Nebuchadnezzar’s second dream marks the “time of the end,” when two classes of worshippers are called to come and investigate the “increase of knowledge” that was unsealed in 1798. Daniel is then also identified as Belteshazzar, thus identifying him as God’s covenant people, for a change of name prophetically marks a covenant relation. Nebuchadnezzar acknowledged that Daniel had the presence of the Holy Spirit, and based upon his past experience with Daniel, he thought that “no secret” would trouble Daniel, but the secret of this dream did trouble Daniel.

Nebukadnezarov drugi san označava „vrijeme svršetka“, kada su dva razreda štovatelja pozvana doći i istražiti „umnoženje znanja“ koje je bilo otpečaćeno 1798. godine. Daniel je tada također poistovjećen kao Beltšazar, čime se on prepoznaje kao Božji zavjetni narod, jer promjena imena proročki označava zavjetni odnos. Nebukadnezar je priznao da Daniel ima prisutnost Duha Svetoga, i na temelju svojega prijašnjeg iskustva s Danielom mislio je da „nikakva tajna“ neće zadavati Danielu poteškoće, ali tajna ovoga sna ipak je uznemirila Daniela.

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. Thus were the visions of mine head in my bed; I saw, and behold, a tree in the midst of the earth, and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: Let his heart be changed from man’s, and let a beast’s heart be given unto him: and let seven times pass over him. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee. Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:9–19.

O Beltešasare, poglavaru vračara, jer znam da je u tebi duh svetih bogova i da ti nijedna tajna ne zadaje muke, kaži mi viđenja moga sna koja sam vidio i njegovo tumačenje. A ovakva bijahu viđenja moje glave na mojoj postelji: gledah, i gle, stablo usred zemlje, a visina mu bijaše velika. Stablo je raslo i bilo snažno, i visina mu dosezaše do neba, a vidjelo se do kraja sve zemlje. Lišće mu bijaše lijepo, a roda na njemu mnogo, i na njemu bijaše hrane za sve; poljske zvijeri imahu pod njim sjenu, i ptice nebeske prebivahu na njegovim granama, i svako se tijelo hranilo od njega. Gledah u viđenjima svoje glave na svojoj postelji, i gle, jedan stražar i svetac siđe s neba; povika iza glasa i reče ovako: Posijecite stablo i odsijecite njegove grane, stresite mu lišće i razaspite njegov rod; neka zvijeri pobjegnu ispod njega, i ptice s njegovih grana. Ali mu panj s korijenjem ostavite u zemlji, i to s okovom od željeza i mjedi, u nježnoj travi poljskoj; i neka ga kvasi rosa nebeska, i neka mu dio bude sa zvijerima u travi zemaljskoj. Neka mu se srce promijeni od čovječjega, i neka mu se da srce zvjersko; i neka prijeđe preko njega sedam vremena. Ova je stvar po odredbi stražara i ova naredba po riječi svetaca, da živi znaju da Svevišnji vlada kraljevstvom ljudskim i daje ga komu hoće, i postavlja nad njim i najnižega od ljudi. Ovaj sam san vidio ja, kralj Nabukodonozor. A sada ti, o Beltešasare, kaži njegovo tumačenje, jer mi ga nijedan od mudraca moga kraljevstva ne može obznaniti; ali ti možeš, jer je u tebi duh svetih bogova. Tada se Daniel, kojemu bijaše ime Beltešasar, zapanji za jedan čas, i njegove ga misli uznemiriše. Kralj progovori i reče: Beltešasare, neka te san i njegovo tumačenje ne uznemiruju. Beltešasar odgovori i reče: Gospodaru moj, san bio onima koji te mrze, a njegovo tumačenje tvojim neprijateljima. Daniel 4:9–19.

Daniel is “troubled” with the dream and interpretation, for he can understand how Nebuchadnezzar might be offended by the interpretation, but once Nebuchadnezzar encourages him to speak, Daniel provides Nebuchadnezzar with a warning of judgment to come. The warning of judgment to come, is symbolic of the warning of the first angel that arrived at the time of the end, in 1798.

Daniel je „uznemiren” zbog sna i tumačenja, jer može razumjeti kako bi se Nabukodonozor mogao uvrijediti tumačenjem, ali nakon što ga Nabukodonozor ohrabri da govori, Daniel Nabukodonozoru iznosi upozorenje o sudu koji dolazi. Upozorenje o sudu koji dolazi simbolično je za upozorenje prvoga anđela koje je stiglo u vrijeme svršetka, 1798. godine.

Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.

Tada se Daniel, kojemu bijaše ime Baltazar, za jedan čas silno zaprepastio, i njegove ga misli uznemiriše. Kralj progovori i reče: Baltazare, neka te ne uznemiruje san ni njegovo tumačenje. Baltazar odgovori i reče: Gospodaru moj, san neka bude onima koji te mrze, a njegovo tumačenje tvojim neprijateljima. Daniel 4,19.

Daniel was “astonied for one hour.” The “hour” is one of five times that the word “hour,” occurs in the book of Daniel, and it is found nowhere else in the Old Testament. Here it represents the period of time that Daniel, representing the “wise” that understand the increase of knowledge, prepare to give the warning of the first angel, which announces the opening of the investigative judgment on October 22, 1844. Daniel’s interpretation of the dream includes, not only the announcement of a coming judgment, but also a call for Nebuchadnezzar to cease from sin, representing the everlasting gospel of the first angel. The “hour” would be prophetically located at the time of the end, in 1798, when the first angel arrived into history. The first angel arrived into history in 1798, at the conclusion of the “seven times” of God’s vengeance brought against the northern kingdom, beginning in 723 BC.

Daniel je bio „zapanjen jedan sat”. Taj je „sat” jedno od pet mjesta na kojima se riječ „sat” pojavljuje u knjizi proroka Daniela, i ne nalazi se nigdje drugdje u Starom zavjetu. Ovdje on predstavlja vremensko razdoblje tijekom kojega se Daniel, predstavljajući „mudre” koji razumiju umnoženje znanja, priprema dati upozorenje prvoga anđela, koje objavljuje otvaranje istražnoga suda 22. listopada 1844. Danielovo tumačenje sna uključuje ne samo objavu nadolazećega suda nego i poziv Nebukadnezaru da prestane griješiti, predstavljajući vječno evanđelje prvoga anđela. Taj bi „sat” proročki bio smješten u vrijeme svršetka, 1798. godine, kada je prvi anđeo stupio u povijest. Prvi je anđeo stupio u povijest 1798. godine, na završetku „sedam vremena” Božje osvete izvršene nad sjevernim kraljevstvom, koja su započela 723. pr. Kr.

For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:22–24.

Jer ovo su dani osvete, da se ispuni sve što je napisano. Ali jao trudnicama i dojiljama u one dane! Jer bit će velika nevolja na zemlji i gnjev nad ovim narodom. I past će od oštrice mača, i bit će odvedeni u sužanjstvo među sve narode; i Jeruzalem će pogani gaziti dok se ne ispune vremena pogana. Luka 21:22–24.

Nebuchadnezzar was to live with the heart of a beast for the period of God’s vengeance, that was brought upon the northern kingdom of Israel, for Nebuchadnezzar was the king of the north. Luke identifies that same period as “times” (“times of the Gentiles”), in the plural, when he marks the ending point of the trampling down of Jerusalem.

Nabukodonozor je trebao živjeti sa srcem zvijeri za vrijeme Božje odmazde koja je bila dovedena nad sjeverno kraljevstvo Izraela, jer je Nabukodonozor bio kralj sjevera. Luka to isto razdoblje označava kao „vremena” („vremena pogana”), u množini, kada naznačuje završnu točku gaženja Jeruzalema.

And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

I padat će od oštrice mača, i bit će odvedeni u sužanjstvo među sve narode; i Jeruzalem će gaziti pogani, dok se ne navrše vremena pogana. Luka 21,24.

In the book of Revelation, the times of the Gentiles trampling down the sanctuary and host was simply identified as twelve hundred and sixty years, for it was simply emphasizing the period of papal persecution.

U knjizi Otkrivenja vrijeme gaženja Svetišta i vojske od strane neznabožaca jednostavno je određeno kao tisuću dvjesto i šezdeset godina, jer je time jednostavno bilo naglašeno razdoblje papinskoga progonstva.

But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

Ali dvor koji je izvan hrama izostavi i ne mjeri ga, jer je predan poganima; i oni će gaziti sveti grad četrdeset i dva mjeseca. I dat ću moć svojim dvama svjedocima, i oni će prorokovati tisuću dvjesto i šezdeset dana, odjeveni u kostrijet. Otkrivenje 11,2.3.

The warning message given by Daniel to Nebuchadnezzar, represents the warning of judgment to come. The arrival of that warning message is symbolically located in 1798, which is when the first angel arrived to warn of the approaching investigative judgment. The predicted judgment upon Nebuchadnezzar occurred in the second use of the word “hour” in chapter four.

Upozoravajuća poruka koju je Daniel dao Nebukadnezaru predstavlja upozorenje o sudu koji dolazi. Dolazak te upozoravajuće poruke simbolično je smješten u 1798. godinu, kada je prvi anđeo došao upozoriti na približavanje istražnoga suda. Prorečeni sud nad Nebukadnezarom dogodio se pri drugoj uporabi riječi „čas” u četvrtom poglavlju.

All this came upon the king Nebuchadnezzar. At the end of twelve months he walked in the palace of the kingdom of Babylon. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:28–33.

Sve to dođe na kralja Nabukodonozora. Na svršetku dvanaest mjeseci hodao je po kraljevskom dvoru babilonskoga kraljevstva. Kralj progovori i reče: Nije li ovo veliki Babilon, koji sam ja sagradio za kraljevsku kuću snagom svoje moći i za slavu svojega veličanstva? Dok je ta riječ još bila u kraljevim ustima, pade glas s neba govoreći: Tebi se govori, kralju Nabukodonozore: kraljevstvo se udaljilo od tebe. I otjerat će te od ljudi, i tvoje će prebivalište biti sa zvijerima poljskim; davat će ti da jedeš travu kao volovima, i sedam će vremena prijeći preko tebe, dok ne spoznaš da Svevišnji vlada kraljevstvom ljudskim i daje ga komu hoće. Istoga časa ispuni se ta riječ na Nabukodonozoru: bi otjeran od ljudi, jeo je travu kao volovi, i tijelo mu je bilo kvašeno nebeskom rosom, dok mu kosa ne naraste kao orlovo perje, a nokti kao ptičje kandže. Daniel 4:28–33.

The judgment that had been predicted came in the very “hour” that Nebuchadnezzar lifted up his heart to pride. The investigative judgment that had been predicted, came when the “hour” of God’s investigative judgment commenced.

Sud koji je bio prorečen došao je upravo u onom „času” kada je Nabukodonozor uzoholio svoje srce. Istražni sud koji je bio prorečen došao je kada je započeo „čas” Božjega istražnoga suda.

The “hour” of God’s judgment on October 22, 1844, had produced two classes of worshippers, represented as the “wise” and the “wicked” in Daniel chapter twelve, and who were also represented as “wise” or “foolish” in the parable of the ten virgins, and who were also represented as those who were justified by faith in Habakkuk chapter two, who were contrasted with those that manifested the same character as had Nebuchadnezzar in the “hour” his judgment came.

„čas” Božjega suda 22. listopada 1844. proizveo je dvije skupine štovatelja, prikazane kao „mudri” i „opaki” u dvanaestom poglavlju Daniela, a koji su također bili prikazani kao „mudri” ili „ludi” u prispodobi o deset djevica, i koji su također bili prikazani kao oni koji su opravdani vjerom u drugom poglavlju Habakuka, nasuprot onima koji su očitovali isti karakter kakav je imao Nabukodonozor u „času” kad je došao njegov sud.

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

Evo, duša njegova koja se uzoholi nije prava u njemu; ali pravednik će živjeti od svoje vjere. Habakuk 2,4.

The two classes in each of the three lines were manifested when the “hour” of his judgment arrived on October 22, 1844, which is what Nebuchadnezzar’s “hour” of judgment represents. 1798 was the conclusion of the “first” indignation of “seven times,” when the papacy ceased to prosper, for she was delivered a deadly wound.

Dvije skupine u svakoj od triju linija očitovale su se kada je „čas” njegova suda nastupio 22. listopada 1844., što predstavlja Nebukadnezarov „čas” suda. Godina 1798. bila je završetak „prvoga” gnjeva od „sedam vremena”, kada je papinstvo prestalo napredovati, jer mu je zadana smrtna rana.

And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

I kralj će činiti po svojoj volji; i uzvisit će se, i uzveličat će samoga sebe iznad svakoga boga, i govorit će čudesne stvari protiv Boga nad bogovima, i napredovat će dok se gnjev ne izvrši; jer će se izvršiti ono što je određeno. Daniel 11,36.

1844, was the end of the “last” indignation:

1844. bila je završetak „posljednjega“ gnjeva:

And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:19.

I reče: Evo, obznanit ću ti što će biti na svršetku gnjeva; jer će se u određeno vrijeme dogoditi kraj. Daniel 8:19.

The first use of the word “hour,” in Daniel chapter four, represents 1798; which was the end of the “first” of God’s indignation of “seven times” against the northern kingdom of Israel; the arrival of the first angel’s message at the time of the end; and the end of Nebuchadnezzar’s “seven times” at the “end of the days.”

Prva uporaba riječi „čas” u četvrtom poglavlju Daniela predstavlja 1798.; što je bio svršetak „prvog” dijela Božjega gnjeva od „sedam vremena” protiv sjevernoga kraljevstva Izrael; dolazak poruke prvoga anđela u vrijeme svršetka; i završetak Nebukadnezarovih „sedam vremena” na „svršetku dana”.

The second use of the word “hour,” in Daniel chapter four, represents 1844; which was the end of the “last” indignation of “seven times,” against the southern kingdom of Judah. It was also the arrival of the investigative judgment, and Nebuchadnezzar’s personal judgment.

Druga uporaba riječi „čas”, u četvrtom poglavlju Daniela, predstavlja 1844. godinu; koja je bila kraj „posljednjega” gnjeva od „sedam vremena” protiv južnoga kraljevstva Jude. To je također bio dolazak istražnoga suda i Nebukadnezarova osobnog suda.

Chapter one identifies the history of the three-step testing process, and marks the empowerment of the first angel’s message on August 11, 1840. Chapter four represents the arrival of the first angel’s message at the time of the end in 1798, and is to be laid over chapter one. Chapter four emphasizes the message of the first angel and its warning of approaching judgment, and marks October 22, 1844, and the arrival of the third angel’s message.

Prvo poglavlje utvrđuje povijest trostupanjskog procesa kušanja i označava osnaženje poruke prvoga anđela 11. kolovoza 1840. Četvrto poglavlje predstavlja dolazak poruke prvoga anđela u vrijeme svršetka 1798. godine te ga treba položiti preko prvoga poglavlja. Četvrto poglavlje naglašava poruku prvoga anđela i njezino upozorenje o približavajućem sudu te označava 22. listopada 1844. i dolazak poruke trećega anđela.

Together they represent the beginning of not only Adventism, but also of the United States. Chapters one through three also address the history at the end of Adventism, and the end of the United States. Chapter five, and the testimony of Belshazzar also aligns with those first three chapters.

Zajedno predstavljaju početak ne samo adventizma, nego i Sjedinjenih Država. Prva tri poglavlja također govore o povijesti na kraju adventizma i o kraju Sjedinjenih Država. Peto poglavlje, kao i Belšazarovo svjedočanstvo, također je usklađeno s ta prva tri poglavlja.

Chapter one, aligned with chapter four, represent the movement of the first angel, and the history when the book of Daniel was unsealed at the time of the end in 1798. The message that was then unsealed is symbolized with the vision of the Ulai River, that represents the increase of knowledge contained within chapters seven, eight and nine of Daniel.

Prvo poglavlje, usklađeno s četvrtim poglavljem, predstavlja kretanje prvoga anđela i povijest vremena kada je knjiga proroka Daniela bila otpečaćena u vrijeme svršetka 1798. godine. Poruka koja je tada bila otpečaćena simbolizirana je viđenjem rijeke Ulaj, koje predstavlja porast znanja sadržan u sedmom, osmom i devetom poglavlju Daniela.

In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.

Treće godine kraljevanja kralja Baltazara ukaza mi se viđenje, meni Danielu, poslije onoga koje mi se ukaza isprva. I vidjeh u viđenju; i dogodi se, kad gledah, da bijah u Šušanu, u dvoru, koji je u pokrajini Elamu; i vidjeh u viđenju, i bijah kraj rijeke Ulaja. Daniel 8:1, 2.

Chapters one through three, aligned with chapter five; represent the movement of the third angel, and the history when the book of Daniel was unsealed in 1989. The message that was unsealed then is symbolized with the vision of the Hiddekel River, that represents the increase of knowledge contained within chapters ten, eleven and twelve.

Prva do trećeg poglavlja, usklađena s petim poglavljem, predstavljaju pokret trećega anđela i povijest vremena kada je knjiga proroka Daniela bila otpečaćena 1989. godine. Poruka koja je tada bila otpečaćena simbolizirana je viđenjem rijeke Hiddekel, koje predstavlja umnažanje znanja sadržanoga u desetom, jedanaestom i dvanaestom poglavlju.

And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.

A dvadeset i četvrtoga dana prvoga mjeseca, dok bijah na obali velike rijeke, koja je Hiddekel. Daniel 10,4.

We will continue our consideration of the line of Nebuchadnezzar and Belshazzar in the next article.

U sljedećem ćemo članku nastaviti naše razmatranje loze Nabukodonozora i Baltazara.

“There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

„Potrebno je mnogo pomnije proučavanje Riječi Božje. Osobitu pozornost valja posvetiti Danielu i Otkrivenju kao nikada prije u povijesti našega djela. O rimskoj sili i papinstvu možda ćemo u nekim vidovima imati manje za reći, ali trebamo skrenuti pozornost na ono što su proroci i apostoli napisali pod nadahnućem Duha Božjega. Duh Sveti tako je oblikovao okolnosti, kako pri davanju proročanstva tako i u prikazanim događajima, da pouči kako ljudskog čimbenika treba držati izvan vidokruga, skrivena u Kristu, a Gospodina Boga nebeskoga i Njegov Zakon treba uzvisivati.“

“Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

„Čitajte knjigu proroka Daniela. Dozovite, točku po točku, povijest kraljevstava koja su ondje prikazana. Promatrajte državnike, vijeća, moćne vojske, i vidite kako je Bog djelovao da ponizi oholost ljudi i ljudsku slavu položi u prah. Jedino je Bog prikazan kao velik. U viđenju proroka vidi se kako obara jednoga moćnog vladara i podiže drugoga. On je objavljen kao Vladar svemira, koji upravo namjerava uspostaviti svoje vječno kraljevstvo — Pradavni, živi Bog, Izvor svake mudrosti, Vladar sadašnjosti, Objavitelj budućnosti. Čitajte i razumijte kako je siromašan, kako krhak, kako kratkotrajan, kako sklon zabludi, kako kriv čovjek kada uznosi svoju dušu k taštini.“

“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

„Duh Sveti po Izaiji upućuje nas na Boga, živoga Boga, kao na glavni predmet pozornosti — na Boga kako je objavljen u Kristu. ‘Jer nam se dijete rodilo, sina dobismo; vlast će biti na njegovim plećima, i ime će mu biti: Divni, Savjetnik, Bog silni, Otac vječni, Knez mira’ [Izaija 9,6].”

“The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.

„Svjetlost koju je Daniel primio izravno od Boga dana je osobito za ove posljednje dane. Viđenja koja je vidio na obalama Ulaja i Hiddekelja, velikih rijeka Šinara, sada su u procesu ispunjenja, i svi prorečeni događaji uskoro će se zbiti.״

“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.” Manuscript Releases, volume 16, 333, 334.

„Razmotrite okolnosti židovskoga naroda u vrijeme kada su dana Danielova proročanstva. Izraelci su bili u sužanjstvu, njihov je hram bio razoren, a hramska služba obustavljena. Njihova se vjera bila usredotočila na obrede žrtvenoga sustava. Vanjskim su oblicima pridali presudnu važnost, dok su izgubili duh istinskoga bogoslužja. Njihove su službe bile iskvarene predajama i običajima poganstva, a u vršenju žrtvenih obreda nisu gledali dalje od sjene prema stvarnosti. Nisu razabirali Krista, pravu žrtvu za grijehe ljudi. Gospodin je djelovao da narod odvede u sužanjstvo i da obustavi službe u hramu, kako izvanjski obredi ne bi postali sveukupnost njihove vjere. Njihova su načela i postupci morali biti očišćeni od poganstva. Obredna je služba prestala kako bi se oživjela služba srca. Vanjska je slava bila uklonjena da bi se očitovala duhovna.” Manuscript Releases, svezak 16, 333, 334.