A word or a phrase that is doubled within the inspired word is a symbol of the second angel’s message.
Riječ ili izraz koji je udvostručen unutar nadahnute Riječi simbol je poruke drugoga anđela.
And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. Daniel 2:1–3.
A druge godine kraljevanja Nebukadnezara usni Nebukadnezar snove, te mu se duh uznemiri i san ga ostavi. Tada kralj zapovjedi da se pozovu čarobnjaci, i zvjezdoznanci, i vračari, i Kaldejci, da kralju kažu njegove snove. Tako dođoše i stadoše pred kralja. I kralj im reče: Usnio sam san, i duh mi se uznemirio da doznam san. Daniel 2,1–3.
In the “darkness” of the night, Nebuchadnezzar dreamed of an image, but he could not recollect the dream. In a dream of the night, he dreamed of an image, but the dream of the image was as dark to his understanding as was the night when he had dreamed the dream.
U „tami“ noći, Nabukodonozor je usnio lik, ali se sna nije mogao prisjetiti. U noćnom snu usnio je lik, ali san o tome liku bio je njegovu razumijevanju taman kao što je bila noć u kojoj je usnio taj san.
Then spake the Chaldeans to the king in Syriack, O king, live forever: tell thy servants the dream, and we will shew the interpretation. The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof. Daniel 2:4–7.
Tada progovoriše Kaldejci kralju na sirskom jeziku: O kralju, živi dovijeka! Reci svojim slugama san, a mi ćemo kazati tumačenje. Kralj odgovori i reče Kaldejcima: Stvar mi je iščezla; ako mi ne obznanite san i njegovo tumačenje, bit ćete raskomadani, a kuće će vam se pretvoriti u smetlište. Ali ako obznanite san i njegovo tumačenje, primit ćete od mene darove i nagrade i veliku čast; stoga mi obznanite san i njegovo tumačenje. Daniel 2,4–7.
The test of Nebuchadnezzar’s image dream was a test designed to identify who can provide a correct prophetic description of an image that is cloaked in darkness, along with the interpretation of the dream’s content. The second angel’s message that was joined by the Midnight Cry message in Millerite history, had been typified by Elijah at the contest at Mount Carmel. It too, was a test that would manifest, not only who was the true God, but also who was the true prophet. William Miller, who Sister White directly says was typified by Elijah, represented Elijah at Mount Carmel. Yet it was not William Miller that was being represented, as much as it was the rules of prophetic interpretation that he had been led to understand. At Mount Carmel, the prophets of the male god Baal and the prophets of the female god Ashtaroth were demonstrated to be false prophets. In the history of the Millerites, the Protestant churches were demonstrated to be false prophets as typified by Mount Carmel.
Ispit Nabukodonozorova sna o kipu bio je ispit osmišljen da utvrdi tko može pružiti točan proročki opis lika koji je obavijen tamom, zajedno s tumačenjem sadržaja sna. Poruka drugog anđela, koja je u mileritskoj povijesti bila združena s porukom Ponoćnog poklika, bila je predočena Ilijom u sukobu na gori Karmelu. I ona je također bila ispit koji je trebao očitovati ne samo tko je pravi Bog, nego i tko je pravi prorok. William Miller, za kojega sestra White izravno kaže da je bio predočen Ilijom, predstavljao je Iliju na Karmelu. Ipak, nije se toliko predstavljalo Williama Millera koliko pravila proročkog tumačenja do kojih je bio vođen da ih razumije. Na gori Karmelu pokazalo se da su proroci muškoga boga Baala i proroci ženskoga božanstva Aštarote lažni proroci. U povijesti milerita pokazalo se da su protestantske crkve lažni proroci, kao što je to bilo predočeno gorom Karmelom.
When the Protestant churches manifested their rejection of the rules of prophetic interpretation of William Miller, they became the daughters of Rome. Prophetically, a daughter is an image of her mother. The test that the Protestants failed in Millerite history was the test that identified and produced an image (daughter) of the beast. It is there that the horn of true Protestantism was manifested in opposition to the horn of apostate Protestantism. Nebuchadnezzar was demanding an interpretation, and in doing so, he was providentially involved with producing a manifestation of both the false and the true prophets.
Kada su protestantske crkve očitovale svoje odbacivanje pravila proročkoga tumačenja Williama Millera, postale su kćeri Rima. U proročkom smislu, kći je slika svoje majke. Kušnja u kojoj su protestanti podbacili u mileritskoj povijesti bila je kušnja koja je prepoznala i proizvela sliku (kćer) Zvijeri. Ondje se rog istinskoga protestantizma očitovao u protivljenju rogu otpaloga protestantizma. Nabukodonozor je zahtijevao tumačenje i, čineći to, providonosno je bio uključen u stvaranje očitovanja i lažnih i istinskih proroka.
They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof. Daniel 2:7–9.
Oni opet odgovoriše i rekoše: Neka kralj kaže svojim slugama san, pa ćemo pokazati njegovo tumačenje. Kralj odgovori i reče: Pouzdano znam da nastojite dobiti na vremenu, jer vidite da mi je stvar iščezla iz sjećanja. Ali ako mi san ne obznanite, za vas postoji samo jedna odluka: jer ste pripravili lažne i iskvarene riječi da ih govorite preda mnom, dok se vrijeme ne promijeni; zato mi kažite san, i znat ću da mi možete pokazati njegovo tumačenje. Daniel 2:7–9.
At the conclusion of the testing periods, the distinction which had been demonstrated at Mount Carmel, and on October 22, 1844, was also illustrated in Daniel chapter two. In the three prophetic representations of Mount Carmel, Millerite history and Nebuchadnezzar’s dream of the image, the emphasis is upon correct prophetic interpretation as represented by Elijah, Miller and Daniel. The interpretation of the dream is the message that is unsealed in the history where two classes of prophets are manifested.
Na završetku razdoblja kušnje, razlika koja je bila pokazana na gori Karmelu i 22. listopada 1844. bila je također prikazana u drugom poglavlju Daniela. U trima proročkim prikazima gore Karmela, mileritske povijesti i Nabukodonozorova sna o kipu, naglasak je na ispravnom proročkom tumačenju, kako ga predstavljaju Ilija, Miller i Daniel. Tumačenje sna jest poruka koja je otpečaćena u povijesti u kojoj se očituju dvije skupine proroka.
The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. Daniel 2:10–12.
Kaldejci odgovoriše pred kraljem i rekoše: Nema čovjeka na zemlji koji bi mogao kazati stvar koju kralj traži; stoga nijedan kralj, gospodar ni vladar nije tražio takvo što ni od jednoga vrača, ni od zvjezdara, ni od Kaldejca. A što kralj zahtijeva, stvar je rijetka, i nema drugoga koji bi to mogao kazati pred kraljem osim bogova, čije prebivalište nije s tijelom. Zbog toga se kralj razgnjevi i silno razjari te zapovjedi da se pogube svi mudraci babilonski. Daniel 2,10–12.
At Mount Carmel, Elijah proposed the test, and the test he proposed was not only to manifest who was the true God, but also who was the true prophet. In Daniel chapter two it is the Chaldeans that identify the test which manifested the distinction between the true and the false. They explain that the interpretation which Nebuchadnezzar is seeking can only be identified by God, and not by men. They also complained that the relationship between Nebuchadnezzar and his religious wise men was an incorrect relationship when they state that “it is a rare thing that the king requireth.” They are wishing that the king, representing the State, would keep out of the religious realm over which they have been understood to be the authorities. They are not protesting against the principles of the combination of church and state, they are protesting that Nebuchadnezzar, representing the State, is demanding to be in control of the church. They would be comfortable with a church-state relationship, if the religious leaders ruled over the state. The image of the beast test is where we decide our eternal destiny–as Nebuchadnezzar’s image dream–is a life-or-death test.
Na gori Karmelu Ilija je predložio kušnju, a kušnja koju je predložio nije trebala samo očitovati tko je istiniti Bog, nego i tko je istiniti prorok. U drugom poglavlju Daniela upravo Kaldejci određuju kušnju koja je očitovala razliku između istinitoga i lažnoga. Oni objašnjavaju da tumačenje koje Nabukodonozor traži može otkriti samo Bog, a ne ljudi. Također su se tužili da je odnos između Nabukodonozora i njegovih religijskih mudraca bio neispravan odnos kada kažu da je “rijetka stvar što kralj zahtijeva”. Oni žele da se kralj, koji predstavlja državu, drži podalje od vjerskoga područja nad kojim se podrazumijevalo da su oni autoriteti. Oni ne prosvjeduju protiv načela sjedinjenja crkve i države; oni prosvjeduju zato što Nabukodonozor, predstavljajući državu, zahtijeva da ima vlast nad crkvom. Njima bi odgovarao odnos crkve i države kada bi vjerski vođe vladali državom. Kušnja slike Zvijeri jest mjesto na kojem odlučujemo svoju vječnu sudbinu — kao i san o Nabukodonozorovoj slici — ona je kušnja života ili smrti.
And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon: He answered and said to Arioch the king’s captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. Daniel 2:13–15.
I iziđe naredba da se mudraci pogube; i tražili su Daniela i njegove drugove da budu pogubljeni. Tada Daniel odgovori razborito i mudro Arjohu, zapovjedniku kraljeve straže, koji bijaše izišao da pogubi mudrace babilonske: Odgovori i reče Arjohu, kraljevu zapovjedniku: Zašto je ta naredba tako hitna od kralja? Tada Arjoh obznani stvar Danielu. Daniel 2:13–15.
When Daniel is enlightened about the understanding of the life and death circumstances of the dream of the yet unknown image, he is representing the enlightenment of the one hundred and forty-four thousand to the fact that they are in the history of the second and visual test of the three-step testing process. But Daniel is not simply representing those who have chosen to eat the correct diet, and therefore passed the first test, but also represents the human representative that God had given special insight into biblical prophecy.
Kada je Daniel prosvijetljen u pogledu razumijevanja životnih i smrtnih okolnosti sna o još nepoznatom kipu, on predstavlja prosvjetljenje sto četrdeset i četiri tisuće o činjenici da se nalaze u povijesti druge i vidljive kušnje trostupanjskoga procesa kušanja. No Daniel ne predstavlja jednostavno one koji su izabrali jesti ispravnu prehranu te su stoga prošli prvu kušnju, nego također predstavlja ljudskoga predstavnika kojemu je Bog dao poseban uvid u biblijsko proročanstvo.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:17.
A što se tiče ove četvorice mladića, Bog im dade znanje i vještinu u svakoj nauci i mudrosti; a Daniel je imao razumijevanje svih viđenja i snova. Daniel 1:17.
Though the four faithful Hebrews all passed the dietary test, Daniel was selected as the messenger of visions and dreams. Daniel is representing the prophetic messenger as represented by Elijah, John the Baptist, John the Revelator, William Miller and Future for America. The prophetic messenger is never separated from the prophetic test.
Premda su sva četvorica vjernih Hebreja prošla kušnju glede prehrane, Daniel je bio izabran kao glasnik viđenja i snova. Daniel predstavlja proročkog glasnika, kako ga predstavljaju Ilija, Ivan Krstitelj, Ivan Otkrivač, William Miller i Future for America. Proročki glasnik nikada nije odvojen od proročkog ispita.
In the time of Christ, those who rejected the testimony of John, could not be benefitted by Jesus. In the Millerite history, those who rejected the first message (represented by William Miller), could not be benefitted by the second message. In both histories the faithful did not recognize where the testing process was leading to. The disciples refused to see the cross, though they were plainly told that it was to happen. The Millerites could not see the great disappointment. Daniel, when informed by Arioch of the life and death circumstances associated with Nebuchadnezzar’s image dream, did not know what the content of the dream was or where the image test was leading. All he knew was that it was a life and death situation. Daniel therefore needed time to understand the interpretation.
U Kristovo vrijeme oni koji su odbacili Ivanovo svjedočanstvo nisu mogli imati koristi od Isusa. U mileritskoj povijesti oni koji su odbacili prvu poruku (predstavljenu u liku Williama Millera) nisu mogli imati koristi od druge poruke. U objema povijestima vjerni nisu prepoznali kamo vodi proces kušnje. Učenici su odbijali vidjeti križ, premda im je bilo jasno rečeno da će do njega doći. Mileriti nisu mogli vidjeti veliko razočaranje. Daniel, kad ga je Arioh obavijestio o okolnostima života i smrti povezanima s Nabukodonozorovim snom o kipu, nije znao ni sadržaj sna ni kamo vodi kušnja s kipom. Sve što je znao bilo je da je riječ o pitanju života i smrti. Danielu je stoga bilo potrebno vrijeme da razumije tumačenje.
Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation. Daniel 2:16.
Tada Daniel uđe k kralju i zamoli ga da mu dâ vremena kako bi kralju obznanio tumačenje. Daniel 2,16.
Daniel had manifested faith in the diet (methodology) he had decided to eat at the first test. Therefore he was given time, as were the disciples in the time of Christ. The time that was given to the disciples was the timespan of Christ’s death, burial, resurrection and his initial ascension, before He met with the disciples on the road to Emmaus, and then again in the upper room. Then at the end of the time He breathed upon them the Holy Spirit.
Daniel je očitovao vjeru u prehrani (metodologiji) koju je odlučio uzimati pri prvome ispitu. Stoga mu je bilo dano vrijeme, kao što je bilo dano i učenicima u Kristovo vrijeme. Vrijeme koje je bilo dano učenicima bilo je razdoblje Kristove smrti, ukopa, uskrsnuća i njegova početnog uzašašća, prije nego što se susreo s učenicima na putu u Emaus, a zatim ponovno u gornjoj sobi. Potom je na kraju toga vremena dahnuo na njih Duha Svetoga.
And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.
I kada to reče, dahnu u njih i reče im: Primite Duha Svetoga. Ivan 20,22.
Ezekiel prophesied and the dead bones were brought together. Then Ezekiel prophesied again and the Holy Spirit was breathed upon the newly formed bodies, and they stood up as a mighty army. When Christ breathed upon the disciples, He opened their understanding.
Ezekiel je prorokovao i mrtve su se kosti skupile. Zatim je Ezekiel ponovno prorokovao i Duh Sveti bio je udahnut u novonastala tijela, te su ustala kao silna vojska. Kada je Krist dahnuo na učenike, otvorio im je razum.
Then opened he their understanding, that they might understand the scriptures. Luke 24:25.
Tada im otvori um da razumiju Pisma. Luka 24:25.
All the prophets are speaking of the end of the world, and Daniel is no exception. The time he requested was a period of time that he might receive enlightenment. The time of waiting for the Millerites, was from the first disappointment until they recognized that they were in the tarrying time in connection with the prophecies of Matthew chapter twenty-five and of Habakkuk chapter two. The history of the tarrying time in Millerite history was fulfilled in the time of the second angel’s message. Daniel chapter two is representing that same history, so his request for time prophetically aligns with the Millerites’ tarrying time. Therefore, Daniel’s request for time and the tarrying time of the Millerites represents the tarrying time of the one hundred and forty-four thousand, which began on July 18, 2020.
Svi proroci govore o svršetku svijeta, a Daniel nije iznimka. Vrijeme koje je zatražio bilo je razdoblje tijekom kojega je mogao primiti prosvjetljenje. Vrijeme čekanja za milerite bilo je od prvoga razočaranja sve dok nisu prepoznali da se nalaze u vremenu zadržavanja u vezi s proročanstvima iz dvadeset i petoga poglavlja Evanđelja po Mateju i drugoga poglavlja Habakuka. Povijest vremena zadržavanja u mileritskoj povijesti ispunila se u vrijeme poruke drugoga anđela. Drugo poglavlje Daniela prikazuje tu istu povijest, stoga se njegov zahtjev za vremenom proročki podudara s vremenom zadržavanja milerita. Prema tome, Danielov zahtjev za vremenom i vrijeme zadržavanja milerita predstavljaju vrijeme zadržavanja sto četrdeset i četiri tisuće, koje je započelo 18. srpnja 2020.
Daniel’s request for time to understand Nebuchadnezzar’s image dream is represented in Revelation chapter eleven as the three and a half days that the two witness lay dead in the street. In the history of the three and a half days of Revelation eleven, the three and a half days that symbolically represent a prophetic wilderness, there is a voice that cries. The human voice that is employed by the Comforter to awaken and bring the dead dry bones to life is represented by Daniel, who is given the prophetic revelation of what the dream was and what it represented. The voice crying in the wilderness has been given prophetic understanding of dreams and visions, as represented by Daniel. The voice is crying, thus identifying that he has been given the message of the Midnight Cry, and the cry is given at midnight, which represents darkness.
Danielov zahtjev za vremenom kako bi razumio Nebukadnezarov san o kipu prikazan je u jedanaestom poglavlju Otkrivenja kao tri i pol dana tijekom kojih su dva svjedoka ležala mrtva na ulici. U povijesti ta tri i pol dana iz jedanaestog poglavlja Otkrivenja, ta tri i pol dana koja simbolično predstavljaju proročku pustinju, postoji glas koji viče. Ljudski glas kojim se Tješitelj služi da probudi i oživi mrtve suhe kosti prikazan je Danielom, kojemu je dana proročka objava o tome što je bio san i što je predstavljao. Glasu koji viče u pustinji dano je proročko razumijevanje snova i viđenja, kao što je prikazano Danielom. Glas viče, čime se prepoznaje da mu je dana poruka Ponoćnog poklika, a poklik se daje u ponoć, što predstavlja tamu.
In the deepest darkness at midnight the voice (Daniel) was given understanding of a message that was cloaked in darkness. The command given to the voice (Ezekiel), is to prophesy to the dead dry bones. As he does so, the Comforter is breathed upon the dead in the street and they are “revived.” But the revival is only accomplished by prayer. Prayer is a waymark in the history of the revival of the dead dry bones that are slain in the street. Daniel prophetically represents that waymark, right at the appropriate place where the waymark is identified.
U najdubljoj tami u ponoć glasu (Danielu) dano je razumijevanje poruke koja je bila zaogrnuta tamom. Zapovijed dana glasu (Ezekielu) jest da prorokuje mrtvim suhim kostima. Dok on to čini, Tješitelj biva udahnut na mrtve na ulici i oni „oživljavaju“. Ali oživljenje se ostvaruje jedino molitvom. Molitva je putokaz u povijesti oživljavanja mrtvih suhih kostiju koje su pobijene na ulici. Daniel proročki predstavlja taj putokaz, upravo na odgovarajućem mjestu gdje je putokaz prepoznat.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.
„Obnova istinske pobožnosti među nama najveća je i najhitnija od svih naših potreba. Nastojati oko toga treba biti naše prvo djelo. Mora postojati usrdan napor da zadobijemo blagoslov Gospodnji, ne zato što Bog nije voljan izliti svoj blagoslov na nas, nego zato što ga mi nismo spremni primiti. Naš nebeski Otac spremniji je dati svojega Svetoga Duha onima koji ga mole nego što su zemaljski roditelji spremni dati dobre darove svojoj djeci. Ali naša je zadaća da ispovijedanjem, poniznošću, pokajanjem i usrdnom molitvom ispunimo uvjete pod kojima je Bog obećao dati nam svoj blagoslov. Obnova se može očekivati samo kao odgovor na molitvu. Dok je narod tako lišen Svetoga Duha Božjega, ne može cijeniti propovijedanje Riječi; ali kada sila Duha dotakne njihova srca, tada iznesene propovijedi neće biti bez učinka. Vođeni naukom Božje Riječi, uz očitovanje njegova Duha, i u primjeni zdrava razbora, oni koji prisustvuju našim skupovima steći će dragocjeno iskustvo te će, vrativši se svojim domovima, biti spremni vršiti blagotvoran utjecaj.“
“The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.
„Stari nositelji stijega znali su što znači hrvati se s Bogom u molitvi i uživati izlijevanje Njegova Duha. Ali oni odlaze s pozornice djelovanja; i tko dolazi da zauzme njihova mjesta? Kako je s naraštajem koji stasa? Jesu li obraćeni Bogu? Jesmo li budni za djelo koje se odvija u nebeskom Svetištu, ili čekamo da neka prisilna sila dođe na crkvu prije nego što se probudimo? Nadamo li se da ćemo vidjeti kako je cijela crkva oživljena? To vrijeme nikada neće doći.“
“There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.
„U crkvi ima osoba koje nisu obraćene i koje se neće ujediniti u usrdnoj, djelotvornoj molitvi. Moramo prionuti poslu pojedinačno. Moramo se više moliti, a manje govoriti. Bezakonje obiluje, i narod se mora poučiti da ne bude zadovoljan obličjem pobožnosti bez duha i sile. Ako smo usmjereni na istraživanje vlastitih srca, uklanjanje svojih grijeha i ispravljanje svojih zlih sklonosti, naše se duše neće uzdizati k ispraznosti; nepovjerljivi prema sebi, trajno ćemo osjećati da je naša dostatnost od Boga.“ Selected Messages, knjiga 1, 121, 122.
Based upon faith in the diet that Daniel had chosen to eat, he was then brought into a visual testing process that required him to use the methodology that was represented by his diet, to first promise that his God would identify and explain the dream, and thereafter accomplish the presentation of that dream to the king. He possessed the correct diet, or the correct methodology, and then he was to visually manifest his faith by presenting the message of Nebuchadnezzar’s image dream that was in absolute “darkness.” His next action, was his visual manifestation of faith, for he then exercised the divine formula for God’s people when they find themselves in darkness.
Na temelju vjere u prehranu koju je Daniel izabrao jesti, potom je bio uveden u vizualni proces kušnje koji je od njega zahtijevao da upotrijebi metodologiju koju je njegova prehrana predstavljala, kako bi najprije obećao da će njegov Bog prepoznati i objasniti san, a potom i izvršio iznošenje toga sna kralju. Posjedovao je ispravnu prehranu, odnosno ispravnu metodologiju, a zatim je trebao vizualno očitovati svoju vjeru iznoseći poruku o Nebukadnezarovu snu o kipu koji je bio u potpunoj „tami“. Njegov sljedeći postupak bio je njegovo vizualno očitovanje vjere, jer je tada primijenio božansku formulu za Božji narod kada se nađe u tami.
“The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.” Steps to Christ, 94.
„Tama Zloga obavija one koji zanemaruju molitvu. Tihi šapati neprijateljevih kušnji navode ih na grijeh; a sve je to zato što se ne služe prednostima koje im je Bog dao u božanski određenoj ustanovi molitve. Zašto bi sinovi i kćeri Božje oklijevali moliti, kada je molitva ključ u ruci vjere kojim se otvara nebeska riznica, u kojoj su pohranjena neizmjerna bogatstva Svemogućega? Bez neprestane molitve i budna bdijenja u opasnosti smo da postanemo nemarni i da skrenemo s pravoga puta. Protivnik neprestano nastoji zapriječiti put k prijestolju milosti, da usrdnom molbom i vjerom ne bismo zadobili milost i silu za odupiranje kušnji.” Put Kristu, 94.
With the darkness of the content of Nebuchadnezzar’s dream of the night, Daniel pressed together with his three companions and prayed.
Suočen s tamom sadržaja Nabukodonozorova noćnog sna, Daniel se, zajedno sa svoja tri druga, usrdno molio.
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king’s matter. Daniel 2:17–23.
Tada Daniel ode svojoj kući te obznani stvar Hanani, Mišaelu i Azarji, svojim drugovima, da ištu milosrđe od Boga nebeskoga glede te tajne, kako Daniel i njegovi drugovi ne bi poginuli s ostalim mudracima babilonskim. Tada se Danielu u noćnoj viziji otkri tajna. Tada Daniel blagoslovi Boga nebeskoga. Daniel progovori i reče: Blagoslovljeno ime Božje od vijeka do vijeka, jer mudrost i moć njegove su. On mijenja vremena i razdoblja; svrgava kraljeve i postavlja kraljeve; daje mudrost mudrima i znanje onima koji imaju razboritost. On otkriva duboke i tajne stvari; zna što je u tami, i svjetlost prebiva s njime. Tebi zahvaljujem i tebe hvalim, o Bože otaca mojih, koji si mi dao mudrost i moć i sada si mi obznanio što smo od tebe iskali; jer si nam sada obznanio kraljevu stvar. Daniel 2:17–23.
Daniel was then rewarded by Him that “knoweth what is in the darkness.” The movement for Sunday legislation is going on in darkness, and those who have made a profession of consuming the divine diet are required to recognize the formation of the image of the beast that prepares the religious and political platform for enforcing the mark of papal authority.
Daniel je tada bio nagrađen od Onoga koji „zna što je u tami“. Pokret za nedjeljno zakonodavstvo odvija se u tami, a od onih koji su ispovjedili da se hrane božanskom hranom zahtijeva se da prepoznaju oblikovanje slike zvijeri koja priprema vjersku i političku platformu za nametanje žiga papinske vlasti.
Daniel chapter two is identifying not simply the history of the second angel in Millerite history, but more directly he is illustrating the history of the second angel in the movement of the third angel. In the testing of Nebuchadnezzar’s image dream, the test of the image of the beast is represented. The prophetic steps of God’s people awakening to the life and death circumstances of the approaching Sunday law is being very specifically identified in the books of Daniel and Revelation.
Drugo poglavlje Daniela ne prepoznaje naprosto povijest drugoga anđela u mileritskoj povijesti, nego još izravnije prikazuje povijest drugoga anđela u pokretu trećega anđela. U kušnji sna o Nabukodonozorovu kipu prikazana je kušnja slike zvijeri. Proročki koraci Božjega naroda u buđenju za okolnosti života i smrti povezane s približavajućim nedjeljnim zakonom vrlo su određeno prepoznati u knjigama Daniela i Otkrivenja.
Daniel, represents the messenger of the history where the life-or-death message of the image dream goes forth. He stands upon the diet he has come to understand, and by faith states that God can make known the vision, but he requests time. The time is the tarrying time. At the conclusion of the tarrying time, he is given knowledge of what was in Nebuchadnezzar’s dark dream, but not simply that. He not only receives understanding of the image dream, which typifies the image of the beast and its associated test, but he is also praising God at the end of the tarrying time for God “giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.”
Daniel predstavlja glasnika povijesti u kojoj izlazi poruka sna o kipu, poruka života ili smrti. On stoji na načinu prehrane koji je došao razumjeti i po vjeri izjavljuje da Bog može obznaniti viđenje, ali traži vrijeme. To vrijeme jest vrijeme zastoja. Na završetku vremena zastoja dano mu je znanje o onome što je bilo u mračnom snu Nabukodonozorovu, ali ne samo to. On ne prima samo razumijevanje sna o kipu, koji predočuje sliku Zvijeri i s njom povezanu kušnju, nego na kraju vremena zastoja i slavi Boga jer Bog „daje mudrost mudrima i znanje onima koji imaju razuma; on otkriva duboke i tajne stvari; zna što je u tami, i svjetlost prebiva s njim.”
Daniel is here placing his praise in the context that there has been an “increase of knowledge”, for he who identifies in chapter twelve that the “wise” will understand the “increase of knowledge”, and is also praising God that He had given “wisdom” and “knowledge” to “the wise.” He is directly referencing the wise virgins, and connecting his time with the tarrying time. He is placing the illustration found in chapter two directly into the perfect fulfillment of the tarrying time of Matthew twenty-five in the movement of the third angel. More significantly is the fact that the book of Revelation identifies that just before the close of probation, John was told to seal not the sayings of the prophecies of the books of Daniel and Revelation, for they are the same book.
Daniel ovdje smješta svoju hvalu u kontekst činjenice da je došlo do „umnoženja znanja”, jer onaj koji u dvanaestom poglavlju prepoznaje da će „mudri” razumjeti „umnoženje znanja”, ujedno slavi Boga što je „mudrost” i „znanje” dao „mudrima”. On se izravno poziva na mudre djevice i povezuje svoje vrijeme s vremenom zadrške. On prikaz koji se nalazi u drugom poglavlju smješta izravno u savršeno ispunjenje vremena zadrške iz Mateja dvadeset pet u pokretu trećega anđela. Još je značajnija činjenica da knjiga Otkrivenja pokazuje da je neposredno prije svršetka vremena milosti Ivanu bilo rečeno da ne zapečati riječi proročanstava knjiga Daniela i Otkrivenja, jer one su ista knjiga.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
I reče mi: Ne zapečaćuj riječi proroštva ove knjige, jer je vrijeme blizu. Tko je nepravedan, neka i dalje čini nepravdu; i tko je nečist, neka i dalje bude nečist; i tko je pravedan, neka i dalje čini pravdu; i tko je svet, neka i dalje bude svet. Otkrivenje 22,10.11.
The time when the prophecies of Daniel and Revelation are to be unsealed is in the tarrying time of the parable of the ten virgins, and that time is represented by Daniel’s request for time. His request for time was followed by prayer, which must take place in advance of the resurrection of the dead dry bones. In the time period that the increase of knowledge and the understanding of the dream image that is cloaked in darkness was revealed, God did something else for Daniel. “He revealeth the deep and secret things.” The secret thing of the history of the Midnight Cry is the prophecy in Revelation that is unsealed just before probation closes. That “deep and secret” thing is “truth.”
Vrijeme u kojemu proročanstva Daniela i Otkrivenja trebaju biti otpečaćena jest vrijeme zadržavanja iz prispodobe o deset djevica, a to je vrijeme predočeno Danielovom molbom za vrijeme. Njegovu molbu za vrijeme slijedila je molitva, koja se mora zbiti prije uskrsnuća mrtvih suhih kostiju. U vremenskom razdoblju u kojemu se očitovalo umnoženje znanja i razumijevanje lika iz sna, obavijenoga tamom, Bog je učinio još nešto za Daniela. „On otkriva duboke i tajne stvari.“ Tajna stvar iz povijesti Ponoćnog poklika jest proročanstvo u Otkrivenju koje se otpečaćuje neposredno prije nego što se zaključi vrijeme milosti. Ta „duboka i tajna“ stvar jest „istina“.
Truth becomes the prophetic key that is opened to the messenger represented by Daniel that allows the hidden history of the “seven thunders” to be recognized. The hidden history is the history of three waymarks. The first is a disappointment and the last is a disappointment as illustrated in Millerite history. The Hebrew word that is translated as “truth” was created by the “Wonderful Linguist”, through the combination of the first, thirteenth and last letter of the Hebrew alphabet. Jesus is the first and last, and He is the “truth.” The structure of the word that was created by the “Wonderful Linguist” identifies the three prophetic waymarks that are the hidden history of the “seven thunders,” that were to be sealed until Daniel asked for “time” and went to prayer.
Istina postaje proročki ključ koji se otvara glasniku predstavljenom Danielom, omogućujući da se prepozna skrivena povijest „sedam gromova”. Skrivena povijest jest povijest triju orijentira. Prvi je razočaranje, a posljednji je razočaranje, kako je prikazano u mileritističkoj povijesti. Hebrejska riječ koja se prevodi kao „istina” stvorena je od strane „Čudesnog Lingvista”, povezivanjem prvoga, trinaestoga i posljednjega slova hebrejskog alfabeta. Isus je prvi i posljednji, i On je „istina”. Struktura riječi koju je stvorio „Čudesni Lingvist” prepoznaje tri proročka orijentira koji su skrivena povijest „sedam gromova”, koji su trebali biti zapečaćeni sve dok Daniel nije zatražio „vrijeme” i pošao na molitvu.
The disappointment of July 18, 2020, was the first waymark, and it illustrates the disappointment associated with the last of three waymarks, which is the Sunday law. The middle letter, the thirteenth letter is a symbol of rebellion, and it is a symbol of the middle waymark of the hidden history of the seven thunders. The rebellion is represented by the foolish virgins at the Midnight Cry, for the Midnight Cry is the middle waymark of the three-step history of July 18, 2020, the Midnight Cry and the soon-coming Sunday law. As soon as it is midnight, time moves into the thirteenth hour, where the visible manifestation of the foolish virgins is demonstrated by their recognition that they do not have the golden oil.
Razočaranje od 18. srpnja 2020. bilo je prvi međumeđaš, i ono prikazuje razočaranje povezano s posljednjim od triju međumeđaša, a to je nedjeljni zakon. Srednje slovo, trinaesto slovo, simbol je pobune, i ono je simbol srednjega međumeđaša skrivene povijesti sedam gromova. Pobuna je predstavljena ludim djevicama pri Ponoćnom pokliku, jer Ponoćni poklik jest srednji međumeđaš trostupanjske povijesti 18. srpnja 2020., Ponoćnoga poklika i uskoro-dolazećega nedjeljnog zakona. Čim nastupi ponoć, vrijeme prelazi u trinaesti sat, gdje se vidljivo očitovanje ludih djevica pokazuje njihovim prepoznavanjem da nemaju zlatnoga ulja.
In the symbolic “wilderness” of the “three and a half days” of Revelation chapter eleven, God’s people are represented as being in the symbolic history of the curse of “seven times.” At the end of that period, they are to recognize that they have been scattered, that they have sinned, that their fathers have sinned, that they have been walking contrary to God and that God has been walking contrary to them. That recognition is to lead them to pray the Leviticus twenty-six prayer. That recognition that they must pray the prayer of Leviticus’s twenty-six prayer aligns prophetically with Daniel’s prayer of Daniel chapter two, and it is illustrated by Daniel’s prayer in chapter nine. The reason that Daniel prayed the Leviticus twenty-six prayer in chapter nine was based upon his recognition that he was at the end of the seventy years of Jeremiah’s prophecy of the captivity of God’s people.
U simboličkoj „pustinji” „tri i pol dana” iz jedanaestoga poglavlja Otkrivenja, Božji je narod prikazan kao da se nalazi u simboličnoj povijesti prokletstva od „sedam vremena”. Na kraju toga razdoblja oni trebaju prepoznati da su bili raspršeni, da su sagriješili, da su njihovi oci sagriješili, da su hodili protivno Bogu i da je Bog hodio protivno njima. To ih prepoznavanje treba navesti da mole molitvu iz Levitskoga zakonika dvadeset i šest. To prepoznavanje da moraju moliti molitvu iz dvadeset i šestoga poglavlja Levitskoga zakonika proročki je usklađeno s Danielovom molitvom iz drugoga poglavlja Danielove knjige, a prikazano je Danielovom molitvom u devetome poglavlju. Razlog zbog kojega je Daniel u devetome poglavlju molio molitvu iz Levitskoga zakonika dvadeset i šest temeljio se na njegovu prepoznavanju da se nalazio na kraju sedamdeset godina Jeremijina proročanstva o sužanjstvu Božjega naroda.
Those same seventy years represent the history of the sealing of God’s people. Those seventy years represent the cleansing of Malachi chapter three and Christ’s two temple cleansings. They represent the history of the test of the image of the beast. That history began on September 11, 2001, and ends at the soon-coming Sunday law. At the end of that symbolic seventy-year period, Daniel seeks a “tarrying time” so he can pray. His prayer was answered when the final secret of prophecy was revealed unto him. That revelation came while God’s true Protestant people were still in the “wilderness” scattering time after July 18, 2020. At that time the “truth” was revealed to the “voice crying in the wilderness”.
Tih istih sedamdeset godina predstavlja povijest pečaćenja Božjega naroda. Tih sedamdeset godina predstavlja čišćenje iz trećega poglavlja Malahije i Kristova dva čišćenja hrama. Ona predstavljaju povijest ispita slike zvijeri. Ta je povijest započela 11. rujna 2001. i završava uskoro dolazećim nedjeljnim zakonom. Na kraju toga simboličnog sedamdesetogodišnjeg razdoblja Daniel traži „vrijeme odgode“ kako bi mogao moliti. Na njegovu je molitvu odgovoreno kada mu je otkrivena posljednja tajna proročanstva. To je otkrivenje došlo dok je Božji istinski protestantski narod još uvijek bio u vremenu rasijanja u „pustinji“ nakon 18. srpnja 2020. Tada je „istina“ bila otkrivena „glasu koji viče u pustinji“.
We will continue Daniel chapter two in the next article.
Nastavit ćemo drugo poglavlje Daniela u sljedećem članku.
And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book: And the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:27–29.
I raspali se gnjev Gospodnji na ovu zemlju, da navede na nju sva prokletstva koja su zapisana u ovoj knjizi; i Gospod ih iščupa iz njihove zemlje u gnjevu, i u jarosti, i u velikom negodovanju, te ih baci u drugu zemlju, kao što je to danas. Što je skriveno, pripada Gospodinu, Bogu našemu; a što je objavljeno, pripada nama i djeci našoj dovijeka, da vršimo sve riječi ovoga zakona. Ponovljeni zakon 29,27–29.