The vision of Daniel chapter eleven, is the main point of reference for all the visions of Bible prophecy, and the vision of chapter eleven is established by the symbol of Rome.

Viđenje iz jedanaestog poglavlja Daniela glavna je referentna točka za sva viđenja biblijskog proročanstva, a viđenje iz jedanaestog poglavlja uspostavljeno je simbolom Rima.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

I u ona vremena mnogi će ustati protiv kralja juga; i nasilnici između tvoga naroda uzvisit će se da potvrde viđenje, ali će pasti. Daniel 11,14.

Jones addresses the previous verse as follows:

Jones se osvrće na prethodni redak ovim riječima:

“When the Amorites had filled up the measure of their iniquity, their place was given to Israel, the people of God. When Israel, following the way of the heathen, filled also the cup of iniquity, God brought up the kingdom of Babylon, and took all away. When Babylon had filled up the cup of its iniquity, the power was transferred to Persia. And when the angel was turned away by the wickedness of the Persians, then the prince of Grecia comes in and sweeps it away.”

„Kad su Amorejci navršili mjeru svoje bezakonosti, njihovo je mjesto dano Izraelu, Božjem narodu. Kad je Izrael, slijedeći put pogana, također napunio čašu bezakonja, Bog je podigao kraljevstvo Babilona i sve odnio. Kad je Babilon napunio čašu svoje bezakonosti, vlast je prenesena na Perziju. A kad se anđeo odvratio zbog opačine Perzijanaca, tada dolazi knez Grčke i sve odnosi.“

“And how long was the power of Grecia to continue? When was it to be broken? ‘When the transgressors were come to the full.’ That nation stands until it has filled up the measure of its iniquity, and then the power is transferred to another kingdom. That power to which it was transferred was the Roman, as we learn from Daniel 11:14. ‘And in those times there shall many stand up against the king of the south; also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.’ This nation is pointed out as a nation of robbers—the children of robbers, as says the margin of the text.

„I dokle je trebala trajati sila Grčke? Kada je trebala biti slomljena? ‘Kad prijestupnici navrše mjeru.’ Taj narod stoji dok ne ispuni mjeru svoje bezakonosti, a zatim se vlast prenosi na drugo kraljevstvo. Ta sila na koju je bila prenesena bila je rimska, kao što saznajemo iz Daniela 11:14. ‘I u ona vremena mnogi će ustati protiv kralja juga; i nasilnici između tvoga naroda podignut će se da ispune viđenje, ali će pasti.’ Taj je narod označen kao narod razbojnika — sinovi razbojnika, kako kaže bilješka na margini teksta.

“These are the ones to whom the kingdom is now given, and what for?—‘The children of robbers shall exalt themselves to establish the vision.’ When this nation comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.

„To su oni kojima se sada daje kraljevstvo, a zašto?—‘Djeca razbojnika uzvisit će se da utvrde viđenje.’ Kada ovaj narod stupi na pozornicu, tada nastupa ono što utvrđuje viđenje, ono što je jedan veliki predmet viđenja, jedno glavno obilježje u slijedu viđenja koje je Bog po prorocima dao za sva vremena.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.

Jones says when the Roman power “comes upon the scene, then there enters that which establishes the” … “line of vision which God has given through the prophets for all time.” In Miller’s history the Protestants taught, as Laodicea Adventism now does, that the robbers of thy people represent Antiochus Epiphanes, a Seleucid king who ruled from 175 to 164 BC. He was a member of the Seleucid dynasty, which was one of the Greek successor states which came out of the breakup of Alexander the Great’s empire. The disagreement over this issue was so specific in Millerite history, that the identification of Antiochus Epiphanes is represented upon the 1843 pioneer chart.

Jones kaže da, kada rimska sila „stupi na pozornicu, tada ulazi ono što uspostavlja” … „liniju viđenja koju je Bog dao po prorocima za sva vremena.” U Millerovoj povijesti protestanti su naučavali, kao što to sada čini adventizam Laodiceje, da razbojnici tvoga naroda predstavljaju Antioha Epifana, seleukidskoga kralja koji je vladao od 175. do 164. pr. Kr. Bio je član seleukidske dinastije, koja je bila jedna od grčkih država nasljednica nastalih raspadom carstva Aleksandra Velikoga. Neslaganje oko toga pitanja bilo je toliko određeno u mileritskoj povijesti da je poistovjećenje Antioha Epifana prikazano na pionirskoj karti iz 1843.

The reference to Antiochus on the chart represents the only reference to something that is not found in God’s prophetic Word. It is there to refute the false teachings of the Protestants of that period, which is now the false teaching of Laodicean Adventism. Whether William Miller understood the depth of importance in understanding that Rome is the earthly power that establishes the “line of vision which God has given through the prophets for all time,” is doubtful, but it was clear enough to soundly defend the fact that Rome establishes the vision.

Upućivanje na Antioha na karti predstavlja jedino upućivanje na nešto što se ne nalazi u Božjoj proročkoj Riječi. Ono se ondje nalazi kako bi pobilo lažna učenja protestanata toga razdoblja, što je sada lažno učenje laodicejskog adventizma. Je li William Miller razumio dubinu važnosti shvaćanja da je Rim zemaljska sila koja uspostavlja „liniju viđenja koju je Bog dao preko proroka za sva vremena“, dvojbeno je, no bilo je dovoljno jasno da se čvrsto obrani činjenica da Rim uspostavlja viđenje.

Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 28:14.

Gdje nema viđenja, narod propada; a blago onomu koji drži Zakon. Izreke 28,14.

Solomon recorded that where there is no vision, the people perish, and the Hebrew word “vision,” in verse fourteen is the same as in Solomon’s proverb. The vision is a life-or-death proposition, and the “vision” is established by the symbol of Rome. The word “vision” in verse fourteen, is the same word for vision in Habakkuk, chapter two.

Salomon je zapisao da ondje gdje nema viđenja narod propada, a hebrejska riječ „viđenje” u četrnaestom retku ista je kao i u Salomonovoj izreci. Viđenje je pitanje života ili smrti, a „viđenje” je uspostavljeno simbolom Rima. Riječ „viđenje” u četrnaestom retku ista je riječ za viđenje kao u Habakuku, drugom poglavlju.

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. Habakkuk 2:1–3.

Stat ću na svoju stražu i postaviti se na kulu, i motriti da vidim što će mi reći i što ću odgovoriti kad budem ukoren. I Gospodin mi odgovori i reče: Zapiši viđenje i učini ga razgovijetnim na pločama, da može trčati onaj koji ga čita. Jer viđenje je još za određeno vrijeme, ali na svršetku će progovoriti i neće slagati: ako i oklijeva, čekaj ga; jer će zacijelo doći, neće zakasniti. Habakuk 2,1–3.

The word “reproved” in verse one, means “argued with”. William Miller was the watchman that was set upon the tower in the history of the movement of the first and second angels, and when in prophetic symbolism he asked what he should answer in the debate of his history, he was told to write the vision, which is established by the symbol of Rome. In agreement with this fact, when the Millerites produced the 1843 pioneer chart in fulfillment of these three verses of Habakkuk, they gave reference to the very heart of the debate they engaged in. They no doubt, did not understand that their referencing to the foolish argument that Antiochus Epiphanes was the power who established the vision represents the debate of Habakkuk chapter two, but Sister White said that chart was “directed by the hand of the Lord, and should not be altered,” so the reference to the debate on the chart was from God’s hand.

Riječ „ukoren” u prvom retku znači „raspravljao se s”. William Miller bio je stražar postavljen na kulu u povijesti pokreta prvoga i drugoga anđela, i kada je u proročkoj simbolici upitao što treba odgovoriti u raspravi svoje povijesti, bilo mu je rečeno da zapiše viđenje, koje je potvrđeno simbolom Rima. U skladu s tom činjenicom, kada su milleriti izradili pionirsku kartu iz 1843. godine u ispunjenju ova tri retka iz Habakuka, uputili su na samo središte rasprave u kojoj su sudjelovali. Oni bez sumnje nisu razumjeli da njihovo upućivanje na besmisleni argument da je Antioh Epifan bio sila koja je potvrdila viđenje predstavlja raspravu iz drugoga poglavlja Habakuka, ali sestra White rekla je da je ta karta bila „vođena rukom Gospodnjom i ne treba se mijenjati”, pa je upućivanje na raspravu na karti bilo iz Božje ruke.

The Millerites came to correctly understand that the first disappointment on April 19, 1844 initiated the tarrying time, referenced by Habakkuk and also Matthew’s parable of the ten virgins. They also came to understand that those two prophecies were directly connected with Ezekiel chapter twelve, where Ezekiel identifies a period of time where the effect of every vision will occur. That word “vision”, is the same Hebrew word we are now considering. This is why Jones is correct when he states, “When” Rome “comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” Rome establishes the entire vision of God’s prophetic Word, and more specifically it is Rome that the entire structure of chapter eleven is built upon.

Mileriti su ispravno došli do razumijevanja da je prvo razočaranje 19. travnja 1844. započelo vrijeme odgađanja, na koje upućuje Habakuk, kao i Matejeva prispodoba o deset djevica. Također su došli do razumijevanja da su ta dva proročanstva izravno povezana s dvanaestim poglavljem Ezekiela, gdje Ezekiel prepoznaje vremensko razdoblje u kojem će se ispuniti učinak svakoga viđenja. Ta riječ „viđenje” ista je hebrejska riječ koju sada razmatramo. Zato je Jones u pravu kada kaže: „Kad” Rim „stupi na pozornicu, tada nastupa ono što utvrđuje viđenje, ono što je jedan veliki predmet viđenja, jedna glavna oznaka na crti viđenja koju je Bog dao preko prorokâ za sva vremena.” Rim utvrđuje cjelokupno viđenje Božje proročke Riječi, a još određenije, upravo je Rim ono na čemu je izgrađena čitava struktura jedanaestoga poglavlja.

When Sister White refers to the final fulfillment of chapter eleven of Daniel and states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” she is identifying that the histories of chapter eleven that had already been fulfilled typified the final verses of Daniel chapter eleven. The subject of the final verses of chapter eleven is the king of the north, who there represents modern Rome. Therefore, the histories of Daniel chapter eleven, that are repeated, are histories that represent Rome.

Kada sestra White upućuje na konačno ispunjenje jedanaestoga poglavlja Daniela i izjavljuje da će se „velik dio povijesti koji se odigrao u ispunjenju ovoga proročanstva ponoviti“, ona time utvrđuje da su povijesti iz jedanaestoga poglavlja koje su već bile ispunjene predstavljale tipološki obrazac završnih redaka jedanaestoga poglavlja Daniela. Predmet završnih redaka jedanaestoga poglavlja jest kralj sjevera, koji ondje predstavlja suvremeni Rim. Stoga su povijesti iz jedanaestoga poglavlja Daniela koje se ponavljaju povijesti koje predstavljaju Rim.

In the last six verses of chapter eleven modern Rome (the king of the north), conquers three geographical powers. In verse forty he conquers the king of the south (the former Soviet Union in 1989), the glorious land (the United States at the soon coming Sunday law), and Egypt (the entire world as represented by the United Nations.) In Daniel eleven pagan Rome is represented as conquering three geographical powers in order to capture the then-known world, and then papal Rome is represented as conquering three geographical powers in order to capture the earth.

U posljednjih šest redaka jedanaestog poglavlja moderni Rim (kralj sjevera) osvaja tri zemljopisne sile. U četrdesetom retku osvaja kralja juga (bivši Sovjetski Savez 1989.), slavnu zemlju (Sjedinjene Američke Države pri uskoro dolazećem nedjeljnom zakonu) i Egipat (cijeli svijet, kako je predstavljen po Ujedinjenim narodima). U Danielu jedanaest poganski je Rim prikazan kako osvaja tri zemljopisne sile da bi zadobio tada poznati svijet, a zatim je papinski Rim prikazan kako osvaja tri zemljopisne sile da bi zadobio zemlju.

Pagan Rome is first mentioned in the chapter in verse fourteen, in order to identify it as the symbol that establishes the vision, but its rise to power is not addressed until verse sixteen. Alexander the Great’s kingdom was divided into four parts in fulfillment of God’s prophetic Word, but those four parts quickly consolidated into two primary antagonists that are identified as either the king of the south or the king of the north in the prophetic narrative that continues to the conclusion of the chapter. In verse fourteen the rising power of Rome is mentioned as the power that would establish the vision, but the subjects that are being addressed are the struggles between the remnants of Alexander’s kingdom as represented by the kings of the north and the south.

Poganski Rim prvi se put u ovome poglavlju spominje u četrnaestom retku kako bi bio prepoznat kao simbol koji uspostavlja viđenje, ali se njegov uspon na vlast ne razmatra sve do šesnaestoga retka. Kraljevstvo Aleksandra Velikoga bilo je podijeljeno na četiri dijela kao ispunjenje Božje proročke Riječi, ali su se ta četiri dijela ubrzo sažela u dva glavna protivnika, koji su u proročkom izlaganju što se nastavlja do završetka poglavlja označeni ili kao kralj juga ili kao kralj sjevera. U četrnaestom retku spominje se uzlazna sila Rima kao sila koja će uspostaviti viđenje, ali predmeti o kojima je riječ jesu borbe između ostataka Aleksandrova kraljevstva, kako ih predstavljaju kraljevi sjevera i juga.

In verse fifteen, those two kings are still engaged in their struggle, and the king of the north is prevailing. But in verse sixteen Rome arrives and the verse says, “But he that cometh against him,” meaning that when Rome comes against the northern king who has just been prevailing over the southern king, the king of the north will be unable to stand against Rome. Rome prevails, and in verse sixteen, Rome was also to stand in the glorious land of Judah. In verse seventeen Rome shall “set his face to enter with the strength of his whole kingdom.” He took the northern king who was unable to stand before him, then he took Judah, then he entered into Egypt.

U petnaestom retku ta su dva kralja još uvijek uključena u svoju borbu, i kralj sjevera nadvladava. Ali u šesnaestom retku dolazi Rim, i redak kaže: „Ali onaj koji dolazi protiv njega“, što znači da, kada Rim dođe protiv kralja sjevera koji je upravo nadvladavao kralja juga, kralj sjevera neće moći opstati pred Rimom. Rim nadvladava, a u šesnaestom retku Rim je također trebao stajati u slavnoj zemlji Judi. U sedamnaestom retku Rim će „upravljati svoje lice da uđe sa snagom svega svojega kraljevstva“. On je pokorio kralja sjevera koji nije mogao opstati pred njim, zatim je pokorio Judu, a potom je ušao u Egipat.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. Daniel 11:14–17.

I u ono će vrijeme mnogi ustati protiv kralja juga; i nasilnici iz tvoga naroda uzvisit će se da utvrde viđenje, ali će pasti. Tada će doći kralj sjevera, podići nasip i osvojiti najutvrđenije gradove; i mišice juga neće odoljeti, ni njegov izabrani narod, niti će biti snage da se odoli. Ali onaj koji dolazi protiv njega učinit će po svojoj volji, i nitko mu se neće moći oduprijeti; i on će stajati u slavnoj zemlji, koja će njegovom rukom biti opustošena. Također će upraviti svoje lice da uđe sa snagom svega svojega kraljevstva, i čestiti će biti s njim; tako će učiniti: i dat će mu kćer žena da je pokvari; ali ona neće ostati na njegovoj strani, niti će biti za nj. Daniel 11:14–17.

The conquering illustrated in these verses is a fulfillment of Daniel chapter eight.

Pobjeđivanje prikazano u ovim stihovima ispunjenje je osmog poglavlja Daniela.

And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

I iz jednoga od njih izađe mali rog, koji naraste veoma velik prema jugu i prema istoku i prema krasnoj zemlji. Daniel 8,9.

The little horn of verse nine is pagan Rome, and verse nine identifies, in agreement with verses fourteen through seventeen of chapter eleven, that pagan Rome would conquer three geographical entities as it took control of the world. Those entities were the south (Egypt), the east (Syria, the king of the north) and the pleasant land (Judah). The history of verses sixteen and seventeen are typifying the historical three-step conquering of modern Rome in verses forty through forty-three, for as Sister White stated, “Much of the history that has taken place in fulfillment of this prophecy will be repeated.”

Mali rog iz devetoga retka jest poganski Rim, a deveti redak utvrđuje, u skladu s četrnaestim do sedamnaestim retkom jedanaestoga poglavlja, da će poganski Rim osvojiti tri zemljopisne cjeline dok bude preuzimao vlast nad svijetom. Te su cjeline bile jug (Egipat), istok (Sirija, kralj sjevera) i krasna zemlja (Juda). Povijest šesnaestoga i sedamnaestoga retka predoznačuje povijesno trostupanjsko osvajanje suvremenoga Rima u recima četrdeset do četrdeset i tri, jer, kako je izjavila sestra White, „Velik dio povijesti koja se odigrala kao ispunjenje ovoga proročanstva ponovit će se.”

“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

„Premda Egipat nije mogao opstati pred Antiohom, kraljem sjevera, ni Antioh nije mogao opstati pred Rimljanima, koji su sada pošli protiv njega. Nijedno kraljevstvo više nije bilo kadro oduprijeti se toj sili u usponu. Sirija je bila osvojena i pridodana Rimskom Carstvu kada je Pompej 65. pr. Kr. lišio Antioha Azijskog njegovih posjeda i sveo Siriju na rimsku provinciju.‟

“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.

„Ista je sila trebala također stati u Svetoj zemlji i proždrijeti je. Rim se povezao s narodom Božjim, Židovima, savezom 162. pr. Kr., od kojega datuma zauzima istaknuto mjesto u proročkom kalendaru. Ipak, nije stekao vlast nad Judejom stvarnim osvajanjem sve do 63. pr. Kr.; a tada na sljedeći način.

“On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

„Po Pompejevu povratku s njegova pohoda protiv Mitridata, kralja Ponta, dva suparnika, Hyrkan i Aristobul, borila su se za judejsku krunu. Njihov je spor iznesen pred Pompeja, koji je ubrzo uvidio nepravednost Aristobulovih zahtjeva, ali je želio odgoditi odluku u toj stvari do nakon svoga dugo priželjkivanog pohoda u Arabiju, obećavši da će se potom vratiti i urediti njihove prilike onako kako se bude činilo pravednim i ispravnim. Aristobul je, prozrevši Pompejeve stvarne namjere, požurio natrag u Judeju, naoružao svoje podanike i pripravio se za snažnu obranu, odlučan da pod svaku cijenu zadrži krunu za koju je predviđao da će biti dosuđena drugomu. Pompej je tijesno slijedio bjegunca. Kad se približio Jeruzalemu, Aristobul je, počevši se kajati zbog svojega postupka, izišao da ga susretne i nastojao izgladiti stvar obećavajući potpuno podvrgavanje i velike svote novca. Pompej je, prihvativši tu ponudu, poslao Gabinija na čelu odreda vojnika da preuzme novac. Ali kad je taj general-pukovnik stigao u Jeruzalem, zatekao je vrata zatvorena pred sobom te mu je s vrha zidina poručeno da grad neće ostati pri pogodbi.“

“Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

„Pompej, ne htijući nekažnjeno dopustiti da ga se na taj način obmanjuje, stavi Aristobula, kojega je zadržao uza se, u okove te odmah sa svom svojom vojskom pođe na Jeruzalem. Pristaše Aristobulove bile su za obranu grada; pristaše Hirkánove, za otvaranje vrata. Kako su ovi potonji bili u većini i nadvladali, Pompeju je bio omogućen slobodan ulazak u grad. Nato su se Aristobulovi pristaše povukli na goru Hrama, potpuno odlučni braniti to mjesto kao što ga je Pompej bio odlučan pokoriti. Na kraju tri mjeseca načinjen je u zidu otvor dostatan za juriš te je mjesto osvojeno oštricom mača. U strašnome pokolju koji je uslijedio pobijeno je dvanaest tisuća osoba. Bio je to potresan prizor, primjećuje povjesničar, vidjeti svećenike, zauzete u to vrijeme božanskom službom, kako mirnom rukom i postojanom nakanom nastavljaju svoj uobičajeni posao, naizgled nesvjesni divljega meteža, premda su svuda oko njih njihovi prijatelji bili prepušteni pokolju i premda se često i njihova vlastita krv miješala s krvlju njihovih žrtava.“

“Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the ‘glorious land’ in its iron grasp till it had utterly consumed it.

„Okončavši rat, Pompej je srušio jeruzalemske zidine, prenio nekoliko gradova iz nadležnosti Judeje pod nadležnost Sirije i nametnuo danak Židovima. Tako je Jeruzalem po prvi put osvojenjem dospio u ruke one sile koja je trebala držati ‘krasnu zemlju’ u svom željeznom stisku dok je ne bude posve proždrla.

“‘VERSE 17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.’

„Stih 17. I upravit će lice svoje da dođe sa silom svega kraljevstva svojega, i pravednici s njime; tako će učiniti: i dat će mu kćer žena da je pokvari; ali ona neće stajati na njegovoj strani, niti će biti za nj.“

“Bishop Newton furnishes another reading for this verse, which seems more clearly to express the sense, as follows: ‘He shall also set his face to enter by force the whole kingdom.’ Verse 16 brought us down to the conquest of Syria and Judea by the Romans. Rome had previously conquered Macedon and Thrace. Egypt was now all that remained of the ‘whole kingdom’ of Alexander, not brought into subjection to the Roman power, which power now set its face to enter by force into that country.” Uriah Smith, Daniel and the Revelation, 258–260.

„Biskup Newton donosi i drugo čitanje ovoga retka, koje se čini da jasnije izražava smisao, kako slijedi: ‘On će također upraviti svoje lice da silom prodre u cijelo kraljevstvo.’ Redak 16 doveo nas je do osvajanja Sirije i Judeje od strane Rimljana. Rim je prethodno osvojio Makedoniju i Trakiju. Egipat je sada bio sve što je preostalo od Aleksandrova ‘cijeloga kraljevstva’, a što još nije bilo podvrgnuto rimskoj vlasti, koja je sada upravila svoje lice da silom prodre u tu zemlju.“ Uriah Smith, Daniel i Otkrivenje, 258–260.

We have already noted, more than once in these articles, how verse thirty and thirty-one of Daniel eleven align with verses forty and forty-one, and the history of verses thirty and thirty-one also aligns with the plucking up of three horns.

Već smo, više nego jedanput u ovim člancima, zapazili kako se trideseti i trideset prvi redak jedanaestog poglavlja Daniela podudaraju s četrdesetim i četrdeset prvim retkom, a povijest tridesetoga i trideset prvoga retka također se podudara s iščupanjem triju rogova.

I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. … And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:8, 20.

Promatrao sam rogove, i gle, među njima izraste drugi mali rog, pred kojim se iščupaše iz korijena tri od prvih rogova; i gle, na tome rogu bijahu oči kao oči čovječje, i usta koja govorahu velike stvari. … I o deset rogova koji bijahu na njegovoj glavi, i o drugome koji izraste, pred kojim tri padoše; upravo o onome rogu koji imaše oči i usta koja govorahu veoma velike stvari, i čiji je izgled bio silniji od njegovih drugova. Daniel 7,8.20.

Just as Daniel chapter eight, verse nine, represents the three geographical areas of conquering that established pagan Rome on the throne, so too, the plucking up of the horns (representing the Heruli, Ostrogoths and Vandals) represented the three geographical areas of conquering that established papal Rome on the throne. Both those histories align with verses forty to forty-three of Daniel eleven, and the plucking up of the three horns aligns with the history of verses thirty and thirty-one.

Kao što Daniel osmo poglavlje, deveti redak, prikazuje tri zemljopisna područja osvajanja koja su postavila poganski Rim na prijestolje, tako je i iščupavanje rogova (koji predstavljaju Herule, Ostrogote i Vandale) prikazivalo tri zemljopisna područja osvajanja koja su postavila papinski Rim na prijestolje. Obje te povijesti usklađene su s recima četrdeset do četrdeset tri jedanaestog poglavlja Daniela, a iščupavanje triju rogova usklađeno je s poviješću redaka trideset i trideset jedan.

“‘VERSE 8. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots; and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.’

„8. redak: Promatrao sam rogove, i gle, među njima je izrastao drugi mali rog, pred kojim su tri od prvih rogova bila iščupana s korijenom; i gle, na tome rogu bijahu oči kao oči čovječje i usta koja govorahu velike stvari.”

“Daniel considered the horns. Indications of a strange movement appeared among them. A little horn (at first little, but afterward more stout than its fellows) thrust itself up among them. It was not content quietly to find a place of its own, and fill it; it must thrust aside some of the others, and usurp their places. Three kingdoms were plucked up before it. This little horn, as we shall have occasion to notice more fully hereafter, was the papacy. The three horns plucked up before it were the Heruli, the Ostrogoths, and the Vandals. And the reason why they were plucked up was because they were opposed to the teaching and claims of the papal hierarchy, and hence to the supremacy in the church of the bishop of Rome.

„Daniel je promatrao rogove. Među njima su se pojavili znaci neobična kretanja. Jedan mali rog (isprva malen, ali poslije krupniji od svojih drugova) probio se među njima. Nije bio zadovoljan time da mirno nađe vlastito mjesto i ispuni ga; morao je potisnuti neke od drugih i uzurpirati njihova mjesta. Tri su kraljevstva bila iščupana pred njim. Taj mali rog, kao što ćemo kasnije imati prilike potpunije zapaziti, bio je papinstvo. Tri roga iščupana pred njim bili su Heruli, Ostrogoti i Vandali. A razlog zašto su bili iščupani bio je taj što su se protivili učenju i zahtjevima papinske hijerarhije, pa stoga i vrhovništvu rimskog biskupa u crkvi.

“And ‘in this horn were eyes like the eyes of man, and a mouth speaking great things,’ the eyes, a fit emblem of the shrewdness, penetration, cunning, and foresight of the papal hierarchy; and the mouth speaking great things, a fit symbol of the arrogant claims of the bishops of Rome.” Uriah Smith, Daniel and the Revelation, 132–134.

„A ‘u tome rogu bijahu oči kao oči čovječje, i usta koja govorahu velike stvari’; oči su prikladan simbol pronicavosti, prodornosti, lukavstva i dalekovidnosti papinske hijerarhije; a usta koja govorahu velike stvari prikladan su simbol oholih pretenzija rimskih biskupa.“ Uriah Smith, Daniel and the Revelation, 132–134.

It is Rome that establishes the vision of Bible prophecy, and especially the vision of Daniel chapter eleven. In that chapter much of the prophetic history that had been fulfilled before the Millerite movement was to be repeated in the last six verses of Daniel eleven. The conquering of three geographical obstacles that established both pagan and papal Rome upon the throne is represented in chapter eleven, and those two representations typify the time when modern Rome is again established upon the throne. It is Rome that establishes the vision, and Paul identifies that papal Rome is revealed in its time.

Rim je taj koji uspostavlja viđenje biblijskog proroštva, a osobito viđenje iz jedanaestog poglavlja Daniela. U tom je poglavlju velik dio proročke povijesti, koji se bio ispunio prije mileritskog pokreta, trebao biti ponovljen u posljednjih šest stihova Daniela 11. Osvajanje triju zemljopisnih prepreka koje je uspostavilo i poganski i papinski Rim na prijestolju prikazano je u 11. poglavlju, a ta dva prikaza predoznačuju vrijeme kada je suvremeni Rim ponovno uspostavljen na prijestolju. Rim je taj koji uspostavlja viđenje, a Pavao prepoznaje da se papinski Rim otkriva u svoje vrijeme.

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. 2 Thessalonians 2:3–6.

Neka vas nitko ni na koji način ne zavede: jer taj dan neće doći ako prije ne dođe otpad i ne otkrije se čovjek grijeha, sin propasti; koji se protivi i uzvisuje iznad svega što se zove Bog ili se štuje; tako da kao Bog sjedi u hramu Božjemu, pokazujući samoga sebe da je Bog. Ne sjećate li se da sam vam, dok sam još bio s vama, to govorio? A sada znate što ga zadržava da se otkrije u svoje vrijeme. 2 Solunjanima 2:3–6.

The papacy took the throne as the fifth kingdom of Bible prophecy in the year 538, and many who consider verse six, would no doubt assume that Paul means that “the Papacy would be revealed in 538.” This may be correct, but it is at minimum a secondary truth of what Paul was identifying. Paul, like all prophets is speaking more about the last days, than his own time period. He was referring to how the papacy would be revealed prophetically, for as a prophet he was in agreement with all the other prophets. Line upon line, those who have not the vision perish, and those who have not the vision, have not the vision because they do not know what establishes the vision. Knowing that Rome establishes the vision is a life-or-death understanding. Paul, in agreement with the other prophets is identifying that what reveals papal Rome, who is the Rome of the last days is “his time.” The prophetic “time” associated with Rome, is what reveals what and who Rome is.

Papinstvo je preuzelo prijestolje kao peto kraljevstvo biblijskog proročanstva godine 538., i mnogi koji razmatraju šesti redak bez sumnje bi pretpostavili da Pavao misli kako će „Papinstvo biti otkriveno 538. godine“. To može biti točno, ali je u najmanju ruku sporedna istina onoga što je Pavao označavao. Pavao, kao i svi proroci, govori više o posljednjim danima nego o vlastitom vremenskom razdoblju. Govorio je o tome kako će papinstvo biti proročki otkriveno, jer je kao prorok bio u suglasju sa svim drugim prorocima. Red na redak, oni koji nemaju viđenje ginu, a oni koji nemaju viđenje, nemaju ga zato što ne znaju što uspostavlja viđenje. Znati da Rim uspostavlja viđenje jest razumijevanje od kojeg ovisi život ili smrt. Pavao, u suglasju s drugim prorocima, ističe da je ono što otkriva papinski Rim, koji je Rim posljednjih dana, „njegovo vrijeme“. Proročko „vrijeme“ povezano s Rimom jest ono što otkriva što i tko je Rim.

We will continue this study in the next article.

Nastavit ćemo ovo proučavanje u sljedećem članku.

“The apostle Paul, in his second letter to the Thessalonians, foretold the great apostasy which would result in the establishment of the papal power. He declared that the day of Christ should not come, ‘except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’ And furthermore, the apostle warns his brethren that ‘the mystery of iniquity doth already work.’ 2 Thessalonians 2:3, 4, 7. Even at that early date he saw, creeping into the church, errors that would prepare the way for the development of the papacy.

„Apostol Pavao je, u svojoj drugoj poslanici Solunjanima, prorekao veliki otpad koji će rezultirati uspostavom papinske vlasti. Izjavio je da dan Kristov ne će doći, ‘osim ako najprije ne dođe otpad i ne otkrije se čovjek grijeha, sin propasti; koji se protivi i uzvisuje iznad svega što se naziva Bogom ili se štuje; tako da kao Bog sjedi u hramu Božjem, pokazujući samoga sebe da je Bog.’ A nadalje, apostol upozorava svoju braću da ‘otajstvo bezakonja već djeluje.’ 2. Solunjanima 2:3, 4, 7. Već je u to rano doba vidio kako se u crkvu uvlače zablude koje će pripraviti put razvoju papinstva.“

“Little by little, at first in stealth and silence, and then more openly as it increased in strength and gained control of the minds of men, ‘the mystery of iniquity’ carried forward its deceptive and blasphemous work. Almost imperceptibly the customs of heathenism found their way into the Christian church. The spirit of compromise and conformity was restrained for a time by the fierce persecutions which the church endured under paganism. But as persecution ceased, and Christianity entered the courts and palaces of kings, she laid aside the humble simplicity of Christ and His apostles for the pomp and pride of pagan priests and rulers; and in place of the requirements of God, she substituted human theories and traditions. The nominal conversion of Constantine, in the early part of the fourth century, caused great rejoicing; and the world, cloaked with a form of righteousness, walked into the church. Now the work of corruption rapidly progressed. Paganism, while appearing to be vanquished, became the conqueror. Her spirit controlled the church. Her doctrines, ceremonies, and superstitions were incorporated into the faith and worship of the professed followers of Christ.

„Malo-pomalo, isprva potajno i u tišini, a zatim sve otvorenije kako je rasla u snazi i zadobivala vlast nad umovima ljudi, ‘tajna bezakonja’ nastavila je svoje varljivo i bogohulno djelovanje. Gotovo neprimjetno običaji poganstva pronašli su svoj put u kršćansku crkvu. Duh kompromisa i prilagodbe neko je vrijeme bio obuzdavan žestokim progonstvima koja je crkva podnosila pod poganstvom. Ali kad su progoni prestali i kršćanstvo ušlo u dvorove i palače kraljeva, ona je odložila poniznu jednostavnost Krista i Njegovih apostola radi raskoši i oholosti poganskih svećenika i vladara; a umjesto Božjih zahtjeva, uvela je ljudske teorije i predaje. Nazivno obraćenje Konstantina, početkom četvrtoga stoljeća, izazvalo je veliko radovanje; a svijet, zaodjeven obličjem pravednosti, ušao je u crkvu. Sada je djelo iskvarenosti brzo napredovalo. Poganstvo je, premda se činilo pobijeđenim, postalo pobjednikom. Njegov je duh vladao crkvom. Njegovi nauci, obredi i praznovjerja bili su uključeni u vjeru i bogoslužje onih koji su se priznavali Kristovim sljedbenicima.“

“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 49, 50.

„Ta nagodba između poganstva i kršćanstva dovela je do razvoja ‘čovjeka grijeha’, za kojega je u proročanstvu prorečeno da se protivi Bogu i uzdiže iznad njega. Taj golemi sustav lažne religije remek-djelo je Sotonine moći — spomenik njegovim nastojanjima da se usadi na prijestolje kako bi vladao zemljom prema svojoj volji.” Velika borba, 49, 50.