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

I Bog bijaše s dječakom; i on je rastao, prebivao u pustinji i postao strijelac. Postanak 21,20.

Ishmael became an archer, which is a symbol of warfare, and a symbol of the executive judgment which is brought against Rome.

Jišmael je postao strijelac, što je simbol ratovanja i simbol izvršne presude koja se izvršava nad Rimom.

The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:28, 29.

Glas onih koji bježe i koji su umakli iz zemlje babilonske, da objave na Sionu osvetu Gospoda, Boga našega, osvetu njegova hrama. Sazovite strijelce protiv Babilona: svi vi koji natižete luk, utaborite se oko njega uokolo; neka nitko iz njega ne umakne; uzvratite mu prema njegovu djelu; prema svemu što je učinio, učinite njemu: jer se uzoholio protiv Gospoda, protiv Sveca Izraelova. Jeremija 50:28, 29.

The archers recompense Babylon according to her work, and that recompense begins at the soon-coming Sunday law, with the second voice of Revelation chapter eighteen, when the progressive executive judgment of Babylon begins.

Strijelci uzvraćaju Babilonu prema njezinu djelu, a ta odmazda započinje pri uskoro dolazećem nedjeljnom zakonu, s drugim glasom iz osamnaestog poglavlja Otkrivenja, kada započinje progresivni izvršni sud nad Babilonom.

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Revelation 18:4–7.

I začuh drugi glas s neba gdje govori: Iziđite iz nje, narode moj, da ne budete sudionicima njezinih grijeha i da ne primite od njezinih zala. Jer grijesi su njezini doprli do neba, i Bog se spomenuo njezinih bezakonja. Vratite joj kako je i ona vama vratila, i podajte joj dvostruko po njezinim djelima; u čašu koju je ona napunila, napunite joj dvostruko. Koliko je sebe proslavila i raskošno živjela, toliko joj podajte muke i žalosti; jer govori u svome srcu: Sjedim kao kraljica i nisam udovica te žalosti neću vidjeti. Otkrivenje 18,4–7.

Ishmael and his mother Hagar had been restrained from inheriting the right of the first born, and were cast out. Thus, jealousy became the prophetic motivation of Islam, and warfare their prophetic occupation. The first mention includes the restraint imposed upon Ishmael and his mother by Sarah, and their “restraint” became a primary prophetic characteristic of Islam throughout God’s Word, and history. Ishmael’s descendants were to be wild men, whose hand was against every man, and their wild attribute is represented by the wild Arabian ass, of the horse family. Thus, the Islamic warfare of the first and second woes, is represented as warriors riding upon angry horses.

Jišmael i njegova majka Hagara bili su spriječeni da naslijede pravo prvorodstva te su bili izagnani. Tako je ljubomora postala proročki poticaj islama, a ratovanje njihovo proročko zanimanje. Prvi spomen uključuje obuzdavanje nametnuto Jišmaelu i njegovoj majci od strane Sare, a njihovo je „obuzdavanje” postalo osnovno proročko obilježje islama kroz cijelu Božju Riječ i povijest. Jišmaelovi potomci trebali su biti divlji ljudi, čija je ruka bila protiv svakoga čovjeka, a njihova je divlja narav predstavljena divljim arapskim magarcem iz porodice konja. Tako je islamsko ratovanje prvoga i drugoga ja predstavljeno kao ratnici koji jašu na gnjevnim konjima.

Islam is the message of the latter rain, and it is only fitting that the three woes represent three specific prophetic lines, for the methodology of the latter rain is “line upon line.” When the prophetic characteristics of the first two lines are brought together, they establish the line of the third woe. All three prophetic lines illustrate the period of the sealing of the one hundred and forty-four thousand. Those three lines represent the period of the pouring out of the latter rain, for the latter rain began to sprinkle when the third Woe arrived on September 11, 2001.

Islam je poruka kasne kiše, i posve je prikladno da tri jaoja predstavljaju tri određene proročke linije, jer je metodologija kasne kiše „red na red”. Kada se proročke značajke prve dviju linija dovedu zajedno, one uspostavljaju liniju trećega jaoja. Sve tri proročke linije prikazuju razdoblje pečaćenja sto četrdeset i četiri tisuće. Te tri linije predstavljaju razdoblje izlijevanja kasne kiše, jer je kasna kiša počela škropiti kada je treći Jao stigao 11. rujna 2001.

“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

„Kasna kiša treba pasti na Božji narod. Silan anđeo treba sići s neba, i sva zemlja treba biti obasjana njegovom slavom.” Review and Herald, 21. travnja 1891.

The period of the sealing was also represented by the period that began on August 11, 1840 and ended with the arrival of the third angel on October 22, 1844. That period of time was also represented in Habakkuk chapter two. The Millerite history fulfilled Habakkuk chapter two, and in so doing it began when the angel descended on August 11, 1840, and it ended when the third angel arrived on October 22, 1844.

Razdoblje pečaćenja bilo je također prikazano razdobljem koje je započelo 11. kolovoza 1840. i završilo dolaskom trećega anđela 22. listopada 1844. To je vremensko razdoblje također bilo prikazano u drugom poglavlju Habakuka. Mileritska povijest ispunila je drugo poglavlje Habakuka, i pritom je započela kada je anđeo sišao 11. kolovoza 1840., a završila kada je treći anđeo stigao 22. listopada 1844.

Habakkuk chapter two identifies that at the end of the vision, the vision would “speak.” In verse three of Revelation chapter ten, the angel cried (spoke) with a loud voice, and on October 22, 1844 the same angel swore (spoke) that “time should be no longer.” Habakkuk’s watchman in verse one of chapter two, is located at August 11, 1840, for it is then that the watchmen lift up their voices.

Drugo poglavlje Habakuka ukazuje na to da će na kraju viđenja viđenje „progovoriti“. U trećem retku desetog poglavlja Otkrivenja anđeo povika (progovori) snažnim glasom, a 22. listopada 1844. isti se anđeo zakle (progovori) da „vremena više neće biti“. Habakukov stražar u prvom retku drugoga poglavlja smješten je na 11. kolovoza 1840., jer tada stražari podižu svoje glasove.

In the rebellion of 1888, which Sister White identifies as representing the angel of Revelation eighteen that was to lighten the earth with His glory, the watchmen (Jones and Waggoner) lifted up their “voices” as a trumpet, to show God’s people their transgressions, for their message was the message to Laodicea. On September 11, 2001, which was typified by the history of 1888, the Lord led His last day people back to Jeremiah’s old paths, where the watchmen were not hearkened to. The descent of the angel marks the prophetic arrival of the watchmen.

U pobuni iz 1888., koju sestra White prepoznaje kao predstavljanje anđela iz osamnaestog poglavlja Otkrivenja koji je trebao obasjati zemlju svojom slavom, stražari (Jones i Waggoner) podigli su svoje „glasove“ kao trubu da pokažu Božjem narodu njihove prijestupe, jer je njihova poruka bila poruka Laodiceji. Dana 11. rujna 2001., što je bilo predočeno poviješću iz 1888., Gospodin je svoj narod posljednjih dana poveo natrag na drevne putove Jeremijine, gdje se stražari nisu poslušali. Silazak anđela označava proročki dolazak stražara.

The “voice” that arrived on August 11, 1840, was delivered through the watchmen, and Jeremiah was told that if he would return to his faith and trust in God after his disappointment that he would become God’s mouth. When the vision that had tarried finally arrived on October 22, 1844, it “spoke.” The period of Habakkuk chapter two, which was fulfilled in Millerite history, illustrates the period of the sealing of the one hundred and forty-four thousand.

„Glas“ koji je došao 11. kolovoza 1840. bio je prenesen po stražarima, a Jeremiji je bilo rečeno da će, vrati li se svojoj vjeri i pouzdanju u Boga nakon svojega razočaranja, postati Božjim ustima. Kada je viđenje koje je kasnilo napokon došlo 22. listopada 1844., ono je „progovorilo“. Razdoblje iz drugoga poglavlja Habakuka, koje se ispunilo u mileritskoj povijesti, predočuje razdoblje pečaćenja sto četrdeset i četiri tisuće.

It is essential, to recognize that August 11, 1840 through to October 22, 1844, illustrates the sealing of the one hundred and forty-four thousand, which is the period where the latter rain is poured out. It is essential for the latter rain message is to be identified by the methodology of “line upon line.” The special period which is the sealing of the one hundred and forty-four thousand is repeatedly represented in the prophetic lines, and this is so in Habakkuk two, which Sister White directly identifies as being fulfilled in Millerite history. She also repeatedly teaches that Millerite history is repeated in the history of the one hundred and forty-four thousand.

Bitno je prepoznati da razdoblje od 11. kolovoza 1840. do 22. listopada 1844. prikazuje pečaćenje sto četrdeset i četiri tisuće, što je razdoblje u kojemu se izlijeva kasna kiša. To je bitno jer se poruka o kasnoj kiši mora prepoznati po metodologiji „red na red”. Posebno razdoblje, koje je pečaćenje sto četrdeset i četiri tisuće, više je puta prikazano u proročkim linijama, a tako je i u drugom poglavlju Habakuka, koje sestra White izravno prepoznaje kao ispunjeno u mleritskoj povijesti. Ona također više puta poučava da se mleritska povijest ponavlja u povijesti sto četrdeset i četiri tisuće.

“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.

„Isprepletene s proročanstvima koja su smatrali primjenjivima na vrijeme drugoga dolaska bile su pouke posebno prilagođene njihovu stanju neizvjesnosti i iščekivanja te su ih ohrabrivale da strpljivo čekaju u vjeri da će ono što je sada tamno njihovu razumijevanju u svoje vrijeme postati jasno.

“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’

„Među tim proročanstvima bilo je i ono iz Habakuka 2,1–4: ‘Na straži ću svojoj stajati i postaviti se na kulu, i pazit ću da vidim što će mi reći i što ću odgovoriti kad budem ukoren. I odgovori mi Gospodin i reče: Zapiši viđenje i jasno ga ucrtaj na ploče, da može trčati tko ga čita. Jer viđenje je još za određeno vrijeme, ali na svršetku će govoriti i neće slagati: ako i okasni, čekaj ga; jer će zacijelo doći, neće zakasniti. Evo, duša njegova koja se uzoholila nije pravedna u njemu; a pravednik će živjeti od svoje vjere.’”

“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.’

„Već je 1842. godine uputa dana u ovome proročanstvu da se ‘zapiše viđenje i jasno izloži na pločama, da može čitati tko prolazi’ navela Charlesa Fitcha na izradu proročanske karte koja bi prikazivala viđenja iz Daniela i Otkrivenja. Objavljivanje te karte smatralo se ispunjenjem zapovijedi dane Habakuku. Nitko, međutim, tada nije zapazio da je u istome proročanstvu prikazana prividna odgoda u ispunjenju viđenja — vrijeme oklijevanja. Nakon razočaranja, ovo se Pismo pokazalo vrlo značajnim: ‘Jer viđenje je još za određeno vrijeme, ali na kraju će govoriti i neće slagati; ako i oklijeva, čekaj ga, jer će zacijelo doći, neće zakasniti.... Pravednik će živjeti od svoje vjere.’”

“A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 391–393.

„Dio Ezekielova proročanstva također je bio izvor snage i utjehe vjernicima: ‘I dođe mi riječ Gospodnja govoreći: Sine čovječji, kakva je to izreka što je imate u zemlji Izraelovoj, govoreći: Dani se odgađaju i svako viđenje propada? Reci im stoga: Ovako veli Gospodin Jahve.... Dani su blizu i ispunjenje svakoga viđenja.... Ja ću govoriti, i riječ koju ću izreći obistinit će se; neće se više odgađati.’ ‘Dom Izraelov govori: Viđenje koje on vidi za mnoge je dane unaprijed, i on prorokuje o vremenima koja su daleko. Zato im reci: Ovako veli Gospodin Jahve; nijedna se od Mojih riječi više neće odgađati, nego će se izvršiti riječ koju sam izrekao.’ Ezekiel 12:21–25, 27, 28.” Velika borba, 391–393.

The Millerites not only saw themselves fulfilling the parable of the ten virgins, and Habakkuk chapter two, but they were also led to see that the history where they were fulfilling these prophecies, was also Ezekiel’s identification of that very same history, where “the effect of every vision,” was to be fulfilled. The line of history that represents the sealing of the one hundred and forty-four thousand is where the effect of every vision is fulfilled!

Mileriti ne samo da su vidjeli sebe kako ispunjavaju prispodobu o deset djevica i drugo poglavlje Habakuka, nego su također bili vođeni da uvide kako je povijest u kojoj su ispunjavali ta proročanstva ujedno i Ezekielovo prepoznavanje te iste povijesti, u kojoj se trebalo ispuniti „ispunjenje svakoga viđenja“. Crta povijesti koja predstavlja pečaćenje sto četrdeset i četiri tisuće jest ona u kojoj se ispunjava učinak svakoga viđenja!

The lines which represent the period of the latter rain and the sealing of the one hundred and forty-four thousand are brought together to establish that prophetic history invariably possess the signature of Alpha and Omega.

Crte koje predstavljaju razdoblje kasne kiše i pečaćenja sto četrdeset i četiri tisuće dovedene su zajedno kako bi se ustanovilo da ta proročka povijest nepromjenjivo nosi obilježje Alfe i Omege.

Millerite history begins with the voice of the angel of Revelation ten, and ends with the same voice. September 11, 2001 begins with the first voice of Revelation chapter eighteen, and ends with the second voice of Revelation chapter eighteen. Habakkuk chapter two, begins with the voice of the watchmen, and ends with the voice of Jeremiah’s watchman. The first woe begins with Mohammed, and ends with Mohammed II. The second woe begins with the release of the four angels of Islam and ends with the restraint of Islam.

Milleritska povijest započinje glasom anđela iz desetoga poglavlja Otkrivenja, a završava istim glasom. Jedanaesti rujna 2001. započinje prvim glasom osamnaestoga poglavlja Otkrivenja, a završava drugim glasom osamnaestoga poglavlja Otkrivenja. Drugo poglavlje Habakuka započinje glasom stražara, a završava glasom Jeremijina stražara. Prva nevolja započinje s Muhamedom, a završava s Muhamedom II. Druga nevolja započinje oslobađanjem četiriju anđela islama, a završava obuzdavanjem islama.

The methodology that is the latter rain is Isaiah’s “line upon line” methodology, and the lines that are brought together to identify and establish the message of the latter rain invariably contain the signature of Alpha and Omega. The first woe of Revelation chapter nine, begins with Mohammed and ends with Mohammed II. The period is divided into two types of warfare, the first being disorganized attacks upon Rome that began in earnest with Abubakar, and then a period of one hundred and fifty years where the first organized warfare of Islam was accomplished.

Metodologija koja je kasna kiša jest Izaijina metodologija „redak na redak“, a redci koji se dovode zajedno kako bi se prepoznala i utvrdila poruka kasne kiše neizostavno nose obilježje Alfe i Omege. Prvo jao iz devetoga poglavlja Otkrivenja započinje s Muhamedom i završava s Muhamedom II. To je razdoblje podijeljeno na dvije vrste ratovanja: prvo su neorganizirani napadi na Rim, koji su ozbiljno započeli s Abubakarom, a zatim razdoblje od sto pedeset godina u kojem je ostvareno prvo organizirano ratovanje islama.

The one hundred and fifty years is represented by the time prophecy of “five months”. The second woe also possesses a time prophecy which is three hundred and ninety-one years and fifteen days. Therefore, since the prophetic structure of the first and second woes identify the ending with the beginning, it contains a division between the sealing, and a specific period of time, The sealing process is represented at the beginning of the history of the first woe, and it is represented at the ending of the second woe.

Sto pedeset godina predstavljeno je vremenskim proročanstvom od „pet mjeseci”. Drugo jao također sadrži vremensko proročanstvo koje iznosi tristo devedeset i jednu godinu i petnaest dana. Stoga, budući da proročka struktura prvoga i drugoga jao poistovjećuje završetak s početkom, ona sadrži razdiobu između pečaćenja i određenoga vremenskog razdoblja. Proces pečaćenja prikazan je na početku povijesti prvoga jao, a prikazan je i na završetku drugoga jao.

What follows the sealing of verse four, in the first woe, is the “five months” (one hundred and fifty years). The five months is identified twice, once in verse five and again in verse ten. What precedes the sealing process of August 11, 1840 to October 22, 1844 in the second woe is the prophecy of the “hour, day, month, and year” (three hundred and ninety-one years and fifteen days), of verse fifteen. Together in one continuous line the fifth and sixth trumpets begin and end with an illustration of the sealing process.

Ono što slijedi nakon pečaćenja iz četvrtoga retka, u prvome jaoju, jest „pet mjeseci” (sto pedeset godina). Pet mjeseci označeno je dvaput, jednom u petome retku, a zatim ponovno u desetome retku. Ono što prethodi procesu pečaćenja od 11. kolovoza 1840. do 22. listopada 1844. u drugome jaoju jest proročanstvo o „satu, danu, mjesecu i godini” (tristo devedeset i jedna godina i petnaest dana), iz petnaestoga retka. Zajedno, u jednoj neprekinutoj liniji, peta i šesta truba započinju i završavaju prikazom procesa pečaćenja.

As two lines, applied “line upon line” they identify a beginning and ending marked by Mohammed the first and Mohammed the second. “Line upon line,” they identify two distinct periods in each line, that is produced by each line possessing a time prophecy. In the history of the first woe, Islam was to “hurt” Rome, and in the second woe, it was to “kill” Rome. The first woe was a warfare of spears, swords and arrows, and the second woe introduced gunpowder as the weaponry.

Kao dvije crte, primijenjene „pravilo na pravilo“, one označuju početak i svršetak obilježene Muhamedom prvim i Muhamedom drugim. „Pravilo na pravilo“ označuju dva različita razdoblja u svakoj crti, što proizlazi iz činjenice da svaka crta sadrži vremensko proročanstvo. U povijesti prvoga jaoja islam je trebao „nauditi“ Rimu, a u drugome jaoju trebao ga je „ubiti“. Prvi jao bio je ratovanje kopljima, mačevima i strijelama, a drugi jao uveo je barut kao oružje.

“VERSE 10. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. 11. And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.

„REDAK 10. I imahu repove nalik škorpionima, a u njihovim repovima bijahu žalci; i vlast im bijaše da muče ljude pet mjeseci. 11. I imahu nad sobom kralja, koji je anđeo bezdana, kojemu je ime na hebrejskom Abadon, a na grčkom mu je ime Apolion.

“Thus far, Keith has furnished us with illustrations of the sounding of the first five trumpets. But we must now take leave of him, and proceed to the application of the new feature of the prophecy here introduced; namely, the prophetic periods.

„Dosad nam je Keith pružio prikaze oglašavanja prvih pet truba. No sada se moramo od njega oprostiti te prijeći na primjenu nove značajke ovdje uvedene u proročanstvu; naime, proročkih razdoblja.

“Their Power Was to Hurt Men Five Months.—1. The question arises, What men were they to hurt five months?—Undoubtedly the same they were afterward to slay (see verse 15); ‘The third part of men,’ or third of the Roman empire,—the Greek division of it.

„Njihova je moć bila mučiti ljude pet mjeseci.—1. Postavlja se pitanje: Koje su ljude imali mučiti pet mjeseci?—Nesumnjivo iste one koje su poslije trebali pobiti (vidi redak 15); ‘trećinu ljudi’, odnosno trećinu Rimskoga Carstva,—njegov grčki dio.

“2. When were they to begin their work of torment? The 11th verse answers the question.

„2. Kada su trebali započeti svoje djelo mučenja? Jedanaesti redak daje odgovor na to pitanje.

“(1) ‘They had a king over them.’ From the death of Mohammed until near the close of the thirteenth century, the Mohammedans were divided into various factions under several leaders, with no general civil government extending over them all. Near the close of the thirteenth century, Othman founded a government which has since been known as the Ottoman government, or empire, which grew until it extended over all the principal Mohammedan tribes, consolidating them into one grand monarchy.

“(1) ‘Imali su kralja nad sobom.’ Od smrti Muhameda pa sve do pred kraj trinaestoga stoljeća, muhamedanci su bili podijeljeni u različite frakcije pod nekoliko vođa, bez opće građanske vlasti koja bi se prostirala nad svima njima. Pred kraj trinaestoga stoljeća, Osman je utemeljio vlast koja je otada poznata kao osmanska vlast, odnosno carstvo, koje je raslo dok se nije proširilo nad svim glavnim muhamedanskim plemenima, ujedinivši ih u jednu veliku monarhiju.

“(2) The character of the king. ‘Which is the angel of the bottomless pit.’ An angel signifies a messenger, a minister, either good or bad, and not always a spiritual being. ‘The angel of the bottomless pit,’ or chief minister of the religion which came from thence when it was opened. That religion is Mohammedanism, and the sultan is its chief minister. ‘The Sultan, or grand Seignior, as he is indifferently called, is also Supreme Caliph, or high priest, uniting in his person the highest spiritual dignity with the supreme secular authority.’—World As It Is, p.361.

“(2) Karakter kralja. ‘Koji je anđeo bezdana.’ Anđeo označava glasnika, službenika, bilo dobra bilo zla, i nije uvijek duhovno biće. ‘Anđeo bezdana’, ili glavni službenik religije koja je odande proizašla kad je bio otvoren. Ta je religija muhamedanstvo, a sultan je njezin glavni službenik. ‘Sultan, ili veliki Seignior, kako ga se bez razlike naziva, također je vrhovni kalif, ili veliki svećenik, sjedinjujući u svojoj osobi najviše duhovno dostojanstvo s vrhovnom svjetovnom vlašću.’—World As It Is, str. 361.”

“(3) His name. In Hebrew, ‘Abaddon,’ the destroyer; in Greek, ‘Apollyon,’ one that exterminates, or destroys. Having two different names in two languages, it is evident that the character, rather than the name of the power, is intended to be represented. If so, as expressed in both languages, he is a destroyer. Such has always been the character of the Ottoman government.

“(3) Njegovo ime. Na hebrejskom, ‘Abaddon’, uništavatelj; na grčkom, ‘Apollyon’, onaj koji zatire ili uništava. Budući da ima dva različita imena na dvama jezicima, očito je da se namjerava predočiti karakter, a ne ime te sile. Ako je tako, kako je izraženo na obama jezicima, on je uništavatelj. Takav je oduvijek bio karakter osmanske vlasti.

“But when did Othman make his first assault on the Greek empire?—According to Gibbon, Decline and Fall, etc., ‘Othman first entered the territory of Nicomedia on the 27th day of July, 1299.’

„No kada je Osman poduzeo svoj prvi napad na Grčko Carstvo? — Prema Gibbonu, Propast i pad, itd., ‘Osman je prvi put stupio na područje Nikomedije 27. srpnja 1299.’“

“The calculations of some writers have gone upon the supposition that the period should begin with the foundation of the Ottoman empire; but this is evidently an error; for they were not only to have a king over them, but were to torment men five months. But the period of torment could not begin before the first attack of the tormentors, which was, as above stated, July 27, 1299.

„Izračuni nekih pisaca polazili su od pretpostavke da razdoblje treba započeti s osnutkom Osmanskoga Carstva; ali to je očito pogreška; jer ne samo da su trebali imati kralja nad sobom, nego su trebali mučiti ljude pet mjeseci. No razdoblje mučenja nije moglo započeti prije prvoga napada mučitelja, koji je bio, kao što je gore navedeno, 27. srpnja 1299. godine.

“The calculation which follows, founded on this starting-point, was made and published in a work entitled, Christ’s Second Coming, etc., by J. Litch, in 1838.

„Račun koji slijedi, utemeljen na ovoj polaznoj točki, načinjen je i objavljen u djelu naslovljenom Kristov drugi dolazak, itd., od J. Litcha, 1838. godine.

“‘And their power was to hurt men five months.’ Thus far their commission extended, to torment by constant depredations, but not politically to kill them. ‘Five months,’ thirty days to a month, give us one hundred and fifty days; and these days, being symbolic, signify one hundred and fifty years. Commencing July 27, 1299, the one hundred and fifty years reach to 1449. During that whole period the Turks were engaged in an almost perpetual warfare with the Greek empire, but yet without conquering it. They seized upon and held several of the Greek provinces, but still Greek independence was maintained in Constantinople. But in 1449, the termination of the one hundred and fifty years, a change came, the history of which will be found under the succeeding trumpet.” Uriah Smith, Daniel and Revelation, 505–507.

„‘I dana im je vlast bila da muče ljude pet mjeseci.’ Dotle se protezalo njihovo ovlaštenje: da muče neprestanim pustošenjima, ali ne i da ih politički pobiju. ‘Pet mjeseci’, po trideset dana na mjesec, daju nam sto pedeset dana; a ti dani, budući simbolični, označuju sto pedeset godina. Počevši od 27. srpnja 1299., tih sto pedeset godina seže do 1449. Tijekom cijeloga toga razdoblja Turci su bili uključeni u gotovo neprekidan rat s Grčkim Carstvom, ali ga ipak nisu osvojili. Zauzeli su i držali nekoliko grčkih pokrajina, no grčka neovisnost ipak se održala u Carigradu. Ali 1449., na svršetku sto pedeset godina, nastupila je promjena, čija će se povijest naći pod sljedećom trubom.” Uriah Smith, Daniel i Otkrivenje, 505–507.

Uriah Smith is citing Josiah Litch’s calculation of the one hundred and fifty years, which when concluded, represents a starting point for the three hundred and ninety-one year and fifteen-day prophecy in the next Trumpet. Commenting on Litch’s prediction concerning these two connected time prophecies Sister White recorded:

Uriah Smith navodi izračun Josiaha Litcha o sto i pedeset godina, koji, kada se dovrši, predstavlja polazišnu točku za proročanstvo o tristo devedeset i jednoj godini i petnaest dana u sljedećoj Trubi. Komentirajući Litchovo predviđanje u vezi s tim dvama povezanim vremenskim proročanstvima, sestra White zapisala je:

“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

„Godine 1840. još jedno izvanredno ispunjenje proročanstva pobudilo je široko zanimanje. Dvije godine prije toga Josiah Litch, jedan od vodećih propovjednika koji su naviještali drugi dolazak, objavio je tumačenje Otkrivenja 9, predviđajući pad Osmanskoga Carstva. Prema njegovim izračunima, ta je sila trebala biti oborena... 11. kolovoza 1840., kada se može očekivati da će osmanska vlast u Carigradu biti slomljena. I vjerujem da će se pokazati da je tako.”

“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

„Upravo u naznačeno vrijeme Turska je, preko svojih veleposlanika, prihvatila zaštitu savezničkih sila Europe te se tako stavila pod nadzor kršćanskih naroda. Taj je događaj točno ispunio proročanstvo. Kad je to postalo poznato, mnoštva su se uvjerila u ispravnost načela proročkoga tumačenja koje su prihvatili Miller i njegovi suradnici, a adventnom je pokretu dan čudesan zamah. Ljudi od naobrazbe i ugleda pridružili su se Milleru, kako u propovijedanju tako i u objavljivanju njegovih gledišta, i od 1840. do 1844. djelo se brzo širilo.” The Great Controversy, 334, 335.

The first and second woes are connected by two interconnected time prophecies. The first woe, begins with an illustration of the sealing and the second woe, ends with the history of August 11, 1840 until the sounding of the seventh trumpet on October 22, 1844, which is also an illustration of the sealing. The beginning and ending bear the signature of Alpha and Omega, because, as with the history in which Christ confirmed the covenant for a week, the period is divided into two parts. The first period begins with the first Mohammed, and ends with the second Mohammed. The second period begins with “a voice from the four horns of the golden altar which is before God,” and it ends with the “voice” of Christ, swearing “by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer.”

Prva i druga nevolja povezane su s dvama međusobno povezanim vremenskim proročanstvima. Prva nevolja započinje prikazom pečaćenja, a druga nevolja završava poviješću od 11. kolovoza 1840. do oglašavanja sedme trube 22. listopada 1844., što je također prikaz pečaćenja. Početak i svršetak nose obilježje Alfe i Omege, jer je, kao i u povijesti u kojoj je Krist potvrdio savez za jedan tjedan, to razdoblje podijeljeno na dva dijela. Prvo razdoblje počinje s prvim Muhamedom, a završava s drugim Muhamedom. Drugo razdoblje počinje s „glasom od četiri roga zlatnog žrtvenika koji je pred Bogom“, a završava „glasom“ Kristovim, koji se zaklinje „Onim koji živi u vijeke vjekova, koji je stvorio nebo i što je u njemu, i zemlju i što je na njoj, i more i što je u njemu, da vremena više neće biti.“

We will continue this study in the next article.

Nastavit ćemo ovo proučavanje u sljedećem članku.

“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

„Svako pitanje koje Sotona može pobuditi u umu kako bi stvorio sumnju u pogledu veličanstvene povijesti prošlih putovanja Božjega naroda ugodit će njegovu sotonskom veličanstvu i uvreda je Bogu. Vijest o Gospodnjem skorom dolasku u sili i velikoj slavi na naš svijet jest istina, i 1840. godine mnogi su se glasovi podigli u njezinu objavljivanju.” Manuscript Releases, svezak 9, 134.