At the “time of the end,” in 1798, the book of Daniel, and more specifically the vision represented by the Ulai River was unsealed. The vision announced the starting of the investigative judgment on October 22, 1844. The verse that became the foundation for that truth is Daniel chapter eight, and verse fourteen. William Miller, the messenger chosen to recognize the unsealing of the message, never fully understood all the truths associated with the vision, but he did fulfill the work which was given to him.

U „vrijeme svršetka“, 1798. godine, knjiga proroka Daniela, a točnije viđenje prikazano uz rijeku Ulai, bila je otpečaćena. Viđenje je objavilo početak istražnog suda 22. listopada 1844. godine. Redak koji je postao temelj te istine jest osmo poglavlje Daniela, četrnaesti redak. William Miller, vjesnik izabran da prepozna otpečaćenje te poruke, nikada nije u potpunosti razumio sve istine povezane s tim viđenjem, ali je ipak ispunio djelo koje mu je bilo dano.

As Miller began his study of the prophetic word, he came to understand certain rules of prophetic interpretation that were identified and established within the Bible. Those rules became encoded and identified as William Miller’s Rules of Interpretation. Those rules are endorsed by inspiration and identified as the rules that will be used by those who announce the starting of the executive judgment at the Sunday law. Miller testified that he began his study of the Bible at the beginning of the Bible and only proceeded onward as he understood what he was then considering. From this approach it is easy to see why the first time-prophecy Miller recognized, that had bearing upon the message he was to identify as being fulfilled in 1844, was the “seven times” of Leviticus twenty-six.

Kad je Miller započeo svoje proučavanje proročke Riječi, došao je do razumijevanja određenih pravila proročkoga tumačenja koja su prepoznata i uspostavljena unutar same Biblije. Ta su pravila postala kodificirana i prepoznata kao Pravila tumačenja Williama Millera. Ta su pravila potvrđena nadahnućem i označena kao pravila kojima će se služiti oni koji objavljuju početak izvršnoga suda kod nedjeljnoga zakona. Miller je posvjedočio da je svoje proučavanje Biblije započeo na početku Biblije i nastavljao dalje samo onako kako je razumijevao ono što je tada razmatrao. Iz takvoga je pristupa lako vidjeti zašto je prvo vremensko proročanstvo koje je Miller prepoznao, a koje je imalo veze s porukom koju je trebao prepoznati kao ispunjenu 1844. godine, bilo „sedam vremena” iz Levitskoga zakonika dvadeset i šest.

Inspiration informs us that the angel Gabriel, along with other holy angels, directed the mind of Miller, just as Gabriel had directed the minds of Daniel, John the revelator and all the prophets of the Bible, for Gabriel had been given the job that Satan forfeited. Gabriel’s job was represented in Satan’s first name, Lucifer, which means light bearer. Gabriel brought the prophetic light to Miller, and in obedience to the light he presented the message that announced the opening of the investigative judgment on October 22, 1844.

Nadahnuće nas obavještava da je anđeo Gabrijel, zajedno s drugim svetim anđelima, usmjeravao Millerov um, kao što je Gabrijel usmjeravao umove Daniela, Ivana Otkrovitelja i svih proroka Biblije, jer je Gabrijelu bila povjerena zadaća koje se Sotona odrekao. Gabrijelova je zadaća bila predočena u Sotoninu prvom imenu, Lucifer, što znači nositelj svjetla. Gabrijel je donio proročku svjetlost Milleru, a on je, u poslušnosti svjetlosti, iznio poruku koja je navijestila otvaranje istražnoga suda 22. listopada 1844.

Hindsight allows those who wish to understand the work of William Miller, to recognize that he was given certain insights to the prophetic word that became keys for his work of assembling the message of the approaching judgment. One of those keys was his recognition that a day represented a year in prophetic application. Another was a prophetic structure which he employed to place and align the lines of prophecy he discovered. That structure was based upon the two satanic powers that brought desolation to God’s people and God’s sanctuary. All of Miller’s discoveries were placed upon the prophetic structure that represented the history of paganism followed by papalism that consecutively trampled down both God’s sanctuary and God’s people from the time of ancient Israel, until the Second coming of Christ.

Retrospektivni uvid omogućuje onima koji žele razumjeti djelo Williama Millera prepoznati da su mu bili dani određeni uvidi u proročku riječ koji su postali ključevima za njegovo djelo sastavljanja poruke o približavajućem sudu. Jedan od tih ključeva bilo je njegovo prepoznavanje da jedan dan u proročkoj primjeni predstavlja jednu godinu. Drugi je bio proročki ustroj koji je upotrijebio kako bi postavio i uskladio crte proročanstva koje je otkrio. Taj je ustroj bio zasnovan na dvjema sotonskim silama koje su donijele pustoš Božjem narodu i Božjem svetištu. Sva Millerova otkrića bila su postavljena na proročki ustroj koji je predstavljao povijest poganstva, a potom papinstva, koje je uzastopno gazilo i Božje svetište i Božji narod od vremena drevnoga Izraela pa sve do Drugoga Kristova dolaska.

That prophetic structure allowed him to accurately identify every truth needed to establish October 22, 1844, as the opening of the judgment. But that truth was limited, for he could not see the third persecuting power that followed paganism and papalism in prophetic history. It was not necessary for him to see that truth, for his work was to announce October 22, 1844, and the light of the third persecuting power would be unsealed after that date.

Ta mu je proročka struktura omogućila da točno prepozna svaku istinu potrebnu za utvrđivanje 22. listopada 1844. kao početka suda. No ta je istina bila ograničena, jer nije mogao vidjeti treću progoniteljsku silu koja je u proročkoj povijesti slijedila poganstvo i papinstvo. Nije bilo potrebno da vidi tu istinu, jer je njegovo djelo bilo navijestiti 22. listopada 1844., a svjetlo o trećoj progoniteljskoj sili trebalo je biti otpečaćeno nakon toga datuma.

In connection with aligning his prophetic understandings upon a structure of the two desolating powers of pagan Rome, followed by papal Rome, was his understanding that the word translated as “the daily,” in the book of Daniel, was a symbol of paganism, and or, pagan Rome. The word “tamid” translated as “the daily” is employed by Daniel five times. It is always used in conjunction with a symbol that Miller correctly understood to represent the papacy. The symbol of the papacy that always occurs in connection with “the daily,” is represented with two symbols. Either way, the two symbols of the papal power, both identify the papacy, yet none-the-less, when Daniel employed the word “tamid” that is translated as “the daily,” it was always used with and before the symbol of the papacy. Miller’s understanding that “the daily,” in the book of Daniel, became the foundation of the structure he saw that was based upon the two desolating powers of paganism followed by papalism. Miller’s identification of “the daily,” as paganism in the book of Daniel was destined to become a giant controversy within Adventism, beginning in Adventism’s second generation, which began in 1888.

U vezi s usklađivanjem svojih proročkih razumijevanja prema strukturi dviju pustošećih sila poganskoga Rima, nakon kojega slijedi papinski Rim, bilo je i njegovo razumijevanje da je riječ prevedena kao „svagdašnja” u Danielovoj knjizi bila simbol poganstva i/ili poganskoga Rima. Riječ „tamid”, prevedena kao „svagdašnja”, Daniel rabi pet puta. Uvijek se rabi u vezi sa simbolom za koji je Miller ispravno razumio da predstavlja papinstvo. Simbol papinstva koji se uvijek pojavljuje u vezi sa „svagdašnjom” prikazan je s dva simbola. Kako god bilo, ta dva simbola papinske vlasti oba označuju papinstvo, no ipak, kada je Daniel rabio riječ „tamid”, prevedenu kao „svagdašnja”, ona je uvijek bila uporabljena sa simbolom papinstva i prije njega. Millerovo razumijevanje „svagdašnje” u Danielovoj knjizi postalo je temelj strukture koju je vidio, a koja se zasnivala na dvjema pustošećim silama: poganstvu, nakon kojega slijedi papinstvo. Millerovo poistovjećivanje „svagdašnje” s poganstvom u Danielovoj knjizi bilo je predodređeno da postane velik prijepor unutar adventizma, počevši od drugoga naraštaja adventizma, koji je započeo 1888. godine.

The first prophetic truth Miller discovered that was a component of the understanding of October 22, 1844, was the “seven times,” of Leviticus twenty-six, and it was the first of Miller’s established truths that was rejected in 1863. That rejection began the first generation of Adventism, when they began wandering through the wilderness of Laodicea. The second generation began at the Minneapolis General Conference in 1888, and in the aftermath of the rebellion that occurred there, the satanic work of rejecting Miller’s identification of “the daily” as paganism began in 1901. The correct understanding of “the daily,” was not fully set aside until after the death of the prophetess, who had identified that the view being promoted in opposition to Miller’s correct view of “the daily,” had been delivered by “angels that were expelled from heaven.” The full rejection took place in the third generation around 1931. The third generation had begun with the publication of the book by W. W. Prescott, titled, The Doctrine of Christ, just after the 1919 Bible Conference. In 1919, the third generation began and continued until the publication of the book, Questions on Doctrine in 1957.

Prva proročka istina koju je Miller otkrio, a koja je bila sastavni dio razumijevanja 22. listopada 1844., bila su „sedam vremena” iz Levitskog zakonika dvadeset i šest, i bila je to prva od Millerovih utvrđenih istina koja je bila odbačena 1863. To odbacivanje označilo je početak prvoga naraštaja adventizma, kada su počeli lutati pustinjom Laodiceje. Drugi naraštaj započeo je na Generalnoj konferenciji u Minneapolisu 1888., a nakon pobune koja se ondje dogodila, sotonsko djelo odbacivanja Millerova poistovjećenja „svagdašnje” s poganstvom započelo je 1901. Ispravno razumijevanje „svagdašnje” nije bilo potpuno odbačeno sve do nakon smrti proročice, koja je ustvrdila da su gledište koje se promicalo nasuprot Millerovu ispravnom shvaćanju „svagdašnje” prenijeli „anđeli koji su bili izbačeni s neba”. Potpuno odbacivanje zbilo se u trećem naraštaju oko 1931. Treći naraštaj započeo je objavljivanjem knjige W. W. Prescotta pod naslovom The Doctrine of Christ, neposredno nakon Biblijske konferencije 1919. godine. Godine 1919. treći je naraštaj započeo i trajao do objavljivanja knjige Questions on Doctrine 1957. godine.

After Miller’s work was established and made plain upon Habakkuk’s two tables (the 1843 and 1850 pioneer charts), the Lord then began to open up the truth that there was another, a third, desolating power that would follow paganism and papalism that would also persecute God’s people.

Nakon što je Millerovo djelo bilo utvrđeno i jasno prikazano na dvije Habakukove ploče (pionirskim kartama iz 1843. i 1850.), Gospodin je tada počeo otkrivati istinu da postoji još jedna, treća, pustošna sila koja će uslijediti nakon poganstva i papinstva te će također progoniti Božji narod.

“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.” Signs of the Times, November 1, 1899.

„Kroz poganstvo, a zatim kroz Papinstvo, Sotona je tijekom mnogih stoljeća izvršavao svoju moć u nastojanju da izbriše s lica zemlje Božje vjerne svjedoke. Pogani i papisti bili su pokretani istim zmajskim duhom. Razlikovali su se jedino u tome što je Papinstvo, pretvarajući se da služi Bogu, bilo opasniji i okrutniji neprijatelj. Posredstvom rimokatolicizma Sotona je zarobio svijet. Ispovjedna Božja crkva bila je pometena u redove te zablude, i više od tisuću godina Božji je narod trpio pod gnjevom zmaja. A kada je Papinstvo, lišeno svoje snage, bilo prisiljeno odustati od progonstva, Ivan je ugledao novu silu kako se uzdiže da odjekne glas zmaja i nastavi isto okrutno i bogohulno djelo. Ta sila, posljednja koja će zaratiti protiv crkve i Božjeg zakona, bila je predočena zvijeri s janjećim rogovima. Zvijeri koje su joj prethodile izišle su iz mora, a ova je izišla iz zemlje, predstavljajući miran uspon naroda koji je njome simboliziran. „Dva roga kao u janjeta“ prikladno predstavljaju narav vlade Sjedinjenih Američkih Država, kako je izražena u njezina dva temeljna načela, republikanizmu i protestantizmu. Ta su načela tajna naše moći i blagostanja kao naroda. Oni koji su prvi našli utočište na obalama Amerike radovali su se što su stigli u zemlju slobodnu od oholih pretenzija papinstva i tiranije kraljevske vlasti. Odlučili su uspostaviti vlast na širokom temelju građanske i vjerske slobode.” Signs of the Times, 1. studenoga 1899.

Miller could not see the third persecuting power, and for this reason his structure was incomplete, though perfectly suited to fulfill his work. Sister White identifies that Miller was God’s chosen messenger, that he had been typified by Elijah and John the Baptist in his work, and by Elisha in his calling to his work, and by Moses in his death. Few in sacred history have inspired commentary that identifies that the angels are waiting by the grave to resurrect them, but this is the commentary of Miller. The fact that his work was limited by the history in which he was raised up is not a derogatory statement of Miller, simply a necessity to recognize, if his work is going to be considered in the true light of God’s prophetic Word.

Miller nije mogao vidjeti treću progoniteljsku silu, i zbog toga je njegova struktura bila nepotpuna, premda savršeno prikladna za ispunjenje njegova djela. Sestra White utvrđuje da je Miller bio Božji izabrani glasnik, da je u svome djelu bio predočen Ilijom i Ivanom Krstiteljem, Elizejem u svome pozivu na djelo, a Mojsijem u svojoj smrti. Malo je onih u svetoj povijesti koji su nadahnuli komentar koji kaže da anđeli čekaju kraj njihova groba da ih uskrsnu, no to je komentar o Milleru. Činjenica da je njegovo djelo bilo ograničeno poviješću u kojoj je bio podignut nije pogrdna izjava o Milleru, nego jednostavno nužnost koju valja priznati ako se njegovo djelo želi razmatrati u pravome svjetlu Božje proročke Riječi.

Miller was given specific, angelic, direction that allowed him to construct a prophetic framework that was based upon the two desolating powers of paganism followed by papalism. For this reason, prophecies that identified history beyond the desolation accomplished by those two powers were misunderstood by Miller. Yet none of those misunderstandings made their way onto the two sacred tables of Habakkuk, where the foundations that were erected through the work of Miller were graphically represented. This is why inspiration could record of the 1843 chart that it was directed by the hand of the Lord.

Milleru je dano posebno, anđeosko, vodstvo koje mu je omogućilo da izgradi proročki okvir utemeljen na dvjema silama pustošenja: najprije poganstvu, a potom papinstvu. Zbog toga su proročanstva koja su upućivala na povijest nakon pustošenja što su ga izvršile te dvije sile Milleru bila pogrešno shvaćena. Ipak, nijedno od tih pogrešnih razumijevanja nije našlo mjesta na dvjema svetim Habakukovim pločama, gdje su temelji podignuti kroz Millerovo djelo bili grafički prikazani. Zato je nadahnuće moglo zabilježiti o karti iz 1843. godine da je bila usmjerena rukom Gospodnjom.

“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

„Gospodin mi je pokazao da je karta iz 1843. bila vođena njegovom rukom i da se nijedan njezin dio ne smije mijenjati; da su brojke bile onakve kakve je on htio. Da je njegova ruka bila nad njima i sakrila pogrešku u nekim brojkama, tako da je nitko nije mogao vidjeti, dok njegova ruka nije bila uklonjena.״

“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

„Tada sam u vezi sa ‘Svakidašnjom’ vidjela da je riječ ‘žrtva’ dodana ljudskom mudrošću i da ne pripada tekstu; te da je Gospod dao ispravno razumijevanje o tome onima koji su objavili vijest o času suda. Kada je postojalo jedinstvo, prije 1844., gotovo su svi bili ujedinjeni u ispravnom razumijevanju ‘Svakidašnje’; ali od 1844., u pomutnji, prihvaćena su druga gledišta, te su uslijedili tama i zbrka.” Review and Herald, November 1, 1850.

The truths assembled by Miller at the direction of angels was directed by the Lord, and within the endorsement of the 1843 chart, inspiration included that Miller’s understanding that “the daily” represented paganism was correct. Five times the Hebrew word “tamid” translated as “the daily,” occurs in the book of Daniel, and it always represents the relationship between the two desolating powers of paganism followed by papalism.

Istine koje je Miller sabrao po uputi anđela bile su usmjerene od Gospodina, a unutar odobrenja karte iz 1843. nadahnuće je uključivalo i to da je Millerovo razumijevanje prema kojem „svagdašnja“ predstavlja poganstvo bilo ispravno. Hebrejska riječ „tamid“, prevedena kao „svagdašnja“, pojavljuje se pet puta u knjizi proroka Daniela i uvijek predstavlja odnos između dviju pustošećih sila: poganstva, a potom papinstva.

Miller’s understanding of “the daily,” as a symbol of paganism, was absolutely essential in the prophetic framework he employed, for the sequential relationship of paganism followed by papalism became his point of reference in aligning all the prophecies he was led to understand.

Millerovo razumijevanje „svagdašnje žrtve” kao simbola poganstva bilo je apsolutno ključno u proročkom okviru kojim se služio, jer je uzastopni odnos poganstva, a zatim papinstva, postao njegovo polazište u usklađivanju svih proročanstava koja je bio naveden razumjeti.

At “the time of the end,” in 1798, the book of Daniel was unsealed, and the primary passage that was what Sister White identified as the “central pillar” and “foundation” of the advent movement, was Daniel chapter eight, and verse fourteen.

U „vrijeme svršetka“, 1798. godine, knjiga proroka Daniela bila je otpečaćena, a glavni odlomak, koji je sestra White prepoznala kao „središnji stup“ i „temelj“ adventnog pokreta, bio je Daniel 8,14.

“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

„Svetopisamski redak koji je, iznad svih drugih, bio i temelj i središnji stup adventne vjere bio je izjava: ‘Do dvije tisuće i tri stotine dana; tada će se Svetište očistiti.’ [Daniel 8:14.]” Velika borba, 409.

Verse fourteen is the answer to verse thirteen, and the answer is meaningless without the context of the question.

Četrnaesti redak odgovor je na trinaesti redak, a odgovor je besmislen bez konteksta pitanja.

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? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Tada sam čuo jednoga sveca gdje govori, i drugi svetac reče onomu svecu koji je govorio: Dokle će trajati viđenje o svagdanjoj žrtvi i o prijestupu pustoši, da se i Svetište i vojska predaju gaženju? A on mi reče: Do dvije tisuće i tri stotine dana; tada će Svetište biti očišćeno. Daniel 8,13.14.

These two verses are the symbol of the increase of knowledge that was produced when the book of Daniel was unsealed at “the time of the end,” in 1798. Verse thirteen, identifies the two desolating powers that Miller formed his prophetic model upon. Miller identified “the daily,” in verse thirteen as paganism, and the “transgression of desolation” as papalism. It is important to recognize that the prophetic model the angels led Miller to recognize, is identified in the two verses that represent the increase of knowledge that arrived in history in 1798. Yet Miller was not given to see the next power to come upon the prophetic stage and persecute God’s people.

Ova dva retka simbol su porasta znanja koji je nastao kada je knjiga Daniela bila otpečaćena u „vrijeme svršetka“, godine 1798. Trinaesti redak prepoznaje dvije sile pustošenja na kojima je Miller izgradio svoj proročki model. Miller je „svagdašnju“ u trinaestom retku poistovjetio s poganstvom, a „prijestup pustoši“ s papinstvom. Važno je prepoznati da je proročki model koji su anđeli naveli Millera da uoči, označen u ta dva retka koji predstavljaju porast znanja što je ušao u povijest 1798. godine. Ipak, Milleru nije bilo dano da vidi sljedeću silu koja će stupiti na proročku pozornicu i progoniti Božji narod.

“I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth. Then I saw the Mother of Harlots; that the mother was not the daughters, but separate and distinct from them. She has had her day, and it is past, and her daughters, the Protestant sects, were the next to come on the stage and act out the same mind that the mother had when she persecuted the saints. I saw that as the mother has been declining in power, the daughters had been growing, and soon they will exercise the power once exercised by the mother.” Spalding and Magan, 1.

„Vidjela sam da je zvijer s dva roga imala zmajeva usta i da je njezina moć bila u njezinoj glavi te da će naredba izaći iz njezinih usta. Tada sam vidjela Majku bludnica; da majka nisu bile kćeri, nego od njih odvojena i različita. Imala je svoj dan, i on je prošao, a njezine kćeri, protestantske sekte, bile su sljedeće koje su stupile na pozornicu i očitovale isti duh koji je majka imala kada je progonila svete. Vidjela sam da su, kako je majka slabjela u moći, kćeri jačale, i uskoro će vršiti moć koju je nekoć vršila majka.” Spalding and Magan, 1.

Miller’s inability to see the third power forced him to make conclusions that were simply wrong. Miller identified the sea beast of Revelation thirteen as pagan Rome and the earth beast as papal Rome. His application of Revelation chapter seventeen, was also flawed by his inability to see prophetic history that extended beyond the second desolating power of papalism. For this reason, when Miller identified the Roman power in Daniel’s prophecy, he treated them as one power that came in two phases. That was and is an accurate application, but it prevented him from understanding the kingdoms of Bible prophecy as anything that reached beyond a fourth kingdom represented by Rome. He saw and identified that the fourth kingdom of Rome had two phases, represented as pagan Rome and papal Rome, but could not see that papal Rome was also the fifth kingdom which was to be followed by a sixth kingdom.

Millerova nesposobnost da vidi treću silu prisilila ga je da donosi zaključke koji su jednostavno bili pogrešni. Miller je morsku zvijer iz trinaestog poglavlja Otkrivenja poistovjetio s poganskim Rimom, a zemaljsku zvijer s papinskim Rimom. I njegova primjena sedamnaestog poglavlja Otkrivenja bila je manjkava zbog njegove nesposobnosti da vidi proročku povijest koja se protezala dalje od druge pustošeće sile papinstva. Iz toga razloga, kada je Miller u Danielovu proročanstvu prepoznao rimsku silu, promatrao ih je kao jednu silu koja dolazi u dvije faze. To je bilo i jest ispravna primjena, ali ga je spriječilo da kraljevstva biblijskog proroštva razumije kao išta što seže dalje od četvrtoga kraljevstva predstavljenog Rimom. Vidio je i prepoznao da četvrto kraljevstvo Rima ima dvije faze, predstavljene kao poganski Rim i papinski Rim, ali nije mogao vidjeti da je papinski Rim također bio peto kraljevstvo, za kojim je trebalo slijediti šesto kraljevstvo.

In Daniel chapter two, the Millerites brought the elements of the fifth kingdom of Bible prophecy together with the fourth kingdom. At the basic level their application was correct, but incomplete, for the first reference of the kingdoms of Bible prophecy must agree with the last reference of the kingdoms of Bible prophecy, because Jesus, as the Alpha and Omega always illustrates the end with the beginning. Unable to see a distinction of two sequential kingdoms made it impossible for Miller to recognize that Revelation chapter twelve, is identifying paganism (the dragon), and the sea beast of Revelation chapter thirteen, as papalism (the beast) and the earth beast of Revelation chapter thirteen as apostate Protestantism (the false prophet).

U drugom poglavlju Danielove knjige mileriti su povezali obilježja petoga kraljevstva biblijskoga proročanstva s četvrtim kraljevstvom. Na osnovnoj je razini njihova primjena bila ispravna, ali nepotpuna, jer se prvo upućivanje na kraljevstva biblijskoga proročanstva mora slagati s posljednjim upućivanjem na kraljevstva biblijskoga proročanstva, budući da Isus, kao Alfa i Omega, uvijek predočuje kraj početkom. Nemogućnost uočavanja razlike između dvaju uzastopnih kraljevstava onemogućila je Milleru da prepozna kako dvanaesto poglavlje Otkrivenja označuje poganstvo (zmaja), a morsku Zvijer iz trinaestoga poglavlja Otkrivenja kao papinstvo (Zvijer), te zemaljsku Zvijer iz trinaestoga poglavlja Otkrivenja kao otpali protestantizam (lažnoga proroka).

Miller was unable to see the dragon, the beast and the false prophet as three consecutive kingdoms in chapters twelve and thirteen of Revelation, and was thus forced by his prophetic logic to assume the two chapters were not a consecutive illustration of the three powers that lead the world to Armageddon. The light Miller was given was the perfect light for his generation, and his generation was tested by that light.

Miller nije bio u stanju vidjeti zmaja, zvijer i lažnoga proroka kao tri uzastopna kraljevstva u dvanaestom i trinaestom poglavlju Otkrivenja te je stoga, prema logici svojega proročkog tumačenja, bio prisiljen pretpostaviti da ta dva poglavlja nisu uzastopni prikaz triju sila koje vode svijet prema Armagedonu. Svjetlo koje je Milleru bilo dano bilo je savršeno svjetlo za njegov naraštaj, i njegov je naraštaj bio iskušan tim svjetlom.

The light of the three desolating powers (the dragon, the beast and the false prophet), was given to Future for America at the “time of the end,” in 1989. The passage of Daniel which was unsealed with the collapse of the Soviet Union in fulfillment of Daniel chapter eleven, and verse forty was the light of the third angel, whereas Miller had been given the light of the first angel. The last six verses of Daniel eleven, were seen to be the foundation and central pillar of the movement of Future for America, and verse forty, of Daniel chapter eleven summarizes that light, just as verses thirteen and fourteen, of Daniel chapter eight summarized the light that was unsealed in the Millerite movement.

Svjetlo o trima pustošnim silama (zmaj, zvijer i lažni prorok) dano je službi Future for America u „vrijeme svršetka”, 1989. godine. Odlomak iz Daniela koji je bio otpečaćen slomom Sovjetskoga Saveza, u ispunjenju Daniela, jedanaestoga poglavlja, i četrdesetoga retka, bio je svjetlo trećega anđela, dok je Milleru bilo dano svjetlo prvoga anđela. Posljednjih šest redaka jedanaestoga poglavlja Daniela prepoznato je kao temelj i središnji stup pokreta Future for America, a četrdeseti redak jedanaestoga poglavlja Daniela sažima to svjetlo, kao što su trinaesti i četrnaesti redak osmoga poglavlja Daniela sažimali svjetlo koje je bilo otpečaćeno u milleritskom pokretu.

And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

A u vrijeme svršetka kralj juga navalit će na njega; a kralj sjevera doći će na njega kao vihor, s kolima i s konjanicima i s mnogim lađama; i ući će u zemlje, i preplavit će ih i prijeći preko njih. Daniel 11:40.

The verse identifies a war that began at the “time of the end” in 1798, between the king of the south and the king of the north. The king of the south represented atheistic France, that delivered the deadly wound to the papacy in that very year. The papacy is there represented as the king of the north. France, prophetically in 1798, was one tenth of the ten kingdoms of Daniel chapter seven. Those ten kingdoms represent pagan Rome, and pagan Rome represents the dragon. The papacy (the king of the north) represents the beast. The verse identifies the king of the north (the papacy), who had been given its deadly wound at the opening of the verse, would ultimately retaliate against the king of the south (the king of atheism). When the papacy did retaliate, the king of atheism had moved from the nation of France, to the confederacy of the Soviet Union. France was one nation, yet when the papacy retaliated against the king of the south in the verse, the king of the south was identified as “countries,” as was the former Soviet Union.

Redak identificira rat koji je započeo u „vrijeme svršetka“ 1798. godine, između kralja juga i kralja sjevera. Kralj juga predstavljao je ateističku Francusku, koja je upravo te godine zadala papinstvu smrtonosnu ranu. Papinstvo je ondje predstavljeno kao kralj sjevera. Francuska je, proročki gledano 1798. godine, bila jedna desetina od deset kraljevstava iz sedmoga poglavlja Danielove knjige. Tih deset kraljevstava predstavljaju poganski Rim, a poganski Rim predstavlja zmaja. Papinstvo (kralj sjevera) predstavlja Zvijer. Redak identificira da će kralj sjevera (papinstvo), kojemu je na početku retka bila zadana smrtonosna rana, na koncu uzvratiti kralju juga (kralju ateizma). Kada je papinstvo doista uzvratilo, kralj ateizma već se bio premjestio iz države Francuske u konfederaciju Sovjetskoga Saveza. Francuska je bila jedna država, no kada je papinstvo u retku uzvratilo kralju juga, kralj juga bio je označen kao „zemlje“, kao što je to bio i nekadašnji Sovjetski Savez.

When the king of the north (the papacy) did retaliate it brought with it “chariots,” “horsemen” and “many ships.” Chariots and horsemen are symbols of military strength, and ships are symbols of economic strength. The power that formed an unholy alliance with the papacy for the purpose of bringing down the Soviet Union was the United States, and the two strengths of the United States in Revelation chapter thirteen, is identified as its ability to force the world to receive the mark of papal authority by the force of arms and economics. Men will be forbidden to buy or sell without the mark, and then further, without the mark, men will be put to death.

Kada je kralj sjevera (papinstvo) uzvratio, sa sobom je donio „kola“, „konjanike“ i „mnoge lađe“. Kola i konjanici simboli su vojne snage, a lađe su simboli gospodarske snage. Sila koja je sklopila nesveti savez s papinstvom radi rušenja Sovjetskog Saveza bile su Sjedinjene Države, a dvije snage Sjedinjenih Država u trinaestom poglavlju Otkrivenja prepoznaju se kao njihova sposobnost da prisile svijet da primi žig papinske vlasti silom oružja i gospodarstva. Ljudima će biti zabranjeno kupovati ili prodavati bez žiga, a zatim će, nadalje, bez žiga ljudi biti pogubljeni.

Verse forty directly identifies the dragon (the king of the south), the beast (the papacy) and the false prophet (the United States). The foundational verse for “the time of the end” in 1989, identifies the three desolating powers that lead the world to Armageddon, just as the foundational verses of the Millerite movement identified the two desolating powers of paganism followed by papalism.

Četrdeseti redak izravno poistovjećuje zmaja (kralja juga), zvijer (papinstvo) i lažnoga proroka (Sjedinjene Države). Temeljni redak za „vrijeme svršetka“ 1989. godine prepoznaje tri pustošeće sile koje vode svijet u Armagedon, upravo kao što su temeljni redci mileritskog pokreta prepoznali dvije pustošeće sile poganstva, za kojima je slijedio papizam.

The verse begins with a battle between the king of the south and the king of the north. In the beginning of the verse (1798), the king of the south prevails, but in the verse, the king of the north retaliates and prevails over the king of the south. The beginning of the verse marks the battle between the king of the north and the king of the south, and in the ending of the message contained in the verse the same battle between the northern and southern kings is illustrated, but with the opposite results. The beginning marked the “time of the end” in 1798, and the ending battle marks the “time of the end” in 1989. The verse contains within its written testimony the signature Alpha and Omega, the beginning and the ending.

Stih započinje sukobom između kralja juga i kralja sjevera. Na početku stiha (1798.) kralj juga odnosi prevagu, ali u stihu kralj sjevera uzvraća i nadvladava kralja juga. Početak stiha označava bitku između kralja sjevera i kralja juga, a u završnom dijelu poruke sadržane u stihu prikazana je ista bitka između sjevernoga i južnoga kralja, ali s oprečnim ishodima. Početak je označio „vrijeme svršetka” 1798. godine, a završna bitka označava „vrijeme svršetka” 1989. godine. Stih u sebi, unutar svoga pisanog svjedočanstva, sadrži potpis Alfa i Omega, početak i svršetak.

The actual history of the verse continues on past the collapse of the Soviet Union in 1989, through to the Sunday law of verse forty-one. At the Sunday law the three-fold union of modern Babylon is brought about by a series of rapid events. Verse forty therefore begins when the deadly wound is delivered in 1798, and the whore of Tyre is forgotten. The history represented by the verse completely ends at the Sunday law of verse forty-one, where the deadly wound is healed and the whore of Tyre is remembered. The signature of the beginning and ending is written not only upon the text found in the verse, but also the complete history represented by the verse. The verse identifies the prophetic framework that is based not upon simply paganism (the dragon) and papalism (the beast), but it identifies the structure of the three desolating powers that lead the world to Armageddon.

Stvarna povijest retka nastavlja se nakon sloma Sovjetskoga Saveza 1989. godine, sve do nedjeljnoga zakona iz četrdeset i prvoga retka. Kod nedjeljnoga zakona trostruko jedinstvo modernoga Babilona uspostavlja se nizom brzih događaja. Četrdeseti redak stoga započinje kada je 1798. godine zadana smrtna rana i bludnica iz Tira biva zaboravljena. Povijest predstavljena tim retkom u potpunosti završava kod nedjeljnoga zakona iz četrdeset i prvoga retka, gdje je smrtna rana izliječena i bludnica iz Tira biva spomenuta. Obilježje početka i svršetka zapisano je ne samo u tekstu koji se nalazi u retku, nego i u cjelokupnoj povijesti koju redak predstavlja. Redak utvrđuje proročki okvir koji se ne temelji samo na poganstvu (zmaj) i papinstvu (zvijer), nego utvrđuje ustroj triju pustošećih sila koje vode svijet k Armagedonu.

Miller’s prophetic framework announced the arrival of God’s investigative judgment, and the prophetic framework of Future for America announces the arrival of God’s executive judgment. At the “time of the end” in 1989, a three-step testing and purification process began when the last six verses of Daniel eleven were unsealed at the collapse of the Soviet Union. The distinction of Miller only seeing paganism and papalism, and not seeing apostate Protestantism, must be understood to rightly understand the vision of the Ulai River that was unsealed in 1798.

Millerov proročki okvir objavio je dolazak Božjeg istražnog suda, a proročki okvir Future for America objavljuje dolazak Božjeg izvršnog suda. U „vrijeme svršetka“ 1989. godine započeo je trostupanjski proces kušnje i pročišćenja kada je pri slomu Sovjetskog Saveza bilo otpečaćeno posljednjih šest redaka jedanaestog poglavlja Daniela. Razliku u tome što je Miller vidio samo poganstvo i papinstvo, a nije vidio otpadnički protestantizam, mora se razumjeti kako bi se ispravno razumjelo viđenje rijeke Ulaj koje je bilo otpečaćeno 1798. godine.

We will continue that consideration in the next article.

S tim razmatranjem nastavit ćemo u sljedećem članku.

“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.

„Nemamo vremena za gubljenje. Pred nama su teška vremena. Svijet je uzburkan ratnim duhom. Uskoro će se odigrati prizori nevolje o kojima se govori u proročanstvima. Proročanstvo u jedanaestom poglavlju Daniela gotovo je doseglo svoje potpuno ispunjenje. Mnogo će se povijesti koja se zbila kao ispunjenje ovoga proročanstva ponoviti.“

“In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’

„U tridesetom retku govori se o sili koja ‘stihovi 30 do 36 citirani’.“

“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

„Prizori slični onima opisanima u ovim riječima odigrat će se.“ Manuscript Releases, broj 13, 394.