Article

# The Spirit of Prophecy: The Midnight Cry

Duh proroštva: Ponoćni poklik

Habakkuk's Two Tables

Habakukove dvije ploče

Author

Jeff Pippenger

Published

October 13, 2012

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A Word of Clarification

Riječ pojašnjenja

Recently we began to prepare the transcription of Habakkuk’s Two Tables to be translated into the various languages represented on our website. The task of changing a spoken presentation into a written presentation is much more of a task than might be understood if one is not familiar with all the hoops that must be jumped through to turn a spoken presentation into a written presentation, along with the necessary problems of ultimately translating the material into the various languages on the website. We just started our copy-editing of the first of the ninety-five presentations and I discovered another hoop that we must also jump through. It has to do with the progressive development of this message from 1989 until our current history.

Nedavno smo započeli pripremu prijepisa Habakukove dvije ploče radi prevođenja na razne jezike zastupljene na našoj internetskoj stranici. Zadaća pretvaranja usmenog izlaganja u pisani oblik mnogo je zahtjevnija nego što bi se moglo razumjeti ako netko nije upoznat sa svim preprekama koje se moraju svladati kako bi se usmeno izlaganje pretvorilo u pisano, zajedno s nužnim poteškoćama konačnog prevođenja građe na razne jezike na internetskoj stranici. Upravo smo započeli jezično uredništvo prvoga od devedeset i pet izlaganja i otkrio sam još jednu prepreku koju također moramo svladati. Ona se odnosi na progresivni razvoj ove poruke od 1989. godine pa sve do naše sadašnje povijesti.

In the presentations of about fifteen years ago there were truths that were in their infant state of understanding. The first of those truths that I must clarify is the arrival of the second angel in Millerite history. I understood at that time that the second angel arrived when the Protestant churches began to close their doors against Miller’s presentation of the first angel’s message, in conjunction with the termination of the year 1843. William Miller worked upon a reckoning of time that he believed identified that the year of 1843 began on March 22, 1843 and ended on March 22, 1844. He had thought the three prophecies that ultimately were placed upon the two sacred charts would terminate in the year of 1843, and he believed that year ended on March 22, 1844. He was wrong on two points.

U izlaganjima od prije otprilike petnaest godina postojale su istine koje su bile u svojem začetnom stupnju razumijevanja. Prva od tih istina koju moram razjasniti jest dolazak drugoga anđela u mileritskoj povijesti. U to sam vrijeme razumio da je drugi anđeo došao kada su protestantske crkve počele zatvarati svoja vrata pred Millerovim izlaganjem poruke prvoga anđela, u vezi sa završetkom godine 1843. William Miller radio je na temelju računanja vremena za koje je vjerovao da pokazuje kako je godina 1843. započela 22. ožujka 1843. i završila 22. ožujka 1844. Smatrao je da će se tri proročanstva koja su naposljetku bila stavljena na dvije svete karte završiti u godini 1843., te je vjerovao da je ta godina završila 22. ožujka 1844. Bio je u krivu u dvjema točkama.

The three prophecies of the 1335 days of Daniel twelve, the 2520 years of the “seven times” of Leviticus twenty-six and the 2300 days of Daniel eight were understood by Miller to conclude in March of 1844. The Lord thereafter guided Samuel Snow to not only understand that the prophecies ended not in 1843, but 1844. Snow applied the Karaite reckoning of time, that was not the time application Miller had been employing. Miller had been using the Rabbinic/equinox-based reckoning of time that based the year upon spring to spring.

Tri proročanstva o 1335 dana iz Daniela dvanaest, o 2520 godina „sedam vremena“ iz Levitskog zakonika dvadeset i šest te o 2300 dana iz Daniela osam, Miller je razumio kao ona koja završavaju u ožujku 1844. godine. Gospodin je potom vodio Samuela Snowa da ne samo razumije kako proročanstva ne završavaju 1843., nego 1844. godine. Snow je primijenio karaitsko računanje vremena, što nije bila vremenska primjena koju je Miller bio upotrebljavao. Miller je upotrebljavao rabinsko/ekvinocijsko računanje vremena koje je godinu temeljilo na razdoblju od proljeća do proljeća.

When we were presenting Habakkuk’s Two Tables, we had not understood this historical reality and were using Miller’s experience to mark March 22, 1844 as the arrival of the second angel and the beginning of the tarrying time. I understood, and still do that the arrival of that angel corresponded to when the Protestants rejected Miller’s message of the first angel, and the following passage was my point of reference.

Kad smo izlagali Habakukove dvije ploče, nismo bili razumjeli ovu povijesnu stvarnost te smo se služili Millerovim iskustvom kako bismo 22. ožujka 1844. označili kao dolazak drugoga anđela i početak vremena odgode. Razumio sam, i još uvijek razumijem, da je dolazak toga anđela odgovarao trenutku kada su protestanti odbacili Millerovu poruku prvoga anđela, a sljedeći je odlomak bio moje uporište.

> “In June, 1842, Mr. Miller gave his second course of lectures at the Casco Street church in Portland. I felt it a great privilege to attend these lectures; for I had fallen under discouragements, and did not feel prepared to meet my Saviour. This second course created much more excitement in the city than the first. With few exceptions, the different denominations closed the doors of their churches against Mr. Miller. Many discourses from the various pulpits sought to expose the alleged fanatical errors of the lecturer; but crowds of anxious listeners attended his meetings, and many were unable to enter the house. The congregations were unusually quiet and attentive.” Life Sketches, 27.

> „U lipnju 1842. g. gospodin Miller održao je svoj drugi niz predavanja u crkvi u Casco Streetu u Portlandu. Smatrala sam velikom povlasticom što sam mogla prisustvovati tim predavanjima, jer sam bila zapala u obeshrabrenje i nisam se osjećala pripravnom susresti svoga Spasitelja. Ovaj drugi niz izazvao je u gradu mnogo veće uzbuđenje nego prvi. Uz malo iznimaka, različite vjerske zajednice zatvorile su vrata svojih crkava pred gospodinom Millerom. Mnogi govori s raznih propovjedaonica nastojali su razotkriti navodne fanatične zablude toga predavača; ali mnoštva zabrinutih slušatelja pohađala su njegove sastanke, a mnogi nisu mogli ući u zgradu. Skupštine su bile neobično mirne i pažljive.” Life Sketches, 27.

I understood the closing of the doors to Miller’s message marked the beginning of the rejection of the first angel, and in agreement with Miller’s understanding of the Rabbinic/equinox-based reckoning of time I assumed that March 22, 1844 marked the conclusion of 1843. Miller’s presentation in Portland in June of 1842 is actually a waymark that identifies a progressive rejection that ultimately concluded on April 18, 1844, but at the time of the presentations we had not recognized Samuel Snow’s application of the Karaite reckoning of time.

Razumio sam da je zatvaranje vrata Millerovoj poruci označilo početak odbacivanja poruke prvoga anđela, te sam, u skladu s Millerovim razumijevanjem rabinskog/ekvinocijskog računanja vremena, pretpostavio da je 22. ožujka 1844. označio završetak 1843. godine. Millerovo izlaganje u Portlandu u lipnju 1842. zapravo je putokaz koji označuje postupno odbacivanje koje je naposljetku završilo 18. travnja 1844., no u vrijeme tih izlaganja još nismo prepoznali primjenu karaitskog računanja vremena koju je iznio Samuel Snow.

In the first presentation that we began to copy-edit, I began to see that what was recorded at that time seems to contradict what we now teach. It does and it doesn’t. It is simply an emphasis upon the progressive arrival of the second angel, and also an illustration of the progressive unsealing of this message, as was the case also in Millerite history. This note of clarification should address those who have stumbled over our identification of April 19, 1844 as the first Millerite disappointment and what was taught in the past.

U prvom izlaganju koje smo počeli redigirati, počeo sam uviđati da ono što je tada bilo zabilježeno izgleda proturječi onome što sada naučavamo. I proturječi i ne proturječi. To je jednostavno naglasak na postupni dolazak drugoga anđela, a također i prikaz postupnog otpečaćivanja ove poruke, kao što je to bio slučaj i u mileritskoj povijesti. Ova napomena radi pojašnjenja trebala bi odgovoriti onima koji su se spotaknuli o naše poistovjećivanje 19. travnja 1844. s prvim mileritskim razočaranjem i onime što se naučavalo u prošlosti.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104.

> „Prva i druga poruka dane su 1843. i 1844. godine, a mi se sada nalazimo pod objavljivanjem treće; ali sve tri poruke još uvijek trebaju biti objavljivane. Jednako je nužno sada kao i ikada prije da se one ponavljaju onima koji traže istinu. Perom i glasom trebamo razglasiti objavu, pokazujući njihov redoslijed i primjenu proročanstava koja nas dovode do poruke trećega anđela. Treće ne može biti bez prve i druge. Ove poruke trebamo dati svijetu u publikacijama, u govorima, prikazujući u slijedu proročanske povijesti ono što je bilo i ono što će biti.” Selected Messages, knjiga 2, 104.

## Habakkuk's Two Tables 1 of 95

Habakukove dvije ploče 1 od 95

## Introduction to Habakkuk's Two Tables and the Midnight Cry

Uvod u dvije Habakukove ploče i ponoćni poklik

In this series, we will be looking at Habakkuk's two tables—the 1843 and 1850 Charts—over an extended period. We will begin by putting the Midnight Cry in place. As mentioned, much of the initial presentations will be review for those familiar with this message, but since we are preparing a series that may be studied by people new to this message, we must lay out some basic ideas for them. We will start with the Midnight Cry, focusing on an aspect found in Ellen White's first vision. Let's read the first paragraph from Christian Experience and Teachings, page 57.

U ovoj seriji tijekom duljega razdoblja razmatrat ćemo dvije Habakukove ploče — Karte iz 1843. i 1850. godine. Započet ćemo tako što ćemo na pravo mjesto postaviti Ponoćni poklič. Kao što je spomenuto, velik dio početnih izlaganja bit će pregled za one koji su upoznati s ovom porukom, no budući da pripremamo seriju koju mogu proučavati i ljudi kojima je ova poruka nova, moramo im izložiti neke temeljne zamisli. Započet ćemo s Ponoćnim pokličem, usredotočujući se na jedan vid koji se nalazi u prvom viđenju Ellen White. Pročitajmo prvi odlomak iz knjige Christian Experience and Teachings, stranica 57.

> "It was not long after the passing of time in 1844 that my first open vision was given me. I was visiting Mrs. Haines in Portland, Maine, a dear sister in Christ, whose heart was knit with mine. Five of us, all women, were kneeling quietly at the family altar. While we were praying, the power of God came upon me as never before."

> Nedugo nakon proteka vremena 1844. godine bilo mi je dano moje prvo otvoreno viđenje. Posjećivala sam gospođu Haines u Portlandu, Maine, dragu sestru u Kristu, čije je srce bilo svezano s mojim. Nas pet, sve žene, klečale smo tiho kod obiteljskog oltara. Dok smo se molile, sila Božja sišla je na mene kao nikada prije.

These five women, whose hearts were knit with Sister White, were not opposing any manifestation of the power of God. Notably, they were all women, representing the church, and there were five of them, which can be seen as five wise virgins. This is simply an observation.

Tih pet žena, čija su srca bila sjedinjena sa sestrom White, nisu se protivile nijednoj manifestaciji Božje sile. Znakovito je da su sve bile žene, predstavljajući Crkvu, i bilo ih je pet, što se može promatrati kao pet mudrih djevica. To je jednostavno zapažanje.

> "I seemed to be surrounded with light and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, 'Look again and look a little higher.' At this, I raised my eyes and saw a straight and narrow path cast up high above the world. On this path, the Advent people were traveling to the city, which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the Midnight Cry. This light shone all along the path and gave light for their feet so that they might not stumble. If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted 'Alleluia!' Others rashly denied the light behind them and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below."

> Činilo mi se da sam okružena svjetlošću i da se uzdižem sve više i više sa zemlje. Okrenula sam se da potražim adventni narod u svijetu, ali ga nisam mogla pronaći, kada mi glas reče: „Pogledaj ponovno i pogledaj malo više.” Na to podigoh oči i ugledah usku i ravnu stazu uzdignutu visoko iznad svijeta. Tom su stazom adventni vjernici putovali prema gradu, koji se nalazio na daljem kraju staze. Iza njih, na početku staze, bilo je postavljeno jarko svjetlo, za koje mi anđeo reče da je Ponoćni poklik. To je svjetlo obasjavalo cijelu stazu i davalo svjetlo njihovim nogama da ne bi posrtali. Ako su držali svoj pogled upravljen na Isusa, koji je bio upravo pred njima, vodeći ih u grad, bili su sigurni. Ali uskoro su se neki umorili i rekli da je grad veoma daleko te da su očekivali da će već ući u njega. Tada bi ih Isus ohrabrio podižući svoju slavnu desnicu, a iz Njegove je ruke dolazila svjetlost koja se valovito širila nad adventnim mnoštvom, i oni su klicali: „Aleluja!” Drugi su pak nepromišljeno zanijekali svjetlo iza sebe i rekli da nije Bog bio taj koji ih je doveo tako daleko. Tada se svjetlo iza njih ugasilo, ostavljajući njihove noge u potpunoj tami, i oni su posrnuli, izgubili iz vida biljeg i Isusa te pali sa staze dolje u mračni i opaki svijet pod njima.

## William Miller and the Midnight Cry

William Miller i Ponoćni poklik

In this first presentation, after establishing a few points, we will discuss the Low Hampton Conference of Adventists in December 1844. At this conference, some Millerites gathered, and William Miller rejected the understanding of the Midnight Cry. The logic here is that this vision, while for all of us, was especially for William Miller.

U ovom prvom izlaganju, nakon što utvrdimo nekoliko točaka, razmotrit ćemo adventističku konferenciju u Low Hamptonu u prosincu 1844. Na toj su se konferenciji okupili neki mileriti, a William Miller odbacio je razumijevanje Ponoćnog pokliča. Ovdje je logika sljedeća: ova je vizija, premda za sve nas, bila osobito namijenjena Williamu Milleru.

In that same month, William Miller denied the light behind them—the Midnight Cry—which would cause him to fall off the path to the wicked world below. We will explore the implications of this. Historical evidence shows that the Millerites all believed they were fulfilling the parable of the ten virgins; it was common knowledge among them. We will show that William Miller had an understanding of what the Midnight Cry was. Miller believed the Midnight Cry was the judgment hour message of Daniel 8:14 and Revelation 14:6-9. He believed the message he began proclaiming in the early 1830s was the Midnight Cry, 'Behold, the bridegroom cometh,' and that Jesus was coming to the world as the bridegroom.

U tom istom mjesecu William Miller zanijekao je svjetlo iza njih — Ponoćni poklik — što je trebalo prouzročiti da siđe sa staze u opaki svijet ispod. Istražit ćemo implikacije toga. Povijesni dokazi pokazuju da su svi mileriti vjerovali kako ispunjavaju prispodobu o deset djevica; to je među njima bilo općepoznato. Pokazat ćemo da je William Miller imao razumijevanje o tome što je bio Ponoćni poklik. Miller je vjerovao da je Ponoćni poklik poruka o času suda iz Daniela 8:14 i Otkrivenja 14:6-9. Vjerovao je da je poruka koju je počeo naviještati početkom 1830-ih bila Ponoćni poklik: „Evo, zaručnik dolazi”, te da Isus dolazi svijetu kao zaručnik.

For most of Millerite history, they believed they were fulfilling the parable of the ten virgins, but they thought the Midnight Cry described the message they had been proclaiming. However, by the summer of 1844, a new and correct understanding emerged: the Midnight Cry was the Seventh Month movement, with Jesus expected to come on the tenth day of the seventh month. That was the true Midnight Cry. When Miller rejected the true Midnight Cry in December 1844, he was rejecting the history of the summer of 1844 and reverting to his earlier position that it was just the general message from the 1830s. Understanding the dynamics of the Midnight Cry is crucial. If you do not understand the 2520 as the Millerites did, you cannot understand the Midnight Cry. If you cannot understand the Midnight Cry as the Millerites did, you fall off the path to the wicked world below.

Većim dijelom milleritske povijesti vjerovali su da ispunjavaju prispodobu o deset djevica, ali su mislili da Ponoćni poklič opisuje poruku koju su oni navješćivali. Međutim, do ljeta 1844. pojavilo se novo i ispravno razumijevanje: Ponoćni poklič bio je pokret Sedmoga mjeseca, pri čemu se očekivalo da Isus dođe desetoga dana sedmoga mjeseca. To je bio istinski Ponoćni poklič. Kada je Miller odbacio istinski Ponoćni poklič u prosincu 1844., odbacio je povijest ljeta 1844. i vratio se svojemu ranijem stajalištu da je to bila tek opća poruka iz 1830-ih. Razumjeti dinamiku Ponoćnoga pokliča od presudne je važnosti. Ako ne razumijete 2520 onako kako su ga razumjeli milleriti, ne možete razumjeti Ponoćni poklič. Ako ne možete razumjeti Ponoćni poklič onako kako su ga razumjeli milleriti, padate sa staze u opaki svijet dolje.

In this presentation, we will start with some truths on the chart that are openly rejected by Adventism today. The Biblical Research Institute of the Seventh-day Adventist Church and most Adventist theologians reject the 2520. We will address this biblically as we proceed, but initially, we will show that Ellen White fully endorses the 2520. The Institute and most theologians also reject the pioneer understanding of the Daily. We will show that rejecting the pioneer understanding of the Daily being paganism is rejecting the Spirit of Prophecy. The Institute also publicly rejects the pioneer understanding of the trumpets—the Fifth and Sixth Trumpet. We will begin by showing that rejecting the pioneer understanding of the trumpets is rejecting the Spirit of Prophecy.

U ovom izlaganju započet ćemo s nekim istinama na karti koje adventizam danas otvoreno odbacuje. Biblijski istraživački institut Crkve adventista sedmoga dana i većina adventističkih teologa odbacuju 2520. Tome ćemo se biblijski posvetiti kako budemo napredovali, no na početku ćemo pokazati da Ellen White u potpunosti podupire 2520. Institut i većina teologa također odbacuju pionirsko razumijevanje Svagdašnje. Pokazat ćemo da odbaciti pionirsko razumijevanje da je Svagdašnja poganstvo znači odbaciti Duh proroštva. Institut također javno odbacuje pionirsko razumijevanje truba — Pete i Šeste trube. Počet ćemo time što ćemo pokazati da odbacivanje pionirskog razumijevanja truba znači odbacivanje Duha proroštva.

Today, most Adventists are vague at best about the 1290 and the 1335. Without the pioneer understanding of the 1335, there is no biblical justification for identifying the tarrying time that began on March 22, 1844. Without understanding the tarrying time, one cannot grasp the dynamics of the Midnight Cry. Without understanding the Midnight Cry, one falls off the path to the wicked world below. We will show these truths on the chart in terms of the clear endorsement of the Spirit of Prophecy, and then dissect them from the Word of God. But first, we need to see what surrounded Millerite history and what produced the Midnight Cry.

Danas je većina adventista u najboljem slučaju neodređena u pogledu 1290 i 1335. Bez pionirskog razumijevanja 1335, ne postoji biblijsko opravdanje za poistovjećivanje vremena zadrške koje je započelo 22. ožujka 1844. Bez razumijevanja vremena zadrške, ne može se shvatiti dinamika Ponoćnog poklika. Bez razumijevanja Ponoćnog poklika, pada se sa staze dolje u opaki svijet. Te ćemo istine prikazati na karti u smislu jasne potvrde Duha proroštva, a zatim ih raščlaniti iz Božje riječi. No najprije trebamo vidjeti što je okruživalo mileritsku povijest i što je proizvelo Ponoćni poklik.

## Millerite History and the Arrival of the First Angel

Mileritska povijest i dolazak prvoga anđela

We begin with Uriah Smith from Thoughts on Daniel and Revelation, page 521, to show the Millerite history and address 1798. Uriah Smith writes, 'The chronology of the events of Revelation 10 is further ascertained from the fact that this angel is identical with the first angel of Revelation 14.' In Revelation 10, a mighty angel comes down from heaven with a little book open in his hand. Ellen White informs us that this mighty angel is Jesus Christ, and the little book is the Book of Daniel. By the end of chapter ten, John is told to eat the little book, which will be sweet in his mouth and bitter in his stomach. John represents the Millerite history, where the message of Daniel is sweet but leads to bitter disappointment. The mighty angel of Revelation 10, according to the pioneers, is the first angel of Revelation 14—they are the same angel.

Započinjemo s Uriom Smithom iz djela Thoughts on Daniel and Revelation, stranica 521, kako bismo prikazali mileritsku povijest i obradili 1798. godinu. Uriah Smith piše: „Kronologija događaja iz Otkrivenja 10 dodatno se utvrđuje iz činjenice da je ovaj anđeo istovjetan prvom anđelu iz Otkrivenja 14.“ U Otkrivenju 10 silni anđeo silazi s neba s otvorenom knjižicom u svojoj ruci. Ellen White nam kaže da je taj silni anđeo Isus Krist, a mala knjiga Knjiga proroka Daniela. Do kraja desetoga poglavlja Ivanu je rečeno da pojede malu knjigu, koja će mu biti slatka u ustima, a gorka u želucu. Ivan predstavlja mileritsku povijest, u kojoj je Danielova poruka slatka, ali vodi do gorkoga razočaranja. Silni anđeo iz Otkrivenja 10, prema pionirima, jest prvi anđeo iz Otkrivenja 14 — oni su isti anđeo.

We often do not spend much time being specific about these angels in Revelation, but we should. The mighty angel in Revelation 10 is also the angel that William Miller believed was fulfilling the Midnight Cry by accomplishing the work of the first angel of Revelation 14: 'Fear God and give Him glory, for the hour of His judgment is come.' The hour of His judgment refers to Daniel 8:14. These angels identify different aspects of the work accomplished.

Često ne posvećujemo mnogo vremena tome da budemo određeni u vezi s ovim anđelima u Otkrivenju, ali bismo trebali. Silni anđeo u Otkrivenju 10 ujedno je i anđeo za kojega je William Miller vjerovao da ispunjava Ponoćni poklič izvršavajući djelo prvoga anđela iz Otkrivenja 14: „Bojte se Boga i podajte Mu slavu, jer je došao čas Njegova suda.“ Čas Njegova suda odnosi se na Daniela 8:14. Ovi anđeli prepoznaju različite aspekte izvršenoga djela.

Returning to Uriah Smith: 'The chronology of the events of Revelation 10 is further ascertained from the fact that this angel is identical with the first angel of Revelation 14.' He explains what ties them together: both have a special message to proclaim, both utter their proclamation with a loud voice, both use similar language referring to the Creator, and both proclaim time—one swearing that time should be no more, and the other proclaiming the hour of God's judgment has come. The message of Revelation 14:6 is located on this side of the commencement of the time of the end.

Vraćajući se Uriahu Smithu: „Kronologija događaja iz Otkrivenja 10 dodatno se utvrđuje činjenicom da je ovaj anđeo istovjetan prvom anđelu iz Otkrivenja 14.” On objašnjava što ih povezuje: obojica imaju posebnu poruku za proglasiti, obojica izriču svoj proglas jakim glasom, obojica se služe sličnim jezikom upućujući na Stvoritelja, i obojica proglašavaju vrijeme — jedan se zaklinje da vremena više neće biti, a drugi objavljuje da je došao čas Božjega suda. Poruka iz Otkrivenja 14,6 nalazi se s ove strane početka vremena svršetka.

Uriah Smith states that the time of the end is 1798, and the message of Revelation 14 comes after that. He writes, 'But the message of Revelation 14:6 is located this side of the commencement of the time at the end. It is a proclamation of the hour of God's judgment come, and hence must have its application in the last generation. Paul did not preach the hour of judgment come. Luther and his coadjutors did not preach it. Paul reasoned of a judgment to come, indefinitely future, and Luther placed it at least three hundred years off from his day. Moreover, Paul warns the church against any such preaching as that the hour of God's judgment has come until a certain time.' In 2 Thessalonians 2:1-3, Paul says that the day of Christ is not at hand until the falling away comes first and the man of sin is revealed. Paul introduces the man of sin, the little horn, the papacy, and covers with a caution the whole period of his supremacy, which continued 1260 years, ending in 1798.

Uriah Smith navodi da je vrijeme svršetka 1798. godina te da poruka iz Otkrivenja 14 dolazi nakon toga. On piše: „No poruka iz Otkrivenja 14,6 smještena je s ove strane početka vremena svršetka. To je objava da je došao čas Božjega suda, te stoga mora imati svoju primjenu u posljednjem naraštaju. Pavao nije propovijedao da je došao čas suda. Luther i njegovi suradnici nisu to propovijedali. Pavao je raspravljao o sudu koji će doći, neodređeno budućem, a Luther ga je smjestio najmanje tri stotine godina nakon svojega vremena. Štoviše, Pavao upozorava Crkvu protiv svakoga takvog propovijedanja da je došao čas Božjega suda sve do određenoga vremena.” U 2. Solunjanima 2,1-3 Pavao kaže da dan Kristov nije blizu dok najprije ne dođe otpad i ne otkrije se čovjek grijeha. Pavao uvodi čovjeka grijeha, mali rog, papinstvo, i oprezom obuhvaća cijelo razdoblje njegove prevlasti, koje je trajalo 1260 godina, završavajući 1798. godine.

In 1798, the restriction against proclaiming the day of Christ at hand ceased. The time of the end commenced, and the seal was taken from the little book. Since then, the angel of Revelation 14 has gone forth. Uriah Smith says, 'If you will see it, since 1798, the first angel's message has gone forth. In 1798, the first angel of Revelation 14 arrives in history'—this is the pioneer understanding. 'Since then, the angel of Revelation 14 has proclaimed the hour of God's judgment come, and the angel of chapter ten has taken his stand on the sea and the land, swearing that time should be no more. Their identity is unquestionable. All arguments that locate one are effective for the other. The present generation is witnessing the fulfillment of these two prophecies. In the preaching of the advent, especially from 1840 to 1844, began their full and circumstantial accomplishment.'

Godine 1798. prestalo je ograničenje protiv naviještanja da je dan Kristov blizu. Otpočelo je vrijeme svršetka i pečat je bio skinut s male knjige. Od tada je izišao anđeo iz Otkrivenja 14. Uriah Smith kaže: „Ako to želite vidjeti, od 1798. poruka prvog anđela ide naprijed. Godine 1798. prvi anđeo iz Otkrivenja 14 pojavljuje se u povijesti” — to je pionirsko razumijevanje. „Od tada anđeo iz Otkrivenja 14 proglašava da je došao čas Božjega suda, a anđeo iz desetoga poglavlja zauzeo je svoj položaj na moru i na zemlji, zaklinjući se da vremena više neće biti. Njihov je identitet neupitan. Svi argumenti koji određuju jednoga vrijede i za drugoga. Sadašnji naraštaj svjedoči ispunjenju ova dva proročanstva. U propovijedanju o adventu, osobito od 1840. do 1844., započelo je njihovo potpuno i podrobno ispunjenje.”

Smith marks 1840 and 1844 in reference to the first angel of Revelation 14 arriving in 1798, but also marks the first angel in 1840, where the message is empowered. In the preaching of the advent, especially from 1840 to 1844, began their full accomplishment. The angel's position with one foot on the sea and one on the land denotes the wide extent of his proclamation. The message would cross the ocean and extend to various nations, and the advent proclamation did go to every missionary station in the world. From 1840, the first angel's message, according to Ellen White, was carried to every mission station in the world. This was accomplished when the year-day principle of Bible prophecy was confirmed with the collapse of the Ottoman Empire. We are not dealing with the details at this point, but setting the stage for the Millerite history and the dynamics of the Midnight Cry.

Smith označava 1840. i 1844. godinu u vezi s prvim anđelom iz Otkrivenja 14 koji dolazi 1798., ali također označava prvoga anđela i 1840., kada je poruka osnažena. U propovijedanju adventa, osobito od 1840. do 1844., započelo je njihovo puno ispunjenje. Položaj anđela s jednom nogom na moru i jednom na kopnu označuje široki doseg njegova navještaja. Poruka će prijeći ocean i proširiti se na razne narode, a adventno naviještanje doista je stiglo do svake misijske postaje u svijetu. Od 1840. poruka prvoga anđela, prema Ellen White, bila je nošena do svake misijske postaje u svijetu. To je bilo ostvareno kada je načelo godina-dan biblijskog proroštva bilo potvrđeno slomom Osmanskoga Carstva. U ovom se trenutku ne bavimo pojedinostima, nego postavljamo pozornicu za mileritsku povijest i dinamiku Ponoćnog poklika.

## Key Historical Events: 1833 and the Falling of the Stars

Ključni povijesni događaji: 1833. i pad zvijezda

In 1833, the falling of the stars occurred. Ellen White comments in The Great Controversy, page 333: 'In 1833, two years after Miller began to present in public the evidences of Christ's soon coming, the last of the signs appeared which were promised by the Saviour as tokens of His second advent. Said Jesus: "The stars shall fall from heaven." Matthew 24:29. And John in the Revelation declared, as he beheld in vision the scenes that should herald the day of God: "The stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind." Revelation 6:13. This prophecy received a striking and impressive fulfillment in the great meteoric shower of November 13, 1833.'

Godine 1833. dogodilo se padanje zvijezda. Ellen White komentira u knjizi Velika borba, stranica 333: „Godine 1833., dvije godine nakon što je Miller počeo javno iznositi dokaze o skorom Kristovu dolasku, pojavio se posljednji od znakova koji su od Spasitelja bili obećani kao znamenja Njegova drugog dolaska. Isus je rekao: ‘Zvijezde će padati s neba.’ Matej 24,29. A Ivan je u Otkrivenju izjavio, dok je u viđenju promatrao prizore koji su trebali navijestiti dan Božji: ‘Zvijezde nebeske padoše na zemlju, kao što smokva odbacuje svoje nezrele plodove kad je potrese silan vjetar.’ Otkrivenje 6,13. Ovo je proročanstvo doživjelo upečatljivo i dojmljivo ispunjenje u velikom meteorskom pljusku 13. studenoga 1833.”

William Miller's testimony recounts:

Svjedočanstvo Williama Millera kazuje:

> 'On Saturday after breakfast—in the summer of 1833, I sat down at my desk to examine some point, and as I rose to go out to work, it came home to me with more force than ever, "Go and tell it to the world." The impression was so sudden and came with such force that I settled down into my chair saying, "I can't go, Lord." "Why not?" seemed to be the response, and then all my excuses came up, my want of ability, but my distress became so great I entered into a solemn covenant with God that if He would open the way, I would go and perform my duty to the world. "What do you mean by opening the way?" seemed to come to me. Why, said I, if I should have an invitation to speak publicly in any place, I will go and tell them what I find in the Bible about the Lord's coming. Instantly all my burden was gone. And I rejoiced that I should not probably be thus called upon, for I'd never had such an invitation, my trials were not known, and I had but little expectation of being invited to any field of labor. In about a half an hour from this time, before I'd left the room, a son of Mr. Guilford of Dresden, about sixteen miles from my residence, came in and said that his father had sent for me and wished me to go home with him, supposing that he'd wish to see me on some business. I asked him what he wanted. He replied that there was to be no preaching in their church the next day, and his father wished to have me come and talk to the people on the subject of the Lord's coming. I was immediately angry with myself for having made the covenant I had. I rebelled at once against the Lord and determined not to go. I left the boy without giving him any answer and retired in great distress to a grove nearby. Then I struggled with the Lord for about an hour, endeavoring to release myself from the covenant I had made with him, but I could get no relief. It was impressed upon my conscience, "Will you make a covenant with God and break it so soon?" and the exceeding sinfulness of thus doing overwhelmed me. I finally submitted and promised the Lord that if He would sustain me, I would go, trusting in Him to give me grace and ability to perform all He should require of me. I returned to the house and found the boy still waiting. He remained till after dinner, and I returned with him to Dresden.'

> „U subotu nakon doručka — u ljeto 1833. — sjeo sam za svoj stol da razmotrim neko pitanje, i kad sam ustao da pođem van na posao, doprijelo je do mene snažnije nego ikada: ‘Idi i objavi to svijetu.’ Dojam je bio tako iznenadan i došao je takvom snagom da sam ponovno sjeo u svoj naslonjač govoreći: ‘Ne mogu ići, Gospodine.’ ‘Zašto ne?’ kao da je bio odgovor, i tada su se pojavili svi moji izgovori, moje pomanjkanje sposobnosti; ali moja je tjeskoba postala tako velika da sam sklopio svečani savez s Bogom da ću, ako On otvori put, poći i izvršiti svoju dužnost prema svijetu. ‘Što misliš pod time da otvorim put?’ kao da mi je došlo. Pa, rekoh, ako bih dobio poziv da javno govorim na kojem mjestu, poći ću i reći im što nalazim u Bibliji o Gospodinovu dolasku. Istoga je trenutka sav moj teret nestao. I radovao sam se što vjerojatno neću biti tako pozvan, jer nikada nisam imao takav poziv, moje kušnje nisu bile poznate, i imao sam vrlo malo izgleda da budem pozvan na ikakvo polje rada. Oko pola sata nakon toga, prije nego što sam napustio sobu, ušao je sin gospodina Guilforda iz Dresdena, udaljenog oko šesnaest milja od moga prebivališta, i rekao da ga je njegov otac poslao po mene te želi da pođem kući s njim, pretpostavljajući da me želi vidjeti zbog nekog posla. Upitao sam ga što želi. Odgovorio je da sutradan u njihovoj crkvi neće biti propovijedanja i da njegov otac želi da dođem i govorim narodu o predmetu Gospodinova dolaska. Odmah sam se razgnjevio na samoga sebe što sam sklopio savez koji jesam. Smjesta sam se pobunio protiv Gospodina i odlučio da neću ići. Ostavio sam mladića ne dajući mu nikakav odgovor i povukao se u velikoj tjeskobi u obližnji gaj. Tada sam se oko jedan sat borio s Gospodinom, nastojeći osloboditi sebe od saveza koji sam s Njime sklopio, ali nisam mogao naći nikakvo olakšanje. Na moju je savjest bilo utisnuto: ‘Hoćeš li sklopiti savez s Bogom i tako ga brzo prekršiti?’ i krajnja grešnost takva postupka preplavila me. Napokon sam se pokorio i obećao Gospodinu da ću poći ako me On podupre, uzdajući se u Njega da će mi dati milost i sposobnost da izvršim sve što bude tražio od mene. Vratio sam se kući i našao mladića gdje još čeka. Ostao je do poslije ručka, a ja sam se vratio s njim u Dresden.“

This is how Miller, in the summer of 1833, began to publicly present the message. In December 1833, the falling of the stars added solemnity to his message.

Ovako je Miller u ljeto 1833. počeo javno iznositi poruku. U prosincu 1833. pad zvijezda dao je dodatnu ozbiljnost njegovoj poruci.

## 1840: The Fulfillment of Prophecy and the Ottoman Empire

1840.: Ispunjenje proročanstva i Osmansko Carstvo

In 1840, Ellen White comments on a remarkable fulfillment of prophecy. This passage is often controverted in the Spirit of Prophecy, with some arguing that Uriah Smith inserted it into The Great Controversy, but these arguments are unfounded. She is speaking about the sequence of prophetic fulfillment's leading up to 1840, including the falling of the stars and the Dark Day. She writes, 'In the year 1840, another remarkable fulfillment of prophecy excited widespread interest.'

Godine 1840. Ellen White govori o izvanrednom ispunjenju proročanstva. Ovaj je odlomak često osporavan u Duhu proroštva, pri čemu neki tvrde da ga je Uriah Smith umetnuo u Veliku borbu, no ti su argumenti neutemeljeni. Ona govori o slijedu proročkih ispunjenja koja su vodila prema 1840., uključujući padanje zvijezda i Mračni dan. Ona piše: „Godine 1840. još jedno izvanredno ispunjenje proročanstva pobudilo je široko zanimanje.“

She refers to biblical prophecy, not merely a human prediction by Josiah Litch.

Ona se odnosi na biblijsko proroštvo, a ne samo na ljudsko predviđanje Josiaha Litcha.

> "Two years before, Josiah Litch, a leading minister preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown on August 11, 1840. At the specified time, Turkey, through her ambassadors, accepted the protection of the Allied Powers of Europe and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the Advent movement. Men of learning and position united with Miller in preaching and publishing his views, and from 1840 to 1844, the work rapidly extended."

> „Dvije godine prije toga, Josiah Litch, istaknuti propovjednik drugoga dolaska, objavio je tumačenje Otkrivenja 9, predviđajući pad Osmanskoga Carstva. Prema njegovim izračunima, ta je sila trebala biti oborena 11. kolovoza 1840. godine. U određeno vrijeme Turska je, preko svojih poslanika, prihvatila zaštitu savezničkih sila Europe i tako se stavila pod nadzor kršćanskih naroda. Taj je događaj točno ispunio proročanstvo. Kada je to postalo poznato, mnoštva su se uvjerila u ispravnost načela proročkoga tumačenja koja su prihvatili Miller i njegovi suradnici, te je adventnom pokretu dan čudesan zamah. Ljudi od znanja i ugleda pridružili su se Milleru u propovijedanju i objavljivanju njegovih stajališta, a od 1840. do 1844. djelo se brzo širilo.”

Uriah Smith had told us that the first angel of Revelation 14 arrived in 1798, but it is the same angel as the angel of Revelation 10. In Revelation 10, John is told to take the little book out of the angel's hand and eat it, and it will become sweet in his mouth. The Millerite message became sweet on August 11, 1840, after two years of predicting the collapse of the Ottoman Empire based on the year-day principle of Bible prophecy. When the event was exactly fulfilled, the message they had been proclaiming became sweet in their mouth.

Uriah Smith rekao nam je da je prvi anđeo iz Otkrivenja 14 došao 1798. godine, ali to je isti anđeo kao i anđeo iz Otkrivenja 10. U Otkrivenju 10 Ivanu je rečeno da uzme malu knjigu iz anđelove ruke i pojede je, i ona će mu postati slatka u ustima. Mileritska poruka postala je slatka 11. kolovoza 1840., nakon dvije godine predviđanja sloma Osmanskoga Carstva na temelju načela godina-dan biblijskoga proroštva. Kada se događaj ispunio upravo onako kako je bilo prorečeno, poruka koju su navješćivali postala je slatka u njihovim ustima.

On August 11, 1840, the message became sweet in their mouth. John is told to take the little book out of the angel's hand that has descended. The angel descends on August 11, 1840, and this angel of Revelation 10 is the same as the first angel of Revelation 14. The angel of Revelation 14 arrives in 1798 at the time of the end, but his message is empowered in 1840. Ellen White says that when the event became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates. Since the 1930s, beginning in 1919 but especially in the 1930s, Adventism has rejected the rules of prophetic interpretation adopted by Miller and his associates—those rules being the proof text method of Bible study.

Dana 11. kolovoza 1840. poruka im je postala slatka u ustima. Ivanu je rečeno da uzme malu knjigu iz ruke anđela koji je sišao. Anđeo silazi 11. kolovoza 1840., i taj anđeo iz Otkrivenja 10 isti je kao prvi anđeo iz Otkrivenja 14. Anđeo iz Otkrivenja 14 dolazi 1798., u vrijeme svršetka, ali njegova poruka biva osnažena 1840. Ellen White kaže da su, kada je događaj postao poznat, mnoštva bila uvjerena u ispravnost načela proročkoga tumačenja koja su usvojili Miller i njegovi suradnici. Od 1930-ih, počevši 1919., ali osobito 1930-ih, adventizam je odbacio pravila proročkoga tumačenja koja su usvojili Miller i njegovi suradnici — ta pravila, naime, metodu proučavanja Biblije pomoću dokaznih tekstova.

## The 1843 Chart and the Tarrying Time

Karta iz 1843. i vrijeme zadrške

The next waymark in history is the 1843 chart, produced in May 1842. Ellen White says, 'I have seen that the 1843 chart was directed by the hand of the Lord and that it should not be altered, that the figures were as He wanted them, and that His hand was over and hid a mistake in some of the figures so that none could see it until His hand was removed.' This chart is a prophetic waymark, produced in May 1842. In June 1842, the Protestant churches began closing their doors and the second angel arrives.

Sljedeći putokaz u povijesti jest karta iz 1843., izrađena u svibnju 1842. Ellen White kaže: „Vidjela sam da je karta iz 1843. bila vođena rukom Gospodnjom i da se ne smije mijenjati, da su brojke bile onakve kakvima ih je On htio, te da je Njegova ruka bila nad njima i sakrila pogrešku u nekim od brojki kako je nitko ne bi mogao vidjeti dok Njegova ruka ne bude uklonjena.” Ta je karta proročki putokaz, izrađen u svibnju 1842. U lipnju 1842. protestantske su crkve počele zatvarati svoja vrata i dolazi drugi anđeo.

From Testimonies, volume one, page 21: 'In June of 1842, Mr. Miller gave his second course of lectures at the Casco Street Church in Portland, Maine. With few exceptions, the different denominations closed the doors of their churches against Mr. Miller.' Ellen White informs us that as Seventh-day Adventist Christians, we should learn to reason from cause to effect. The cause that led the Protestant churches to close their doors was the introduction of this chart. When the chart was introduced in May, the Protestant churches determined that the Millerites were deluded fanatics.

Iz Svjedočanstava, svezak prvi, stranica 21: „U lipnju 1842. gospodin Miller održao je svoj drugi niz predavanja u crkvi u ulici Casco u Portlandu, Maine. Uz rijetke iznimke, različite denominacije zatvorile su vrata svojih crkava pred gospodinom Millerom.” Ellen White obavještava nas da bismo kao kršćani adventisti sedmoga dana trebali naučiti zaključivati od uzroka prema posljedici. Uzrok koji je protestantske crkve naveo da zatvore svoja vrata bilo je uvođenje ove karte. Kada je karta uvedena u svibnju, protestantske su crkve zaključile da su mileriti zavedeni fanatici.

The first disappointment is next. From The Great Controversy, page 393:

Prvo razočaranje slijedi. Iz Velike borbe, stranica 393:

> 'As early as 1842, the direction given in this prophecy to write the vision and make it plain upon tables, that he may run that readeth it, had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and Revelation.' Charles Fitch, who died just before the Great Disappointment of October 22, 1844, was used by the Lord in this history. He prepared the chart, which was published in May 1842.

> „Već 1842. godine, uputa dana u ovome proročanstvu da se zapiše viđenje i jasno izloži na pločama, da može trčati tko ga čita, navela je Charlesa Fitcha na pripravu proročkog prikaza kojim bi se predočile vizije iz Daniela i Otkrivenja.“ Charles Fitch, koji je umro neposredno prije Velikog razočaranja 22. listopada 1844., bio je upotrijebljen od Gospodina u ovoj povijesti. Pripremio je prikaz, koji je objavljen u svibnju 1842.

> The publication of this chart was regarded as a fulfillment of the command of Habakkuk. No one, however, noticed an apparent delay in the accomplishment of the vision. A tarrying time is presented in the same prophecy. After the disappointment, this scripture appeared significant: '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. The just shall live by faith.

> Objavljivanje ove karte smatralo se ispunjenjem Habakukove zapovijedi. Nitko, međutim, nije zapazio prividno odgađanje u ostvarenju viđenja. Vrijeme odgađanja prikazano je u istom proročanstvu. Nakon razočaranja, ovaj je redak Pisma izgledao značajan: »Jer viđenje još vrijedi za određeno vrijeme; na kraju će progovoriti i neće slagati; ako i okasni, čekaj ga, jer će zacijelo doći i neće zakasniti. Pravednik će živjeti od vjere.«

The tarrying time is the first disappointment, which comes on March 22, 1844. The Millerites were predicting the end of the world in 1843, using the biblical reckoning of time. When the Lord had not come by then, the first disappointment set in on March 22, 1844. That is the tarrying time.

Vrijeme zastoja prvo je razočaranje, koje nastupa 22. ožujka 1844. Mileriti su, služeći se biblijskim računanjem vremena, predviđali kraj svijeta 1843. godine. Budući da Gospodin do tada nije došao, prvo je razočaranje nastupilo 22. ožujka 1844. To je vrijeme zastoja.

This is the tarrying time in the parable of the ten virgins, in Habakkuk 2, and in Daniel 12. Daniel 12:11 says, 'And from the time that the daily sacrifice shall be taken away...' The pioneers understood that paganism was subdued in 508, with Clovis defeating the Visigoths. From the time that paganism is taken away and the papacy is set up (thirty years later in 538), there shall be 1290 days. The next verse says, 'Blessed is he that waiteth and cometh to the thousand three hundred and thirty-five days.' 508 plus 1335 equals 1843. 'Blessed is he that comes to 1843.' The 1335 marks the tarrying time, saying, 'Blessed is he that waiteth and cometh to 1843.' If you uphold the pioneer understanding of the daily, as Ellen White does, this is clear.

Ovo je vrijeme odgađanja u prispodobi o deset djevica, u Habakuku 2 i u Danielu 12. Daniel 12,11 kaže: „I od vremena kad bude ukinuta svagdašnja žrtva...“ Pioniri su razumjeli da je poganstvo bilo pokoreno 508. godine, kada je Klodvig porazio Vizigote. Od vremena kada je poganstvo uklonjeno i papinstvo uspostavljeno (trideset godina kasnije, 538.), bit će 1290 dana. Sljedeći redak kaže: „Blago onome koji čeka i dođe do tisuću tristo trideset i pet dana.“ 508 plus 1335 jednako je 1843. „Blago onome koji dođe do 1843.“ Tih 1335 označava vrijeme odgađanja, govoreći: „Blago onome koji čeka i dođe do 1843.“ Ako zastupate pionirsko razumijevanje svagdašnje žrtve, kao što to čini Ellen White, ovo je jasno.

To further clarify, Isaiah 30:18 says, 'And therefore will the Lord wait.' Here, the Lord is the bridegroom in the parable of the ten virgins, and He is tarrying. 'And therefore will the bridegroom tarry that he may be gracious unto you, and therefore will he be exalted that he may have mercy on you, for the Lord is a God of judgment. Blessed are all they that wait for Him.' This matches Daniel 12:12: 'Blessed is he who waiteth and cometh to the 1335.' The bridegroom tarries on March 22, 1844. There is a blessing attached to coming to the first disappointment and then waiting. When you get here, you are to wait. What are you waiting for? Habakkuk 2:3 says, '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.' The blessing of coming to the 1335 is the blessing of coming to this history, where the Lord will accomplish the Midnight Cry.

Radi daljnjeg pojašnjenja, Izaija 30:18 kaže: „Zato će Gospod čekati.” Ovdje je Gospod zaručnik u prispodobi o deset djevica, i On oklijeva. „I zato će zaručnik oklijevati da vam se smiluje, i zato će biti uzvišen da vam iskaže milosrđe, jer je Gospod Bog suda. Blaženi su svi koji Njega čekaju.” To se podudara s Danielom 12:12: „Blago onomu koji čeka i dođe do 1335.” Zaručnik oklijeva 22. ožujka 1844. Uz dolazak do prvoga razočaranja, a zatim uz čekanje, vezan je blagoslov. Kada dođete ovamo, trebate čekati. Što čekate? Habakuk 2:3 kaže: „Jer viđenje je još za određeno vrijeme, ali će na svršetku progovoriti i neće slagati; premda oklijeva, čekaj ga.” Blagoslov dolaska do 1335 jest blagoslov dolaska u ovu povijest, gdje će Gospod izvršiti Ponoćni poklič.

Not everyone will be allowed to participate in the Midnight Cry. Some people traveled along with the Millerites not because of their own personal experience with Jesus Christ or personal study of God's Word, but out of fear. Before the Midnight Cry arrives, the Lord separates these brethren from the movement. The first disappointment is part of the process preparing for the Midnight Cry. According to Ellen White, if we do not understand this, we fall off the path to the wicked world below.

Neće svakome biti dopušteno sudjelovati u Ponoćnom pokliču. Neki su ljudi putovali zajedno s mileritima ne zbog vlastitoga osobnog iskustva s Isusom Kristom niti zbog osobnoga proučavanja Božje riječi, nego iz straha. Prije nego što Ponoćni poklič stigne, Gospodin odvaja tu braću od pokreta. Prvo razočaranje dio je procesa pripreme za Ponoćni poklič. Prema Ellen White, ako to ne razumijemo, padamo sa staze u opaki svijet ispod.

## The Empowerment of the Second Angel's Message

Osnaživanje poruke drugoga anđela

From Early Writings, page 238: 'Near the close of the second angel's message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun, and I heard voices of angels crying, "Behold, the bridegroom cometh."' This was the Midnight Cry, which was to give power to the second angel's message. The pioneers understood that the first angel's message arrived in 1798 but was empowered with the collapse of the Ottoman Empire in 1840. All the messages arrive at a point in time and are thereafter empowered. The second angel's message arrives on March 22, 1844 when the Protestant churches closed their doors against the Millerite message. The Midnight Cry empowers the second angel's message. The third angel's message arrives on October 22, 1844, and is empowered when the mighty angel of Revelation 18 joins it. Every message arrives in history and is thereafter empowered. This is important to understand.

Iz Ranih spisa, stranica 238: „Pred sam završetak poruke drugoga anđela vidjela sam veliku svjetlost s neba kako obasjava Božji narod. Zrake te svjetlosti činile su se sjajne poput sunca, i čula sam glasove anđela kako viču: ‘Evo zaručnika, dolazi!’” To je bio Ponoćni poklik, koji je trebao dati silu poruci drugoga anđela. Pioniri su razumjeli da je poruka prvoga anđela stigla 1798., ali je bila osnažena slomom Osmanskoga Carstva 1840. Sve poruke dolaze u određenom trenutku u vremenu i nakon toga bivaju osnažene. Poruka drugoga anđela dolazi 22. ožujka 1844., kada su protestantske crkve zatvorile svoja vrata pred mileritskom porukom. Ponoćni poklik osnažuje poruku drugoga anđela. Poruka trećega anđela dolazi 22. listopada 1844. i biva osnažena kada joj se pridružuje silni anđeo iz Otkrivenja 18. Svaka poruka dolazi u povijesti i nakon toga biva osnažena. To je važno razumjeti.

The Midnight Cry gave power to the second angel's message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. William Miller was not the first to receive this message; quite the opposite, he was the last to receive it. He was the most talented in understanding the message, while Samuel Snow was the first. Those who had formerly led in the work were the last to receive and help swell the cry. Historically, the last person to accept the message of the Midnight Cry was William Miller.

Ponoćni poklik dao je snagu poruci drugoga anđela. Anđeli su bili poslani s neba da probude obeshrabrene svete i priprave ih za veliko djelo koje je bilo pred njima. Najdarovitiji ljudi nisu bili prvi koji su primili ovu poruku. William Miller nije bio prvi koji je primio ovu poruku; naprotiv, bio je posljednji koji ju je primio. On je bio najdarovitiji u razumijevanju poruke, dok je Samuel Snow bio prvi. Oni koji su prije vodili djelo bili su posljednji koji su primili poruku i pomogli da poklik ojača. Povijesno gledano, posljednja osoba koja je prihvatila poruku Ponoćnoga poklika bio je William Miller.

From The Great Controversy, 376:

Iz Velike borbe, 376:

> During the empowerment of the Midnight Cry, about 50,000 left the churches. As Miller's work tended to build up the churches, it was initially regarded with favor, but as ministers and religious leaders decided against the Advent doctrine and desired to suppress all agitation on the subject, they opposed it from the pulpit and denied their members the privilege of attending preaching on the second advent or even speaking of their hope in social meetings.

> Tijekom osnaživanja Ponoćnoga pokliča, oko 50.000 ljudi napustilo je crkve. Budući da je Millerovo djelo nastojalo izgrađivati crkve, u početku je bilo primljeno s odobravanjem; no kad su službenici i vjerski vođe odlučili protiv nauka o Adventu i poželjeli suzbiti svako uzbuđenje u vezi s tim predmetom, usprotivili su mu se s propovjedaonice te uskratili svojim članovima prednost da prisustvuju propovijedanju o drugom dolasku ili čak da govore o svojoj nadi na zajedničkim sastancima.

Leaders in the Adventist Church today who forbid the teaching of this message in the church and even in private homes are prefigured here in the Millerite movement.

Vođe u Adventističkoj crkvi danas, koji zabranjuju poučavanje ove poruke u crkvi pa čak i u privatnim domovima, ovdje su predoznačeni u mileritskom pokretu.

> "Believers found themselves in great trial and perplexity. They loved their churches and were reluctant to separate, but as they saw the testimony of God's Word suppressed and their right to investigate the prophecies denied, they felt that loyalty to God forbade them to submit. Those who sought to shut out the testimony of God's Word could not be regarded as constituting the church of Christ. Hence, they felt justified in separating from their former connection. In the summer of 1844, about 50,000 withdrew from the churches."

> Vjernici su se našli u velikoj kušnji i nedoumici. Ljubili su svoje crkve i oklijevali su odvojiti se, ali kada su vidjeli da se svjedočanstvo Božje riječi potiskuje i da im se niječe pravo da istražuju proročanstva, osjetili su da im odanost Bogu zabranjuje pokoriti se. Oni koji su nastojali isključiti svjedočanstvo Božje riječi nisu se mogli smatrati onima koji sačinjavaju Kristovu crkvu. Stoga su smatrali da su opravdani odvojiti se od svoje prijašnje zajednice. U ljeto 1844. oko 50.000 istupilo je iz crkava.

## Miller's Understanding and the True Midnight Cry

Millerovo razumijevanje i pravi ponoćni poklik

From Elder Damsteegt's book, Foundation of Seventh-day Adventist Message and Mission, Miller believed that the proclamation of Daniel 8:14 and the first angel of Revelation 14 was the Midnight Cry—'Behold, the bridegroom cometh.' He believed this message was identifying the second coming of Christ. Miller thought the entire history was the Midnight Cry, but Ellen White states the Midnight Cry was accomplished at a specific point. Samuel Snow titled his presentation 'The True Midnight Cry' to distinguish it from the Millerite teaching that the Midnight Cry was the general message.

Iz knjige starješine Damsteegta, Foundation of Seventh-day Adventist Message and Mission, proizlazi da je Miller vjerovao kako je navještaj Daniela 8,14 i prvoga anđela iz Otkrivenja 14 bio Ponoćni poklik — „Evo zaručnika, dolazi.“ Vjerovao je da ta poruka označava drugi Kristov dolazak. Miller je smatrao da je cijela ta povijest bila Ponoćni poklik, no Ellen White izjavljuje da se Ponoćni poklik ispunio u određenom trenutku. Samuel Snow naslovio je svoje izlaganje „Pravi ponoćni poklik“ kako bi ga razlikovao od mileritskog naučavanja prema kojemu je Ponoćni poklik bio opća poruka.

The most spiritual received the message first, and those who had formerly led in the work were the last to receive and help swell the cry. William Miller, who had led the work from 1833 onward, struggled with the Midnight Cry message when it came in August 1844. He was unsure about separating from the churches and had been teaching another understanding of the Midnight Cry for many years.

Najduhovniji su prvi primili poruku, a oni koji su prije vodili djelo bili su posljednji koji su je primili i pomogli pojačati poklič. William Miller, koji je vodio djelo od 1833. nadalje, mučio se s porukom Ponoćnog pokliča kada je došla u kolovozu 1844. Nije bio siguran u pogledu odvajanja od crkava te je dugi niz godina naučavao drukčije razumijevanje Ponoćnog pokliča.

William Miller wrote:

William Miller je napisao:

> 'I'd never been positive as to any particular day for the Lord's appearing, believing that no man could know the day and hour. In all my published lectures, it will be seen on the title page, about the year 1843. In all my oral lectures, I invariably told my audiences that the periods would terminate in 1843 if there were no mistake in my calculation, but that I could not say the end might not come even before that time, and that they should be continually prepared. In 1842, some of the brethren preached with great positiveness, the exact year, and censured me for putting in an "if."'

> „Nikada nisam bio posve siguran ni u koji određeni dan Gospodnjega pojavljenja, vjerujući da nitko ne može znati dana ni časa. U svim svojim objavljenim predavanjima, kako će se vidjeti na naslovnoj stranici, navodio sam oko godine 1843. U svim svojim usmenim predavanjima svojim sam slušateljima nepromjenjivo govorio da će se razdoblja završiti 1843. ako u mojem izračunu nema pogreške, ali da ne mogu reći da svršetak možda neće doći čak i prije toga vremena te da oni trebaju biti neprestano pripravljeni. Godine 1842. neka su braća propovijedala s velikom odlučnošću točnu godinu i prekoravala me što sam stavio jedno „ako“.“

In May 1842, the 1843 chart was published, and the brethren told Miller to remove the 'if' from his presentation.

U svibnju 1842. objavljena je karta iz 1843., a braća su rekla Milleru da iz svojega izlaganja ukloni „ako”.

Miller continued, 'The public press had also published that I'd fixed upon a definite day, the twenty-third of April, for the Lord's advent. Therefore, in December of that year, as I could see no error in my reckoning, I published my belief that sometime between March 21, 1843, and March 21, 1844, the Lord would come.' Miller had already concluded the tenth day of the seventh month, and long before Samuel Snow used this conclusion to proclaim the Midnight Cry, Miller had written about it. Miller was the one the Lord used to put together the logic that Samuel Snow employed to identify October 22, 1844.

Miller je nastavio: „I javni je tisak također objavio da sam odredio točan dan, dvadeset i treći travnja, za Gospodinov dolazak. Stoga sam u prosincu te godine, budući da nisam mogao uočiti nikakvu pogrešku u svom izračunu, objavio svoje uvjerenje da će Gospodin doći nekad između 21. ožujka 1843. i 21. ožujka 1844.“ Miller je već bio zaključio deseti dan sedmoga mjeseca, i mnogo prije nego što se Samuel Snow poslužio tim zaključkom da proglasi Ponoćni poklič, Miller je o tome pisao. Miller je bio onaj kojega je Gospodin upotrijebio da poveže logiku kojom se Samuel Snow poslužio kako bi odredio 22. listopada 1844.

Miller wrote, 'During the year 1843, the most violent denunciations were heaped upon me and those associated with me by the press and some pulpits. Our motives were assailed, our principles misrepresented, our characters traduced.' Time passed, and March 21, 1844, went by without the Lord's appearing. The disappointment was great, and many walked no more with them. Before this time, from 1840, there were an estimated 200,000 Millerites, but by this point, only 50,000 remained.

Miller je napisao: „Tijekom 1843. godine tisak i neke propovjedaonice obasipali su mene i one koji su bili povezani sa mnom najsilovitijim osudama. Naši su motivi bili napadani, naša načela pogrešno prikazivana, naš je karakter bio oklevetan.” Vrijeme je prolazilo, i 21. ožujka 1844. prošao je bez Gospodinova pojavljivanja. Razočaranje je bilo veliko, i mnogi više nisu hodili s njima. Prije toga vremena, od 1840., procjenjuje se da je bilo 200.000 milerita, ali do tog je trenutka ostalo samo 50.000.

Miller continued, 'Previously to this, in the fall of 1843, some of my brethren began to call the churches Babylon and to urge that it was the duty of Adventists to come out of them. With this, I was much grieved. Not only was the effect very bad, but I regarded it as a perversion of the Word of God, a wresting of the Scriptures.' Miller struggled with the second angel's message, making it more difficult for him to accept the true Midnight Cry message. The practice spread, and the churches were closed against them, creating hostility and separating most Adventists from their respective churches.

Miller je nastavio: »Prije toga, u jesen 1843., neka su moja braća počela crkve nazivati Babilonom i poticati da je dužnost adventista izići iz njih. Zbog toga sam bio duboko ožalošćen. Ne samo da je učinak bio vrlo loš, nego sam to smatrao i izopačenjem Riječi Božje, izvrgavanjem Svetoga pisma.« Miller se borio s porukom drugoga anđela, što mu je još više otežavalo prihvatiti istinitu poruku Ponoćnoga poklika. Ta se praksa proširila, a crkve su im bile zatvorene, stvarajući neprijateljstvo i odvajajući većinu adventista od njihovih crkava.

After his published time passed, Miller acknowledged his disappointment regarding the exact period but maintained his faith. He continued his labors in the West during the summer of 1844 until the Seventh Month movement. He had no participation in this movement except for a letter written eighteen months earlier about the Mosaic Law observances pointing to that month. He did not expect that such a use would be made of those topics or that belief in such evidence would become a test of salvation. He had no fellowship with the movement until two or three weeks before October 22, 1844. In a letter to Himes on October 6, 1844, Miller wrote, 'I see a glory in the seventh month which I never saw before... Now, blessed be the name of the Lord, I see a beauty, a harmony, an agreement in the scriptures, for which I've long prayed but did not see until today. Thank the Lord, O my soul. Brother Snow, Brother Storrs, and others, be blessed for their instrumentality in opening my eyes. I'm almost home. Glory, glory, glory, glory.'

Nakon što je prošlo vrijeme koje je objavio, Miller je priznao svoje razočaranje u pogledu točnog razdoblja, ali je zadržao svoju vjeru. Nastavio je svoj rad na Zapadu tijekom ljeta 1844. sve do pokreta Sedmoga mjeseca. Nije imao nikakva udjela u tom pokretu osim pisma napisanog osamnaest mjeseci ranije o obredima Mojsijeva zakona koji su upućivali na taj mjesec. Nije očekivao da će se takva uporaba učiniti od tih tema niti da će vjerovanje u takve dokaze postati ispit spasenja. Nije imao zajedništva s tim pokretom sve do dva ili tri tjedna prije 22. listopada 1844. U pismu Himesu od 6. listopada 1844. Miller je napisao: „Vidim slavu u sedmome mjesecu kakvu nikada prije nisam vidio... Sada, blagoslovljeno bilo ime Gospodnje, vidim ljepotu, sklad, podudarnost u Svetome pismu, za što sam dugo molio, ali nisam vidio sve do danas. Hvala Gospodinu, dušo moja. Brat Snow, brat Storrs i drugi, blagoslovljeni bili zbog svojega posredništva u otvaranju mojih očiju. Gotovo sam kod kuće. Slava, slava, slava, slava.”

Afterward, Miller rethought the Midnight Cry, calling it fanaticism. Damsteegt notes that Snow got his basic outline of the Midnight Cry message from Miller's earlier work.

Poslije je Miller preispitao Ponoćni poklič, nazvavši ga fanatizmom. Damsteegt napominje da je Snow osnovni okvir poruke o Ponoćnom pokliču preuzeo iz Millerova ranijeg rada.

Snow's calculations, published in March 1844, aroused little attention until the Exeter camp meeting, August 12–17, 1844. There, his exact date for Christ's return stirred many Millerites, bringing their missionary endeavor to a peak. Their response became known as the Seventh Month movement. Although Millerite leaders were initially skeptical, some weeks before the expected event, they joined the movement and allowed Snow's views to be printed and supported.

Snowovi izračuni, objavljeni u ožujku 1844., pobudili su malo pozornosti sve do logorskoga sastanka u Exeteru, od 12. do 17. kolovoza 1844. Ondje je njegov točan datum Kristova povratka uzbudio mnoge milerite, dovodeći njihovo misionarsko nastojanje do vrhunca. Njihov je odgovor postao poznat kao pokret Sedmoga mjeseca. Iako su vođe milerita u početku bile skeptične, nekoliko tjedana prije očekivanoga događaja pridružile su se pokretu i dopustile da se Snowovi pogledi tiskaju i podupiru.

## The Midnight Cry and Its Aftermath

Ponoćni poklič i njegove posljedice

Ellen White's first vision shows God's people on a path to heaven, with a light behind them called the Midnight Cry. The message Samuel Snow presented needs to be understood. In May 1842, 300 charts were printed for 300 preachers. By March 22, 1844, after the first disappointment, the chart was set aside, and many left the movement. Those who remained were to wait. At the Exeter camp meeting, Snow showed that the Lord would come on October 22, 1844, the Day of Atonement. This impelled them to proclaim the message.

Prvo viđenje Ellen White prikazuje Božji narod na putu prema nebu, sa svjetlom iza njih koje se naziva Ponoćni poklik. Potrebno je razumjeti poruku koju je iznio Samuel Snow. U svibnju 1842. otisnuto je 300 karata za 300 propovjednika. Do 22. ožujka 1844., nakon prvoga razočaranja, karta je bila odložena ustranu i mnogi su napustili pokret. Oni koji su ostali trebali su čekati. Na taboru u Exeteru Snow je pokazao da će Gospodin doći 22. listopada 1844., na Dan pomirenja. To ih je potaknulo da objavljuju poruku.

Joseph Bates recounted that after the Exeter camp meeting, as he walked through the train cars, he heard voices repeating, 'Behold, the bridegroom cometh!' This movement swept over the United States in two months, leading to the Great Disappointment on October 22, 1844.

Joseph Bates izvijestio je da je nakon taborničkoga sastanka u Exeteru, dok je prolazio kroz željezničke vagone, čuo glasove kako ponavljaju: „Evo, zaručnik dolazi!“ Taj se pokret u roku od dva mjeseca proširio diljem Sjedinjenih Država, što je dovelo do Velikoga razočaranja 22. listopada 1844.

Damsteegt comments on the Low Hampton Conference of Adventists, December 28–29, 1844, involving Himes and Miller. Himes urged comforting the saints, arousing the Christian world, and proclaiming salvation to sinners. A few weeks later, the Advent Press resumed, and Himes declared the door of salvation open. Miller gradually gave up the extreme shut door concept and returned to his original view of the Midnight Cry. In that same month, Ellen White had her first vision, showing that those who reject the Midnight Cry fall off the path. That vision was for William Miller as much as anyone else.

Damsteegt komentira Konferenciju adventista u Low Hamptonu, 28.–29. prosinca 1844., na kojoj su sudjelovali Himes i Miller. Himes je pozivao na tješenje svetih, buđenje kršćanskoga svijeta i navješćivanje spasenja grešnicima. Nekoliko tjedana poslije ponovno je počeo izlaziti Advent Press, a Himes je izjavio da su vrata spasenja otvorena. Miller je postupno napustio krajnje shvaćanje zatvorenih vrata i vratio se svojemu izvornom razumijevanju Ponoćnoga pokliča. U tome istom mjesecu Ellen White imala je svoje prvo viđenje, koje je pokazalo da oni koji odbace Ponoćni poklič padaju sa staze. To je viđenje bilo za Williama Millera jednako koliko i za bilo koga drugoga.

## William Miller's Final Test and Legacy

Posljednja kušnja i nasljeđe Williama Millera

From Early Writings, page 257:

Iz Ranih spisa, stranica 257:

> "My attention was then called to William Miller. He looked perplexed and was bowed with anxiety and distress for his people. The company who had been united and loving in 1844 were losing their love, opposing one another, and falling into a cold, backslidden state. As he beheld this, grief wasted his strength. I saw leading men watching him, primarily Joshua Himes, and fearing lest he should receive the third angel's message."

> „Moja je pozornost tada bila usmjerena na Williama Millera. Izgledao je smeteno i bio je pritisnut tjeskobom i nevoljom za svoj narod. Skupina koja je 1844. bila ujedinjena i puna ljubavi gubila je svoju ljubav, protivila se jedna drugoj i padala u hladno, otpalo stanje. Dok je to promatrao, žalost mu je iscrpljivala snagu. Vidjela sam vodeće ljude kako ga promatraju, ponajprije Joshuu Himesa, i kako strahuju da ne primi poruku trećega anđela.“

The third angel's message in this context is the Sabbath. As Miller leaned toward the light from heaven, these men would lay plans to draw his mind away. Human influence kept him in darkness and retained his influence among those who opposed the truth. Eventually, Miller raised his voice against the light from heaven—the Sabbath. He failed to receive the message that would have explained his disappointment and cast light and glory on the past. He leaned on human wisdom instead of divine. Being broken by labor and age, he was not as accountable as those who kept him from the truth. The sin rests upon them. If Miller could have seen the light of the third angel, many things would have been explained. But his brethren professed such deep love for him that he thought he could never tear away from them. God allowed him to fall under the power of death and hid him in the grave from those who drew him from the truth. Moses erred before entering the Promised Land; likewise, Miller erred as he was soon to enter the heavenly Canaan. Others led him to do this; others must account for it. But angels watch the precious dust of this servant of God and will come forth at the sound of the last trumpet.

Poruka trećega anđela u ovom je kontekstu subota. Dok se Miller priklanjao svjetlu s neba, ti su ljudi skovali planove da odvrate njegov um. Ljudski ga je utjecaj držao u tami i zadržao njegov utjecaj među onima koji su se protivili istini. Naposljetku je Miller podigao svoj glas protiv svjetla s neba — subote. Nije uspio primiti poruku koja bi objasnila njegovo razočaranje i obasjala prošlost svjetlom i slavom. Oslonio se na ljudsku mudrost umjesto na božansku. Budući da je bio slomljen radom i godinama, nije bio toliko odgovoran kao oni koji su ga zadržavali od istine. Grijeh počiva na njima. Da je Miller mogao vidjeti svjetlo trećega anđela, mnoge bi mu stvari bile objašnjene. Ali njegova su braća ispovijedala tako duboku ljubav prema njemu da je mislio kako se od njih nikada ne može otrgnuti. Bog je dopustio da padne pod vlast smrti i sakrio ga je u grobu od onih koji su ga odvukli od istine. Mojsije je pogriješio prije ulaska u Obećanu Zemlju; isto je tako i Miller pogriješio kad je uskoro trebao ući u nebeski Kanaan. Drugi su ga naveli na to; drugi će za to morati položiti račun. Ali anđeli bdiju nad dragocjenim prahom ovoga Božjeg sluge i on će izići na glas posljednje trube.

## Conclusion: Lessons for Today

Zaključak: Pouke za danas

In conclusion, William Miller typifies Seventh-day Adventists at the end of the world. Ellen White's first vision is more for our day than for her own. At the end of the world, Seventh-day Adventists will reject the light of the Midnight Cry. The light of the Midnight Cry can only be understood by understanding this history. The first disappointment purged the Millerite movement of those there for the wrong reasons and prepared the people for the testing experience that would lead them into the Most Holy Place. Those who come to the first disappointment are blessed only if they wait for October 22, 1844. This time is designed by God to produce a people He will gather into the Most Holy Place. To reject the Midnight Cry and fall off the path is to reject this entire history.

Zaključno, William Miller predoznačuje adventiste sedmoga dana na svršetku svijeta. Prvo viđenje Ellen White više je za naše vrijeme nego za njezino vlastito. Na svršetku svijeta adventisti sedmoga dana odbacit će svjetlo Ponoćnoga poklika. Svjetlo Ponoćnoga poklika može se razumjeti jedino razumijevanjem ove povijesti. Prvo razočaranje očistilo je mileritki pokret od onih koji su ondje bili iz pogrešnih razloga i pripremilo narod za iskustvo kušnje koje će ih uvesti u Svetinju nad svetinjama. Oni koji dođu do prvoga razočaranja blagoslovljeni su samo ako čekaju 22. listopada 1844. To je vrijeme Bog odredio da proizvede narod koji će okupiti u Svetinji nad svetinjama. Odbaciti Ponoćni poklik i pasti sa staze znači odbaciti cijelu ovu povijest.

William Miller made three mistakes, and we are always tested by three tests. His first error was rejecting the Midnight Cry in December 1844. His second was listening to men instead of God, which led to his third mistake: rejecting the Sabbath. At the end of the world, Seventh-day Adventists will reject the history of the Midnight Cry and the call to return to the old paths because they listen to their leaders. In so doing, they prepare themselves for the mark of the beast, repeating Miller's three-step testing process, which begins with how they relate to the message and history of the Midnight Cry.

William Miller učinio je tri pogreške, a mi smo uvijek kušani kroz tri kušnje. Njegova prva pogreška bila je odbacivanje Ponoćnog poklika u prosincu 1844. Njegova druga bila je slušanje ljudi umjesto Boga, što je dovelo do njegove treće pogreške: odbacivanja subote. Na svršetku svijeta, adventisti sedmoga dana odbacit će povijest Ponoćnog poklika i poziv na povratak starim stazama zato što slušaju svoje vođe. Čineći tako, pripremaju se za žig Zvijeri, ponavljajući Millerov trostupanjski proces kušnje, koji započinje njihovim odnosom prema poruci i povijesti Ponoćnog poklika.

There are only two prophecies that deal with the history from the first disappointment to the second disappointment: the 2300 days ('Though the vision tarry, wait for it') and the 2520. To reject the 2520 is to reject the Midnight Cry. To reject the Midnight Cry is to fall off the path to the wicked world below.

Postoje samo dva proročanstva koja se bave poviješću od prvoga razočaranja do drugoga razočaranja: 2300 dana („Ako vizija i oklijeva, čekaj je“) i 2520. Odbaciti 2520 znači odbaciti Ponoćni poklik. Odbaciti Ponoćni poklik znači pasti s puta u opaki svijet dolje.

We will address this further in the next presentation.

O tome ćemo se podrobnije pozabaviti u sljedećem izlaganju.

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