The symbol of Nebuchadnezzar in chapter four is amazing. His “seven times,” typified the periods of time that paganism (the daily), and papalism (the transgression of desolation), trampled down the sanctuary and host.

Simbol Nabukodonozora u četvrtom poglavlju zadivljujuć je. Njegovih „sedam vremena” predočavalo je vremenska razdoblja tijekom kojih su poganstvo (svagdašnja žrtva) i papinstvo (prijestup pustoši) gazili Svetište i vojsku.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Tada začuh jednoga sveca gdje govori; i drugi svetac reče onomu određenom svecu koji govoraše: Dokle će trajati viđenje o svagdašnjoj žrtvi i o prijestupu pustoši, da se i Svetište i vojska predaju gaženju? Daniel 8:13.

The trampling down of “both the sanctuary and the host,” noted in verse thirteen, represents the “seven times” that was the last of two of God’s indignations; and Nebuchadnezzar’s “seven times” is representing the “seven times” that was the first of God’s indignations, but both are represented as the same line prophetically.

Gaženje „i Svetišta i vojske“, zabilježeno u trinaestom retku, predstavlja „sedam vremena“ koja su bila posljednja od dvaju Božjih gnjevova; a Nabukodonozorovih „sedam vremena“ predstavlja „sedam vremena“ koja su bila prva od Božjih gnjevova, no oba su proročki prikazana kao ista linija.

And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. 2 Kings 21:13.

I razapet ću nad Jeruzalemom uže Samarije i visak doma Ahabova; i obrisat ću Jeruzalem kao što čovjek briše zdjelu, brišući je i okrećući je naopako. 2. Kraljevima 21,13.

Daniel chapter eight, and verse thirteen, is addressing the second line of God’s indignations, as brought upon the southern kingdom of Judah, beginning in 677 BC. Nebuchadnezzar’s “seven times,” represents the line of God’s first indignation, as brought upon the northern kingdom of Israel, beginning in 723 BC. Nebuchadnezzar’s “seven times” represents twelve hundred and sixty years that paganism trampled down the sanctuary and host, followed by the twelve hundred and sixty years that papalism trampled down the sanctuary and host.

Osmo poglavlje Daniela, i trinaesti redak, govori o drugoj liniji Božjih gnjevova, kako su bili navučeni na južno kraljevstvo Judino, počevši od 677. pr. Kr. Nebukadnezarovih „sedam vremena” predstavlja liniju prve Božje srdžbe, kako je bila navučena na sjeverno kraljevstvo Izraelovo, počevši od 723. pr. Kr. Nebukadnezarovih „sedam vremena” predstavlja tisuću dvjesto i šezdeset godina tijekom kojih je poganstvo gazilo Svetište i vojsku, nakon čega je uslijedilo tisuću dvjesto i šezdeset godina tijekom kojih je papinstvo gazilo Svetište i vojsku.

Papalism is simply paganism covered with the profession of Christianity. “Baptized paganism” as it were. There is nothing that represents Christ or Christianity in Catholicism. The world learned that fact in the history of the Dark Ages, but since 1798, the world has forgotten. The papacy has the same heart as paganism. The religion and the rites of the religions are identical. Nebuchadnezzar’s judgment of “seven times,” consisted of him being given the heart of a beast. The beast’s heart he was given was the heart that represented the religion of paganism, whether it was outright paganism or cloaked paganism in the form of Catholicism. Sister White identifies that the dragon in Revelation twelve is Satan, but in a secondary sense it is pagan Rome.

Papizam je jednostavno poganstvo prekriveno ispoviješću kršćanstva. Takoreći „kršteno poganstvo“. U katolicizmu nema ničega što predstavlja Krista ili kršćanstvo. Svijet je tu činjenicu upoznao u povijesti mračnoga srednjega vijeka, ali je od 1798. godine svijet zaboravio. Papinstvo ima isto srce kao i poganstvo. Religija i obredi tih religija istovjetni su. Nabukodonozorov sud od „sedam vremena“ sastojao se u tome da mu je bilo dano srce zvijeri. Srce zvijeri koje mu je bilo dano bilo je srce koje je predstavljalo religiju poganstva, bilo da je to bilo otvoreno poganstvo ili prikriveno poganstvo u obliku katolicizma. Sestra White utvrđuje da je zmaj u Otkrivenju dvanaest Sotona, ali u drugotnom smislu to je poganski Rim.

“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

„Dakle, premda zmaj prvenstveno predstavlja Sotonu, on je, u drugotnom smislu, simbol poganskoga Rima.“ Velika borba, 439.

The beast that Nebuchadnezzar represented for “seven times,” was the beast of the dragon for twelve hundred and sixty days, and then the beast of Catholicism for another twelve hundred and sixty days. At the end of those days Nebuchadnezzar is a symbol of the United States, which is ultimately the false prophet. Prophetically Nebuchadnezzar represented the dragon, the beast and the false prophet which are the three-fold powers that make up spiritual Babylon, and who lead the world to Armageddon. Nebuchadnezzar represents literal Babylon, and in so doing he was employed as a symbol of all three of the powers that make up spiritual Babylon of the last days.

Zvijer kojega je Nabukodonozor predstavljao tijekom „sedam vremena“ bio je zmajeva zvijer tijekom tisuću dvjesto šezdeset dana, a zatim zvijer katolicizma tijekom još tisuću dvjesto šezdeset dana. Na kraju tih dana Nabukodonozor je simbol Sjedinjenih Američkih Država, koje su u konačnici lažni prorok. Proročki je Nabukodonozor predstavljao zmaja, zvijer i lažnog proroka, koji su trostruke sile što sačinjavaju duhovni Babilon i koje vode svijet u Armagedon. Nabukodonozor predstavlja doslovni Babilon, i čineći tako bio je uporabljen kao simbol svih triju sila koje sačinjavaju duhovni Babilon posljednjih dana.

In order to recognize the symbolism just identified it is important to first locate Nebuchadnezzar in 1798, when his kingdom is restored at the end of the “seven times.” We will establish this waymark in Daniel chapter four, before we begin to proceed through the chapter in a more systematic fashion.

Kako bismo prepoznali upravo utvrđenu simboliku, važno je najprije smjestiti Nabukodonozora u 1798. godinu, kada je njegovo kraljevstvo obnovljeno na kraju „sedam vremena”. Ustanovit ćemo taj putokaz u četvrtom poglavlju Daniela prije nego što počnemo sustavnije prolaziti kroz to poglavlje.

At the “time of the end” in 1798, the book of Daniel was unsealed, and the book then fulfilled its purpose of presenting an increasing light that would test, purify and produce two classes of worshippers. The unsealing of the book of Daniel marks the beginning of the three-step testing process that is based upon the truths revealed at that time.

U „vrijeme svršetka“ 1798. godine knjiga proroka Daniela bila je otpečaćena, te je tada ispunila svoju svrhu pružajući sve veću svjetlost koja će iskušati, pročistiti i iznjedriti dvije skupine štovatelja. Otpečaćenje knjige proroka Daniela označava početak trostupanjskog procesa kušnje, utemeljenog na istinama otkrivenima u to vrijeme.

And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

I reče: Idi svojim putem, Daniele, jer su ove riječi zatvorene i zapečaćene do vremena svršetka. Mnogi će se očistiti, ubijeliti i okušati; a bezbožnici će činiti bezbožno; i nitko od bezbožnika neće razumjeti; ali razumni će razumjeti. Daniel 12,9.10.

The prophetic purpose of the unsealing of the book that consists of the book of Daniel and the book of Revelation, is to test the generation that is alive during the history that the book is unsealed. In Daniel twelve, there are three time prophecies that are identified. The first is the twelve hundred and sixty years that the power of the holy people was to be scattered.

Proročka svrha otpečaćenja knjige koja se sastoji od knjige proroka Daniela i knjige Otkrivenja jest iskušati naraštaj koji je živ tijekom povijesti u kojoj je ta knjiga otpečaćena. U dvanaestom poglavlju Daniela prepoznaju se tri vremenska proročanstva. Prvo je tisuću dvjesto šezdeset godina tijekom kojih je sila svetoga naroda trebala biti raspršena.

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:4–7.

A ti, Daniele, zatvori ove riječi i zapečati knjigu do vremena svršetka: mnogi će tumarati amo-tamo i znanje će se umnožiti. Tada ja, Daniel, pogledah, i gle, stajala su druga dvojica, jedan s ove strane obale rijeke, a drugi s one strane obale rijeke. I jedan reče čovjeku odjevenu u lanene haljine, koji bijaše nad vodama rijeke: Dokle će trajati svršetak ovih čudesa? I čuh čovjeka odjevena u lanene haljine, koji bijaše nad vodama rijeke, kad podiže svoju desnicu i svoju ljevicu k nebu te se zakle Onim koji živi dovijeka da će to biti za vrijeme, vremena i pola vremena; i kad dovrši raspršiti silu svetoga naroda, sve će se ovo svršiti. Daniel 12:4–7.

The other two prophetic periods in chapter twelve are twelve hundred and ninety days and thirteen hundred and thirty-five days.

Druga dva proročka razdoblja u dvanaestom poglavlju jesu tisuću dvjesto devedeset dana i tisuću tristo trideset i pet dana.

And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:8–12.

I ja čuh, ali ne razumjeh; tada rekoh: Gospodaru moj, kakav će biti svršetak ovomu? A on reče: Idi svojim putem, Daniele, jer su ove riječi zatvorene i zapečaćene do vremena svršetka. Mnogi će se očistiti, i ubijeliti, i okušati; a bezbožnici će bezbožno postupati; i nijedan od bezbožnika neće razumjeti; ali će mudri razumjeti. I od vremena kad se ukine svagdašnja žrtva i postavi grozota pustoši, bit će tisuću dvjesta i devedeset dana. Blago onomu koji čeka i dočeka tisuću trista i trideset i pet dana. Daniel 12:8–12.

In the verses the “time of the end,” is twice referenced and defined as the point when the words of Daniel would be unsealed. The words that are the subject of being unsealed at the “time of the end” are the three prophetic periods of twelve hundred and sixty (time, times, and a half), twelve hundred and ninety, and thirteen hundred and thirty-five. Two of the three periods are defined as “days.” Two of the three ended in 1798, and the third ended at the very end of 1843. It is at the very end of 1843, for the verse states, “blessed is he that waiteth, and cometh to…”

U ovim se recima dvaput spominje i određuje „vrijeme svršetka“ kao trenutak kada će Danielove riječi biti otpečaćene. Riječi koje su predmet otpečaćivanja u „vrijeme svršetka“ jesu tri proročka razdoblja od tisuću dvjesto i šezdeset (vrijeme, vremena i pola vremena), tisuću dvjesto i devedeset te tisuću tristo i trideset i pet. Dva od ta tri razdoblja određena su kao „dani“. Dva od ta tri završila su 1798. godine, a treće je završilo na samom kraju 1843. godine. Upravo je na samom kraju 1843. godine, jer redak kaže: „blago onomu koji čeka i dođe do…“

The word “cometh,” means touches. Blessed therefore is he who waits, and also touches the first day of 1844. The tarrying time of the parable of the ten virgins began at the first disappointment in Millerite history, and that disappointment arrived on the very last day of 1843, and the very last day of 1843, touches the very first day of 1844. The blessing of waiting began when the tarrying time began at the first disappointment.

Riječ „dolazi” znači dotiče. Blagoslovljen je, dakle, onaj koji čeka i također dotiče prvi dan 1844. Vrijeme odgađanja iz prispodobe o deset djevica započelo je pri prvom razočaranju u millerit­skoj povijesti, a to je razočaranje došlo upravo posljednjega dana 1843., i upravo posljednji dan 1843. dotiče upravo prvi dan 1844. Blagoslov čekanja započeo je kada je vrijeme odgađanja započelo pri prvom razočaranju.

There is a great deal more to address in these verses, but the point we are considering here is the prophetic role of Daniel. The purpose of the book of Daniel, which Daniel represents in the passage, is to produce a three-step testing process when the book is unsealed. Daniel was told to go his way until the time of the end when the book was to be unsealed. The conclusion of the chapter emphasizes what will happen when the time of the end arrives.

U ovim se redcima ima još mnogo toga što treba obraditi, ali pitanje koje ovdje razmatramo jest proročka uloga Daniela. Svrha knjige Danielove, koju Daniel predstavlja u tom odlomku, jest proizvesti trostupanjski proces kušnje kada knjiga bude otpečaćena. Danielu je bilo rečeno da ide svojim putem do vremena svršetka, kada je knjiga trebala biti otpečaćena. Zaključak poglavlja naglašava što će se dogoditi kada nastupi vrijeme svršetka.

But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

A ti idi svojim putem do svršetka; jer ćeš počivati i stajati u svojoj baštini na svršetku danâ. Daniel 12,13.

The book of Daniel was to stand in its lot at the end of the prophetic days of Daniel.

Knjiga proroka Daniela trebala je stajati na svome mjestu na svršetku Danielovih proročkih dana.

“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

„Kada Bog nekomu čovjeku povjeri osobito djelo koje treba izvršiti, on treba stajati na svojemu dijelu i na svojemu mjestu kao što je stajao Daniel, spreman odazvati se Božjemu pozivu, spreman ispuniti Njegovu namjeru.” Manuscript Releases, svezak 6, 108.

At the time of the end in 1798, Daniel stood in his lot, which is expressed in verse thirteen as “at the end of the days.” The end of Nebuchadnezzar’s banishment of “seven times” identifies 1798, for it concluded at “the end of the days.”

U vrijeme svršetka 1798. godine Daniel je stajao na svojem mjestu, što je u trinaestom retku izraženo kao „na svršetku dana”. Završetak Nebukadnezarova progonstva od „sedam vremena” označava 1798. godinu, jer je ono završilo „na svršetku dana”.

And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase. Daniel 4:34–37.

A na svršetku onih dana ja, Nabukodonozor, podigoh oči svoje k nebu, i razum se moj vrati k meni, te blagoslovih Svevišnjega, i hvalih i častih Onoga koji živi dovijeka, čija je vlast vječna vlast, i čije je kraljevstvo od koljena do koljena. I svi stanovnici zemlje smatraju se ništavnima; i on postupa po volji svojoj među vojskom nebeskom i među stanovnicima zemlje; i nema nikoga tko bi mogao zadržati ruku njegovu ili mu reći: Što to činiš? U isto se vrijeme razum moj vrati k meni; i radi slave kraljevstva mojega vratiše mi se čast i sjaj moj; i savjetnici moji i velikaši moji potražiše me; i bijah učvršćen u kraljevstvu svojemu, i izvrsno veličanstvo bi mi pridodano. Sada ja, Nabukodonozor, hvalim i uzvisujem i častim Kralja nebeskoga, čija su sva djela istina, i putovi njegovi sud; a one koji hode u oholosti kadar je poniziti. Daniel 4:34–37.

The expression “end of the days” represents the time of the end in 1798. Nebuchadnezzar was then established in his kingdom, which was no longer the history of the beasts of paganism and papalism. At that point, Nebuchadnezzar represented a fully converted man, and in so doing represented the earth beast of Bible prophecy that began to reign in 1798, and it began as a lamb, though it was destined to eventually speak as a dragon. He represents the earth beast that would reign for seventy symbolic years in fulfillment of Isaiah twenty-three, just as his literal kingdom reigned for seventy literal years. The symbolism is “air tight.”

Izraz „svršetak dana” predstavlja vrijeme svršetka 1798. godine. Tada je Nabukodonozor bio utvrđen u svom kraljevstvu, koje više nije bilo povijest zvijeri poganstva i papinstva. U toj točki Nabukodonozor je predstavljao potpuno obraćena čovjeka, i time je predstavljao zemaljsku zvijer biblijskog proroštva koja je počela vladati 1798. godine, te je započela kao janje, premda joj je bilo određeno da naposljetku progovori kao zmaj. On predstavlja zemaljsku zvijer koja će vladati sedamdeset simboličnih godina u ispunjenju Izaije dvadeset i tri, kao što je njegovo doslovno kraljevstvo vladalo sedamdeset doslovnih godina. Simbolika je „nepropusna”.

Nebuchadnezzar represents a prophetic link between the three powers represented in Revelation chapters twelve and thirteen. There they are identified as the dragon, the sea beast and the earth beast. In Revelation sixteen they are identified as the three powers that lead the world to Armageddon. Nebuchadnezzar’s “seven times,” ties together all three of those beasts, for literal Babylon illustrates spiritual Babylon, and the same line of prophecy that is located in the book of Daniel is taken up in the book of Revelation, for the two books bring each other to perfection.

Nebukadnezar predstavlja proročku poveznicu između triju sila prikazanih u Otkrivenju, u dvanaestom i trinaestom poglavlju. Ondje su one označene kao zmaj, zvijer iz mora i zvijer iz zemlje. U Otkrivenju 16 označene su kao tri sile koje vode svijet u Armagedon. Nebukadnezarovih „sedam vremena” povezuje sve tri te zvijeri, jer doslovni Babilon predočava duhovni Babilon, a ista proročka linija koja se nalazi u Knjizi proroka Daniela preuzeta je u knjizi Otkrivenja, jer se te dvije knjige međusobno dovode do savršenstva.

Nebuchadnezzar represents 1798 as a prophetic link between the dragon, the beast and the false prophet. 1798 was “the time of the end” for the message of the first angel and the Millerite history. William Miller was led to place all of his prophetic structure upon his recognition of the dragon of paganism and the beast of Catholicism, but he did not see the United States as the earth beast and false prophet. He could see the history prior to “the time of the end” in 1798, but the future was yet future. At “the time of the end” in 1989, all three powers would then be recognized.

Nebukadnezar predstavlja 1798. godinu kao proročku poveznicu između zmaja, Zvijeri i lažnog proroka. Godina 1798. bila je „vrijeme svršetka” za poruku prvoga anđela i mileritsku povijest. William Miller bio je naveden da svu svoju proročku strukturu postavi na svoje prepoznavanje zmaja kao poganstva i Zvijeri kao katolicizma, ali nije vidio Sjedinjene Države kao Zvijer iz zemlje i lažnog proroka. Mogao je vidjeti povijest prije „vremena svršetka” 1798. godine, ali budućnost je još uvijek bila budućnost. U „vrijeme svršetka” 1989. godine tada će sve tri sile biti prepoznate.

The unsealing of the prophetic recognition of the dragon and beast in 1798, is represented by the Ulai River of chapters seven, eight and nine. The unsealing of the prophetic recognition of the dragon, beast and false prophet in 1989, is represented by the Hiddekel River of chapters ten, eleven and twelve. Nebuchadnezzar represents the movement of the first angel that arrived in 1798, and he typifies Belshazzar who represents the movement of the third angel that arrived in 1989. For this reason, Nebuchadnezzar’s second dream, in chapter four, represents the message of the first angel.

Otpečaćivanje proročkog prepoznavanja zmaja i Zvijeri godine 1798. predstavljeno je rijekom Ulaj iz sedmog, osmog i devetog poglavlja. Otpečaćivanje proročkog prepoznavanja zmaja, Zvijeri i lažnog proroka godine 1989. predstavljeno je rijekom Hiddekel iz desetog, jedanaestog i dvanaestog poglavlja. Nabukodonozor predstavlja pokret prvoga anđela koji je došao 1798. godine, te je pralik Baltazara, koji predstavlja pokret trećega anđela koji je došao 1989. godine. Iz toga razloga Nabukodonozorov drugi san, u četvrtom poglavlju, predstavlja poruku prvoga anđela.

Nebuchadnezzar’s “seven times” concluded at “the time of the end” in 1798, with the arrival of the warning message of judgment to come. At the “end of the days,” he is a converted man, thus representing the Republican horn of the earth beast, when it was lamblike. He simultaneously represents the Philadelphian Protestant horn of the earth beast.

Nabukodonozorovih „sedam vremena” završilo je „u vrijeme svršetka” 1798. godine, dolaskom opominjuće poruke o sudu koji će doći. Na „svršetku dana” on je obraćen čovjek, te tako predstavlja republikanski rog zvijeri iz zemlje, kad je bio jagnjetu sličan. Istodobno predstavlja i filadelfijski protestantski rog zvijeri iz zemlje.

As the first king of Babylon, he typifies Belshazzar the last king of Babylon. His judgment was typified by the judgment of Nimrod, and in turn typified the judgment of Belshazzar. His judgment represented the opening of the investigative judgment on October 22, 1844.

Kao prvi kralj Babilona, on predoznačuje Belšasara, posljednjega kralja Babilona. Njegov je sud bio predoznačen sudom nad Nimrodom te je zauzvrat predoznačavao sud nad Belšasarom. Njegov je sud predstavljao otvaranje istražnoga suda 22. listopada 1844.

Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. I thought it good to show the signs and wonders that the high God hath wrought toward me. How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation. I Nebuchadnezzar was at rest in mine house, and flourishing in my palace: I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Daniel 4:1–5.

Kralj Nabukodonozor svim pucima, narodima i jezicima koji prebivaju po svoj zemlji: neka vam se umnoži mir. Nađoh za dobro obznaniti znamenja i čudesa što ih je Svevišnji Bog učinio prema meni. Kako su velika njegova znamenja! i kako su silna njegova čudesa! njegovo je kraljevstvo kraljevstvo vječno, i njegova je vlast od naraštaja do naraštaja. Ja, Nabukodonozor, bijah spokojan u svojoj kući i napredovah u svojoj palači; usnuh san koji me uplaši, i misli na mojoj postelji i viđenja moje glave uznemiriše me. Daniel 4:1–5.

The dream made Nebuchadnezzar afraid, and the symbolism of the dream represents the everlasting gospel of the first angel, which commands men to “fear God.”

San je prestrašio Nabukodonozora, a simbolika sna predstavlja vječno evanđelje prvoga anđela, koje ljudima zapovijeda da se „boje Boga“.

And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.

I vidjeh drugoga anđela gdje leti posred neba, imajući vječno evanđelje da ga navijesti onima koji prebivaju na zemlji, i svakomu narodu i plemenu i jeziku i puku, govoreći snažnim glasom: Bojte se Boga i podajte mu slavu, jer je došao čas njegova suda; i poklonite se Onomu koji je načinio nebo i zemlju i more i izvore voda. Otkrivenje 14,6. 7.

The everlasting gospel is a three-step message, the first step, as represented in the first angel, is to fear God, the second step is to give him glory and the third is represented by the hour of his judgment. “Glory” represents character, and the second “go to” in the story of Nimrod’s rebellion is where the character of the city and the tower was investigated. It was an investigative judgment. The combination of church and state is the image of the beast, and Nimrod’s second step was in manifesting the image of the beast, but the second step of the everlasting gospel produces a glorification of God’s character, not Nimrod’s.

Vječno evanđelje trostupanjska je poruka; prvi stupanj, kako je prikazan u prvom anđelu, jest bojati se Boga; drugi stupanj jest dati mu slavu; a treći je prikazan časom njegova suda. „Slava“ predstavlja karakter, a drugo „siđimo“ u izvještaju o Nimrodovoj pobuni mjesto je gdje je ispitan karakter grada i kule. To je bio istražni sud. Spoj Crkve i države slika je Zvijeri, a Nimrodov drugi korak sastojao se u očitovanju slike Zvijeri, no drugi stupanj vječnoga evanđelja proizvodi proslavljanje Božjega karaktera, a ne Nimrodova.

Nebuchadnezzar’s fear is a symbol of the first test, just as was Daniel’s choice to not eat Babylon’s diet, for Daniel feared God. The first angel arrived in history in 1798, and was thereafter empowered on August 11, 1840. Nebuchadnezzar’s dream locates the arrival of the first message at the time of the end in 1798.

Nebukadnezarov strah simbol je prve kušnje, kao što je to bio i Danielov izbor da ne jede babilonsku hranu, jer se Daniel bojao Boga. Prvi je anđeo došao u povijesti 1798. godine, a potom je bio osnažen 11. kolovoza 1840. Nebukadnezarov san smješta dolazak prve poruke u vrijeme svršetka 1798. godine.

I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream. Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof. But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and before him I told the dream, saying, O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Daniel 4:5–9.

Usnio sam san koji me uplašio, i misli na mojoj postelji te viđenja moje glave uznemirivala su me. Zato izdadoh naredbu da dovedu preda me sve mudrace babilonske da mi obznane tumačenje sna. Tada pristupiše vrači, zvjezdari, Kaldejci i gatari; i ispripovjedih im san, ali mi ne obznaniše njegovo tumačenje. Ali naposljetku dođe preda me Daniel, kojemu je ime Beltešacar, prema imenu mojega boga, i u kojemu je duh svetih bogova; i pred njim ispripovjedih san, govoreći: O Beltešacare, poglavaru vrača, jer znam da je u tebi duh svetih bogova i da te nikakva tajna ne smućuje, kaži mi viđenja sna koji sam vidio i njegovo tumačenje. Daniel 4:5–9.

The arrival of the first message at the time of the end in 1798, that is represented by Nebuchadnezzar’s fear, marks the point when the book of Daniel was to be unsealed.

Dolazak prve poruke u vrijeme svršetka 1798. godine, što je predstavljeno Nabukodonozorovim strahom, označava trenutak kada je knjiga proroka Daniela trebala biti otpečaćena.

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. … And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.

A ti, Danijele, zatvori ove riječi i zapečati knjigu do vremena svršetka: mnogi će tumarati amo-tamo i znanje će se umnožiti. … I reče: Idi svojim putem, Danijele, jer su ove riječi zatvorene i zapečaćene do vremena svršetka. Mnogi će se očistiti, ubijeliti i biti okušani; a bezbožnici će bezbožno činiti; i nijedan od bezbožnika neće razumjeti, ali će mudri razumjeti. Daniel 12,4. 9. 10.

When the book of Daniel was unsealed at “the time of the end”, men were called to come and investigate the increase of knowledge, and that call eventually produced two classes of worshippers. One class could not understand and the other class could. The wise men of Babylon, represented as “the magicians, the astrologers, the Chaldeans, and the soothsayers” could not understand, but Daniel understood. The Babylonian “wise men” could not understand, and therefore represent the wicked. Daniel represented the wise.

Kada je knjiga proroka Daniela bila otpečaćena „u vrijeme svršetka“, ljudi su bili pozvani da dođu i istraže porast spoznaje, a taj je poziv naposljetku proizveo dvije skupine štovatelja. Jedna skupina nije mogla razumjeti, a druga je mogla. Mudraci Babilona, predstavljeni kao „vračari, zvjezdoznanci, Kaldejci i gatalci“, nisu mogli razumjeti, ali Daniel je razumio. Babilonski „mudraci“ nisu mogli razumjeti te stoga predstavljaju opake. Daniel je predstavljao mudre.

We will continue Daniel chapter four in the next article.

Nastavit ćemo četvrto poglavlje Daniela u sljedećem članku.

“Those who are unfaithful to the work of God are lacking in principle; their motives are not of a character to lead them to choose the right under all circumstances. The servants of God are to feel at all times that they are under the eye of their employer. He who watched the sacrilegious feast of Belshazzar is present in all our institutions, in the counting-room of the merchant, in the private workshop; and the bloodless hand is as surely recording your neglect as it recorded the awful judgment of the blasphemous king. Belshazzar’s condemnation was written in words of fire, ‘Thou art weighed in the balances, and art found wanting’; and if you fail to fulfill your God-given obligations your condemnation will be the same.” Messages to Young People, 229.

„Oni koji su nevjerni u Božjem djelu oskudijevaju načelnošću; njihove pobude nisu takve naravi da bi ih navele da pod svim okolnostima izaberu ono što je pravo. Božji sluge trebaju u svako doba osjećati da su pod okom svojega Gospodara. Onaj koji je promatrao svetogrđansku gozbu Belšazarovu prisutan je u svim našim ustanovama, u trgovačkoj pisarnici, u privatnoj radionici; i bestjelesna ruka jednako sigurno bilježi vaše zanemarivanje kao što je zabilježila strašnu osudu bogohulnoga kralja. Belšazarova osuda bila je napisana ognjenim riječima: ‘Izvagan si na tezulji i nađen si manjkav’; i ako propustite ispuniti svoje od Boga dane obveze, vaša će osuda biti ista.“ Messages to Young People, 229.