Article

# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Eight

Knjiga proroka Joela i laodicejska Crkva adventista sedmoga dana – broj osam

Number Eight

Broj osam

Author

Jeff Pippenger

Published

December 9, 2025

Formats

PDF
Word
Song MP3

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.

> Koga će poučiti znanju? i koga će navesti da razumije nauk? One koji su odbijeni od mlijeka i odvojeni od prsiju.

> For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.

> Jer zapovijed mora biti na zapovijed, zapovijed na zapovijed; redak na redak, redak na redak; ovdje malo i ondje malo. Jer će zamuckujućim usnama i drugim jezikom govoriti ovomu narodu. Kojemu je rekao: Ovo je počinak kojim možete dati počinak umornomu; i ovo je okrjepa; ali oni nisu htjeli slušati.

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.

> Ali riječ Gospodnja bijaše im zapovijed na zapovijed, zapovijed na zapovijed; pravilo na pravilo, pravilo na pravilo; ovdje malo, ondje malo; da bi išli, i padali nauznak, i bili skršeni, i uhvaćeni u zamku, i zarobljeni.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Stoga čujte riječ Gospodnju, vi podrugljivci, koji vladate ovim narodom što je u Jeruzalemu. Jer rekoste: Savez smo sklopili sa smrću i sa Šeolom smo se nagodili; kad prođe preplavljujući bič, neće doći do nas; jer laž učinismo svojim utočištem i pod prijevarom se sakrismo. Zato ovako govori Gospodin Bog: Evo, postavljam na Sionu za temelj kamen, prokušan kamen, dragocjeni ugaoni kamen, čvrst temelj; tko vjeruje, neće hitjeti. I pravdu ću postaviti za mjernu vrpcu, a pravednost za visak; i tuča će pomesti utočište laži, i vode će preplaviti skrovište. I vaš će savez sa smrću biti poništen, i vaša nagodba sa Šeolom neće opstati; kad prođe preplavljujući bič, tada će vas on pogaziti. Izaija 28,9–18.

The scornful men that rule Jerusalem are the leaders of the Laodicean Seventh-day Adventist church, who a few verses before, Isaiah identified as the “drunkards of Ephraim” and “the crown of pride.” At Pentecost Peter responded to those who were claiming the message was being proclaimed by drunken men. The time period of the latter rain is about a true and false latter rain message. A message from the Lord always produces two classes of worshippers, and the two classes both drink wine. The sanctified message, or sanctified wine is what is cut off from the mouth of the unfaithful in Joel.

Podrugljivi ljudi koji vladaju Jeruzalemom jesu vođe laodicejske Crkve adventista sedmoga dana, koje je Izaija nekoliko redaka ranije označio kao „pijance Efrajimove“ i „krunu oholosti“. Na Pedesetnicu Petar je odgovorio onima koji su tvrdili da poruku objavljuju pijani ljudi. Razdoblje poznoga dažda odnosi se na istinitu i lažnu poruku poznoga dažda. Poruka od Gospodina uvijek proizvodi dvije skupine štovatelja, i obje skupine piju vino. Posvećena poruka, ili posvećeno vino, ono je što je u Joelu uskraćeno ustima nevjernih.

> Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:5.

> Probudite se, pijanice, i plačite; i jaučite, svi vi koji pijete vino, zbog mladoga vina; jer vam je oduzeto od usta. Joel 1,5.

In Joel chapter one the wicked husbandmen of the vineyard, representing the Laodicean Seventh-day Adventist church are condemned and judged in connection with the “new wine” being “cut off” from their mouths. God has cut off or withheld the outpouring of God’s Spirit in the latter rain as represented by the “meat and drink offerings” from the wicked drunken husbandmen.

U Joelu, prvom poglavlju, opaki vinogradari, koji predstavljaju laodicejsku Crkvu adventista sedmoga dana, osuđeni su i suđeni u vezi s time što je „mlado vino“ bilo „otkinuto“ od njihovih usta. Bog je od opakih, pijanih vinogradara uskratio ili zadržao izlijevanje Duha Božjega u poznome daždu, kako je predočeno „prinosima od jela i ljevanica“.

> The meat offering and the drink offering is cut off from the house of the Lord; the priests, the Lord’s ministers, mourn. The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth. Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished. The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men. Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God. Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord, Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come. Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God? Joel 1:9–16.

> Prinos od jela i ljevanica ukinuti su iz doma Gospodnjega; svećenici, službenici Gospodnji, tuguju. Polje je opustošeno, zemlja tuguje; jer je žito uništeno; novo je vino presušilo, ulje je uvenulo. Postidite se, o ratari; naricajte, o vinogradari, zbog pšenice i zbog ječma; jer je propala žetva poljska. Loza je usahnula, i smokva je uvenula; šipak, i palma također, i jabuka, pa sva stabla poljska, sasušila su se: jer je radost usahnula među sinovima ljudskim. Opašite se i naricajte, svećenici; jaučite, službenici žrtvenika; dođite, provedite noć u kostrijeti, vi službenici Boga mojega: jer su prinos od jela i ljevanica uskraćeni domu Boga vašega. Proglasite post svetim, sazovite svečani sabor, okupite starješine i sve stanovnike zemlje u dom Gospoda, Boga svojega, i vapijte Gospodu: Jao dana! jer je blizu dan Gospodnji, i doći će kao propast od Svemogućega. Nije li hrana uklonjena pred našim očima, da, radost i veselje iz doma Boga našega? Joel 1:9–16.

When Isaiah’s “drunkards of Ephraim” “awake” in Joel, the circumstances they awaken to is the latter rain message—represented as “new wine.” It has been withheld from God’s chosen covenant people. “Corn” in the passage is a general word for grain, and the Word of God is the Bread of Heaven and in the passage, it has been “wasted.”

Kada se Izaijini „Efrajimovi pijanci” u Joelu „probude”, okolnosti u kojima se bude jesu poruka o kasnoj kiši — predstavljena kao „novo vino”. Ona je bila uskraćena Božjem izabranom saveznom narodu. „Žito” je u odlomku opći naziv za zrnje, a Riječ Božja je Kruh nebeski i u tom je odlomku bila „opustošena”.

The “new wine” is the present truth message that arrived at 9/11. The “new wine is dried up” and “cut off” for the “new wine” is only recognized by those returning to Jeremiah’s “old” paths, for a “new” message is always in agreement with the “old” message. The word translated as “dried up” means “to be ashamed” in the Hebrew.

„Novo vino” jest poruka sadašnje istine koja je stigla 11. rujna. „Novo vino je presušilo” i „prekinuto”, jer „novo vino” prepoznaju samo oni koji se vraćaju Jeremijinim „starim” stazama, budući da je „nova” poruka uvijek u skladu sa „starom” porukom. Riječ prevedena kao „presušilo” na hebrejskom znači „stidjeti se”.

Those who are “ashamed” are a primary subject of Joel and the prophets. The drunkards of Ephraim are ashamed of their counterfeit latter rain message, which is often called a ‘peace and safety’ message. The three symbols of corn, new wine and oil represent the message of the latter rain. The latter rain is also represented as the outpouring of the Holy Spirit.

Oni koji se „stide“ glavna su tema Joela i proroka. Pijanci Efrajimovi stide se svoje krivotvorene poruke o kasnoj kiši, koja se često naziva porukom „mira i sigurnosti“. Tri simbola žita, novoga vina i ulja predstavljaju poruku kasne kiše. Kasna kiša također je prikazana kao izlijevanje Duha Svetoga.

The work of the Holy Spirit is to convict of sin, righteousness and judgment, and in that very order. The Word of God convicts of sin, and is represented by “corn.” Possessing the “new wine’ identifies those who are in possession of the Holy Spirit, who is represented by “rain” and also by “wine,” for both “rain” and “wine” are easily demonstrated as a message or doctrine.

Djelo Duha Svetoga jest osvjedočiti o grijehu, pravednosti i sudu, i to upravo tim redom. Riječ Božja osvjedočuje o grijehu i predočena je „žitom”. Posjedovanje „novoga vina” označuje one koji imaju Duha Svetoga, koji je predočen „kišom”, a također i „vinom”, jer se i „kiša” i „vino” lako mogu pokazati kao poruka ili nauk.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. John 16:7–13.

> No ja vam istinu govorim: korisno je za vas da ja odem; jer ako ne odem, Tješitelj neće doći k vama; ali ako odem, poslat ću ga k vama. I kad on dođe, osvjedočit će svijet o grijehu, i o pravednosti, i o sudu: o grijehu, jer ne vjeruju u mene; o pravednosti, jer idem k Ocu svojemu, i više me ne vidite; o sudu, jer je knez ovoga svijeta osuđen. Imao bih vam još mnogo toga reći, ali sada ne možete nositi. No kad dođe on, Duh istine, uputit će vas u svu istinu: jer neće govoriti sam od sebe, nego će govoriti što god čuje; i navješćivat će vam ono što dolazi. Ivan 16,7–13.

Joel’s “corn” is the Word of God, which convicts of “sin.” “Righteousness” is manifested by those who have connected their humanity with divinity through the present truth message represented as “new” (present-truth) “wine” (message). The “oil” is the symbol of “judgment,” for “judgment” is based upon whether those being judged have “oil.” Joel’s corn, new wine and oil is the conviction of sin, righteousness and judgment. All the elements of the work of the Holy Spirit in connection with the outpouring of the latter rain make up the truths that are to test Laodicean Adventism beginning at 9/11 when Joel commands them to “Awake!”

Joelovo „žito” jest Božja riječ, koja osvjedočuje o „grijehu”. „Pravednost” se očituje po onima koji su svoje čovještvo povezali s božanstvom putem poruke sadašnje istine, prikazane kao „novo” (sadašnja istina) „vino” (poruka). „Ulje” je simbol „suda”, jer se „sud” temelji na tome imaju li oni kojima se sudi „ulja”. Joelovo žito, novo vino i ulje jesu osvjedočenje o grijehu, pravednosti i sudu. Svi elementi djela Duha Svetoga u vezi s izlijevanjem kasne kiše sačinjavaju istine koje trebaju iskušati laodicejski adventizam počevši od 11. rujna, kada im Joel zapovijeda: „Probudite se!”

The three symbols of the latter rain message parallel the three angels’ messages of Revelation fourteen, and the “husbandmen” are to be “ashamed” and the “vinedressers” are to “howl.” In Joel God’s people are never to be ashamed.

Tri simbola poruke kasne kiše odgovaraju porukama trojice anđela iz četrnaestog poglavlja Otkrivenja, a „ratari“ se imaju „postidjeti“, a „vinogradari“ imaju „naricati“. U Joelu se Božji narod nikada ne smije postidjeti.

> And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. Joel 2:27.

> I znat ćete da sam ja posred Izraela i da sam ja Gospodin, Bog vaš, i da nema drugoga; i moj se narod nikada neće postidjeti. Joel 2,27.

The husbandmen and vinedressers are ashamed and howl because the counterfeit latter rain message they present is powerless to produce life in the vineyard they were given to tend. Adventism knows from their prophetess that they were called to fulfill the latter rain experience, but the fruit of the fields are withered. They are ashamed and weep especially “for the wheat and for the barley.” The “barley” first fruit offering on the day of Christ’s resurrection began the Pentecostal season that ended at Pentecost with the “wheat” first fruit offering of Pentecost. The drunkards of Ephraim are ashamed because they are on the wrong side of the Pentecostal season, which is repeated from 9/11 unto the Sunday law, when the latter rain is falling.

Ratari i vinogradari postidjeli su se i nariču jer je poruka krivotvorene pozne kiše koju iznose nemoćna proizvesti život u vinogradu koji im je bio povjeren na čuvanje. Adventizam od svoje proročice zna da je bio pozvan ispuniti iskustvo pozne kiše, ali plodovi polja usahnuli su. Postiđeni su i plaču osobito „za pšenicom i za ječmom“. Prinos prvina od „ječma“ na dan Kristova uskrsnuća započeo je pentekostno razdoblje, koje je završilo na Pedesetnicu prinosom prvina od „pšenice“ na Pedesetnicu. Pijanice Efrajimove postiđene su jer su na pogrešnoj strani pentekostnog razdoblja, koje se ponavlja od 11. rujna do nedjeljnog zakona, kada pada pozna kiša.

> “Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.

> „Mnogi su u velikoj mjeri propustili primiti dažd rani. Nisu zadobili sve blagodati koje im je Bog tako osigurao. Očekuju da će ono što nedostaje biti nadoknađeno daždom kasnim. Kada bude izliveno najbogatije obilje milosti, namjeravaju otvoriti svoja srca da ga prime. Čine strašnu pogrešku. Djelo koje je Bog započeo u ljudskom srcu dajući mu svoje svjetlo i spoznaju mora neprestano napredovati. Svaki pojedinac mora uvidjeti vlastitu potrebu. Srce mora biti ispražnjeno od svake nečistoće i očišćeno za prebivanje Duha. Rani su se učenici ispovijedanjem i napuštanjem grijeha, usrdnom molitvom i posvećenjem samih sebe Bogu pripravili za izlijevanje Duha Svetoga na dan Pedesetnice. Isto djelo, samo u većoj mjeri, mora se izvršiti sada. Tada je ljudski čimbenik trebao samo tražiti blagoslov i čekati da Gospodin dovrši djelo za njega. Bog je taj koji je započeo djelo, i On će dovršiti svoje djelo, čineći čovjeka potpunim u Isusu Kristu. Ali ne smije biti nikakva zanemarivanja milosti predstavljene daždom ranim. Samo oni koji žive u skladu sa svjetlom koje imaju primit će veće svjetlo. Ako svakodnevno ne napredujemo u očitovanju djelatnih kršćanskih vrlina, nećemo prepoznati očitovanja Duha Svetoga u daždu kasnom. On može padati na srca svuda oko nas, ali ga mi nećemo razabrati niti primiti.” Testimonies to Ministers, 506, 507.

In the context of the line which Sister White calls the “Pentecostal season,” the “former rain” was Christ breathing on the disciples after He descended from His heavenly meeting after He was resurrected. The “latter rain” in this context was Pentecost. At the alpha of the Pentecostal season a few drops were breathed upon the disciples and at the omega the disciples who had been breathed upon were speaking with tongues of fire to the entire world. A manifestation of the Holy Spirit at the beginning and the ending. Divinity conveying the Holy Spirit to humanity through a message at the beginning and divinity and humanity combined as represented by tongues (humanity) and fire (Divinity) and conveying the Holy Spirit to humanity through a message at the ending. The barley first fruit offering at the beginning aligns with Christ’s resurrection and the two loaves of wheat at the Pentecostal first fruit offering aligns with Pentecost.

U kontekstu crte koju sestra White naziva „pedesetničkim razdobljem”, „rani dažd” bio je Kristov dah na učenike nakon što je sišao sa svojega nebeskog sastanka nakon što je uskrsnuo. „Kasni dažd” u tom je kontekstu bio Pedesetnica. Na alfi pedesetničkog razdoblja nekoliko je kapi udahnuto na učenike, a na omegi su učenici na koje je bilo udahnuto govorili jezicima od ognja cijelomu svijetu. Očitovanje Duha Svetoga na početku i na završetku. Božanstvo koje prenosi Duha Svetoga čovječanstvu putem poruke na početku, te božanstvo i čovještvo sjedinjeni, kako su predstavljeni jezicima (čovještvo) i ognjem (božanstvo), i koje prenosi Duha Svetoga čovječanstvu putem poruke na završetku. Prinos prvine od ječma na početku odgovara Kristovu uskrsnuću, a dva pšenična kruha u prinosu prvine na Pedesetnicu odgovaraju Pedesetnici.

Those two loaves are the only offering which included leaven, a symbol of sin. The loaves were baked, thus representing the removal of sin, but upholding the truth that the two wave loaves representing the one hundred and forty-four thousand were men and woman who were sinners that had been purged from those sins by the Messenger of the Covenant in Malachi chapter three. Thus, the alpha of the Pentecostal season represented the Bread of Heaven teaching His disciples and the omega of that season had those same disciples symbolized as two loaves of bread that were lifted up to heaven. Thus, the symbol of divinity and humanity of the tongues of fire and the lifting up of the wave offering which typified the disciples taking the message to the world combine to identify that the one hundred and forty-four thousand are to be lifted up as an offering which perfectly represents Jesus Christ, and Jesus Christ represents that Divinity combined with humanity does not sin.

Ta su dva kruha jedini prinos koji je uključivao kvasac, simbol grijeha. Kruhovi su bili pečeni, te su tako predstavljali uklanjanje grijeha, ali su ujedno potvrđivali istinu da su dva kruha za potresanje, koji predstavljaju sto četrdeset i četiri tisuće, bili muškarci i žene koji su bili grešnici, a koje je Glasnik Saveza u trećem poglavlju Malahije očistio od tih grijeha. Tako je alfa pedesetničkog razdoblja predstavljala Kruh s Neba koji poučava svoje učenike, a omega toga razdoblja imala je te iste učenike simbolizirane kao dva kruha koja su bila uzdignuta na nebo. Stoga se simbol božanstva i čovještva u ognjenim jezicima te uzdizanje prinosa za potresanje, koji je predoznačavao učenike kako nose poruku svijetu, sjedinjuju kako bi pokazali da sto četrdeset i četiri tisuće trebaju biti uzdignuti kao prinos koji savršeno predstavlja Isusa Krista, a Isus Krist predstavlja da božanstvo sjedinjeno s čovještvom ne griješi.

Failing to “receive the former rain” while expecting “that the lack” of “all the benefits that God” “provided” with the “former rain” “will be supplied by the latter rain” is “a terrible mistake.” The former rain is Jeremiah’s “old paths,” that were identified as the path to walk in at 9/11. It is a “terrible mistake” and also a strong delusion that leads people to think they have a latter rain message that is built upon a rock, only to find that their message was built upon sand.

Ne primiti „ranu kišu”, a očekivati „da će manjak” „svih blagodati koje je Bog” „osigurao” s „ranom kišom” „biti nadoknađen kasnom kišom”, jest „strašna zabluda”. Rana kiša jesu Jeremijini „stari putovi”, koji su na 9/11 bili prepoznati kao put kojim treba hoditi. To je „strašna zabluda”, a ujedno i snažna obmana koja ljude navodi da misle kako imaju poruku kasne kiše koja je sagrađena na stijeni, da bi naposljetku otkrili da je njihova poruka bila sagrađena na pijesku.

Peter was not ashamed to directly explain who was and was not drunk in his representation of the one hundred and forty-four thousand during the latter rain time period. All the prophets speak of the last days and Joel is identifying the “drunkards of Ephraim” awakening and being confronted with clear evidence that the privilege of being the people who would proclaim the loud cry of the third angel under latter rain power has been forever removed. The one hundred and forty-four thousand are developed and sealed during the latter rain time period from 9/11 unto the Sunday law. They are those who follow the Lamb whithersoever He goeth.

Petar se nije stidio izravno objasniti tko jest, a tko nije pijan u svojem prikazu sto četrdeset i četiri tisuće tijekom razdoblja kasne kiše. Svi proroci govore o posljednjim danima, a Joel prepoznaje „Efraimove pijance“ kako se bude i kako se suočavaju s jasnim dokazom da je povlastica da budu narod koji bi, pod silom kasne kiše, naviještao glasni poklik trećega anđela zauvijek oduzeta. Sto četrdeset i četiri tisuće oblikuju se i zapečaćuju tijekom razdoblja kasne kiše, od 11. rujna do nedjeljnoga zakona. To su oni koji slijede Jaganjca kamo god On ide.

Peter at Pentecost represents those people proclaiming the latter rain message, which he bases upon the book of Joel. The Jews, who had been given the responsibility to observe Pentecost throughout their entire history were being informed by Peter that the Pentecost that all the prior Pentecost’s pointed forward to was now being fulfilled. The Jews, as the drunkards of Ephraim were so drunk on the wine of Babylon that they accused Peter and the eleven of being drunk as they presented the latter rain message in the context of the book of Joel. When the drunkards of Ephraim “awake” in verse five of Joel’s first chapter, they are confronted with the testing process of the latter rain where two classes are developed. In the testing process one class recognizes the latter rain message and the other class does not.

Petar na Pedesetnicu predstavlja one ljude koji objavljuju poruku o kasnoj kiši, koju on temelji na knjizi proroka Joela. Židovima, kojima je tijekom cijele njihove povijesti bila povjerena odgovornost da svetkuju Pedesetnicu, Petar je davao do znanja da se sada ispunjava ona Pedesetnica na koju su upućivale sve prethodne Pedesetnice. Židovi su, poput Efrajimovih pijanica, bili toliko opijeni vinom Babilona da su optužili Petra i jedanaestoricu da su pijani dok su iznosili poruku o kasnoj kiši u kontekstu knjige proroka Joela. Kada se Efrajimove pijanice „probude“ u petom retku prvoga poglavlja Joelova proročanstva, suočavaju se s procesom kušnje kasne kiše, pri čemu se razvijaju dvije skupine. U tom procesu kušnje jedna skupina prepoznaje poruku o kasnoj kiši, a druga skupina je ne prepoznaje.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.’ Isaiah 61:11. The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> „Ne smijemo čekati kasnu kišu. Ona dolazi na sve koji će prepoznati i prisvojiti rosu i pljuskove milosti što padaju na nas. Kad sabiremo ulomke svjetlosti, kad cijenimo sigurne milosti Božje, koji voli da mu vjerujemo, tada će se ispuniti svako obećanje. ‘Jer kao što zemlja daje svoj izdanak, i kao što vrt čini da nikne ono što je u nj posijano, tako će Gospodin Bog učiniti da pravednost i hvala niknu pred svim narodima.’ Izaija 61,11. Cijela zemlja treba biti ispunjena slavom Božjom.” The Seventh-day Adventist Bible Commentary, svezak 7, 984.

To “recognize” means “to recollect or recover knowledge” for the message of the latter rain is recognized by past sacred histories which illustrate the latter rain history. The history of Peter at Pentecost was set within the historical structure set forth by Joel. Joel’s setting with Peter’s fulfillment provides two witnesses to the history of the Midnight Cry of 1844. Those three witnesses (and others) are to be “recognized” as illustrations of the history, setting and message of the latter rain.

„Prepoznati“ znači „prisjetiti se ili ponovno zadobiti spoznaju“, jer se poruka poznoga dažda prepoznaje po svetim povijestima iz prošlosti koje prikazuju povijest poznoga dažda. Povijest Petra na Pedesetnicu postavljena je unutar povijesne strukture koju je iznio Joel. Joelov okvir, zajedno s Petrovim ispunjenjem, pruža dva svjedoka za povijest Ponoćnog pokliča iz 1844. Ta se tri svjedoka (i drugi) trebaju „prepoznati“ kao prikazi povijesti, okruženja i poruke poznoga dažda.

When Christ breathed upon the disciples after He ascended and then returned, it was as “a few drops” before the great outpouring at Pentecost. At the beginning and ending there was a manifestation of the Holy Spirit being poured out. The few drops from Christ to His disciples are the alpha of the Pentecostal season that ends with the omega and the pouring out of the message from the disciples to the world. The alpha is marked by the first fruit offering of barley and ends with the first fruit offering of wheat. The beginning of the latter rain was marked by the bringing down of the great buildings of New York City on 9/11. It marks the beginning of the history that leads to the Sunday law. 9/11 is represented by the barley first fruit offering and the Sunday law is the wheat first fruit offering.

Kad je Krist dahnuo na učenike nakon što je uzašao, a zatim se vratio, to je bilo kao „nekoliko kapi” prije velikoga izlijevanja na Pedesetnicu. Na početku i na svršetku bilo je očitovanje izlijevanja Duha Svetoga. Tih nekoliko kapi od Krista njegovim učenicima alfa su pedesetničkoga razdoblja koje završava omegom i izlijevanjem poruke od učenika svijetu. Alfa je obilježena prinosom prvina ječma i završava prinosom prvina pšenice. Početak kasne kiše bio je označen rušenjem velikih zgrada New York Cityja 11. rujna. To označuje početak povijesti koja vodi do nedjeljnoga zakona. 11. rujna predstavljen je prinosom prvina ječma, a nedjeljni zakon prinosom prvina pšenice.

The drunkards of Ephraim are awakened to the reality that their kingdom would be taken from them and given to a people who would bear the appropriate fruits. Joel sets forth the disobedience of the drunkards by identifying that the “meat” and “drink” offerings have been cut off from the house of the Lord and that the “new wine” has been cut off from their mouths. The “new wine” is freshly squeezed juice in the Hebrew, but the “wine” which the drunkards drink in verse five is fermented juice. Two types of wine, which represents doctrine and in the context of Joel the doctrine is the latter rain message. The drunkards of Ephraim have been drinking fermented juice, and they are “cut off” from the “new” freshly squeezed juice. Two types of wine represent two latter rain messages, and the drunkards are “cut” off from the pure message. The Hebrew word translated as “cut off” is based upon the ancient covenant practice of cutting animals and walking in between the parts. To be “cut off” is to be rejected as God’s covenant people.

Pijanci Efrajimovi bude se pred stvarnošću da će im njihovo kraljevstvo biti oduzeto i dano narodu koji će donositi odgovarajuće plodove. Joel iznosi neposluh pijanaca ukazujući na to da su „prinos od jela” i „prinos od pića” ukinuti iz doma Gospodnjega te da je „mlado vino” uskraćeno njihovim ustima. „Mlado vino” u hebrejskom je svježe iscijeđen sok, ali „vino” koje pijanci piju u petom retku jest prevreli sok. Dvije vrste vina predstavljaju nauk, a u kontekstu Joela taj je nauk poruka kasne kiše. Pijanci Efrajimovi pili su prevreli sok i „odsječeni” su od „novoga”, svježe iscijeđenoga soka. Dvije vrste vina predstavljaju dvije poruke kasne kiše, a pijanci su „odsječeni” od čiste poruke. Hebrejska riječ prevedena kao „odsječen” temelji se na drevnom savezničkom običaju rasijecanja životinja i prolaska između njihovih dijelova. Biti „odsječen” znači biti odbačen kao Božji saveznički narod.

The book of Joel is identifying God’s people in the last days beginning with the Millerites who were brought about in consequence to the unsealing of the book of Daniel in 1798, and ending with the one hundred and forty-four thousand who are brought about in consequence to the unsealing of the book of Daniel in 1989. In the beginning the outpouring of the Holy Spirit was represented by the period of time from the Exeter camp meeting to the disappointment of October 22, 1844. That history fulfilled the parable of the ten virgins of Matthew twenty-five which is repeated to the very letter in the history of the one hundred and forty-four thousand.

Knjiga proroka Joela prepoznaje Božji narod u posljednjim danima, počevši od milerita, koji su nastali kao posljedica otpečaćenja knjige proroka Daniela 1798. godine, a završavajući sa sto četrdeset i četiri tisuće, koji nastaju kao posljedica otpečaćenja knjige proroka Daniela 1989. godine. U početku je izlijevanje Duha Svetoga bilo predočeno vremenskim razdobljem od tabor-skupa u Exeteru do razočaranja 22. listopada 1844. godine. Ta je povijest ispunila prispodobu o deset djevica iz Mateja dvadeset i pet, koja se do najsitnijeg slova ponavlja u povijesti sto četrdeset i četiri tisuće.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> „Prispodoba o deset djevica iz Mateja 25 također prikazuje iskustvo adventnog naroda.“ Velika borba, 393.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> „Često mi se skreće pozornost na prispodobu o deset djevica, od kojih je pet bilo mudrih, a pet ludih. Ova se prispodoba ispunila i ispunit će se do samoga slova, jer ima posebnu primjenu za ovo vrijeme i, poput poruke trećega anđela, ispunila se i nastavit će biti sadašnja istina sve do svršetka vremena.” Review and Herald, 19. kolovoza 1890.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> „Postoji svijet koji leži u zloći, u prijevari i obmani, u samoj sjeni smrti,—usnuo, usnuo. Tko osjeća duševne muke da ih probudi? Koji ih glas može dosegnuti? Moj se um prenosi u budućnost kada će biti dan znak: ‘Evo, Zaručnik dolazi; iziđite mu u susret.’ Ali neki će odgoditi pribaviti ulje za dopunu svojih svjetiljki te će prekasno ustanoviti da karakter, koji je predstavljen uljem, nije prenosiv. To ulje jest Kristova pravednost. Ono predstavlja karakter, a karakter nije prenosiv. Nitko ga ne može osigurati za drugoga. Svaki ga mora steći za sebe, karakter očišćen od svake mrlje grijeha.” Bible Echo, May 4, 1896.

Who “are feeling travail of soul to awaken” “a world lying in wickedness?” Joel answers the question:

Tko „osjećaju duševne porođajne muke kako bi probudili” „svijet koji leži u zlu?” Joel odgovara na to pitanje:

> And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call. Joel 2:32.

> I dogodit će se da će svaki koji zazove ime Gospodnje biti izbavljen; jer će na gori Sionu i u Jeruzalemu biti izbavljenje, kao što je rekao Gospod, i među ostatkom koji Gospod pozove. Joel 2,32.

We will continue these things in the following article.

Nastavit ćemo s tim temama u sljedećem članku.

> “Late in the afternoon of the day of the resurrection, two of the disciples were on their way to Emmaus, a little town eight miles from Jerusalem. These disciples had had no prominent place in Christ’s work, but they were earnest believers in Him. They had come to the city to keep the Passover, and were greatly perplexed by the events that had recently taken place. They had heard the news of the morning in regard to the removal of Christ’s body from the tomb, and also the report of the women who had seen the angels and had met Jesus. They were now returning to their homes to meditate and pray. Sadly they pursued their evening walk, talking over the scenes of the trial and the crucifixion. Never before had they been so utterly disheartened. Hopeless and faithless, they were walking in the shadow of the cross.

> Kasno poslijepodne na dan uskrsnuća, dvojica učenika bila su na putu u Emaus, mali grad udaljen osam milja od Jeruzalema. Ti učenici nisu imali istaknuto mjesto u Kristovu djelu, ali su bili iskreni vjernici u Njega. Došli su u grad da svetkuju Pashu i bili su duboko zbunjeni događajima koji su se nedavno zbili. Čuli su jutarnju vijest o uklanjanju Kristova tijela iz groba, a također i izvješće žena koje su vidjele anđele i susrele Isusa. Sada su se vraćali svojim domovima da razmišljaju i mole se. Žalosno su nastavili svoju večernju šetnju, razgovarajući o prizorima suđenja i raspeća. Nikada prije nisu bili tako posve obeshrabreni. Bez nade i bez vjere, hodali su u sjeni križa.

> “They had not advanced far on their journey when they were joined by a stranger, but they were so absorbed in their gloom and disappointment that they did not observe him closely. They continued their conversation, expressing the thoughts of their hearts. They were reasoning in regard to the lessons that Christ had given, which they seemed unable to comprehend. As they talked of the events that had taken place, Jesus longed to comfort them. He had seen their grief; He understood the conflicting, perplexing ideas that brought to their minds the thought, Can this Man, who suffered Himself to be so humiliated, be the Christ? Their grief could not be restrained, and they wept. Jesus knew that their hearts were bound up with Him in love, and He longed to wipe away their tears, and fill them with joy and gladness. But He must first give them lessons they would never forget.

> „Nisu bili daleko odmaknuli na svome putu kad im se pridružio neki stranac, ali oni su bili toliko zaokupljeni svojom tjeskobom i razočaranjem da ga nisu pomno promatrali. Nastavili su svoj razgovor, iznoseći misli svojih srca. Raspravljali su o poukama koje im je Krist dao, a koje, činilo se, nisu bili kadri razumjeti. Dok su govorili o događajima koji su se zbili, Isus ih je čeznuo utješiti. On je vidio njihovu žalost; razumio je proturječne, zbunjujuće misli koje su im u svijest donosile pitanje: Može li ovaj Čovjek, koji je dopustio da bude tako ponižen, biti Krist? Njihova se žalost nije mogla suspregnuti te su zaplakali. Isus je znao da su njihova srca ljubavlju povezana s Njime, i čeznuo je obrisati njihove suze te ih ispuniti radošću i veseljm. No najprije im je morao dati pouke koje nikada neće zaboraviti.“

> “‘He said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? And the one of them, whose name was Cleopas, answering said unto Him, Art Thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?’ They told Him of their disappointment in regard to their Master, ‘which was a prophet mighty in deed and word before God and all the people;’ but ‘the chief priests and our rulers,’ they said, ‘delivered Him to be condemned to death, and have crucified Him.’ With hearts sore with disappointment, and with quivering lips, they added, ‘We trusted that it had been He which should have redeemed Israel: and beside all this, today is the third day since these things were done.’

> „A on im reče: Kakvi su to razgovori što ih putem vodite među sobom te ste žalosni? A jedan od njih, kojemu bijaše ime Kleofa, odgovarajući reče mu: Jesi li ti jedini stranac u Jeruzalemu pa ne znaš što se u njemu dogodilo ovih dana?“ Ispričali su mu o svome razočaranju u pogledu na svojega Učitelja, „koji bijaše prorok silan na djelu i u riječi pred Bogom i svim narodom;“ ali, rekoše, „glavari svećenički i naši poglavari predadoše ga da bude osuđen na smrt i razapeše ga.“ Sa srcima shrvanima razočaranjem i s usnama koje su drhtale dodadoše: „A mi se nadasmo da je onaj koji će izbaviti Izraela; a uza sve to, danas je treći dan otkako se to dogodilo.“

> “Strange that the disciples did not remember Christ’s words, and realize that He had foretold the events which had come to pass! They did not realize that the last part of His disclosure would be just as verily fulfilled as the first part, that the third day He would rise again. This was the part they should have remembered. The priests and rulers did not forget this. On the day ‘that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said, while He was yet alive, After three days I will rise again.’ Matthew 27:62, 63. But the disciples did not remember these words.

> „Čudno je da se učenici nisu sjetili Kristovih riječi i uvidjeli da je On unaprijed navijestio događaje koji su se zbili! Nisu shvatili da će se posljednji dio Njegove objave ispuniti jednako sigurno kao i prvi dio, da će trećega dana ponovno ustati. To je bio dio kojega su se trebali sjetiti. Svećenici i glavari to nisu zaboravili. Dan ‘koji bijaše iza Dana priprave, glavari svećenički i farizeji okupiše se kod Pilata govoreći: Gospodine, sjećamo se da je onaj varalica kazao još za života: Poslije tri dana ustat ću.’ Matej 27,62.63. Ali učenici se nisu sjetili tih riječi.”

> “‘Then He said unto them, O fools, and slow of heart to believe all that the prophets have spoken: ought not Christ to have suffered these things, and to enter into His glory?’ The disciples wondered who this stranger could be, that He should penetrate to their very souls, and speak with such earnestness, tenderness, and sympathy, and with such hopefulness. For the first time since Christ’s betrayal, they began to feel hopeful. Often they looked earnestly at their companion, and thought that His words were just the words that Christ would have spoken. They were filled with amazement, and their hearts began to throb with joyful expectation.

> „Tada im reče: O bezumni i spora srca da vjerujete svemu što su proroci govorili: nije li trebalo da Krist to pretrpi i uđe u svoju slavu?“ Učenici su se pitali tko bi mogao biti taj stranac, kad prodire sve do same njihove duše i govori s takvom ozbiljnošću, nježnošću i suosjećanjem, i s takvom puninom nade. Po prvi put od Kristove izdaje počeli su osjećati nadu. Često su ozbiljno promatrali svoga suputnika i mislili da su njegove riječi upravo one riječi koje bi Krist izgovorio. Bili su ispunjeni čuđenjem, a srca su im počela snažno kucati od radosnog iščekivanja.

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself. Had He first made Himself known to them, their hearts would have been satisfied. In the fullness of their joy they would have hungered for nothing more. But it was necessary for them to understand the witness borne to Him by the types and prophecies of the Old Testament. Upon these their faith must be established. Christ performed no miracle to convince them, but it was His first work to explain the Scriptures. They had looked upon His death as the destruction of all their hopes. Now He showed from the prophets that this was the very strongest evidence for their faith.

> „Počevši od Mojsija, pravoga Alfa biblijske povijesti, Krist im je u svim Pismima tumačio ono što se odnosilo na Njega. Da im se najprije objavio, njihova bi srca bila zadovoljena. U punini svoje radosti ne bi žudjeli ni za čim više. No bilo je nužno da razumiju svjedočanstvo što su mu ga davali praslike i proročanstva Staroga zavjeta. Na njima je morala biti utemeljena njihova vjera. Krist nije učinio nikakvo čudo da ih uvjeri, nego Mu je prvo djelo bilo protumačiti Pisma. Na Njegovu su smrt gledali kao na uništenje svih svojih nada. Sada im je iz proroka pokazao da je upravo to bio najsnažniji dokaz za njihovu vjeru.“

> “In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.

> „Poučavajući ove učenike, Isus je pokazao važnost Staroga zavjeta kao svjedočanstva o svojem poslanju. Mnogi koji se izjašnjavaju kao kršćani sada odbacuju Stari zavjet, tvrdeći da više nije ni od kakve koristi. Ali takav nije Kristov nauk. Toliko ga je visoko cijenio da je jednom rekao: ‘Ako ne slušaju Mojsija i proroke, neće se dati uvjeriti ni ako tko od mrtvih ustane.’ Luka 16,31.

> “It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.

> „To je glas Kristov koji govori po patrijarsima i prorocima, od Adamovih dana pa sve do završnih prizora vremena. Spasitelj se otkriva u Starome zavjetu jednako jasno kao i u Novome. Svjetlo iz proročke prošlosti jest ono koje život Kristov i učenja Novoga zavjeta iznosi s jasnoćom i ljepotom. Kristova čudesa dokaz su njegova božanstva; ali snažniji dokaz da je On Otkupitelj svijeta nalazi se u usporedbi proročanstava Staroga zavjeta s poviješću Novoga.“

> “Reasoning from prophecy, Christ gave His disciples a correct idea of what He was to be in humanity. Their expectation of a Messiah who was to take His throne and kingly power in accordance with the desires of men had been misleading. It would interfere with a correct apprehension of His descent from the highest to the lowest position that could be occupied. Christ desired that the ideas of His disciples might be pure and true in every specification. They must understand as far as possible in regard to the cup of suffering that had been apportioned to Him. He showed them that the awful conflict which they could not yet comprehend was the fulfillment of the covenant made before the foundation of the world was laid. Christ must die, as every transgressor of the law must die if he continues in sin. All this was to be, but it was not to end in defeat, but in glorious, eternal victory. Jesus told them that every effort must be made to save the world from sin. His followers must live as He lived, and work as He worked, with intense, persevering effort.

> „Zaključujući na temelju proroštva, Krist je svojim učenicima dao ispravno shvaćanje o tome što je On trebao biti u ljudskoj naravi. Njihovo očekivanje Mesije koji je trebao preuzeti svoje prijestolje i kraljevsku vlast u skladu sa željama ljudi bilo je pogrešno. To bi ometalo ispravno razumijevanje Njegova silaska s najvišega na najniži položaj koji se mogao zauzeti. Krist je želio da predodžbe Njegovih učenika budu čiste i istinite u svakoj pojedinosti. Oni su morali razumjeti, koliko je god to bilo moguće, u vezi s čašom patnje koja Mu je bila određena. Pokazao im je da je strašan sukob, koji oni još nisu mogli razumjeti, ispunjenje Saveza sklopljenoga prije nego što je položen temelj svijeta. Krist je morao umrijeti, kao što mora umrijeti svaki prijestupnik Zakona ako ustraje u grijehu. Sve se to moralo zbiti, ali nije smjelo završiti porazom, nego slavnom, vječnom pobjedom. Isus im je rekao da se mora uložiti svaki napor da se svijet spasi od grijeha. Njegovi sljedbenici moraju živjeti kao što je On živio i raditi kao što je On radio, s gorljivim, ustrajnim naporom.“

> “Thus Christ discoursed to His disciples, opening their minds that they might understand the Scriptures. The disciples were weary, but the conversation did not flag. Words of life and assurance fell from the Savior’s lips. But still their eyes were holden. As He told them of the overthrow of Jerusalem, they looked upon the doomed city with weeping. But little did they yet suspect who their traveling companion was. They did not think that the subject of their conversation was walking by their side; for Christ referred to Himself as though He were another person. They thought that He was one of those who had been in attendance at the great feast, and who was now returning to his home. He walked as carefully as they over the rough stones, now and then halting with them for a little rest. Thus they proceeded along the mountainous road, while the One who was soon to take His position at God’s right hand, and who could say, ‘All power is given unto Me in heaven and in earth,’ walked beside them. Matthew 28:18.

> „Tako je Krist govorio svojim učenicima, otvarajući im um da mogu razumjeti Pisma. Učenici su bili umorni, ali razgovor nije jenjavao. Riječi života i ohrabrenja padale su sa Spasiteljevih usana. No njihove su oči još uvijek bile zadržane. Dok im je govorio o propasti Jeruzalema, promatrali su osuđeni grad plačući. Ali još uvijek jedva da su naslućivali tko je njihov suputnik na putu. Nisu mislili da predmet njihova razgovora hoda pokraj njih; jer je Krist govorio o sebi kao da je druga osoba. Mislili su da je on jedan od onih koji su bili nazočni na velikom blagdanu i koji se sada vraća svome domu. Hodao je jednako oprezno kao i oni preko gruboga kamenja, zastajući s vremena na vrijeme s njima radi kratkoga odmora. Tako su napredovali planinskim putem, dok je Onaj koji je uskoro trebao zauzeti svoje mjesto s Božje desne strane, i koji je mogao reći: ‘Dana mi je sva vlast na nebu i na zemlji’, hodao pokraj njih. Matej 28,18.

> “During the journey the sun had gone down, and before the travelers reached their place of rest, the laborers in the fields had left their work. As the disciples were about to enter their home, the stranger appeared as though He would continue His journey. But the disciples felt drawn to Him. Their souls hungered to hear more from Him. ‘Abide with us,’ they said. He did not seem to accept the invitation, but they pressed it upon Him, urging, ‘It is toward evening, and the day is far spent.’ Christ yielded to this entreaty and ‘went in to tarry with them.’

> „Tijekom putovanja sunce je zašlo, a prije nego što su putnici stigli do svoga počivališta, radnici u poljima već su bili napustili svoj posao. Dok su učenici upravo namjeravali ući u svoj dom, stranac se činio kao da će nastaviti svoje putovanje. No učenici su osjećali da ih nešto privlači k Njemu. Njihove su duše čeznule da od Njega čuju još više. ‘Ostani s nama’, rekoše. Činilo se da ne prihvaća poziv, ali oni su ustrajali, usrdno ga moleći: ‘Večer je, i dan je već na izmaku.’ Krist je uslišio tu molbu i ‘uđe da ostane s njima.’”

> “Had the disciples failed to press their invitation, they would not have known that their traveling companion was the risen Lord. Christ never forces His company upon anyone. He interests Himself in those who need Him. Gladly will He enter the humblest home, and cheer the lowliest heart. But if men are too indifferent to think of the heavenly Guest, or ask Him to abide with them, He passes on. Thus many meet with great loss. They do not know Christ any more than did the disciples as He walked with them by the way.

> „Da učenici nisu ustrajali u svojem pozivu, ne bi spoznali da je njihov suputnik uskrsli Gospodin. Krist nikada nikomu ne nameće svoje društvo. On se zanima za one kojima je potreban. Rado će ući u najskromniji dom i razvedriti najponiznije srce. Ali ako su ljudi previše ravnodušni da pomisle na nebeskoga Gosta ili da Ga zamole da ostane s njima, On prolazi dalje. Tako mnogi pretrpe velik gubitak. Oni ne poznaju Krista ništa više nego što su Ga poznavali učenici dok je s njima hodio putem.“

> “The simple evening meal of bread is soon prepared. It is placed before the guest, who has taken His seat at the head of the table. Now He puts forth His hands to bless the food. The disciples start back in astonishment. Their companion spreads forth His hands in exactly the same way as their Master used to do. They look again, and lo, they see in His hands the print of nails. Both exclaim at once, It is the Lord Jesus! He has risen from the dead!

> Jednostavan večernji obrok od kruha uskoro je pripravljen. Stavlja se pred Gosta, koji je zauzeo svoje mjesto na pročelju stola. Sada On pruža svoje ruke da blagoslovi hranu. Učenici ustuknu u zaprepaštenju. Njihov suputnik pruža svoje ruke upravo onako kako je to činio njihov Učitelj. Ponovno pogledaju, i gle, na Njegovim rukama vide biljeg čavala. Obojica istodobno uskliknu: To je Gospodin Isus! Uskrsnuo je od mrtvih!

> “They rise to cast themselves at His feet and worship Him, but He has vanished out of their sight. They look at the place which had been occupied by One whose body had lately lain in the grave, and say to each other, ‘Did not our heart burn within us, while He talked with us by the way, and while He opened to us the Scriptures?’

> „Ustaju da se bace k Njegovim nogama i da Mu se poklone, ali On je iščeznuo iz njihovih očiju. Gledaju mjesto koje je zauzimao Onaj čije je tijelo još nedavno ležalo u grobu i govore jedan drugomu: ‘Nije li gorjelo srce u nama dok nam je putem govorio i dok nam je otvarao Pisma?’“

> “But with this great news to communicate they cannot sit and talk. Their weariness and hunger are gone. They leave their meal untasted, and full of joy immediately set out again on the same path by which they came, hurrying to tell the tidings to the disciples in the city. In some parts the road is not safe, but they climb over the steep places, slipping on the smooth rocks. They do not see, they do not know, that they have the protection of Him who has traveled the road with them. With their pilgrim staff in hand, they press on, desiring to go faster than they dare. They lose their track, but find it again. Sometimes running, sometimes stumbling, they press forward, their unseen Companion close beside them all the way.

> „No s ovom velikom viješću koju trebaju priopćiti ne mogu sjediti i razgovarati. Njihov umor i glad nestali su. Ostavljaju svoj obrok neokušan i, puni radosti, odmah ponovno kreću istim putem kojim su došli, žureći da učenicima u gradu objave tu vijest. Na nekim dijelovima put nije siguran, ali oni se uspinju preko strmih mjesta, kližući se po glatkim stijenama. Ne vide, ne znaju da imaju zaštitu Onoga koji je s njima putovao tim putem. S hodočasničkim štapom u ruci idu naprijed, želeći ići brže nego što se usuđuju. Gube stazu, ali je ponovno nalaze. Katkad trčeći, katkad posrćući, hitaju naprijed, a njihov nevidljivi Pratilac cijelim je putem sasvim blizu uz njih.”

> “The night is dark, but the Sun of Righteousness is shining upon them. Their hearts leap for joy. They seem to be in a new world. Christ is a living Savior. They no longer mourn over Him as dead. Christ is risen—over and over again they repeat it. This is the message they are carrying to the sorrowing ones. They must tell them the wonderful story of the walk to Emmaus. They must tell who joined them by the way. They carry the greatest message ever given to the world, a message of glad tidings upon which the hopes of the human family for time and for eternity depend.” The Desire of Ages, 795–801.

> „Noć je tamna, ali Sunce Pravednosti obasjava ih. Njihova srca poskakuju od radosti. Čini se kao da su u novome svijetu. Krist je živi Spasitelj. Više ne tuguju za Njim kao za mrtvim. Krist je uskrsnuo — uvijek iznova to ponavljaju. To je poruka koju nose ožalošćenima. Moraju im ispričati divnu priču o putu u Emaus. Moraju reći tko im se pridružio putem. Nose najveću poruku ikada danu svijetu, poruku radosne vijesti o kojoj ovise nade ljudske obitelji za vrijeme i za vječnost.” The Desire of Ages, 795–801.

Back to Articles