Article

# Elijah - Number Eight

Ilija - Broj osam

Jericho

Jerihon

Author

Jeff Pippenger

Published

October 9, 2023

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In the beginning of ancient literal Israel and also the beginning of modern spiritual Israel, at the Red Sea crossing, and then at the great disappointment, a series of progressive tests began that ultimately arrived at the final test. The failure of that last test in the book of Numbers and in Millerite history marks the beginning of a wilderness wandering.

Na početku drevnoga doslovnog Izraela, kao i na početku suvremenoga duhovnog Izraela, pri prijelazu preko Crvenoga mora, a zatim i pri velikom razočaranju, započeo je niz progresivnih kušnji koje su na koncu dovele do završne kušnje. Neuspjeh na toj posljednjoj kušnji u Knjizi Brojeva i u milleritskoj povijesti označava početak lutanja pustinjom.

> “For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.

> „Četrdeset je godina nevjera, mrmljanje i pobuna isključivala drevni Izrael iz kanaanske zemlje. Isti su grijesi odgodili ulazak suvremenog Izraela u nebeski Kanaan. Ni u jednom slučaju obećanja Božja nisu bila kriva. Nevjera, svjetovnost, neposvećenost i razdor među onima koji tvrde da su Gospodnji narod zadržali su nas toliko godina u ovom svijetu grijeha i žalosti.

> “We may have to remain here in this world because of insubordination many more years, as did the children of Israel; but for Christ’s sake, His people should not add sin to sin by charging God with the consequence of their own wrong course of action.” Evangelism, 696.

> „Možda ćemo zbog neposlušnosti morati ostati ovdje u ovome svijetu još mnogo godina, kao što su i sinovi Izraelovi; ali radi Krista, Njegov narod ne bi trebao dodavati grijeh na grijeh optužujući Boga za posljedicu vlastitoga pogrešnog načina djelovanja.“ Evangelism, 696.

At the end of ancient Israel’s history, as in the beginning there was a progressive testing process which ended when ancient literal Israel was taken into captivity in Babylon. At the end of modern spiritual Israel, they too will face a progressive testing process. That process ends when Laodicean Adventists are overthrown at the Sunday law. As with ancient Israel, modern Israel will be taken captive by spiritual Babylon.

Na svršetku povijesti drevnoga Izraela, kao i na početku, postojao je postupni proces kušnje koji je završio kada je drevni doslovni Izrael bio odveden u sužanjstvo u Babilon. Na svršetku suvremenoga duhovnog Izraela, i oni će se suočiti s postupnim procesom kušnje. Taj proces završava kada laodicejski adventisti budu oboreni pri nedjeljnom zakonu. Kao i s drevnim Izraelom, suvremeni Izrael bit će odveden u sužanjstvo duhovnome Babilonu.

The Millerite movement that began prophetically in 1798, and ended officially in 1863, typifies the movement of the one hundred and forty-four thousand that began in 1989 and ends at the close of human probation and the Second Coming of Christ. Between the ending of the Millerite movement and the arrival of the mighty movement of the third angel, is the history of the legally registered Laodicean Seventh-day Adventist church.

Mileritski pokret, koji je proročki započeo 1798. godine, a službeno završio 1863. godine, predočava pokret sto četrdeset i četiri tisuće, koji je započeo 1989. godine i završava pri zaključenju vremena milosti za čovječanstvo i Drugom Kristovu dolasku. Između završetka mileritskog pokreta i dolaska silnoga pokreta trećega anđela nalazi se povijest pravno registrirane laodicejske Adventističke crkve sedmoga dana.

> “A distance of only eleven days’ journey lay between Sinai and Kadesh, on the borders of Canaan; and it was with the prospect of speedily entering the goodly land that the hosts of Israel resumed their march when the cloud at last gave the signal for an onward movement. Jehovah had wrought wonders in bringing them from Egypt, and what blessings might they not expect now that they had formally covenanted to accept Him as their Sovereign, and had been acknowledged as the chosen people of the Most High?” Patriarchs and Prophets, 376.

> „Udaljenost od samo jedanaest dana hoda dijelila je Sinaj od Kadeša, na granicama Kanaana; i s izgledom da će uskoro ući u dobru zemlju, čete Izraelove nastavile su svoj put kad je oblak napokon dao znak za daljnje kretanje. Jahve je učinio čudesa izvodeći ih iz Egipta, i kakve li blagoslove nisu mogli očekivati sada kad su se svečano zavjetovali da će Ga prihvatiti kao svojega Vrhovnog Vladara te bili priznati kao izabrani narod Svevišnjega?“ Patrijarsi i proroci, 376.

Their short journey ended up being forty years, due to their unbelief and disobedience. Had they manifested a faith that was based upon their mighty deliverance out of slavery, they would have soon crossed over the Jordan river and entered into the Promised Land. Their first obstacle thereafter would have been the same obstacle that Joshua later took up. After forty years, literal Israel left the wilderness for the Promised Land, and Jericho was their first step, and it stands as a symbol of the power of God unto salvation unto everyone that believes. Jericho is also the symbol of the work that the Millerite movement was to confront in 1863, but they retreated into the wilderness. The symbolism of Elijah is directly connected with the symbolism of Jericho, and it is informative to consider Elijah’s historical connection with Jericho.

Njihovo kratko putovanje na kraju je trajalo četrdeset godina, zbog njihove nevjere i neposlušnosti. Da su očitovali vjeru utemeljenu na svojem silnom izbavljenju iz ropstva, uskoro bi prešli preko rijeke Jordana i ušli u Obećanu zemlju. Njihova prva prepreka nakon toga bila bi ista prepreka koje se Jošua kasnije prihvatio. Nakon četrdeset godina, doslovni Izrael napustio je pustinju radi Obećane zemlje, a Jerihon je bio njihov prvi korak, te stoji kao simbol Božje sile na spasenje svakome koji vjeruje. Jerihon je također simbol djela s kojim se milleritski pokret trebao suočiti 1863. godine, ali oni su se povukli u pustinju. Simbolika Ilije izravno je povezana sa simbolikom Jerihona, i korisno je razmotriti Ilijinu povijesnu povezanost s Jerihonom.

> Now the rest of the acts of Omri which he did, and his might that he showed, are they not written in the book of the chronicles of the kings of Israel? So Omri slept with his fathers, and was buried in Samaria: and Ahab his son reigned in his stead. And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:27–17:1.

> A ostala djela Omrijeva što ih učini, i junaštvo koje je pokazao, nije li to zapisano u knjizi ljetopisa kraljeva Izraelovih? Tako Omri počinu kod svojih otaca i bi pokopan u Samariji; a njegov sin Ahab zakralji se na njegovu mjestu. I trideset i osme godine Judejskoga kralja Ase poče Ahab, sin Omrijev, kraljevati nad Izraelom; i Ahab, sin Omrijev, kraljevao je nad Izraelom u Samariji dvadeset i dvije godine. I Ahab, sin Omrijev, činio je zlo pred Gospodinom više od svih koji bijahu prije njega. I dogodilo se, kao da mu je bilo malo hoditi u grijesima Jeroboama, sina Nebatova, da uze za ženu Izebelu, kćer Etbaala, kralja Sidonaca, te pođe služiti Baalu i pokloni mu se. I podiže žrtvenik Baalu u domu Baalovu, koji bijaše sagradio u Samariji. I Ahab načini gaj; i Ahab učini više da razgnjevi Gospodina Boga Izraelova nego svi kraljevi Izraelovi koji bijahu prije njega. U njegove dane Hiel Beteljanin sagradi Jerihon: postavi mu temelje uz cijenu Abirama, svoga prvorođenca, i podiže mu vrata uz cijenu Seguba, svoga najmlađeg sina, prema riječi Gospodnjoj koju je izrekao po Jošui, sinu Nunovu. I Ilija Tišbijac, koji bijaše od stanovnika Gileada, reče Ahabu: Tako živ bio Gospodin, Bog Izraelov, pred kojim stojim, ovih godina neće biti ni rose ni kiše, osim po mojoj riječi. 1. o Kraljevima 16:27–17:1.

The confrontation that Elijah had with the gods of Ahab and Jezebel at Mount Carmel was in response to the apostasy of the northern kingdom of Israel’s seventh king who “did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him.” The word ‘provoke’ in the passage, is a reference to the “day of provocation” that was represented by the tenth test in Numbers fourteen. Ahab’s provoking of God represented the last of ten tests that was brought about by the evil report of ten spies in Numbers fourteen. Therefore, it represents the last test for the Millerite movement and the last test for the one hundred and forty-four thousand.

Sukob koji je Ilija imao s bogovima Ahaba i Izebele na gori Karmelu bio je odgovor na otpadništvo sedmoga kralja sjevernoga kraljevstva Izraela, koji je „više dražio Jahvu, Boga Izraelova, na gnjev nego svi kraljevi Izraelovi koji bijahu prije njega.” Riječ „dražiti” u tome odlomku upućuje na „dan izazivanja” koji je bio predočen desetim kušanjem u Brojevima četrnaest. Ahabovo izazivanje Boga predstavljalo je posljednje od deset kušanja do kojih je došlo zbog zloga izvještaja desetorice uhoda u Brojevima četrnaest. Stoga ono predstavlja posljednje kušanje za mileritski pokret i posljednje kušanje za sto četrdeset i četiri tisuće.

> Wherefore as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness. Hebrews 3:7, 8.

> Zato, kao što govori Duh Sveti: Danas, ako glas njegov čujete, ne otvrdnite srca svoja kao u pobuni, u dan kušnje u pustinji. Hebrejima 3,7.8.

In the prophetic “day of provocation” represented by Ahab, the prophet Elijah prayed that if it was necessary, God would bring judgments upon Israel that His people might repent from the sins they were participating in.

U proročkom „danu izazivanja”, koji je predočen Ahabom, prorok Ilija molio je da, bude li potrebno, Bog dovede sudove nad Izrael kako bi se Njegov narod pokajao za grijehe u kojima je sudjelovao.

> “The people of Israel had gradually lost their fear and reverence for God until His word through Joshua had no weight with them. ‘In his [Ahab’s] days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his first-born, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun.’

> Narod Izraelov postupno je izgubio strah i strahopoštovanje prema Bogu, sve dok Njegova riječ izrečena po Jošui više nije imala nikakvu težinu za njih. „Za njegovih [Ahabovih] dana Hiel Beteljanin sagradi Jerihon: temelje mu položi o cijeni Abirama, svojega prvorođenca, a vrata mu postavi o cijeni Seguba, svojega najmlađeg sina, prema riječi Gospodnjoj koju je izrekao po Jošui, sinu Nunovu.”

> “While Israel was apostatizing, Elijah remained a loyal and true prophet of God. His faithful soul was greatly distressed as he saw that unbelief and infidelity were fast separating the children of Israel from God, and he prayed that God would save His people. He entreated that the Lord would not wholly cast away His sinning people, but that He would by judgments if necessary arouse them to repentance and not permit them to go to still greater lengths in sin and thus provoke Him to destroy them as a nation.

> „Dok je Izrael otpadao, Ilija je ostao odan i istinit prorok Božji. Njegova je vjerna duša bila duboko ojađena dok je gledao kako nevjera i nevjernost brzo odvajaju sinove Izraelove od Boga, te se molio da Bog spasi svoj narod. Usrdno je molio da Gospodin ne odbaci posve svoj grešni narod, nego da ih sudovima, ako bude potrebno, probudi na pokajanje i ne dopusti da odu još dalje u grijehu te Ga tako izazovu da ih uništi kao narod.“

> “The message of the Lord came to Elijah to go to Ahab with the denunciations of His judgments because of the sins of Israel. Elijah traveled day and night until he reached the palace of Ahab. He solicited no admission, and waited not to be formally announced. All unexpectedly to Ahab, Elijah stands before the astonished king of Samaria in the coarse garments usually worn by the prophets. He makes no apology for his abrupt appearance, without invitation; but, raising his hands to heaven, he solemnly affirms by the living God, who made the heavens and the earth, the judgments which would come upon Israel: ‘There shall not be dew nor rain these years, but according to my word.’

> „Gospodnja riječ dođe Iliji da pođe k Ahabu s objavom Njegovih sudova zbog grijeha Izraela. Ilija je putovao danju i noću sve dok nije stigao do Ahabove palače. Nije tražio dopuštenje za ulazak niti je čekao da bude službeno najavljen. Posve neočekivano za Ahaba, Ilija staje pred zapanjenoga kralja Samarije u gruboj odjeći kakvu su obično nosili proroci. Ne ispričava se zbog svojega naglog pojavljivanja, bez poziva; nego, podižući ruke k nebu, svečano potvrđuje živim Bogom, koji je stvorio nebo i zemlju, sudove koji će doći na Izrael: ‘Neće biti rose ni kiše ovih godina, osim na moju riječ.’“

> “This startling denunciation of God’s judgments because of the sins of Israel fell like a thunderbolt upon the apostate king. He seemed to be paralyzed with amazement and terror; and before he could recover from his astonishment, Elijah, without waiting to see the effect of his message, disappeared as suddenly as he came. His work was to speak the word of woe from God, and he instantly withdrew. His word had locked up the treasures of heaven, and his word was the only key which could open them again.” Testimonies, volume 3, 273.

> „Ova zapanjujuća objava Božjih sudova zbog grijeha Izraela pala je poput munje na otpada odanoga kralja. Činilo se da je bio paraliziran od zaprepaštenja i užasa; a prije nego što se mogao oporaviti od svojega zapanjenog stanja, Ilija je, ne čekajući da vidi učinak svoje poruke, nestao jednako iznenada kao što je i došao. Njegov je posao bio izreći riječ nevolje od Boga, i on se odmah povukao. Njegova je riječ zatvorila riznice neba, a njegova je riječ bila jedini ključ koji ih je mogao ponovno otvoriti.” Testimonies, volume 3, 273.

Israel had forgotten that Joshua had strictly commanded them not to associate with the heathen nations, and to never rebuild Jericho. Though the battle of Jericho was a tremendous demonstration of God’s power and a symbol of God’s promise to lead His people into the Promised Land, there was also a sin, a curse and a deliverance associated with Jericho. The ‘sin’ was that of Achan who coveted the wealth and influence of Jericho, the ‘curse’ was upon any man that would rebuild Jericho and the harlot Rahab represented the ‘deliverance’. Achan wanted the beautiful Babylonian robe. He thought he could hide his sin, as Adam and Eve sought to hide their sin with a garment of fig leaves. Achan wanted the prosperity that Jericho represented, and he wished to be associated with Babylon.

Izrael je zaboravio da im je Jošua strogo zapovjedio da se ne povezuju s poganskim narodima i da nikada ne obnavljaju Jerihon. Premda je bitka za Jerihon bila silan dokaz Božje moći i simbol Božjega obećanja da će svoj narod uvesti u Obećanu zemlju, s Jerihonom su također bili povezani grijeh, prokletstvo i izbavljenje. „Grijeh“ je bio Akanov, koji je poželio bogatstvo i utjecaj Jerihona; „prokletstvo“ je bilo nad svakim čovjekom koji bi ponovno sagradio Jerihon; a bludnica Rahaba predstavljala je „izbavljenje“. Akan je želio lijepi babilonski plašt. Mislio je da može sakriti svoj grijeh, kao što su Adam i Eva nastojali sakriti svoj grijeh odjećom od smokvina lišća. Akan je želio blagostanje koje je Jerihon predstavljao i želio je biti povezan s Babilonom.

Jericho is set forth as a symbol of the work of carrying the third angel’s message to the world, but it possesses a warning about the sin of loving and trusting in the world. The symbol of Jericho also contains a curse against the rebuilding of Jericho and Rahab represents those still in Babylon that come out when the loud cry of the third angel is proclaimed.

Jerihon je izložen kao simbol djela nošenja poruke trećega anđela svijetu, ali u sebi nosi upozorenje o grijehu ljubavi prema svijetu i pouzdanja u njega. Simbol Jerihona također sadrži prokletstvo protiv ponovne izgradnje Jerihona, a Rahaba predstavlja one koji su još uvijek u Babilonu i izlaze kada je objavljen glasni poklič trećega anđela.

> “Elijah’s faithful soul was grieved. His indignation was aroused, and he was jealous for the glory of God. He saw that Israel was plunged into fearful apostasy. And when he called to mind the great things that God had wrought for them, he was overwhelmed with grief and amazement. But all this was forgotten by the majority of the people. He went before the Lord, and, with his soul wrung with anguish, pleaded for Him to save His people if it must be by judgments. He pleaded with God to withhold from His ungrateful people dew and rain, the treasures of heaven, that apostate Israel might look in vain to their gods, their idols of gold, wood, and stone, the sun, moon, and stars, to water and enrich the earth, and cause it to bring forth plentifully. The Lord told Elijah that He had heard his prayer and would withhold dew and rain from His people until they should turn unto Him with repentance.

> „Ilijina vjerna duša bila je ožalošćena. U njemu se podiglo ogorčenje i revnovao je za slavu Božju. Vidio je da je Izrael zapao u strašno otpadništvo. A kad je prizvao u sjećanje velika djela koja je Bog učinio za njih, obuzeli su ga tuga i zaprepaštenje. No većina je naroda sve to zaboravila. Izišao je pred Gospodina te, s dušom izmučenom tjeskobom, usrdno molio da On spasi svoj narod, ako treba i sudovima. Molio je Boga da uskrati svojemu nezahvalnom narodu rosu i kišu, nebeska blaga, kako bi otpali Izrael uzalud gledao svojim bogovima, svojim idolima od zlata, drveta i kamena, suncu, mjesecu i zvijezdama, da natapaju i obogaćuju zemlju i učine da ona obilno rađa. Gospodin je rekao Iliji da je uslišao njegovu molitvu i da će uskratiti rosu i kišu svojemu narodu dok mu se ne vrate s pokajanjem.״

> “God had specially guarded His people against mingling with the idolatrous nations around them, lest their hearts should be deceived by the attractive groves and shrines, temples and altars, which were arranged in the most expensive, alluring manner to pervert the senses so that God would be supplanted in the minds of the people.

> „Bog je na osobit način čuvao svoj narod od miješanja s idolopokloničkim narodima oko njih, da im srca ne bi bila zavedena privlačnim gajevima i svetištima, hramovima i žrtvenicima, koji su bili uređeni na najraskošniji i najzavodljiviji način kako bi iskvarili osjetila, tako da bi Bog bio potisnut iz misli naroda.

> “The city of Jericho was devoted to the most extravagant idolatry. The inhabitants were very wealthy, but all the riches that God had given them they counted as the gift of their gods. They had gold and silver in abundance; but, like the people before the Flood, they were corrupt and blasphemous, and insulted and provoked the God of heaven by their wicked works. God’s judgments were awakened against Jericho. It was a stronghold. But the Captain of the Lord’s host Himself came from heaven to lead the armies of heaven in an attack upon the city. Angels of God laid hold of the massive walls and brought them to the ground. God had said that the city of Jericho should be accursed and that all should perish except Rahab and her household. These should be saved because of the favor that Rahab showed the messengers of the Lord. The word of the Lord to the people was: ‘And ye, in anywise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.’ ‘And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it.’

> „Grad Jerihon bio je predan najraskošnijem idolopoklonstvu. Njegovi su stanovnici bili vrlo bogati, ali sve bogatstvo koje im je Bog dao smatrali su darom svojih bogova. Imali su zlata i srebra u izobilju; ali, poput ljudi prije Potopa, bili su iskvareni i bogohulni te su svojim zlim djelima vrijeđali i izazivali Boga nebeskoga. Božji su se sudovi podigli protiv Jerihona. Bio je to uporišni grad. Ali sam Zapovjednik vojske Gospodnje sišao je s neba da povede vojske nebeske u napad na grad. Anđeli Božji uhvatili su se za goleme zidine i oborili ih na zemlju. Bog je rekao da grad Jerihon treba biti proklet i da svi trebaju poginuti osim Rahabe i doma njezina. Oni su trebali biti spašeni zbog naklonosti koju je Rahaba iskazala glasnicima Gospodnjim. Riječ Gospodnja narodu bijaše: ‘Ali se vi svakako čuvajte prokletoga, da sami sebe ne učinite prokletima kad uzmete što od prokletoga i tabor Izraelov učinite prokletim te ga unesrećite.’ ‘I zakle ih Jošua u ono vrijeme govoreći: Proklet bio pred Gospodom čovjek koji ustane i sagradi ovaj grad Jerihon: na svome prvorođencu postavit će mu temelj, a na svome najmlađem sinu podići će mu vrata.’”

> “God was very particular in regard to Jericho, lest the people should be charmed with the things that the inhabitants had worshiped and their hearts be diverted from God. He guarded His people by most positive commands; yet notwithstanding the solemn injunction from God by the mouth of Joshua, Achan ventured to transgress. His covetousness led him to take of the treasures that God had forbidden him to touch because the curse of God was upon them. And because of this man’s sin the Israel of God were as weak as water before their enemies.

> „Bog je bio vrlo određen u pogledu Jerihona, da narod ne bi bio opčinjen stvarima koje su stanovnici štovali i da se njihova srca ne bi odvratila od Boga. Svoj je narod čuvao najsvečanijim zapovijedima; no unatoč svečanoj zabrani od Boga, izrečenoj preko Jošuinih usta, Akan se usudio prijestupiti. Njegova ga je lakomost navela da uzme od blaga koje mu je Bog zabranio dotaći, jer je na njemu bilo Božje prokletstvo. A zbog grijeha toga čovjeka Izrael Božji bio je slab kao voda pred svojim neprijateljima.“

> “Joshua and the elders of Israel were in great affliction. They lay before the ark of God in most abject humility because the Lord was wroth with His people. They prayed and wept before God. The Lord spoke to Joshua: ‘Get thee up; wherefore liest thou thus upon thy face? Israel hath sinned, and they have also transgressed My covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff. Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you.’

> „Jošua i starješine Izraelove bijahu u velikoj nevolji. Ležahu pred Kovčegom Božjim u najdubljoj poniznosti, jer se Gospod razgnjevio na svoj narod. Molili su se i plakali pred Bogom. Gospod progovori Jošui: ‘Ustani; zašto tako ležiš ničice? Izrael je sagriješio, i prijestupili su i moj Savez koji sam im zapovjedio; jer su čak uzeli od prokletoga, i također krali, i također lagali, te to stavili među svoje stvari. Stoga sinovi Izraelovi ne mogoše opstati pred svojim neprijateljima, nego su okrenuli leđa pred svojim neprijateljima, jer su bili pod prokletstvom; i neću više biti s vama, osim ako ne uklonite prokleto iz svoje sredine.’”

> “I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded.” Testimonies, volume 3, 263, 264.

> „Pokazano mi je da Bog ovdje prikazuje kako gleda na grijeh među onima koji ispovijedaju da su Njegov narod koji drži Njegove zapovijedi. Oni koje je osobito počastio time da budu svjedoci izvanrednih očitovanja Njegove sile, kao što je to bio drevni Izrael, a koji će se ipak usuditi zanemariti Njegove izričite upute, bit će predmet Njegova gnjeva. On želi poučiti svoj narod da su neposluh i grijeh Njemu krajnje mrski i da se ne smiju olako shvaćati.“ Testimonies, svezak 3, 263, 264.

The story of Jericho includes the warning to not trust in the perceived strength and glory of the wicked and affluent city. A “city” in Bible prophecy is a kingdom, and Achan took a Babylonian garment. A garment prophetically represents character, so in the “last days,” Achan’s hiding of the Babylonish garment represents a hidden desire to possess the character of spiritual Babylon. The character, or image of spiritual Babylon is what the United States covets when it brings together church and state.

Priča o Jerihonu uključuje upozorenje da se ne uzda u opaženu snagu i slavu bezbožnoga i bogatoga grada. „Grad” u biblijskom proročanstvu jest kraljevstvo, a Akan je uzeo babilonsku haljinu. Haljina u proročkom smislu predstavlja karakter, stoga u „posljednjim danima” Akanovo skrivanje babilonske haljine predstavlja skrivenu želju za posjedovanjem karaktera duhovnoga Babilona. Karakter, ili slika, duhovnoga Babilona jest ono za čim Sjedinjene Američke Države žude kada ujedinjuju crkvu i državu.

Confronted with the possibility of the youth of the Millerite movement being drafted into the Civil War, and recognizing the need of organization, the leaders of the movement became legally connected with the affluent nation that they were never to assimilate unto. Even the Constitution of that affluent country designed that it was never necessary for a church to be connected with the state. There were denominations that existed during the Millerite time period, that still exist today; some of those denominations have never entered into the legal relationship with the United States government, and their choice to not establish that relationship, never in any way prevented them from organizing their respective churches.

Suočeni s mogućnošću da mladež mileritskog pokreta bude novačena u Građanski rat, te uviđajući potrebu za ustrojem, vođe pokreta stupile su u pravnu povezanost s imućnom nacijom s kojom se nikada nisu smjele poistovjetiti. Čak je i Ustav te imućne zemlje bio sastavljen tako da nikada nije bilo nužno da crkva bude povezana s državom. Postojale su denominacije za vrijeme mileritskog razdoblja, koje postoje i danas; neke od tih denominacija nikada nisu stupile u pravni odnos s vladom Sjedinjenih Američkih Država, a njihov izbor da ne uspostave taj odnos ni na koji način nije ih spriječio da ustroje svoje pojedine crkve.

Long after Joshua fought the battle of Jericho, in the time of Ahab, all the warnings of Achan’s apostasy and the destruction of Jericho had been forgotten by God’s apostate people. Elijah prayed to God, requesting if necessary that God’s judgments would be exercised to bring His people to repentance. When Malachi records the final words of the Old Testament the promise is set within the context of the Lord striking the world with a curse. The curse associated with Jericho, was upon any man who would rebuild Jericho. The curse was upon any who would like Achan, desire to trust in the wealth and affluency associated with Jericho. Achan’s “sin” represents the hidden unsanctified inward desire to wear the Babylonish garment. The ‘curse’ was for the work of acting out those inward desires.

Dugo nakon što je Jošua vojevao bitku kod Jerihona, u vrijeme Ahaba, sva upozorenja o Akanovu otpadništvu i uništenju Jerihona bila su zaboravljena od Božjega otpalo naroda. Ilija se molio Bogu, tražeći da se, ako bude potrebno, Božji sudovi izvrše kako bi Njegov narod doveli do pokajanja. Kada Malahija bilježi posljednje riječi Staroga zavjeta, obećanje je postavljeno u kontekst Gospodnjega udarca svijeta prokletstvom. Prokletstvo povezano s Jerihonom bilo je nad svakim čovjekom koji bi ponovno sagradio Jerihon. Prokletstvo je bilo nad svakim koji bi, poput Akana, poželio pouzdati se u bogatstvo i raskoš povezane s Jerihonom. Akanov „grijeh” predstavlja skrivenu neposvećenu unutarnju želju da se nosi babilonska haljina. „Prokletstvo” je bilo za djelo kojim se te unutarnje želje provode u djelo.

Miller’s message was the Elijah message for his time and the Civil War represented the judgments that accompany the Elijah message. In the middle of the Civil War in 1863, Millerite Adventism rebuilt Jericho, as witnessed by the details of Joshua’s curse upon any man who did so.

Millerova poruka bila je Ilijina poruka za njegovo vrijeme, a Građanski rat predstavljao je sudove koji prate Ilijinu poruku. Usred Građanskoga rata, 1863. godine, mileritistički adventizam ponovno je sagradio Jerihon, što potvrđuju pojedinosti Jošuina prokletstva nad svakim čovjekom koji bi to učinio.

> And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

> I Jošua ih zakle u ono vrijeme govoreći: Proklet bio pred Gospodinom čovjek koji ustane i sagradi ovaj grad Jerihon; na svojemu će prvorođencu položiti njegove temelje, i na svojemu će najmlađem sinu podići njegova vrata. Jošua 6,26.

The word “adjured” in the command of Joshua is both an oath and a curse. Cursed if you break Joshua’s command, and blessed if you keep the oath. The word translated as “adjured” is also translated as “seven times” in Leviticus twenty-six. The oath and curse of Moses as Daniel expresses it in chapter nine, is connected with the rebuilding of Jericho.

Riječ „zakleo” u Jošuinoj zapovijedi jest i zakletva i prokletstvo. Proklet si ako prekršiš Jošuinu zapovijed, a blagoslovljen ako održiš zakletvu. Riječ prevedena kao „zakleo” također je u Levitskom zakoniku dvadeset i šest prevedena kao „sedam puta”. Mojsijeva zakletva i prokletstvo, kako to Daniel izražava u devetom poglavlju, povezani su s ponovnom izgradnjom Jerihona.

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

> Da, sav je Izrael prestupio tvoj zakon, odvrativši se da ne sluša tvoj glas; stoga se na nas izlilo prokletstvo i zakletva koja je zapisana u Zakonu Mojsija, sluge Božjega, jer smo sagriješili protiv njega. Daniel 9,11.

Sister White said, “God was very particular in regard to Jericho, lest the people should be charmed with the things that the inhabitants had worshiped and their hearts be diverted from God.” God was very particular in accomplishing the destruction of Jericho and therefore He was very particular in recording the warning represented by Achan. He was careful in recording the curse associated with rebuilding Jericho and also careful in defining the divine tactics employed in bringing the walls down.

Sestra White je rekla: „Bog je bio vrlo izričit u pogledu Jerihona, da se narod ne bi opčinio stvarima koje su njegovi stanovnici štovali i da im se srca ne bi odvratila od Boga.” Bog je bio vrlo izričit u izvršenju uništenja Jerihona i stoga je bio vrlo izričit i u bilježenju opomene prikazane Ahanom. Bio je brižljiv u bilježenju prokletstva povezanog s ponovnom izgradnjom Jerihona, a također i brižljiv u određivanju božanskih taktika primijenjenih pri rušenju zidina.

It was most certainly Jesus, as the Captain of the Lord’s host that directed the angels to bring Jericho’s walls down, and nothing is done by accident in God’s Word, but in this instance, we have the prophetess telling us that “God was very particular in regard to Jericho.” Seven days the ark was carried around the city, and a day is a year in prophecy. That principle was recorded at the beginning of the forty years of wilderness wandering and at the end of those forty years they compassed Jericho for seven days.

Nesumnjivo je upravo Isus, kao Knez vojske Gospodnje, upravio anđele da obore jerihonske zidine, i ništa se u Božjoj Riječi ne zbiva slučajno; no u ovom slučaju proročica nam kazuje da je „Bog bio vrlo određen u pogledu Jerihona.” Sedam dana Kovčeg je nošen oko grada, a u proročanstvu jedan je dan jedna godina. To je načelo zabilježeno na početku četrdeset godina lutanja pustinjom, a na kraju tih četrdeset godina obilazili su Jerihon sedam dana.

> After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. Numbers 14:34.

> Prema broju dana u kojima ste uhodili zemlju, četrdeset dana, za svaki dan po godinu, nosit ćete svoje bezakonje četrdeset godina, i spoznat ćete moju povredu obećanja. Brojevi 14,34.

Seven days the ark was carried around the city and on the seventh-day it was taken around the city “seven times.” This provides two prophetic witnesses that Jericho is associated with the “seven times” of Moses’ oath. God’s covenant people are priests, and seven priests blew seven trumpets.

Sedam se dana Kovčeg nosio oko grada, a sedmoga dana bio je nošen oko grada „sedam puta“. To pruža dva proročka svjedočanstva da je Jerihon povezan sa „sedam puta“ Mojsijeve zakletve. Božji saveznički narod jesu svećenici, a sedam je svećenika trubilo u sedam truba.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> I vi se, kao živo kamenje, ugrađujete se u duhovni dom, u sveto svećenstvo, da prinosite duhovne žrtve, ugodne Bogu po Isusu Kristu. 1 Petrova 2,5.

A trumpet represents either a warning message, or a judgment or a call to a holy convocation depending on the context where it is located. In the last days a trumpet is to be blown by the watchmen, as it was blown by the Millerites in their history. The priests represent the watchmen on the walls of Zion that blow a trumpet, warning God’s people of a coming judgment, while also calling those very same people unto a holy convocation.

Truba, ovisno o kontekstu u kojem se nalazi, predstavlja ili poruku upozorenja, ili sud, ili poziv na sveti sabor. U posljednjim danima stražari trebaju zatrubiti u trubu, kao što su to u svojoj povijesti učinili mileriti. Svećenici predstavljaju stražare na sionskim zidinama koji trube u trubu, upozoravajući Božji narod na dolazeći sud, dok ujedno taj isti narod pozivaju na sveti sabor.

> Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand … Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God? Joel 2:1, 15–17.

> Zatrubite u trubu na Sionu i oglasite uzbunu na mojoj svetoj gori: neka zadršću svi stanovnici zemlje, jer dolazi dan Gospodnji, jer je blizu … Zatrubite u trubu na Sionu, proglasite post, sazovite svečani zbor. Okupite narod, posvetite zajednicu, saberite starješine, okupite djecu i one koji sišu prsa; neka izađe zaručnik iz svoje odaje i zaručnica iz svoje klijeti. Neka svećenici, službenici Gospodnji, plaču između trijema i žrtvenika, i neka kažu: Poštedi svoj narod, Gospode, i ne daj svoje baštine na sramotu, da pogani vladaju nad njima; zašto da govore među narodima: Gdje je njihov Bog? Joel 2:1, 15–17.

The trumpet message is the Elijah message. All the various usages of the word “seven” in Joshua chapter six, is the same word or a related derivative of the word which is translated as “seven times” in Leviticus twenty-six. Yet the dish of fables handed out by the Laodicean theologians claim that the word translated as “seven times” in Leviticus twenty-six only represents fullness of power, or completeness or some other foolish variation of their denial that Miller was correct in applying a numerical value to the word translated as “seven times.” The priests led the people around the city seven times, not fully or completely around Jericho. The word translated as “seven times” represents a numerical value!

Poruka trube jest Ilijina poruka. Sve različite uporabe riječi „sedam” u šestom poglavlju Jošue ista su riječ ili srodan izvedeni oblik riječi koja je u Levitskom zakoniku dvadeset i šest prevedena kao „sedam puta”. Ipak, kaša basni koju nude laodicejski teolozi tvrdi da riječ prevedena kao „sedam puta” u Levitskom zakoniku dvadeset i šest predstavlja samo puninu moći, ili potpunost, ili neku drugu besmislenu inačicu njihova poricanja da je Miller bio u pravu kada je na riječ prevedenu kao „sedam puta” primijenio brojčanu vrijednost. Svećenici su vodili narod oko grada sedam puta, a ne potpuno ili posvema oko Jerihona. Riječ prevedena kao „sedam puta” predstavlja brojčanu vrijednost!

At Jericho, when the people shouted, it represented the loud cry of the one hundred and forty-four thousand, who are cut out of the mountain without hands in Daniel chapter two, who strike and break in pieces the image.

Kod Jerihona, kada je narod uskliknuo, to je predstavljalo silni poklik sto četrdeset i četiri tisuće, koji su odvaljeni od gore bez ruku u drugom poglavlju Daniela, koji udaraju lik i razbijaju ga u komade.

> And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.

> I u dane tih kraljeva Bog nebeski podignut će kraljevstvo koje nikada neće propasti; i to kraljevstvo neće biti ostavljeno drugomu narodu, nego će satrti i uništiti sva ta kraljevstva, a samo će stajati dovijeka. Budući da si vidio kako je kamen bio odvaljen od gore bez ruku, i da je satro željezo, mjed, glinu, srebro i zlato, veliki je Bog objavio kralju što će se poslije dogoditi; i san je istinit, a tumačenje njegovo pouzdano. Daniel 2:44, 45.

God was careful to list the precious metals that were found in Jericho as gold, silver, brass and iron. Prophetically, clay represents God’s people as typified by Rahab. Jericho represents the end of all earthly kingdoms during the loud cry of the one hundred and forty-four thousand.

Bog je pomno naveo da su se dragocjeni metali koji su se našli u Jerihonu sastojali od zlata, srebra, mjedi i željeza. U proročkom smislu glina predstavlja Božji narod, kao što je predočen Rahabom. Jerihon predstavlja kraj svih zemaljskih kraljevstava tijekom glasnog pokliča sto četrdeset i četiri tisuće.

> But all the silver, and gold, and vessels of brass and iron, are consecrated unto the Lord: they shall come into the treasury of the Lord. Joshua 6:19.

> Ali sve srebro i zlato te posuđe od mjedi i željeza posvećeno je Gospodinu; neka uđe u riznicu Gospodnju. Jošua 6:19.

Jericho represents the work of conquering the Promised Land, which typifies the work of the mighty movement of the third angel. That work includes a warning, a curse and the saving of those outside the priesthood, as represented by the harlot, Rahab.

Jerihon predstavlja djelo osvajanja Obećane Zemlje, koje je pralik djela silnog pokreta trećeg anđela. To djelo uključuje upozorenje, prokletstvo i spasenje onih izvan svećenstva, kako je to predočeno bludnicom Rahabom.

Joshua’s prophetic “curse” was later fulfilled in the days of Ahab and Elijah. The curse against rebuilding Jericho contained the specific prediction that the man that did so, would lose his youngest son when he set up the gates of Jericho, and he would lose his oldest son when he laid the foundations thereof. In the time of Elijah, Hiel the Bethelite fulfilled that prophecy, and his youngest son died when he set up the gates and his oldest son died when he laid the foundations. The “curse” which is associated with the Elijah message was represented by the work of rebuilding Jericho.

Jošuino proročko „prokletstvo” poslije se ispunilo u dane Ahaba i Ilije. Prokletstvo protiv ponovne izgradnje Jerihona sadržavalo je određeno proročanstvo da će čovjek koji to učini izgubiti svoga najmlađeg sina kad postavi vrata Jerihona, a da će izgubiti svoga najstarijeg sina kad mu položi temelje. U Ilijino vrijeme Hiel Beteljanin ispunio je to proročanstvo: njegov najmlađi sin umro je kad je postavio vrata, a njegov najstariji sin umro je kad je položio temelje. „Prokletstvo” koje je povezano s Ilijinom porukom bilo je predstavljeno djelom ponovne izgradnje Jerihona.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> Evo, ja ću vam poslati proroka Iliju prije nego dođe veliki i strašni dan Gospodnji. I on će obratiti srce otaca k djeci i srce djece k njihovim ocima, da ne dođem i ne udarim zemlju prokletstvom. Malahija 4,5.6.

The curse of Millerite history that was associated with Miller’s Elijah message was predicted by Joshua and fulfilled in the time of Elijah and Ahab.

Prokletstvo mileritske povijesti, koje je bilo povezano s Millerovom Ilijinom porukom, prorekao je Jošua, a ispunilo se u vrijeme Ilije i Ahaba.

> In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. 1 Kings 16:34.

> U njegove dane Hiel iz Betela sagradi Jerihon: njegov temelj položi o cijeni Abirama, svoga prvorođenca, a vrata mu podiže o cijeni Seguba, svoga najmlađeg sina, prema riječi Gospodnjoj koju je izrekao po Jošui, sinu Nunovu. 1 Kraljevima 16,34.

The curse of rebuilding Jericho cannot be separated from the manifestation of power that God exercised in bringing the walls of Jericho down. Sister White said, “Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath.” The Millerites had just participated in the manifestation of God’s power that climaxed with the Midnight Cry, yet they rejected Moses’ oath of the seven times which Daniel also identifies as the curse of Moses.

Prokletstvo ponovne izgradnje Jerihona ne može se odvojiti od očitovanja sile koju je Bog pokazao oborivši zidine Jerihona. Sestra White je rekla: “Oni koje je On na osobit način počastio time da budu svjedoci izvanrednih očitovanja Njegove sile, kao što je to bio drevni Izrael, a koji će se ipak usuditi zanemariti Njegove izričite upute, bit će predmet Njegova gnjeva.” Mileriti su upravo bili sudjelovali u očitovanju Božje sile koje je doseglo vrhunac u Ponoćnom pokliču, no odbacili su Mojsijevu zakletvu o sedam vremena, koju Daniel također prepoznaje kao Mojsijevo prokletstvo.

Names are a symbol of character in God’s Word, and the name of the man who rebuilt Jericho, along with the names of his oldest and youngest son are very informative. Hiel means the living God of strength and suggests that Hiel was a follower of the living God. The fact that he is identified as a Bethelite identifies him with the church. Abiram, his firstborn means the father of height, in terms of being exalted and lifted up. His youngest son Segub means lofty and to exalt and lift up. All three names represent elements of God’s character, but in the context of the prophecy which they fulfilled, they represent a man who was lifting up and exalting himself above the Almighty God who had brought Jericho down. A “gate” in prophecy represents a church.

Imena su u Božjoj Riječi simbol karaktera, a ime čovjeka koji je ponovno sagradio Jerihon, zajedno s imenima njegova najstarijeg i najmlađeg sina, veoma su rječita. Hiel znači živi Bog snage i upućuje na to da je Hiel bio sljedbenik živoga Boga. Činjenica da je označen kao Beteljanin poistovjećuje ga s crkvom. Abiram, njegov prvorođenac, znači otac uzvišenosti, u smislu da je uzvišen i podignut. Njegov najmlađi sin Segub znači uzvišen te uzvisiti i podići. Sva tri imena predstavljaju elemente Božjega karaktera, ali u kontekstu proročanstva koje su ispunili, ona predstavljaju čovjeka koji je uzdizao i uzvisivao samoga sebe iznad Svemogućega Boga koji je oborio Jerihon. „Vrata” u proročanstvu predstavljaju crkvu.

> “To the humble, believing soul, the house of God on earth is the gate of heaven. The song of praise, the prayer, the words spoken by Christ’s representatives, are God’s appointed agencies to prepare a people for the church above, for that loftier worship into which there can enter nothing that defileth.” Testimonies, volume 5, 491.

> „Za poniznu dušu koja vjeruje, Božji dom na zemlji vrata su neba. Pjesma hvale, molitva, riječi što ih govore Kristovi predstavnici, sredstva su koja je Bog odredio da pripravi narod za Crkvu gore, za ono uzvišenije bogoslužje u koje ne može ući ništa što onečišćuje.“ Testimonies, sv. 5, 491.

The beginning of the work to start a church began in 1860, as testified to by Adventist historians such as Arthur White, Ellen White’s grandson.

Početak djela uspostave crkve započeo je 1860. godine, kako svjedoče adventistički povjesničari poput Arthura Whitea, unuka Ellen White.

> “While Ellen White had written and published at some length on the need of order in managing the work of the church (see Early Writings, 97–104), and while James White had kept this need before the believers in addresses and Review articles, the church was slow to move. What had been presented in general terms, was well received, but when it came to translating this with something constructive there was resistance and opposition. James White’s brief articles in February aroused not a few from complacency, and now a great deal was being said.

> „Premda je Ellen White opširno pisala i objavljivala o potrebi reda u upravljanju djelom crkve (vidi Early Writings, 97–104), i premda je James White tu potrebu držao pred vjernicima u govorima i člancima u Reviewu, crkva je sporo napredovala. Ono što je bilo izneseno u općim crtama bilo je dobro primljeno, ali kad je trebalo to pretočiti u nešto konkretno, pojavili su se otpor i protivljenje. Kratki članci Jamesa Whitea u veljači probudili su nemali broj iz njihove samozadovoljnosti, i sada se o tome mnogo govorilo.“

> “J. N. Loughborough, working with White in Michigan, was the first to respond. His words were in the affirmative, but on the defensive:

> „J. N. Loughborough, djelujući s Whiteom u Michiganu, bio je prvi koji je odgovorio. Njegove su riječi bile potvrdne, ali obrambene:“

> “‘Says one, if you organize so as to hold property by law, you will be a part of Babylon. No; I understand there is quite a difference between our being in a position that we can protect our property by law and using the law to protect and enforce our religious views. If it is wrong to protect church property, why is not wrong for individuals to hold any property legally?—Review and Herald, March 8, 1860.’

> „Kaže netko: ako se organizirate tako da po zakonu posjedujete imovinu, bit ćete dio Babilona. Ne; razumijem da postoji velika razlika između toga da budemo u položaju u kojem po zakonu možemo zaštititi svoju imovinu i toga da se služimo zakonom kako bismo zaštitili i nametnuli svoja vjerska gledišta. Ako je pogrešno štititi crkvenu imovinu, zašto onda nije pogrešno da pojedinci zakonito posjeduju bilo kakvu imovinu? — Review and Herald, 8. ožujka 1860.“

> “James White had closed his statement in the Review, laying the matter of the need of organization of the publishing interests before the church with the words ‘If any object to our suggestions, will they please write out a plan on which we as a people can act?’—Ibid., February 23, 1860. The first minister laboring out in the field to respond was R. F. Cottrell, a stalwart corresponding editor of the Review. His immediate reaction was decidedly negative:

> „James White zaključio je svoju izjavu u Reviewu, iznoseći pred crkvu pitanje potrebe za organizacijom izdavačkih djelatnosti, riječima: ‘Ako tko ima prigovor na naše prijedloge, hoće li, molimo, napisati plan prema kojemu bismo mi kao narod mogli djelovati?’ — Ibid., 23. veljače 1860. Prvi propovjednik koji je radio na terenu i odgovorio bio je R. F. Cottrell, postojani dopisni urednik Reviewa. Njegova neposredna reakcija bila je izrazito negativna:“

> “‘Brother White has asked the brethren to speak in relation to his proposition to secure the property of the church. I do not know precisely what measure he intends in this suggestion, but understand it is to get incorporated as a religious body according to law. For myself, I think it would be wrong to ‘make us a name,’ since that lies at the foundation of Babylon. I do not think God would approve of it.—Ibid., March 22, 1860.” Arthur White, Ellen G. White, volume 1, 420, 421.

> “‘Brat White zamolio je braću da govore u vezi s njegovim prijedlogom da se osigura crkvena imovina. Ne znam točno koju mjeru namjerava ovim prijedlogom, ali razumijem da je riječ o tome da se, prema zakonu, inkorporiramo kao vjersko tijelo. Što se mene tiče, mislim da bi bilo pogrešno ‘načiniti sebi ime’, budući da to leži u temelju Babilona. Ne mislim da bi Bog to odobrio.—Ibid., 22. ožujka 1860.’” Arthur White, Ellen G. White, volume 1, 420, 421.

James White began his effort to become a church in 1860, and a church is represented by a “gate”. Ellen White says this about the year 1860.

James White započeo je svoj napor da postane crkva 1860. godine, a crkva je predstavljena „vratima”. Ellen White kaže ovo o godini 1860.

> “In 1860 death stepped over our threshold, and broke the youngest branch of our family tree. Little Herbert, born September 20, 1860, died December 14 of the same year.” Testimonies, volume 1, 103.

> „Godine 1860. smrt je prekoračila naš prag i slomila najmlađu granu našega obiteljskog stabla. Mali Herbert, rođen 20. rujna 1860., umro je 14. prosinca iste godine.” Svjedočanstva, svezak 1, 103.

In 1863, the Whites also lost their eldest son. After playing and becoming overheated, he went into the room where the cloth charts were prepared and took a nap upon some damp cloths that were used in preparation of the charts. The 1843 and 1850 charts represent the foundations of the Millerite movement. The chart produced in 1863, represent a rejection of the “seven times” of Leviticus twenty-six as previously represented upon the two tables of Habakkuk. It presents a counterfeit foundational message.

Godine 1863. Whiteovi su također izgubili svojega najstarijeg sina. Nakon što se igrao i pregrijao, ušao je u prostoriju u kojoj su se pripremale platnene karte i odspavao na nekim vlažnim platnima koja su se upotrebljavala pri izradi karata. Karte iz 1843. i 1850. predstavljaju temelje mileritskog pokreta. Karta izrađena 1863. predstavlja odbacivanje „sedam vremena” iz Levitskog zakonika dvadeset i šest, kako je to prethodno bilo prikazano na dvjema Habakukovim pločama. Ona predstavlja krivotvorenu temeljnu poruku.

> “When on Friday, November 27, [1863] the parents reached Topsham, they found their three sons and Adelia waiting for them at the depot. They were all apparently in good health, except for Henry, who had a cold. But the next Tuesday, December 1, Henry was very ill with pneumonia. Years later Willie, his youngest brother, reconstructed the story:

> „Kad su u petak, 27. studenoga [1863.], roditelji stigli u Topsham, zatekli su svoja tri sina i Adeliju kako ih čekaju na kolodvoru. Svi su, po svemu sudeći, bili dobrog zdravlja, osim Henryja, koji je bio prehlađen. No već sljedećega utorka, 1. prosinca, Henry je bio vrlo teško bolestan od upale pluća. Godinama poslije Willie, njegov najmlađi brat, ovako je rekonstruirao događaj:“

> ‘During the absence of their parents, Henry and Edson, under the supervision of Brother Howland, were busily engaged in mounting the charts on cloth, ready for sale. They worked in a rented store building about a block from the Howland home. At length they had a respite for a few days while they were waiting for charts to be sent from Boston. . . . Returning from a long tramp by the river, he [Henry] thoughtlessly lay down and slept on a few damp cloths used in backing the paper charts. A chilly wind was blowing in from an open window. This indiscretion resulted in a severe cold.’” Arthur White, Ellen G. White, volume 2, 70.

> „Tijekom odsutnosti svojih roditelja, Henry i Edson, pod nadzorom brata Howlanda, bili su marljivo zaposleni postavljanjem karata na platno, pripremajući ih za prodaju. Radili su u unajmljenoj prodajnoj zgradi, otprilike jedan blok od Howlandova doma. Napokon su imali predah od nekoliko dana dok su čekali da karte budu poslane iz Bostona.... Vrativši se s duge šetnje uz rijeku, on [Henry] nepromišljeno je legao i zaspao na nekoliko vlažnih platna koja su se upotrebljavala kao podloga papirnatim kartama. Kroz otvoreni prozor puhao je hladan vjetar. Ta je nepromišljenost rezultirala teškom prehladom.’” Arthur White, Ellen G. White, svezak 2, 70.

In 1863, the Millerite movement ended with the formation of a church and the rejection of the foundational truths represented upon the two tables of Habakkuk. The primary leader, as typified by Hiel the Bethelite had begun the work of setting up the gates in 1860 and lost his youngest son for doing so. In 1863, the counterfeit charts became the resting place where Hiel’s oldest son took a nap. He caught a chill and died the same year. His death was directly connected to sleeping on the charts that were then being produced. But the chart that was being produced in 1863, was the counterfeit of the foundation that Elijah, represented by Miller had raised up.

Godine 1863. milleritski je pokret završio osnivanjem crkve i odbacivanjem temeljnih istina prikazanih na dvjema Habakukovim pločama. Glavni vođa, kako je predočen Hielom Beteljaninom, započeo je 1860. djelo podizanja vrata i zbog toga je izgubio svojega najmlađeg sina. Godine 1863. krivotvorene karte postale su počivalište na kojemu je Hielov najstariji sin odspavao. Prehladio se i umro iste godine. Njegova je smrt bila izravno povezana sa spavanjem na kartama koje su se tada izrađivale. No karta koja se izrađivala 1863. bila je krivotvorina temelja koji je Ilija, predstavljen Millerom, bio podigao.

The command of Joshua against rebuilding Jericho, was expressed with the word “adjure.” It represents an oath and a curse, and is the same word translated as “seven times” in Leviticus twenty-six. It is the curse that accompanies the Elijah message, and that curse was accomplished in 1860 and 1863 as Millerite Adventism rebuilt Jericho with the formation of a legal church and the rejection of Miller’s stone of stumbling. Hiel was a Bethelite, thus prophetically emphasizing the work of Hiel in rebuilding Jericho, as the work of building a church.

Zapovijed Jošue protiv ponovne izgradnje Jerihona bila je izražena riječju „zakleti“. Ona predstavlja prisegu i prokletstvo te je ista riječ prevedena kao „sedam puta“ u Levitskom zakoniku dvadeset i šest. To je prokletstvo koje prati Ilijinu poruku, a to je prokletstvo bilo izvršeno 1860. i 1863. godine kada je mileritski adventizam ponovno izgradio Jerihon uspostavom zakonite crkve i odbacivanjem Millerova kamena spoticanja. Hiel je bio Beteljanin, čime se proročki naglašava Hielovo djelo u ponovnoj izgradnji Jerihona kao djelo izgradnje crkve.

The “curse” of Joshua was proclaimed in conjunction with the story of the battle of Jericho, a battle that cannot be told without repeatedly identifying “seven times.”

„prokletstvo“ Jošue bilo je objavljeno u vezi s izvještajem o bitci za Jerihon, bitci koja se ne može ispripovjediti a da se iznova ne istakne „sedam puta“.

In 1863, the message or “oath” of Moses, as presented by Elijah, and represented by William Miller produced a “curse.” Both the message of Moses and the work of Elijah were rejected. Elijah returned in 1989, but was not reconnected with Moses until post September 11, 2001. That information is yet to be defended, but it is air tight.

Godine 1863. poruka ili „zakletva” Mojsijeva, kako ju je iznio Ilija i kako ju je predstavljao William Miller, proizvela je „prokletstvo”. Odbačene su i Mojsijeva poruka i Ilijino djelo. Ilija se vratio 1989., ali nije ponovno bio povezan s Mojsijem sve do razdoblja nakon 11. rujna 2001. Te podatke tek treba obraniti, ali su neoborivi.

> “Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.

> „Neposvećeni propovjednici svrstavaju se protiv Boga. Oni u istom dahu hvale Krista i boga ovoga svijeta. Dok tobože primaju Krista, oni prihvaćaju Barabu i svojim djelima govore: ‘Ne ovoga čovjeka, nego Barabu.’ Neka svi koji čitaju ove retke paze. Sotona se hvali onim što može učiniti. On misli razoriti jedinstvo za koje se Krist molio da bi moglo postojati u Njegovoj crkvi. On kaže: ‘Izići ću i bit ću duh laži da zavodim one koje mogu, da kritiziraju, osuđuju i krivotvore.’ Neka sin prijevare i lažnoga svjedočanstva bude primljen u crkvu koja je imala veliku svjetlost, velike dokaze, i ta će crkva odbaciti poruku koju je Gospod poslao te prihvatiti najnerazumnije tvrdnje, lažne pretpostavke i lažne teorije. Sotona se smije njihovoj ludosti, jer zna što je istina.“

> “Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’

> “Mnogi će stajati za našim propovjedaonicama s bakljom lažnog proroštva u svojim rukama, zapaljenom od paklene baklje Sotone. Ako se sumnje i nevjera njeguju, vjerni će službenici biti uklonjeni od naroda koji misli da zna tako mnogo. ‘Kad bi i ti znao,’ reče Krist, ‘barem u ovaj svoj dan, što je za tvoj mir! Ali sada je skriveno tvojim očima.’”

> “Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.

> „Ipak, temelj Božji stoji čvrsto. Gospodin poznaje one koji su Njegovi. Posvećeni propovjednik ne smije imati prijevare u svojim ustima. Mora biti otvoren kao dan, slobodan od svake mrlje zla. Posvećena služba i tisak bit će sila u bljesku svjetla istine na ovaj izopačeni naraštaj. Svjetlost, braćo, više svjetlosti nam je potrebno. Zatrubite trubom na Sionu; oglasite uzbunu na svetoj gori. Skupite vojsku Gospodnju, s posvećenim srcima, da čuje što će Gospodin reći svome narodu; jer je umnožio svjetlost za sve koji će čuti. Neka budu naoružani i opremljeni, i neka stupe u boj — u pomoć Gospodinu protiv silnih. Sam će Bog djelovati za Izraela. Svaki lažljivi jezik bit će ušutkan. Ruke anđela oborit će varljive spletke koje se kuju. Sotonini bedemi nikada neće trijumfirati. Pobjeda će pratiti poruku trećega anđela. Kao što je Zapovjednik vojske Gospodnje srušio jerihonske zidine, tako će i narod Gospodnji, koji drži Njegove zapovijedi, trijumfirati, a svi protivni čimbenici bit će poraženi. Neka nijedna duša ne prigovara slugama Božjim koji su im došli s porukom poslanom s Neba. Ne tražite više na njima mane govoreći: ‘Previše su odlučni; govore odviše snažno.’ Možda govore snažno; ali nije li to potrebno? Bog će učiniti da uši slušatelja zašume ako ne budu marili za Njegov glas ili Njegovu poruku. On će osuditi one koji se opiru riječi Božjoj.“

> “Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.

> „Sotona je poduzeo svaku moguću mjeru da među nama kao narodom ne dođe ništa što bi nas ukorilo i prekorilo te opomenulo da odbacimo svoje zablude. Ali postoji narod koji će nositi Kovčeg Božji. Neki će otići od nas i više neće nositi Kovčeg. No oni ne mogu podići zidove da zapriječe istini; jer će ona ići naprijed i uzlaziti do samoga kraja. U prošlosti je Bog podizao ljude, a i sada ima ljude prikladne prigode koji čekaju, pripravljene da izvrše Njegovu volju — ljude koji će proći kroz ograničenja koja su samo kao zidovi premazani nevrsnim vapnom. Kada Bog stavi svojega Duha na ljude, oni će djelovati. Oni će objavljivati riječ Gospodnju; podignut će svoj glas kao trubu. Istina se u njihovim rukama neće umanjiti niti izgubiti svoju silu. Oni će pokazati narodu njegove prijestupe, a domu Jakovljevu njegove grijehe.“ Testimonies to Ministers, 409–411.

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