sister White tells us we need to know where to locate the messages. When you begin to locate the messages, you realize that all the messages arrive at a certain point in time and are thereafter empowered.

Ovdje je povijest od 1840. do 1844. Postoji nekoliko odlomaka u Duhu proroštva u kojima nam sestra White kaže da trebamo znati kamo smjestiti poruke. Kada počnete smještati poruke, shvaćate da sve poruke pristižu u određenoj vremenskoj točki i nakon toga bivaju osnažene.

The First Angel arrived in 1798 at the Time of the End, when the Book of Daniel is unsealed and there was an increase of knowledge. The First Angel's Message is empowered on August 11, 1840, when the year-day principle is confirmed for the whole world, bringing down the Angel of Revelation 10, which symbolizes the empowerment of the First Angel's Message.

Prvi anđeo stigao je 1798. godine u vrijeme svršetka, kada je Knjiga proroka Daniela otpečaćena i kada je došlo do porasta znanja. Poruka prvoga anđela osnažena je 11. kolovoza 1840., kada je načelo dan-za-godinu potvrđeno za sav svijet, dovodeći dolje Anđela iz Otkrivenja 10, što simbolizira osnaženje poruke prvoga anđela.

The Second Angel arrived in June of 1842. We read yesterday that in June of 1842, Mr. Miller gave his second course of presentations at the Casco Street church. With few exceptions, the Protestant churches closed their doors. So, in June of 1842, the Second Angel's Message arrived, because when a Protestant church closes its door against the First Angel's Message, it becomes part of Babylon. The Second Angel's Message is a call out of Babylon. It is progressive.

Drugi anđeo stigao je u lipnju 1842. Jučer smo čitali da je u lipnju 1842. gospodin Miller održao svoj drugi niz predavanja u crkvi u ulici Casco. Uz rijetke iznimke, protestantske crkve zatvorile su svoja vrata. Dakle, u lipnju 1842. stigla je poruka Drugoga anđela, jer kada protestantska crkva zatvori svoja vrata pred porukom Prvoga anđela, postaje dijelom Babilona. Poruka Drugoga anđela poziv je da se iziđe iz Babilona. Ona je progresivna.

Sister White tells us that even though the Protestants began to close their doors in June of 1842, the call out of Babylon—the content of the Second Angel's Message—did not actually begin until the Summer of 1844.

Sestra White kaže nam da, premda su protestanti počeli zatvarati svoja vrata u lipnju 1842., poziv na izlazak iz Babilona — sadržaj poruke drugoga anđela — zapravo nije započeo sve do ljeta 1844.

The Second Angel's Message arrived in June of 1842 and is empowered with the message of the Midnight Cry, August 12th–17th, 1844, at the Exeter Camp Meeting.

Poruka drugoga anđela stigla je u lipnju 1842. i osnažena je porukom Ponoćnoga poklika, 12.–17. kolovoza 1844., na taboru u Exeteru.

The Third Angel arrived on October 22, 1844, because on that day the way into the Most Holy Place is opened, where men can understand that Christ is now the High Priest in the Most Holy Place. There, the ark of the covenant is recognized, and in the ark are the Ten Commandments. When Sister White was taken into the Most Holy Place and looked at the Ten Commandments, she saw that the Sabbath Commandment shone above the others, marking the significance of the Sabbath in the Third Angel's Message. It will be a test over Sabbath or Sunday. On October 22, 1844, the content of the Third Angel's Message arrived.

Treći anđeo došao je 22. listopada 1844., jer se toga dana otvara put u Svetinju nad svetinjama, gdje ljudi mogu razumjeti da je Krist sada Veliki svećenik u Svetinji nad svetinjama. Ondje se prepoznaje Kovčeg saveza, a u Kovčegu se nalazi Deset zapovijedi. Kada je sestra White bila uzeta u Svetinju nad svetinjama i pogledala Deset zapovijedi, vidjela je da zapovijed o suboti sjaji iznad ostalih, označujući važnost subote u poruci trećega anđela. To će biti kušnja glede subote ili nedjelje. Dana 22. listopada 1844. došao je sadržaj poruke trećega anđela.

One characteristic of all three messages is that when the First Angel's Message arrived in 1798, no one understood it. The Lord raised up William Miller to be the messenger of the First Angel, but it was not until 1818—twenty years later—that Miller began to understand the message. The message arrived, but it takes time before God's people recognize it, and then it is empowered.

Jedna zajednička značajka svih triju poruka jest ta da, kada je poruka prvoga anđela stigla 1798. godine, nitko je nije razumio. Gospodin je podigao Williama Millera da bude vjesnik prvoga anđela, ali tek 1818. godine — dvadeset godina poslije — Miller je počeo razumijevati tu poruku. Poruka je stigla, ali potrebno je vrijeme prije nego što je Božji narod prepozna, a potom biva osnažena.

The Second Angel's Message arrived in June of 1842, but no Millerites in 1842 began calling the Protestant churches Babylon. They did not recognize it yet. It was not until the Summer of 1844 that they began to recognize it and call people out of the churches. The message arrives, then it is understood, and then it is empowered.

Poruka drugoga anđela stigla je u lipnju 1842., ali nijedan milerit 1842. nije počeo nazivati protestantske crkve Babilonom. Oni to još nisu prepoznali. Tek u ljeto 1844. počeli su to prepoznavati i pozivati ljude da iziđu iz crkava. Poruka najprije dolazi, zatim biva shvaćena, a potom biva osnažena.

On October 22, 1844, when Hiram Edson had his vision of Christ moving from the Holy Place to the Most Holy Place, they received some light on Christ's change of ministration. But on October 23, 1844, Hiram Edson was not prepared to write an article or preach a sermon about Sunday being the mark of the beast. They did not understand the Third Angel's Message until after that time period.

Dana 22. listopada 1844., kada je Hiram Edson imao svoju viziju Krista koji prelazi iz Svetinje u Svetinju nad svetinjama, primili su nešto svjetla o promjeni Kristove službe. Ali 23. listopada 1844. Hiram Edson nije bio spreman napisati članak ili propovijedati propovijed o tome da je nedjelja žig zvijeri. Oni nisu razumjeli poruku trećega anđela sve do nakon toga razdoblja.

The Third Angel's Message is empowered, as Seventh-day Adventists know, when the Fourth Angel of Revelation 18 joins it. For those watching this on LiveStreaming or later on DVDs, you may want to argue about the timing of the Fourth Angel joining the Third on September 11, 2001. At this point, we are not making any arguments about that, but we are not denying it either: The Fourth Angel joins the Third Angel with the Twin Towers coming down, and this is where the Third Angel's Message is empowered.

Poruka trećega anđela osnažena je, kako adventisti sedmoga dana znaju, kada joj se pridruži četvrti anđeo iz Otkrivenja 18. Oni koji ovo prate putem prijenosa uživo ili kasnije na DVD-ovima možda će htjeti raspravljati o vremenu kada se četvrti anđeo pridružio trećemu 11. rujna 2001. U ovom trenutku ne iznosimo nikakve tvrdnje o tome, ali to također ne niječemo: četvrti anđeo pridružuje se trećemu anđelu s padom Blizanaca, i tu je Poruka trećega anđela osnažena.

All three Angels' Messages have these characteristics: they arrive, are understood, and then are empowered.

Sve tri anđeoske poruke imaju ova obilježja: dolaze, bivaju shvaćene, a zatim bivaju osnažene.

## The Two Door Closings and Temple Cleansings

Dva zatvaranja vrata i čišćenja Hrama

In June of 1842, a door began to close, marked by the Protestant churches closing their doors against the First Angel's Message. At the beginning of this history, we see a door closing, and at the end of this history—the history of the Second Angel—the door closes again, the door into the Holy Place, the door in the parable of the Ten Virgins.

U lipnju 1842. jedna su se vrata počela zatvarati, obilježena time što su protestantske crkve zatvorile svoja vrata pred porukom prvoga anđela. Na početku te povijesti vidimo kako se jedna vrata zatvaraju, a na kraju te povijesti — povijesti drugoga anđela — vrata se ponovno zatvaraju: vrata koja vode u Svetinju, vrata iz prispodobe o deset djevica.

These two door closings are important to mark, especially if you are going to deal with the two temple cleansings. Christ cleansed the temple twice when He was on Earth, and Sister White tells us there will be two temple cleansings at the end of the world, as there were in the time of the Millerites. The temple cleansings in the Millerite time can be marked at the closing of the door in June 1842—the first door of the temple, Protestantism—and at the second temple cleansing, when the Millerites' temple cleansing is finished.

Ta dva zatvaranja vrata važno je zabilježiti, osobito ako ćete se baviti dvama čišćenjima hrama. Krist je dvaput očistio hram dok je bio na Zemlji, a sestra White nam kaže da će na svršetku svijeta biti dva čišćenja hrama, kao što su bila i u vrijeme milerita. Čišćenja hrama u vrijeme milerita mogu se označiti pri zatvaranju vrata u lipnju 1842. — prvih vrata hrama, protestantizma — i pri drugom čišćenju hrama, kada je čišćenje hrama milerita dovršeno.

We are going to look at the tarrying time. In this history of the Second Angel, the tarrying time comes in at March 22, 1844, and is bookended by two temple cleansings. That is the Second Angel's Message.

Pogledat ćemo vrijeme odgađanja. U ovoj povijesti Drugoga anđela, vrijeme odgađanja nastupa 22. ožujka 1844. i omeđeno je dvama čišćenjima hrama. To je poruka Drugoga anđela.

This is also the story of Gideon. There were two cleansings in the story of Gideon, which is one of the symbols of the two temple cleansings and the Second Angel's Message.

To je također priča o Gideonu. U priči o Gideonu bila su dva čišćenja, što je jedan od simbola dvaju čišćenja hrama i poruke drugoga anđela.

## The Tarrying Time and the Midnight Cry in Prophecy

Vrijeme odgode i ponoćni poklik u proroštvu

Let us begin our study with a quote from Spiritual Gifts, volume 1, pages 195, 196. We are looking at the tarrying time to understand its connection with the Midnight Cry, because we do not want to reject the light of the Midnight Cry; if we do, we fall off the path to the wicked world below.

Započnimo svoje proučavanje citatom iz knjige Spiritual Gifts, svezak 1, stranice 195, 196. Razmatramo vrijeme čekanja kako bismo razumjeli njegovu povezanost s Ponoćnim poklikom, jer ne želimo odbaciti svjetlo Ponoćnoga poklika; učinimo li to, padamo sa staze u opaki svijet dolje.

Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message,"—Now, she just quoted Revelation 18:4, "Come out of her, my people, . . . ." And she says, "This message seemed to be an addition to the third [Angel's] message and joined it, as the midnight cry joined the second angel's message in 1844."

Anđeli su bili poslani da pomognu moćnome anđelu s neba, i čuo sam glasove za koje se činilo da odjekuju posvuda: „Iziđite iz nje, narode moj, da ne budete sudionici njezinih grijeha i da ne primite od njezinih zala; jer su grijesi njezini doprli do neba i Bog se spomenuo njezinih bezakonja. Ova se poruka činila dodatkom trećoj poruci“ — Upravo je citirala Otkrivenje 18,4: „Iziđite iz nje, narode moj, . . .“ I kaže: „Ova se poruka činila dodatkom trećoj [anđeoskoj] poruci i pridružila joj se, kao što se ponoćni poklik pridružio poruci drugoga anđela 1844. godine.“

The Second Angel's Message arrives in June of 1842, and the Midnight Cry joins it in August of 1844. This outpouring of the Spirit upon this message—the call out of Babylon—is the history Sister White uses to describe the history of September 11, 2001, when the Third Angel's Message is joined by the Fourth Angel. The Fourth Angel is when the Mighty Angel of Revelation 18 descends.

Poruka drugoga anđela dolazi u lipnju 1842., a Ponoćni poklič joj se pridružuje u kolovozu 1844. To izlijevanje Duha na tu poruku — poziv da se izađe iz Babilona — povijest je kojom se sestra White služi kako bi opisala povijest 11. rujna 2001., kada se Poruci trećega anđela pridružuje četvrti anđeo. Četvrti anđeo označava trenutak kada silni anđeo iz Otkrivenja 18 silazi.

"This message seemed to be an addition to the third message and joined it, as the midnight cry joined the second angel's message in 1844. The glory of God rested upon the patient, waiting saints,"—Who did the glory of God rest upon? The patient—what? Waiting. The patient, waiting saints. Okay? The waiting saints; because, we are in the history now where prophecy says, "Blessed is he who waiteth, and cometh to the 1335. Though the vision tarry, wait for it." The people who are going to receive the outpouring of the Holy Spirit are the waiting saints.

„Činilo se da je ova poruka dodatak trećoj poruci te se s njom povezala, kao što se ponoćni poklič povezao s porukom drugoga anđela 1844. godine. Slava Božja počivala je na strpljivim svetima koji su čekali“ — Na kome je počivala slava Božja? Na strpljivim — čemu? Onima koji čekaju. Na strpljivim svetima koji čekaju. U redu? Na svetima koji čekaju; jer sada se nalazimo u povijesti u kojoj proročanstvo kaže: „Blago onomu koji čeka i dođe do 1335. Premda viđenje kasni, čekaj ga.“ Ljudi koji će primiti izlijevanje Duha Svetoga jesu sveti koji čekaju.

"The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God's people to come out of her; that they might escape her fearful doom."—Of course, this is in our day and age; but, the waiting saints in our day and age are prefigured by the waiting saints in the Millerite History which we are looking at.

Slava Božja počivala je na strpljivim, očekujućim svetima, i oni su neustrašivo davali posljednje svečano upozorenje, proglašavajući pad Babilona i pozivajući Božji narod da iziđe iz njega, kako bi umakao njegovoj strašnoj sudbini."—Naravno, to je u našem vremenu; ali sveti koji očekuju u našem vremenu predoznačeni su svetima koji očekuju u mileritskoj povijesti koju promatramo.

"The light that was shed upon the waiting ones penetrated everywhere, and those who had any light in the churches, who had not heard and rejected the three messages, answered to the call, and left the fallen churches."—This is the "Come out of her, my people!" This is talking about those that come out of the churches of Babylon in our day and age once the Sunday Law arrives in the United States. They are the fallen churches, the churches of Babylon.

„Svjetlo koje se izlilo na one koji su čekali prodiralo je posvuda, i svi koji su u crkvama imali ikakva svjetla, a nisu čuli i odbacili tri poruke, odazvali su se pozivu i napustili pale crkve.” — To je: „Iziđite iz nje, narode moj!” To se odnosi na one koji izlaze iz crkava Babilona u našem vremenu kada u Sjedinjene Države dođe nedjeljni zakon. To su pale crkve, crkve Babilona.

"Many had come to years of accountability since these messages had been given, and the light shone upon them, and they were privileged to choose life or death."—Now she is saying that there are people in the Protestant churches today that have come to the age of accountability since October 22, 1844; and, this is so. The people in the Protestant churches today were not alive when the Third Angel's Message arrived in Millerite History. They are not held accountable to the rejection that the Protestant churches did in their time period, and this is a key point to take note of if you ever study how the history of Christ illustrates the end of the world; because, technically, prophetically Jerusalem could have, should have been destroyed in AD34.

„Mnogi su od vremena kad su ove poruke bile dane došli u godine odgovornosti, i svjetlo ih je obasjalo, te im je bila dana prednost izabrati život ili smrt.” — Sada ona govori da danas u protestantskim crkvama postoje ljudi koji su od 22. listopada 1844. došli u dob odgovornosti; i to je tako. Ljudi u protestantskim crkvama danas nisu bili živi kada je poruka Trećeg anđela stigla u mileritskoj povijesti. Oni se ne smatraju odgovornima za odbacivanje koje su protestantske crkve učinile u svojem vremenskom razdoblju, a to je ključna točka koju valja zapaziti budete li ikada proučavali kako Kristova povijest oslikava svršetak svijeta; jer, tehnički govoreći, proročki je Jeruzalem mogao, i trebao, biti uništen 34. godine po. Kr.

There were 490 years of probationary time cut off for the Jews out of the 2300 years marked in Daniel 8 and Daniel 9. Those 490 years ended in AD 34 with the stoning of Stephen. At that point, Jerusalem, prophetically, was to be destroyed, but it was not destroyed until 70. In The Great Controversy, Sister White says the same thing about that history. She says there were children and others who had not heard the message of Christ and the disciples before 34, and God in His mercy gave them time to be confronted with the message before the destruction of Jerusalem. She identifies, as does Christ, the destruction of Jerusalem as illustrating the end of the world.

Bilo je 490 godina vremena kušnje odsječenih za Židove od 2300 godina označenih u Danielu 8 i Danielu 9. Tih 490 godina završilo je 34. godine po Kr. kamenovanjem Stjepana. U tom je trenutku Jeruzalem, proročki gledano, trebao biti razoren, ali nije bio razoren sve do 70. godine. U Velikoj borbi sestra White govori isto o toj povijesti. Ona kaže da je bilo djece i drugih koji prije 34. godine nisu čuli poruku Krista i učenika, te im je Bog u svojem milosrđu dao vremena da budu suočeni s porukom prije razorenja Jeruzalema. Ona, kao i Krist, poistovjećuje razorenje Jeruzalema s prikazom svršetka svijeta.

That history prefigures the very history she is speaking about. When the Sunday Law comes to the United States and the message finally goes to the fallen churches, God's children now in Babylon will not be held accountable for the rejection their churches or ancestors made in the 19th Century.

Ta povijest predoznačuje upravo onu povijest o kojoj ona govori. Kada Zakon o nedjelji dođe u Sjedinjene Države i poruka napokon ode palim crkvama, Božja djeca koja su sada u Babilonu neće se smatrati odgovornima za odbacivanje koje su njihove crkve ili njihovi preci počinili u 19. stoljeću.

> "Many had come to years of accountability since these messages had been given, and the light shone upon them, and they were privileged to choose life or death. Some chose life, and took their stand with those looking for their Lord, and keeping all his commandments. The third message was to do its work; all were to be tested upon it, and the precious ones were to be called out from the religious bodies. A compelling power moves the honest, while the manifestation of the power of God holds in fear and restraint relatives and friends, and they dare not, neither have they power to, hinder those who feel the work of the Spirit of God upon them. The last call is carried even to the poor slaves, and the pious among them, with humble expressions, pour forth their songs of extravagant joy at the prospect of their happy deliverance, and their masters cannot check them; for a fear and astonishment keep them silent. Mighty miracles are wrought, the sick are healed, and signs and wonders follow the believers. God is in the work, and every saint, fearless of consequences, follows the convictions of his own conscience, and unites with those who are keeping all the commandments of God; and they sound abroad the third message with power. I saw that the third message would close with power and strength far exceeding the midnight cry."

> Mnogi su od vremena kad su ove poruke bile dane došli u godine odgovornosti, i svjetlo je zasjalo na njih, te im je bila dana prednost izabrati život ili smrt. Neki su izabrali život i zauzeli svoje mjesto uz one koji očekuju svoga Gospodina i drže sve njegove zapovijedi. Treća poruka trebala je izvršiti svoje djelo; svi su njome trebali biti iskušani, a dragocjeni su trebali biti pozvani da iziđu iz vjerskih zajednica. Snažna sila pokreće iskrene, dok očitovanje sile Božje drži u strahu i obuzdanosti rođake i prijatelje, te se oni ne usuđuju, niti imaju moći, spriječiti one koji na sebi osjećaju djelovanje Duha Božjega. Posljednji poziv dopire čak i do siromašnih robova, a pobožni među njima, poniznim izrazima, izlijevaju svoje pjesme neizmjerne radosti pri izgledu na svoje sretno izbavljenje, i njihovi ih gospodari ne mogu ušutkati; jer strah i zapanjenost drže ih nijemima. Čine se silna čudesa, bolesni se iscjeljuju, a znakovi i čudesa prate vjernike. Bog je u tom djelu, i svaki sveti, ne bojeći se posljedica, slijedi osvjedočenje vlastite savjesti i sjedinjuje se s onima koji drže sve zapovijedi Božje; i oni snažno razglašuju treću poruku. Vidjela sam da će se treća poruka završiti sa silom i snagom koja će daleko nadmašiti ponoćni poklik.

In these two paragraphs, this is the second time she has compared our history at the Sunday Law at the end of the world with the history of the Midnight Cry. The first time, she says the Mighty Angel of Revelation 18 joins the Third Angel as the Midnight Cry joined the Second Angel. Even though she is addressing the history of the Sunday Law crisis, she is clearly using the history of the Second Angel as a point of reference. They are parallel histories.

U ova dva odlomka ovo je drugi put da ona uspoređuje našu povijest pri nedjeljnom zakonu na svršetku svijeta s poviješću Ponoćnog poklika. Prvi put ona kaže da se Silni Anđeo iz Otkrivenja 18 pridružuje Trećem Anđelu kao što se Ponoćni poklik pridružio Drugom Anđelu. Premda se obraća povijesti krize nedjeljnog zakona, ona se očito služi poviješću Drugog Anđela kao referentnom točkom. To su usporedne povijesti.

> "Servants of God, endowed with power from on high, with their faces lighted up, and shining with holy consecration, went forth fulfilling their work, and proclaiming the message from heaven. Souls that were scattered all through the religious bodies answered to the call, and the precious were hurried out of the doomed churches, as Lot was hurried out of Sodom before her destruction."

> "Božji sluge, obdareni silom odozgor, s licima obasjanim i ozarenim svetim posvećenjem, pođoše izvršavati svoje djelo i objavljivati poruku s neba. Duše koje su bile raspršene po svim vjerskim zajednicama odazvale su se pozivu, a dragocjeni su bili žurno izvedeni iz osuđenih crkava, kao što je Lot bio žurno izveden iz Sodome prije njezina uništenja."

When it comes to the call out of Babylon, whether at the end of the world or in the Second Angel's Message, Lot is a symbol of that history and the destruction of Sodom.

Kad je riječ o pozivu na izlazak iz Babilona, bilo na svršetku svijeta ili u poruci drugoga anđela, Lot je simbol te povijesti i uništenja Sodome.

If you understand Daniel 11 correctly, in verse 41 the King of the North enters the glorious land and many are overthrown, but "these shall escape his hand, even Edom, Moab, and the chief of the children of Ammon." Moab and Ammon are the children of Lot's two daughters. Lot's family represents those who escape the hand of the papacy at the Sunday Law crisis.

Ako ispravno razumijete Daniela 11, u 41. retku kralj sa Sjevera ulazi u krasnu zemlju i mnogi bivaju oboreni, ali „ovi će umaknuti njegovoj ruci: Edom, Moab i glavnina sinova Amonovih.” Moab i Amon sinovi su dviju Lotovih kćeri. Lotova obitelj predstavlja one koji umiču ruci papinstva u krizi Zakona o nedjelji.

Sister White uses this symbolism. The fallen churches are represented by Lot, and the precious were hurried out of the doomed churches, as Lot was hurried out of Sodom before her destruction. God's people were fitted up and strengthened by the excellent glory which fell upon them in rich abundance, preparing them to endure the hour of temptation. A multitude of voices were heard everywhere, saying, "Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus."

Sestra White služi se ovom simbolikom. Pale crkve predstavljene su Lotom, a dragocjeni su bili požureni iz osuđenih crkava, kao što je Lot bio požuren iz Sodome prije njezina uništenja. Božji je narod bio osposobljen i osnažen izvrsnom slavom koja je sišla na njih u bogatom obilju, pripravljajući ih da izdrže čas kušnje. Posvuda se čulo mnoštvo glasova kako govori: „Ovdje je postojanost svetih; ovdje su oni koji drže Božje zapovijedi i vjeru Isusovu.”

While she is talking about the call out of Babylon at the end of the world, she uses the history of the Second Angel's Message in the Millerite time period to describe that call. The Second Angel's Message is a call out of Babylon, and this history typifies the history of the Sunday Law crisis.

Dok govori o pozivu na izlazak iz Babilona na svršetku svijeta, ona se služi poviješću poruke Drugoga anđela iz Milleritskog razdoblja kako bi opisala taj poziv. Poruka Drugoga anđela jest poziv na izlazak iz Babilona, a ta povijest predoznačuje povijest krize nedjeljnoga zakona.

One of the biblical references Ellen White uses to describe this history is the story of Sodom and Gomorrah. We will read from Genesis 19:1-11, which is part of the story of Lot.

Jedna od biblijskih referenci koje Ellen White koristi kako bi opisala ovu povijest jest izvještaj o Sodomi i Gomori. Čitat ćemo iz Postanka 19,1-11, što je dio izvještaja o Lotu.

> And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground; And he said, Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night. And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat. But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter: And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them. And Lot went out at the door unto them, and shut the door after him, And said, I pray you, brethren, do not so wickedly. Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof. And they said, Stand back. And they said again, This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door. But the men put forth their hand, and pulled Lot into the house to them, and shut the door. And they smote the men that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.

> I dođoše dva anđela u Sodomu uvečer; a Lot sjedjaše na vratima Sodome. I Lot, vidjevši ih, ustade da im pođe u susret te se pokloni licem do zemlje. I reče: Evo sada, gospodari moji, svratite, molim vas, u kuću svoga sluge, i prenoćite, i operite noge svoje, pa ćete rano ustati i poći svojim putem. A oni rekoše: Ne, nego ćemo noć probaviti na ulici. Ali ih on veoma navaljivaše; te svratiše k njemu i uđoše u kuću njegovu. I pripravi im gozbu te ispeče beskvasnoga kruha, i oni jedoše. Ali prije nego što legoše, ljudi grada, ljudi Sodome, opkoliše kuću unaokolo, i mlado i staro, sav narod sa svih strana. I dozivahu Lota i govorahu mu: Gdje su ljudi koji su noćas došli k tebi? Izvedi ih k nama da ih upoznamo. Tada Lot iziđe k njima na vrata, a vrata zatvori za sobom, i reče: Molim vas, braćo, ne činite tako opako. Evo sada, imam dvije kćeri koje nisu upoznale muškarca; dopustite, molim vas, da ih izvedem k vama, pa činite s njima što je dobro u vašim očima; samo ovim ljudima ne činite ništa, jer su zato došli pod sjenu moga krova. A oni rekoše: Ustupi! I još rekoše: Ovaj došljak došao je da ovdje boravi, pa bi još da sudi! S tobom ćemo sada postupiti gore nego s njima. I silno navališe na čovjeka, na Lota, te pristupiše da razvale vrata. Ali oni ljudi pružiše ruke svoje, uvukoše Lota k sebi u kuću i zatvoriše vrata. A ljude koji bijahu pred vratima kuće udariše sljepoćom, i male i velike, tako da se izmučiše tražeći vrata.

## Progressive Testing and the Tarrying Time

Postupno ispitivanje i vrijeme zadrške

Sister White talks about a progressive testing process in the time of Christ and in the time of the Millerites, illustrating a progressive testing process for us. In Early Writings, page 259, she says:

Sestra White govori o postupnom procesu kušnje u Kristovo vrijeme i u vrijeme milerita, prikazujući postupni proces kušnje za nas. U Ranim spisima, na stranici 259, ona kaže:

> "Those who would not receive the message of John the Baptist could not be benefitted by the teachings of Jesus, neither could they be benefitted by the ministration of Christ in the Sanctuary above." She then says, "Those that did not receive the First Angel's Message could not be benefitted by the Second Angel's Message, neither could they be benefitted by the Midnight Cry."

> „Oni koji nisu htjeli primiti poruku Ivana Krstitelja nisu mogli imati koristi od Isusovih učenja, niti su mogli imati koristi od Kristove službe u nebeskom Svetištu.” Zatim kaže: „Oni koji nisu primili poruku prvoga anđela nisu mogli imati koristi od poruke drugoga anđela, niti su mogli imati koristi od ponoćnoga pokliča.”

In that passage in Early Writings, 259, when the door is closed in the time of Christ, the Jews are in perfect darkness, blindness.

U onom odlomku u Ranim spisima, 259, kada se vrata zatvaraju u vrijeme Krista, Židovi su u potpunoj tami, sljepoći.

The Millerite history of the Second Angel is the history of Lot. The two angels come to town (June 1842), the Second Angel's Message arrives, and Lot has them tarry for the night (the Tarrying Time). There is a judgment, and then a door closes (October 22, 1844).

Mileritska povijest Drugoga anđela jest povijest Lota. Dva anđela dolaze u grad (lipanj 1842.), poruka Drugoga anđela stiže, i Lot ih zadržava da prenoće (vrijeme zadržavanja). Slijedi sud, a zatim se vrata zatvaraju (22. listopada 1844.).

We will look at another biblical history where a tarrying time lines up with the Millerite History before pulling this together.

Pogledat ćemo još jedan biblijski prikaz povijesti u kojem se vrijeme odgode podudara s mileritskom poviješću prije nego što ovo povežemo u cjelinu.

## Moses, the Sanctuary, and the Tarrying Time

Mojsije, Svetište i Vrijeme Zadržavanja

The next history is Moses receiving instructions on building the sanctuary and the Law.

Sljedeći događaj u povijesti jest da je Mojsije primio upute o gradnji Svetišta i o Zakonu.

> "Upon the seventh day, which was the Sabbath, Moses was called up into the cloud. The thick cloud opened in the sight of all Israel, and the glory of the Lord broke forth like devouring fire. 'And Moses went into the midst of the cloud, and gat him up into the mount; and Moses was in the mount forty days and forty nights." Patriarchs and Prophets, 313, 314.

> „Sedmoga dana, koji bijaše subota, Mojsije bi pozvan da uzađe u oblak. Gusti se oblak rastvori naočigled svega Izraela, i slava Gospodnja provali kao oganj koji proždire. ‘I Mojsije uđe usred oblaka i uspe se na goru; i Mojsije bijaše na gori četrdeset dana i četrdeset noći.’ Patrijarsi i proroci, 313, 314.

The forty days' tarry in the mount did not include the six days of preparation.

Četrdesetodnevni boravak na gori nije uključivao šest dana priprave.

During this history, Moses spent 46 days receiving instructions on building the temple, paralleling the 46 years from 1798 to 1844 when the Lord raised up the Millerite temple, and the 46 years of Herod's reconstruction of the temple noted in John 2:20, as well as the 46 chromosomes of the human temple. During the six days, Joshua was with Moses, and together they ate manna and drank from the brook that descended out of the mount. Joshua did not enter the cloud with Moses but remained outside, eating and drinking daily while awaiting Moses' return, while Moses fasted during the forty days.

Tijekom ove povijesti, Mojsije je proveo 46 dana primajući upute o gradnji hrama, što je usporedno s 46 godina od 1798. do 1844., kada je Gospod podigao mileritski hram, i s 46 godina Herodove obnove hrama zabilježenih u Ivanu 2,20, kao i s 46 kromosoma ljudskoga hrama. Tijekom šest dana Jošua je bio s Mojsijem, i zajedno su jeli manu i pili iz potoka koji je silazio s gore. Jošua nije ušao u oblak s Mojsijem, nego je ostao vani, svakodnevno jedući i pijući dok je čekao Mojsijev povratak, dok je Mojsije postio tijekom četrdeset dana.

During his stay in the mount, Moses received directions for building a sanctuary in which the divine presence would be specially manifested. 'Let them make Me a sanctuary; that I may dwell among them' (Exodus 25:8), was the command of God.

Tijekom svojega boravka na gori, Mojsije je primio upute za izgradnju Svetišta u kojemu će se božanska prisutnost na poseban način očitovati. „Neka mi načine Svetište da prebivam među njima“ (Izlazak 25,8), bila je Božja zapovijed.

This is where we find the number 46 associated with the building of the sanctuary.

Ovdje nalazimo broj 46 povezan s gradnjom Svetišta.

We will read from Exodus and note a tarrying time in this story, as it prefigures the tarrying time in the time of Christ, the Millerites, and at the end of the world. The tarrying time produces the environment that allows the Midnight Cry to be proclaimed and to produce two classes of worshippers. Without the tarrying time, the dynamics of that history would not be in place for what the Lord wants to accomplish at the Midnight Cry. We must see what the tarrying time represents.

Čitat ćemo iz Izlaska i zapaziti vrijeme odgađanja u ovom izvještaju, budući da ono predoznačuje vrijeme odgađanja u Kristovo vrijeme, u vrijeme milerita i na svršetku svijeta. Vrijeme odgađanja stvara okolnosti koje omogućuju da se objavi Ponoćni poklik i da se oblikuju dvije skupine štovatelja. Bez vremena odgađanja, dinamika te povijesti ne bi bila uspostavljena za ono što Gospodin želi ostvariti pri Ponoćnom pokliku. Moramo uvidjeti što vrijeme odgađanja predstavlja.

> And he said unto Moses, Come up unto the Lord, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off. . . . And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar. And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words. Exodus 24:1, 6-8.

> I reče Mojsiju: Uzađi k Gospodu, ti i Aron, Nadab i Abihu, i sedamdesetorica starješina Izraelovih; i poklonite se izdaleka. . . . I Mojsije uze polovicu krvi i stavi je u posude; a drugu polovicu krvi poškropi po žrtveniku. I uze knjigu saveza te je pročita narodu na sluh; a oni rekoše: Sve što je Gospod rekao činit ćemo i bit ćemo poslušni. Tada Mojsije uze krv, poškropi narod i reče: Evo krvi saveza koji je Gospod sklopio s vama prema svim ovim riječima. Izlazak 24:1, 6-8.

This 46-day period, this Tarrying Time, is when the Lord is entering into covenant with a people.

Ovo razdoblje od 46 dana, ovo vrijeme iščekivanja, vrijeme je kada Gospodin sklapa savez s jednim narodom.

Did the Lord enter into covenant with the Millerites in this history? Yes.

Je li Gospodin ušao u savez s mileritima u ovoj povijesti? Da.

Did He enter into covenant with the Christian church at Pentecost in the time of Christ? Yes.

Je li sklopio savez s kršćanskom Crkvom na Pedesetnicu u Kristovo vrijeme? Da.

So, this tarrying time is one of the waymarks of the Lord entering into covenant with a people.

Dakle, ovo vrijeme odgađanja jedno je od obilježja toga da Gospodin stupa u savez s jednim narodom.

> And the Lord said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them. And Moses rose up, and his minister Joshua: and Moses went up into the mount of God. And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them. And Moses went up into the mount, and a cloud covered the mount. And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud and gat him up into the mount: and Moses was in the mount forty days and forty nights. Exodus 24:12-18.

> I Jahve reče Mojsiju: Uzađi k meni na goru i budi ondje; i dat ću ti kamene ploče, Zakon i zapovijedi koje sam napisao, da ih možeš poučavati. Tada ustade Mojsije sa svojim poslužiteljem Jošuom, i Mojsije uzađe na goru Božju. A starješinama reče: Ostanite ovdje za nas dok se ne vratimo k vama; i evo, Aron i Hur s vama su: tko bude imao kakvu stvar, neka dođe k njima. Tako Mojsije uzađe na goru, a oblak prekri goru. I slava Jahvina počivala je na gori Sinaju, i oblak ju je pokrivao šest dana; a sedmoga dana pozva Mojsija iz sredine oblaka. I prizor slave Jahvine bijaše kao oganj koji proždire na vrhu gore pred očima sinova Izraelovih. I Mojsije uđe u sredinu oblaka te se uspe na goru; i Mojsije bijaše na gori četrdeset dana i četrdeset noći. Izlazak 24,12-18.

In the history of Moses, we see a tarrying time. During this time, the two tables symbolize the covenant, and the Lord is entering into covenant and giving Moses instructions on building the temple.

U povijesti Mojsija vidimo vrijeme zadržavanja. Tijekom tog vremena dvije ploče simboliziraju Savez, a Gospodin sklapa Savez i daje Mojsiju upute za gradnju hrama.

From 1798 to 1844, those 46 years, the Lord was raising the Millerite temple so He might enter into covenant with modern Israel.

Od 1798. do 1844., tijekom tih 46 godina, Gospodin je podizao mileritski hram kako bi mogao stupiti u savez s modernim Izraelom.

The period we just read about with Moses and the tarrying time of the 70 elders is called Pentecost in biblical history—fifty days after Passover. The Lord instructed Israel to commemorate Pentecost forever. In the New Testament, Pentecost is a focus of the early Christian church, commemorating this very history. We find the same components at Pentecost in the time of Christ, in the history of the Millerites, and these components will be repeated at the end of the world.

Razdoblje o kojemu smo upravo čitali, povezano s Mojsijem i vremenom čekanja sedamdesetorice starješina, u biblijskoj se povijesti naziva Pedesetnica — pedeset dana nakon Pashe. Gospodin je naložio Izraelu da Pedesetnicu obilježava dovijeka. U Novome zavjetu Pedesetnica je u središtu pozornosti rane kršćanske crkve, kao spomen upravo na tu povijest. Iste sastavnice nalazimo na Pedesetnicu u Kristovo vrijeme, u povijesti milerita, a te će se sastavnice ponoviti i na svršetku svijeta.

## Pentecost and the Tarrying Time in the New Testament

Pedesetnica i vrijeme čekanja u Novome zavjetu

Let us look at Pentecost from Luke 24:44-52, during the story of the road to Emmaus.

Pogledajmo Pedesetnicu u svjetlu Luke 24,44–52, tijekom izvještaja o putu u Emaus.

Earlier in Luke, the two disciples walking with Jesus ask Him to tarry with them. The Bible uses the word 'tarry.' There is a tarrying time marked there, but we want to mark a different tarrying time in this same history.

Ranije u Luki, dvojica učenika koji su hodali s Isusom mole Ga da ostane s njima. Biblija rabi riječ „ostane”. Ondje je označeno vrijeme zadržavanja, ali mi želimo označiti jedno drugo vrijeme zadržavanja u toj istoj povijesti.

> And he [Jesus] said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Then opened he their understanding, that they might understand the scriptures. And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

> I reče im [Isus]: Ovo su riječi koje vam govorih dok još bijah s vama: da se mora ispuniti sve što je o meni napisano u Mojsijevu zakonu, u prorocima i u psalmima. Tada im otvori um da razumiju Pisma. I reče im: Tako je pisano, i tako je Krist trebao trpjeti i treći dan uskrsnuti od mrtvih; i da se u njegovo ime svim narodima, počevši od Jeruzalema, propovijeda pokajanje i oproštenje grijeha. A vi ste svjedoci tome. I evo, ja šaljem na vas obećanje Oca svojega; nego ostanite u gradu Jeruzalemu dok se ne obučete u silu odozgor.

The tarrying time is marked by the command to tarry in Jerusalem for power. This is where the empowerment of the message takes place for the Millerites.

Vrijeme čekanja obilježeno je zapovijeđu da se u Jeruzalemu čeka na silu. Tu se za milerite odvija osnaživanje poruke.

To tarry means to wait. "Blessed is he that waiteth." For what? The empowerment.

Ostati znači čekati. „Blago onomu koji čeka.” Na što? Na osnaženje.

You cannot correctly understand the empowerment of the Midnight Cry unless you understand the tarrying time, where they are commanded to wait for that power. It is part of the story. To have the light set up behind you continue to shine, you must understand the whole history.

Ne možete ispravno razumjeti osnaženje Ponoćnog pokliča ako ne razumijete vrijeme zadržavanja, kada im je zapovjeđeno da čekaju tu silu. To je dio priče. Da bi svjetlo postavljeno iza vas nastavilo sjati, morate razumjeti cijelu povijest.

You may not yet see where this is going, but tomorrow it will become clear.

Možda još ne vidite kamo ovo vodi, ali sutra će postati jasno.

## The Three Prophecies and the Tarrying Time

Tri proročanstva i vrijeme odgađanja

Three prophecies led the Millerites to a misconception that caused the tarrying time and the first disappointment. These prophecies are the same three that William Miller said he was given the commencement for: the 1335, the 2520, and the 2300 days.

Tri su proročanstva navela milerite na pogrešno shvaćanje koje je prouzročilo vrijeme odgode i prvo razočaranje. Ta su proročanstva ista ona tri za koja je William Miller rekao da mu je za njih dan početak: 1335, 2520 i 2300 dana.

If you understand that the tarrying time is a specific component of the Midnight Cry, you must ask what produced the tarrying time. It was these three time prophecies: the 1335, the 2520, and the 2300.

Ako razumijete da je vrijeme odgode poseban sastavni dio Ponoćnog poklika, morate se zapitati što je proizvelo vrijeme odgode. To su bila ova tri vremenska proročanstva: 1335, 2520 i 2300.

If you reject the prophecy of the 2520 and the 1335, you are denying the Midnight Cry and fall off the path to the wicked world below.

Ako odbacite proročanstvo o 2520 i 1335, poričete Ponoćni poklik i padate sa staze dolje u opaki svijet.

That is where we are heading with all this.

To je ono čemu sve ovo vodi.

They tarry because they are to wait for power from on high, and in the Millerite History, that power was the Midnight Cry.

Oni ostaju jer trebaju čekati silu odozgor, a u mileritskoj povijesti ta je sila bila Ponoćni poklik.

> But tarry ye in the city of Jerusalem, until ye be endued with power from on high. And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy. Luke 24:49-52.

> Nego ostanite u gradu Jeruzalemu dok se ne obučete u silu odozgo. I izvede ih do Betanije, pa podiže svoje ruke i blagoslovi ih. I dok ih je blagoslivljao, rastade se od njih i bi uznesen na nebo. A oni mu se pokloniše te se s velikom radošću vratiše u Jeruzalem. Luka 24,49-52.

Bethany is a suburb of Jerusalem, about a mile and a half outside the city. In Jesus' day, this was a significant distance, as people walked everywhere.

Betanija je predgrađe Jeruzalema, oko jedne i pol milje izvan grada. U Isusovo vrijeme to je bila znatna udaljenost, budući da su ljudi posvuda išli pješice.

Bethany means 'House of the Poor.'

Betanija znači „Kuća siromašnih.”

Jesus' favorite place to be was Bethany, where Lazarus, Mary, and Martha lived.

Isusovo omiljeno mjesto boravka bila je Betanija, gdje su živjeli Lazar, Marija i Marta.

It is worth noting that the Triumphal Entry is the history Sister White uses to describe the Midnight Cry.

Vrijedi primijetiti da je svečani ulazak povijest kojom se sestra White služi kako bi opisala Ponoćni poklič.

Before Jesus entered Jerusalem for the Triumphal Entry, He tarried in Bethany, the House of the Poor. There is a tarrying time that precedes the Triumphal Entry, just as there is a tarrying time that precedes the Midnight Cry. They are parallel histories, but we are still dealing with Luke 24:44-52 and waiting and tarrying in Jerusalem.

Prije nego što je Isus ušao u Jeruzalem radi trijumfalnog ulaska, zadržao se u Betaniji, Kući siromašnih. Postoji vrijeme zadržavanja koje prethodi trijumfalnom ulasku, kao što postoji i vrijeme zadržavanja koje prethodi ponoćnom vapaju. To su usporedne povijesti, ali mi se još uvijek bavimo odlomkom Luka 24:44–52 te čekanjem i zadržavanjem u Jeruzalemu.

In Early Writings, page 247, speaking of the Millerite History, Sister White says:

U djelu Rani spisi, na stranici 247, govoreći o mileritskoj povijesti, sestra White kaže:

> "The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844."

> Razočarani su iz Svetoga pisma uvidjeli da se nalaze u vremenu odgode te da moraju strpljivo čekati ispunjenje viđenja. Isti dokazi koji su ih naveli da očekuju svoga Gospodina 1843. godine naveli su ih da Ga očekuju i 1844. godine.

At the Midnight Cry, the Millerites had their understanding of the Scriptures opened.

Pri ponoćnom pokliku mileriti su imali otvoreno razumijevanje Pisma.

"The disappointed ones" from the first disappointment saw from the Scriptures that they were in the tarrying time, and the same evidence that led them to predict 1843 as the return of the Lord now proved 1844.

„Razočarani” iz prvoga razočaranja vidjeli su iz Svetoga pisma da se nalaze u vremenu odgađanja, te su isti dokazi koji su ih naveli da predvide 1843. kao godinu Gospodnjega povratka sada upućivali na 1844.

What had the Lord done for them? He opened their understanding. This is a parallel history to the disciples.

Što je Gospodin učinio za njih? Otvorio im je razum. Ovo je usporedna povijest učenika.

## Jacob’s Tarrying Time and the Covenant

Jakovljevo vrijeme čekanja i Savez

There is a tarrying time in the story of Jacob. This tarrying time illuminates many prophetic truths, though we will only touch on some of them.

U pripovijesti o Jakovu postoji vrijeme zadržavanja. To vrijeme zadržavanja rasvjetljuje mnoge proročke istine, premda ćemo se dotaknuti samo nekih od njih.

Genesis 28, beginning with verse 10, shows that the story of Jacob prefigures the end of the world. Jacob's sons represent the 144,000 at the end of the world.

Postanak 28, počevši od retka 10, pokazuje da Jakovljeva povijest predoznačuje svršetak svijeta. Jakovljevi sinovi predstavljaju 144.000 na svršetku svijeta.

Jacob had sons from four women—two wives, Rachel and Leah, and two concubines. He had to work for his wives: 2520 days for Leah and 2520 days for Rachel. In Jacob's story, we see both 2520s, representing the Northern and Southern Kingdoms.

Jakov je imao sinove od četiriju žena — dviju žena, Rahele i Lee, te dviju inoča. Za svoje je žene morao raditi: 2520 dana za Leu i 2520 dana za Rahelu. U Jakovljevoj priči vidimo oba razdoblja od 2520, koja predstavljaju Sjeverno i Južno Kraljevstvo.

Jacob is a symbol of the Millerite History and the 144,000. His story should provide light for us at the end of the world.

Jakov je simbol mileritske povijesti i 144.000. Njegova bi nam priča trebala pružiti svjetlo na svršetku svijeta.

> And Jacob went out from Beersheba, and went toward Haran. And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place and put them for his pillows, and lay down in that place to sleep. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac; the land whereon thou liest, to thee will I give it, and to thy seed: And thy seed shall be as the dust of the earth, and thou shall spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed. And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of. Genesis 28:10-15.

> I Jakov izađe iz Beer-Šebe i pođe prema Haranu. I dođe na jedno mjesto te ondje prenoći, jer sunce bijaše zašlo; i uze od kamenja onoga mjesta, stavi ga sebi pod glavu i leže na onome mjestu da spava. I usni san, i gle, ljestve postavljene na zemlji, a vrh im dosezaše do neba; i gle, anđeli Božji uzlazili su i silazili po njima. I gle, Gospodin stajaše nad njima i reče: Ja sam Gospodin, Bog Abrahama, oca tvojega, i Bog Izakov; zemlju na kojoj ležiš dat ću tebi i tvome potomstvu. I tvoje će potomstvo biti kao prah zemaljski, i raširit ćeš se na zapad i na istok, i na sjever i na jug; i u tebi i u tvome potomstvu bit će blagoslovljena sva plemena zemaljska. I gle, ja sam s tobom i čuvat ću te kamo god pođeš, i vratit ću te opet u ovu zemlju; jer te neću ostaviti dok ne izvršim ono što sam ti rekao. Postanak 28:10-15.

The Lord is entering into covenant with Jacob. When the Lord enters into covenant with Moses and Israel, there is a tarrying time; when He enters into covenant with Jacob, there is a tarrying time; when He enters into covenant with modern Israel in the Millerite History, there is a tarrying time; and when He enters into covenant with the Christian church at Pentecost, there is a tarrying time.

Gospodin sklapa savez s Jakovom. Kada Gospodin sklapa savez s Mojsijem i Izraelom, postoji vrijeme zadržavanja; kada sklapa savez s Jakovom, postoji vrijeme zadržavanja; kada sklapa savez s modernim Izraelom u mileritskoj povijesti, postoji vrijeme zadržavanja; i kada sklapa savez s kršćanskom crkvom na Pedesetnicu, postoji vrijeme zadržavanja.

In this story, during the tarrying time, the Lord opens the understanding of His people to His Word, symbolized by the ladder with angels ascending and descending—a symbol of communication between God and man.

U ovoj priči, za vrijeme čekanja, Gospodin otvara razumijevanje svoga naroda za svoju Riječ, simboliziranu ljestvama po kojima anđeli uzlaze i silaze — simbolom komunikacije između Boga i čovjeka.

> And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! This is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.

> I Jakov se probudi od svojega sna te reče: Zaista, Gospodin je na ovome mjestu, a ja to nisam znao. I obuze ga strah te reče: Kako je strašno ovo mjesto! Ovo nije ništa drugo doli dom Božji, i ovo su vrata nebeska. Postanak 28,16.17.

At the Midnight Cry, the Millerite virgins are waking up and becoming the House of God. He is entering into covenant with them, making them modern Israel.

Na Ponoćni poklik, mileritske se djevice bude i postaju Dom Božji. On ulazi u savez s njima, čineći ih suvremenim Izraelom.

> And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:18, 19.

> I Jakov urani ujutro, te uze kamen koji bijaše stavio pod svoju glavu, postavi ga za stup i izli ulje na njegov vrh. I nazva ono mjesto Betel; a ime onoga grada prije bijaše Luz. Postanak 28,18.19.

"Luz" is changed. The Millerites were not God's people in 1798. The history of the Millerites is the history of how He enters into covenant with them and makes them His people, changing them from "Luz" to "Bethel."

„Luz” se mijenja. Mileriti 1798. godine nisu bili Božji narod. Povijest milerita povijest je načina na koji On stupa s njima u savez i čini ih svojim narodom, mijenjajući ih iz „Luza” u „Betel”.

> And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, So that I come again to my father's house in peace; then shall the Lord be my God: And this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee. Genesis 28:20-22.

> I Jakov učini zavjet govoreći: Ako Bog bude sa mnom i sačuva me na ovome putu kojim idem, i dade mi kruha da jedem i odjeće da se odjenem, te se u miru vratim u kuću oca svojega, tada će mi Jahve biti Bog; a ovaj kamen koji postavih za stup bit će dom Božji; i od svega što mi dadeš zacijelo ću ti dati desetinu. Postanak 28,20-22.

Jacob's vow is entering into covenant. He asks God to keep him in the way—the Old Paths—and to give him bread to eat. The Millerites are to eat their own bread and not return to Protestant foolishness.

Jakovljev zavjet znači stupanje u savez. On moli Boga da ga sačuva na putu — starim stazama — i da mu dade kruha za jelo. Mileriti trebaju jesti svoj vlastiti kruh i ne vratiti se protestantskoj ludosti.

If we continue to eat the bread God gives us, He will maintain His covenant with us. The bread and raiment in Jacob's vow symbolize the truths on the 1843 Chart, which Ellen White calls the Rock of Ages—the Old Paths and the bread.

Ako nastavimo jesti kruh koji nam Bog daje, On će održavati svoj savez s nama. Kruh i odjeća u Jakovljevu zavjetu simboliziraju istine na Karti iz 1843., koju Ellen White naziva Stijenom vjekova — starim stazama i kruhom.

> "The ladder which Jacob saw in the night vision, the base of it resting upon the earth and the topmost round reaching unto the highest heavens; God himself above the ladder, and His glory shining upon every round; angels ascending and descending upon this ladder of shining brightness, is a symbol of constant communication kept up between this world and heavenly places. God accomplishes His will through the instrumentality of heavenly angels in continual intercourse with humanity. This ladder reveals a direct and important channel of communication with the inhabitants of this earth. The ladder represented to Jacob the world's Redeemer, who links earth and heaven together. Everyone who has seen the evidence and light of truth and accepts the truth, professing his faith in Jesus Christ, is a missionary in the highest sense of the word. He is the receiver of heavenly treasures, and it is his duty to impart them, to diffuse that which he has received." Fundamentals of Christian Education, 270.

> „Ljestve koje je Jakov vidio u noćnom viđenju, kojima je podnožje počivalo na zemlji, a najviša prečka dosezala do najviših nebesa; sâm Bog nad ljestvama, i Njegova slava koja obasjava svaku prečku; anđeli koji se uspinju i silaze po tim ljestvama blistave svjetlosti — simbol su stalne komunikacije koja se održava između ovoga svijeta i nebeskih mjesta. Bog izvršava svoju volju posredstvom nebeskih anđela u neprestanom općenju s čovječanstvom. Ove ljestve otkrivaju izravan i važan kanal komunikacije sa stanovnicima ove zemlje. Ljestve su Jakovu predstavljale Otkupitelja svijeta, koji povezuje zemlju i nebo. Svatko tko je vidio dokaze i svjetlo istine te prihvaća istinu, ispovijedajući svoju vjeru u Isusa Krista, misionar je u najuzvišenijem smislu te riječi. On je primatelj nebeskih blaga, i njegova je dužnost da ih prenosi, da širi ono što je primio.” Fundamentals of Christian Education, 270.

When He opens up their understanding in the tarrying time, He does so by sending angels up and down the ladder.

Kada im u vremenu čekanja otvara razumijevanje, čini to šaljući anđele gore i dolje po ljestvama.

If you have received the truth, you have the responsibility to share it. If you fulfill your responsibility, you become the ladder—the channel of communication. We are called to be that channel.

Ako ste primili istinu, imate odgovornost podijeliti je. Ako ispunite svoju odgovornost, postajete ljestve — kanal komunikacije. Pozvani smo biti taj kanal.

> "The ladder represented Christ; he is the channel of communication between heaven and earth, and angels go to and fro in continual intercourse with the fallen race. The words of Christ to Nathanael were in harmony with the figure of the ladder, when he said, 'Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.' Here the Redeemer identifies himself as the mystic ladder, that makes communication possible between heaven and earth." Review and Herald, November 11, 1890.

> „Ljestve su predstavljale Krista; on je kanal komunikacije između neba i zemlje, a anđeli idu amo i tamo u neprekidnom općenju s palim ljudskim rodom. Kristove riječi upućene Natanaelu bile su u skladu sa slikom ljestava, kada je rekao: ‘Zaista, zaista, kažem vam: odsada ćete vidjeti nebo otvoreno i anđele Božje gdje uzlaze i silaze nad Sinom Čovječjim.’ Ovdje Otkupitelj poistovjećuje samoga sebe s mističnim ljestvama, koje omogućuju komunikaciju između neba i zemlje.” Review and Herald, 11. studenoga 1890.

Jacob has a tarrying time; he tarries and dreams of the ladder, which represents the Lord opening the understanding of His Word to His people during the tarrying time. In this history, the Lord is entering into covenant with His people, taking them from Luz and making them Bethel—the House of God.

Jakov ima vrijeme zadržavanja; zadržava se i sanja o ljestvama, koje predstavljaju Gospodina kako svome narodu tijekom vremena zadržavanja otvara razumijevanje svoje Riječi. U ovoj povijesti Gospodin stupa u savez sa svojim narodom, odvodi ih iz Luza i čini ih Betelom — Domom Božjim.

The channel of communication represented by the angels ascending and descending on the ladder, who is Christ, is also represented in Zechariah. Sister White comments on this in Review and Herald, July 20, 1897, though she uses a different symbol.

Kanal komunikacije koji predstavljaju anđeli što uzlaze i silaze po ljestvama, a koji je Krist, također je prikazan u Zahariji. Sestra White to komentira u Review and Herald, 20. srpnja 1897., premda se služi drukčijim simbolom.

> "The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne."

> „Pomazanici koji stoje uz Gospodina cijele zemlje imaju položaj koji je nekoć bio dan Sotoni kao kerubinu zaklanjaču. Od svetih bića koja okružuju njegovo prijestolje.”

What are the "holy beings"? Angels. "By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth." That is the ladder. Only, here Sister White is not going to use the ladder as the symbol.

Što su „sveta bića“? Anđeli. „Po svetim bićima koja okružuju njegovo prijestolje, Gospod održava stalnu komunikaciju sa stanovnicima zemlje.“ To su ljestve. Samo, ovdje sestra White neće upotrijebiti ljestve kao simbol.

> "The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God's Spirit, the agencies of evil would have entire control over men.

> „Zlatno ulje predstavlja milost kojom Bog održava svjetiljke vjernika opskrbljenima, da ne bi zatreperile i ugasile se. Kad ne bi bilo tako da se ovo sveto ulje izlijeva s neba u porukama Božjega Duha, sile zla imale bi potpunu vlast nad ljudima.

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

> Bog se obeščašćuje kada ne primamo poruke koje nam šalje. Tako odbijamo zlatno ulje koje bi On izlio u naše duše da se prenese onima koji su u tami. Kada se začuje poziv: „Evo zaručnika! Iziđite mu u susret“, oni koji nisu primili sveto ulje, koji nisu njegovali Kristovu milost u svojim srcima, ustanovit će, poput ludih djevica, da nisu spremni susresti svojega Gospodina. Oni u sebi nemaju moć pribaviti ulje, i njihovi su životi upropašteni. Ali ako se traži Božji Sveti Duh, ako molimo kao što je molio Mojsije: „Pokaži mi slavu svoju“, Božja će se ljubav razliti u našim srcima. Kroz zlatne cijevi, zlatno će nam se ulje prenositi. „Ne silom ni snagom, nego mojim Duhom, govori Jahve nad Vojskama.“ Primajući sjajne zrake Sunca pravednosti, Božja djeca svijetle kao svjetla u svijetu.“ Review and Herald, 20. srpnja 1897.

In the story of Jacob, we have the story of the Millerite History. There is a tarrying time, and he sees the ladder representing communication between Heaven and Earth.

U priči o Jakovu nalazimo povijest mleritskog pokreta. Postoji vrijeme odgode, i on vidi ljestve koje predstavljaju komunikaciju između Neba i Zemlje.

Zechariah tells us about two golden pipes. A ladder has two primary rails, but Zechariah calls them two golden pipes.

Zaharija nam govori o dvije zlatne cijevi. Ljestve imaju dvije glavne bočne prečke, ali Zaharija ih naziva dvjema zlatnim cijevima.

We are to receive the messages that come down from the ladder of Heaven and communicate them to others. If we do that, we become part of the ladder, part of the communication process.

Trebamo primati poruke koje silaze s nebeskih ljestava i prenositi ih drugima. Ako to činimo, postajemo dio ljestava, dio procesa priopćavanja.

Sister White ties this into the parable of the Ten Virgins.

Sestra White to povezuje s prispodobom o deset djevica.

In the Millerite History, they were fulfilling the parable of the Ten Virgins. Jacob's tarrying time is the tarrying time of Matthew 25 and Habakkuk 2: "Though the vision tarry, wait for it."

U mleritskoj povijesti ispunjavali su prispodobu o deset djevica. Jakovljevo vrijeme otezanja jest vrijeme otezanja iz Mateja 25 i Habakuka 2: „Ako vizija i odugovlači, čekaj je.”

The story of Jacob and Zechariah are the same tarrying times.

Priča o Jakovu i Zahariji ista je vremena odugovlačenja.

The tarrying time marks, among other things, that the Lord is about to increase His followers' understanding of the Word of God. If you do not receive that Holy Oil, you are a foolish virgin.

Vrijeme odgode označuje, među ostalim, da Gospodin uskoro kani povećati razumijevanje Riječi Božje među svojim sljedbenicima. Ako ne primiš to sveto ulje, luda si djevica.

When you reach this history, when the door closes and you are a foolish virgin, Sister White says, "The saddest words that were ever heard, 'I knew you not.'"

Kada dosegneš ovu povijest, kada se vrata zatvore i ti budeš luda djevica, sestra White kaže: „Najžalosnije riječi koje su ikada bile čute: ‘Nisam vas poznavao.’”

You cannot separate the tarrying time from the Midnight Cry. The tarrying time produces the outpouring of the Holy Spirit, which opens God's people's understanding to the Word at the Midnight Cry and provides the oil that distinguishes the wise from the foolish virgins.

Ne možete odvojiti vrijeme odgađanja od Ponoćnog pokliča. Vrijeme odgađanja dovodi do izlijevanja Duha Svetoga, koje Božjem narodu otvara razumijevanje Riječi u vrijeme Ponoćnog pokliča i daje ulje koje razlikuje mudre od ludih djevica.

## The Tarrying Time and Christ’s Crowning Miracle

Vrijeme čekanja i Kristovo krunsko čudo

There is a tarrying time when Christ performed His crowning act—raising Lazarus.

Postoji vrijeme zadržavanja kada je Krist izvršio svoje krunsko djelo — uskrsnuvši Lazara.

Jesus received the message, "Lazarus is sick. Come, take care of him." But Jesus did not go immediately.

Isus je primio poruku: „Lazar je bolestan. Dođi, pobrini se za njega.” Ali Isus nije odmah otišao.

Sister White says the disciples stumbled over this. They wondered why He was not going to help His friend, or prove His power as the Messiah. But He tarried.

Sestra White kaže da su se učenici spotaknuli o to. Pitali su se zašto neće pomoći svojemu prijatelju niti dokazati svoju moć kao Mesija. Ali On je oklijevao.

> "In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed 'the resurrection, and the life.' He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany." The Desire of Ages, 529.

> „Odgađajući svoj dolazak k Lazaru, Krist je imao cilj milosrđa prema onima koji Ga nisu primili. Zadržao se kako bi, uskrišavajući Lazara od mrtvih, svojem tvrdokornom, nevjernom narodu dao još jedan dokaz da je On doista ‘uskrsnuće i život’. Nerado je odustajao od svake nade za narod, siromašne, zalutale ovce doma Izraelova. Njegovo se srce slamalo zbog njihova nepokajanja. U svojem milosrđu naumio im je dati još jedan dokaz da je On Obnovitelj, Onaj koji jedini može iznijeti na vidjelo život i besmrtnost. To je trebalo biti dokaz koji svećenici nisu mogli pogrešno protumačiti. To je bio razlog Njegova odgađanja odlaska u Betaniju.” The Desire of Ages, 529.

He tarried to give them one more evidence that He had the ability to bring the dead to life. This crowning miracle, the raising of Lazarus, set the seal of God on His work and claim to Divinity. At the Midnight Cry, the Lord is raising up the wise virgins. This is an illustration of the sealing process. The Millerites were being sealed, providing an illustration of the sealing of the 144,000. The lesson of Lazarus is that Christ can take someone dead in trespasses and sins and bring them to life. In the passage of Lazarus, Christ defines death as sleep. They are all sleeping. He is tarrying. He will resurrect Lazarus, bringing them to life and placing His seal upon them. This is His crowning miracle. In our history, when He seals the 144,000, He lifts them up as an ensign. Zechariah says that ensign is as jewels in a crown. This is His crowning act.

Zadržao se kako bi im dao još jedan dokaz da ima moć mrtve vratiti u život. To vrhunsko čudo, uskrsnuće Lazara, stavilo je Božji pečat na Njegovo djelo i na Njegovo pravo na božanstvo. U Ponoćnom pokliku Gospod podiže mudre djevice. To je prikaz procesa pečaćenja. Mileriti su bili pečaćeni, pružajući prikaz pečaćenja 144.000. Pouka o Lazaru jest da Krist može uzeti nekoga tko je mrtav u prijestupima i grijesima i vratiti ga u život. U odlomku o Lazaru Krist smrt definira kao san. Svi oni spavaju. On se zadržava. On će uskrsnuti Lazara, vraćajući ih u život i stavljajući svoj pečat na njih. To je Njegovo vrhunsko čudo. U našoj povijesti, kada zapečati 144.000, On ih podiže kao stijeg. Zaharija kaže da je taj stijeg kao dragulji u kruni. To je Njegov krunski čin.

With the outpouring and opening up of truth in the Millerite history, the tarrying time marks when the Lord opens up the truth. The ladder, with angels ascending and descending, is where the sealing process takes place.

S izlijevanjem i otvaranjem istine u milleritskoj povijesti, vrijeme odgode označava kada Gospodin otvara istinu. Ljestve, s anđelima koji uzlaze i silaze, mjesto su gdje se odvija proces pečaćenja.

## The Triumphal Entry and the Midnight Cry

Slavodobitni ulazak i ponoćni poklič

Now we look at the Triumphal Entry. Notice what Sister White compares the Triumphal Entry to in the Spirit of Prophecy, volume 4, page 250.

Sada promatramo trijumfalni ulazak. Zapazite s čime sestra White uspoređuje trijumfalni ulazak u Duhu proroštva, svezak 4, stranica 250.

> "The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ's triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, 'Blessed is he that cometh in the name of the Lord!' [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, 'Behold, the Bridegroom cometh!'"

> „Ponoćni poklik nije se toliko pronosio argumentacijom, premda je biblijski dokaz bio jasan i neoboriv. S njime je išla poticajna sila koja je pokretala dušu. Nije bilo sumnje ni preispitivanja. Prigodom Kristova slavodobitnog ulaska u Jeruzalem, narod koji se iz svih krajeva zemlje okupio da svetkuje blagdan pohrlio je na Maslinsku goru, i kada su se pridružili mnoštvu koje je pratilo Isusa, zahvatilo ih je nadahnuće toga časa te su pridonijeli da se razliježe poklik: ‘Blagoslovljen koji dolazi u ime Gospodnje!’ [Matthew 21:9.] Na sličan su način i nevjernici, koji su hrlili na adventističke skupove — neki iz znatiželje, a neki samo da bi se rugali — osjetili osvjedočavajuću silu koja je pratila poruku: ‘Evo, zaručnik dolazi!’”

The Triumphal Entry represents the Midnight Cry.

Slavodobitni ulazak predstavlja Ponoćni poklik.

Let us read what Sister White says about the Triumphal Entry in The Youth Instructor, February 21, 1901.

Pročitajmo što sestra White kaže o trijumfalnom ulasku u časopisu The Youth Instructor, 21. veljače 1901.

> "The time of Christ's entry into Jerusalem was the most lovely season of the year. The mount of Olives was carpeted with green, and the groves were beautiful with varied foliage. From the regions round about Jerusalem many people had come to the feast with an earnest desire to see Jesus."

> Vrijeme Kristova ulaska u Jeruzalem bilo je najljepše doba godine. Maslinska gora bila je zastrta zelenilom, a gajevi su bili prekrasni raznolikim lišćem. Iz krajeva oko Jeruzalema mnogi su ljudi došli na blagdan sa žarkom željom da vide Isusa.

Why? Because, they heard about Lazarus.

Zašto? Zato što su čuli za Lazara.

> "The crowning miracle of the Saviour, in raising Lazarus from the dead, had had a wonderful effect upon the people, and a large and enthusiastic multitude was drawn to the place where Jesus was tarrying."

> Krunsko čudo Spasitelja, u uskrišenju Lazara iz mrtvih, imalo je čudesan učinak na narod, te je veliko i oduševljeno mnoštvo bilo privučeno na mjesto gdje se Isus zadržavao.

So, He is tarrying in Bethany before the Triumphal Entry.

Dakle, On boravi u Betaniji prije slavodobitnog ulaska.

This refers to the Tarrying Time.

To se odnosi na vrijeme čekanja.

> "The afternoon was half spent when Jesus sent his disciples to the village of Bethphage, saying: 'Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.'

> Poslijepodne je već bilo napola prošlo kada je Isus poslao svoje učenike u selo Betfagu, rekavši: „Pođite u selo pred vama, i odmah ćete naći privezanu magaricu i magare s njom; odriješite ih i dovedite ih k meni. A ako vam tko što rekne, kazat ćete: Gospodinu su potrebni; i odmah će ih poslati.“

> "This was the first time during His ministry that Christ consented to ride, and the disciples interpreted this as a sign that He was about to assert His kingly power and authority, and take His position on David's throne. Joyfully they executed the commission. They found the colt, loosed him, and brought him to Jesus, who sat upon him. As Jesus took His seat upon the animal, the air was filled with acclamations of praise and triumph. He bore no outward sign of royalty, wore no dress of state, nor was He followed by soldiers. But He was surrounded by a company excited with expectancy. He had just raised the dead. The people thought He was coming to be the Savior of Israel. Who were these people?

> To je bio prvi put tijekom svoje službe da je Krist pristao jahati, a učenici su to protumačili kao znak da će upravo ustvrditi svoju kraljevsku silu i vlast te zauzeti svoje mjesto na Davidovu prijestolju. Radosno su izvršili nalog. Našli su magare, odriješili ga i doveli Isusu, koji je sjeo na nj. Kad je Isus zauzeo svoje mjesto na životinji, zrak se ispunio usklikima hvale i pobjede. Nije nosio nikakvo vanjsko obilježje kraljevskog dostojanstva, nije bio odjeven u državničko ruho, niti su ga pratili vojnici. Ali bio je okružen mnoštvom uzbuđenim iščekivanjem. Upravo je bio uskrsnuo mrtvaca. Narod je mislio da dolazi biti Spasitelj Izraela. Tko su bili ti ljudi?

> "Many flatter themselves that the hour of Israel's emancipation is at hand. In imagination they see the Roman army dispersed, and driven from Jerusalem, and the Jewish nation once more free from the yoke of the oppressor. From lip to lip the question passes, 'Will he at this time restore again the kingdom to Israel?' Many in the throng recall the word of the prophet: 'Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass.' Each strives to excel the other in responding to the prophetic past. The shout echoes from mountain and valley, 'Hosanna to the Son of David:'—the Midnight Cry—'Blessed is he that cometh in the name of the Lord; hosanna in the highest.'

> Mnogi se laskaju mišlju da je došao čas Izraelova oslobođenja. U mašti vide rimsku vojsku raspršenu i protjeranu iz Jeruzalema, a židovski narod ponovno slobodan od jarma tlačitelja. Od usta do usta prelazi pitanje: „Hoće li u ovo vrijeme opet uspostaviti kraljevstvo Izraelu?” Mnogi u mnoštvu prisjećaju se riječi proroka: „Raduj se veoma, kćeri sionska; podvikuj, kćeri jeruzalemska: evo, tvoj kralj dolazi k tebi: pravedan je i donosi spasenje; ponizan i jaše na magarcu.” Svaki nastoji nadmašiti drugoga u odgovoru na proročku prošlost. Klicanje odjekuje s gore i iz doline: „Hosana Sinu Davidovu:” — Ponoćni poklik — „Blagoslovljen koji dolazi u ime Gospodnje; hosana na visinama.”

No mourning or wailing was heard in that procession. Those who had once been blind, but whose eyes had been healed by the Son of God, led the way.

U toj povorci nije se čula nikakva žalost ni naricanje. Oni koji su nekoć bili slijepi, ali čije je oči izliječio Sin Božji, predvodili su je.

Who leads the way? Those who used to be Laodicean's.

Tko predvodi put? Oni koji su nekoć bili laodicejci.

> "They pressed close to Jesus, while one whom He had raised from the dead led the animal He rode. Those once deaf and dumb, now healed, helped to swell the glad hosannas. Cripples, now walking, broke down palm branches and strewed them in His path.

> Tiskali su se uz Isusa, dok je jedan kojega je On uskrisio od mrtvih vodio životinju na kojoj je jahao. Oni nekoć gluhi i nijemi, sada iscijeljeni, pridonosili su sve glasnijim radosnim hosanama. Hromi, koji su sada hodali, lomili su palmine grane i prostirali ih na Njegovu putu.

> "The leper, once shut out from society, was there, cleansed by the Saviour's power. He laid his garment in the path of the Saviour, exclaiming, 'O give thanks unto the Lord; for he is good: for his mercy endureth forever.'

> Gubavac, nekoć isključen iz društva, bio je ondje, očišćen Spasiteljevom silom. Položio je svoju odjeću na put Spasitelju, kličući: „O zahvaljujte Gospodinu, jer je dobar; jer milost njegova traje dovijeka.“

> "The healed demoniac was there, now in his right mind, adding his testimony: 'The Lord hath done great things for me, whereof I am glad.'

> Izliječeni opsjednuti bio je ondje, sada pri zdravoj pameti, pridružujući svoje svjedočanstvo: „Gospodin mi je učinio velika djela, čemu se radujem.”

> "The restored dead were there, praising Him. The widow and the orphan told of His wonderful works. Little children, those healed of diseases, and those brought back from the grave, bestrewed the path of the Redeemer with palm branches and flowers."

> Uskrišeni mrtvi bili su ondje, hvaleći Ga. Udovica i siroče pripovijedali su o Njegovim čudesnim djelima. Mala djeca, oni izliječeni od bolesti i oni vraćeni iz groba, posipali su put Otkupitelja palmovim granama i cvijećem.

So, Jesus tarries in the House of the Poor, referring to the Tarrying Time.

Dakle, Isus ostaje u Kući Siromašnih, upućujući na Vrijeme Zadržavanja.

Why? Because He is about to pour out His Holy Spirit and open their understanding, referring to the Midnight Cry.

Zašto? Zato što će uskoro izliti Duha Svetoga i otvoriti njihovo razumijevanje, upućujući na Ponoćni poklik.

In this story, He is coming as a King, referring to October 22, 1844. Does Jesus come to receive a kingdom on October 22, 1844? Yes.

U ovoj priči On dolazi kao Kralj, što se odnosi na 22. listopada 1844. Dolazi li Isus 22. listopada 1844. primiti kraljevstvo? Da.

This is the Triumphal Entry, and there are those who will raise the Midnight Cry.

Ovo je svečani ulazak, a bit će onih koji će podići ponoćni poklič.

Who are these people? They are those transformed by the power of Christ.

Tko su ti ljudi? To su oni koje je preobrazila Kristova sila.

The message of Christ's righteousness, His power to change us from blind to seeing, from dead to living, from leper to pure, is carried in the history of the Triumphal Entry, prefiguring the Midnight Cry. What carries that message?

Poruka Kristove pravednosti, Njegove sile da nas promijeni iz slijepih u one koji vide, iz mrtvih u žive, iz gubavca u čista, sadržana je u povijesti Svečanoga ulaska, koji predoznačuje Ponoćni poklik. Što nosi tu poruku?

What is Christ riding upon? An ass. It is the Message of Islam that carries the message of Christ's righteousness.

Na čemu Krist jaše? Na magarcu. Poruka islama nosi poruku Kristove pravednosti.

In 1840, the empowerment of the First Angel's Message was connected to the restraint of Islam. The First Message leads to the Second Message; they cannot be separated.

Godine 1840. osnaženje poruke prvoga anđela bilo je povezano s obuzdavanjem islama. Prva poruka vodi do druge poruke; one se ne mogu razdvojiti.

The First Message carries the Second Message.

Prva poruka nosi Drugu poruku.

The First Message was confirmed when Islam was restrained, fulfilling prophecy. This confirmation empowered the First Angel's Message and led to the Protestants closing their doors against it.

Prva poruka bila je potvrđena kada je islam bio obuzdan, ispunjavajući proročanstvo. Ta je potvrda osnažila poruku prvoga anđela i dovela do toga da su protestanti zatvorili svoja vrata pred njom.

The closing of the doors by the Protestant churches was the rejection of the Message of Islam.

Zatvaranje vrata od strane protestantskih crkava bilo je odbacivanje poruke islama.

The Millerite history prefigures our history.

Povijest mileritskog pokreta predoznačuje našu povijest.

The message of Christ's righteousness in the sealing time of the 144,000, when the Lord pours out His Holy Spirit and opens the Scriptures to the Laodicean's and lepers of Adventism, is again carried by the ass—the Message of Islam.

Poruka Kristove pravednosti u vremenu pečaćenja 144.000, kada Gospod izlijeva svoga Svetoga Duha i otvara Pisma laodicejcima i gubavcima adventizma, ponovno se nosi po magarcu — Poruci islama.

> "In the summer and autumn of 1844 the proclamation, 'Behold, the Bridegroom cometh,' was given. The two classes represented by the wise and foolish virgins were then developed—one class who looked with joy to the Lord's appearing, and who had been diligently preparing to meet Him; another class that, influenced by fear and acting from impulse, had been satisfied with a theory of the truth, but were destitute of the grace of God. In the parable, when the bridegroom came, 'they that were ready went in with him to the marriage.' The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. . . ." The Great Controversy, 427

> U ljeto i jesen 1844. bila je objavljena poruka: „Evo, zaručnik dolazi.“ Tada su se razvile dvije skupine predočene mudrim i ludim djevicama — jedna skupina koja je s radošću gledala na Gospodinov dolazak i koja se marljivo pripravljala da Ga dočeka; druga skupina koja je, pod utjecajem straha i djelujući iz nagona, bila zadovoljna teorijom istine, ali je bila lišena Božje milosti. U prispodobi, kada je zaručnik došao, „koje bijahu spremne uđoše s njim na svadbu“. Dolazak zaručnika, koji je ovdje prikazan, zbiva se prije svadbe. Svadba predstavlja Kristovo primanje Njegova kraljevstva. . . . Velika borba, 427

The Triumphal Entry is the King coming. On October 22, 1844, He receives the Kingdom. This is the Triumphal Entry.

Slavodobitni ulazak jest dolazak Kralja. Dana 22. listopada 1844. On prima Kraljevstvo. To je Slavodobitni ulazak.

It is in this time period that the two classes are being sealed into their fate.

U ovome vremenskom razdoblju dvije skupine bivaju zapečaćene u svojoj sudbini.

> "The proclamation, 'Behold, the Bridegroom cometh,' in the summer of 1844, led thousands to expect the immediate advent of the Lord. At the appointed time the Bridegroom came, not to the earth, as the people expected, but to the Ancient of Days in heaven, to the marriage, the reception of His kingdom. 'They that were ready went in with Him to the marriage: and the door was'—what?—'shut.' They were not to be present in person at the marriage; for it takes place in heaven, while they are upon the earth. The followers of Christ are to 'wait for their Lord, when He will return from the wedding.' Luke 12:36. But they are to understand His work, and to follow Him by faith as He goes in before God. It is in this sense that they are said to go in to the marriage." The Great Controversy, 427.

> Objava: „Evo, Zaručnik dolazi“, u ljeto 1844., navela je tisuće da očekuju skori Gospodinov dolazak. U određeno vrijeme Zaručnik je došao, ne na zemlju, kako je narod očekivao, nego k Starcu Dana na nebu, na svadbu, na primanje svojega kraljevstva. „I koje bijahu spremne uđoše s Njime na svadbu; i vrata se“ — što? — „zatvoriše.“ Oni nisu trebali osobno biti nazočni na svadbi; jer se ona odvija na nebu, dok su oni na zemlji. Kristovi sljedbenici trebaju „čekati svoga Gospodara kada se vrati sa svadbe“. Luka 12:36. Ali oni trebaju razumjeti Njegovo djelo i vjerom Ga slijediti dok On ulazi pred Boga. U tom se smislu za njih kaže da ulaze na svadbu.“ Velika borba, 427.

## Scriptural References to the Tarrying Time

Biblijske reference na vrijeme čekanja

A few Scriptures highlight the tarrying time. We will go through them quickly and close with a statement by Sister White.

Nekoliko biblijskih redaka ističe vrijeme zadržavanja. Brzo ćemo ih proći i zaključiti izjavom sestre White.

> While the bridegroom tarried, they all slumbered and slept. Matthew 25:5.

> Dok je zaručnik odgađao, sve su zadrijemale i zaspale. Matej 25,5.

Right here, March 22, 1844, referring to the Tarrying Time.

Upravo ovdje, 22. ožujka 1844., u vezi s vremenom odgode.

March 22, 1844, is not a prediction of Bible prophecy. It is the date the Millerites misunderstood, but it produced the first disappointment and marked the tarrying time.

22. ožujka 1844. nije predviđanje biblijskog proroštva. To je datum koji su mileriti pogrešno razumjeli, ali je prouzročio prvo razočaranje i označio vrijeme odgađanja.

The Scriptures do not claim that God produces the tarrying time. It is the people's misunderstanding that produces it: 'Though the vision tarry, wait for it, for it will not tarry, it does not lie.'

Pisma ne tvrde da Bog uzrokuje vrijeme odgode. To ga proizvodi nerazumijevanje naroda: „Ako vizija i kasni, čekaj je, jer neće kasniti, ne laže.”

> Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:12, 13.

> Blago onome koji čeka i dosegne tisuću tristo trideset i pet dana. A ti idi svojim putem do svršetka; jer počivat ćeš i stajat ćeš u svojoj baštini na svršetku dana. Daniel 12:12, 13.

You can read this two ways. Either way:

Ovo možete čitati na dva načina. U svakom slučaju:

Blessed is he that waiteth, and blessed is he that cometh to the 1335. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.

Blagoslovljen je onaj koji čeka i koji dođe do tisuću tristo trideset i pet dana. A ti idi svojim putem do svršetka; jer počivat ćeš i stajati u svojem dijelu na svršetku dana.

The blessing of coming to the 1335 is not just about reaching the end of the time prophecy. The 1335 ends in 1843 on the Chart. The blessing is not just the end of the prophecy, but the experience of the tarrying time. The blessing takes place between the Tarrying Time and October 22, 1844. This is where you are to wait. "Blessed is he who waiteth."

Blagoslov dolaska do 1335 nije samo u dosezanju završetka vremenskoga proročanstva. Na Karti 1335 završava 1843. godine. Blagoslov nije samo završetak proročanstva, nego iskustvo vremena odgađanja. Blagoslov se zbiva između vremena odgađanja i 22. listopada 1844. To je mjesto gdje trebaš čekati. „Blagoslovljen je onaj koji čeka.”

> And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:18.

> Zato će Gospod čekati da vam iskaže milost; zato će se uzvisiti da vam se smiluje, jer Gospod je Bog pravde; blago svima koji njega čekaju. Izaija 30,18.

The waiting is from the Tarrying Time to October 22, 1844. If you are waiting for Him, you will be blessed.

Čekanje se proteže od vremena zadržavanja do 22. listopada 1844. Ako Ga čekate, bit ćete blagoslovljeni.

> 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. Habakkuk 2:3.

> Jer viđenje je još za određeno vrijeme, ali će na svršetku progovoriti i neće slagati: ako i oklijeva, čekaj ga; jer će zacijelo doći, neće zakasniti. Habakuk 2,3.

It was the misunderstanding of the Millerites that brought about the tarrying time. The vision is for an appointed time—October 22, 1844. It is not going to lie, but you will think it tarries because of misunderstanding.

Nerazumijevanje milerita prouzročilo je vrijeme odgode. Viđenje je za određeno vrijeme — 22. listopada 1844. Ono neće iznevjeriti, ali ćete misliti da odgađa zbog nerazumijevanja.

Did the Lord design the misunderstanding? Yes. Sister White says so.

Je li Gospodin namjerno oblikovao to nerazumijevanje? Da. Sestra White to kaže.

The Lord produced the misunderstanding through the 1843 Chart. William Miller said he never conclusively stated 1843, but in 1843 the brethren asked him to remove the 'if' and mark 1843 as a waymark. Sister White says this is a prophetic waymark, a fulfillment of Habakkuk 2. This waymark, dogmatically marking 1843, produced the tarrying time.

Gospodin je proizveo nesporazum putem Karte iz 1843. William Miller rekao je da nikada nije konačno ustvrdio 1843., ali su ga 1843. braća zamolila da ukloni „ako” i označi 1843. kao putokaz. Sestra White kaže da je to proročki putokaz, ispunjenje Habakuka 2. Taj putokaz, dogmatski označavajući 1843., proizveo je vrijeme oklijevanja.

> "Blessed are the eyes which saw the things that were seen in 1843 and 1844. The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God's appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony." Manuscript Releases, volume 21, 437.

> „Blagoslovljene su oči koje su vidjele ono što se vidjelo 1843. i 1844. godine. Poruka je dana. I ne bi smjelo biti odgađanja u ponavljanju poruke, jer se znakovi vremena ispunjavaju; završno djelo mora biti obavljeno. Veliko će djelo biti učinjeno u kratkom vremenu. Uskoro će po Božjem određenju biti dana poruka koja će narasti u glasan poklič. Tada će Daniel stajati u svojem dijelu, da dade svoje svjedočanstvo.” Manuscript Releases, sv. 21, 437.

Notice Daniel 12:12, 13: "Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days."—"Blessed is he that comes to the 1335. Blessed is he that comes to 1843," that is verse 12.

Zapazite Daniela 12,12.13: „Blago onomu koji čeka i dođe do tisuću tristo trideset i pet dana.“ — „Blago onomu koji dođe do 1335. Blago onomu koji dođe do 1843.“ To jest 12. redak.

Verse 13:

Redak 13:

> But go thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:12, 13.

> A ti idi svojim putem do svršetka; jer ćeš počivati i stajat ćeš u svojoj baštini na svršetku dana. Daniel 12,12.13.

Sister White ties together verses 12 and 13, saying the blessing of the 1335 is fulfilled in 1843 and 1844. It is not about a point in time, but about those who wait for the Triumphal Entry into Jerusalem by Christ, recognize the angels ascending and descending on the ladder, and enter into covenant with the Lord as He gives them the two tables of the covenant.

Sestra White povezuje retke 12 i 13, govoreći da se blagoslov 1335 ispunjava 1843. i 1844. godine. Ne radi se o određenoj vremenskoj točki, nego o onima koji čekaju Kristov svečani ulazak u Jeruzalem, prepoznaju anđele kako uzlaze i silaze po ljestvama te stupaju u savez s Gospodinom dok im On daje dvije ploče Saveza.

Back to Articles