Paul’s identification of pagan Rome as the power that restrained the papacy from rising to power in the year 538, became the witness that William Miller recognized that established “the daily,” in the book of Daniel as representing paganism. William Miller’s framework was based upon the two desolating powers of paganism followed by papalism. Miller’s most important discovery in support of that framework was Paul’s testimony in 2 Thessalonians, chapter two, where Paul identifies that the restraint upon the papacy, produced by pagan Rome, would be taken away, in order for the “man of sin” to be placed in the temple of God, showing himself that he is God.
Pavlovo poistovjećivanje poganskoga Rima kao sile koja je sprječavala papinstvo da dođe na vlast godine 538. postalo je svjedočanstvo po kojemu je William Miller prepoznao da „svagdašnja“, u Danielovoj knjizi, predstavlja poganstvo. Okvir Williama Millera temeljio se na dvjema pustošećim silama: poganstvu, a zatim papinstvu. Millerovo najvažnije otkriće u prilog tom okviru bilo je Pavlovo svjedočanstvo u 2. Solunjanima, drugom poglavlju, gdje Pavao utvrđuje da će zapreka papinstvu, koju je stvarao poganski Rim, biti uklonjena, kako bi „čovjek grijeha“ bio postavljen u hram Božji, pokazujući sebe da je Bog.
In the book of Daniel, the symbol of “the daily” representing paganism is always followed by a symbol of the papacy, whether it be represented as the transgression of desolation or the abomination of desolation. Yet in Christ’s warning to the Christians concerning the siege and destruction of Jerusalem that took place during the three-and-a-half years from 66 to 70 AD, Christ referred to “the abomination of desolation, spoken of by Daniel the prophet” as the sign for the Christians that were in Jerusalem to immediately flee. History identifies that the sign was not the symbol of papal Rome, but of pagan Rome. The sign was to be recognized by the faithful, if they were to avoid the siege and destruction. Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan Rome, or papal Rome?
U knjizi proroka Daniela simbol „svagdašnje“ službe, koji predstavlja poganstvo, uvijek je praćen simbolom papinstva, bilo da je ono prikazano kao prijestup pustoši ili kao gnusoba pustoši. Ipak, u Kristovu upozorenju kršćanima glede opsade i razorenja Jeruzalema, koje se zbilo tijekom tri i pol godine od 66. do 70. godine po Kr., Krist je „gnusobu pustoši, o kojoj govori prorok Daniel“ naveo kao znak kršćanima koji su bili u Jeruzalemu da odmah pobjegnu. Povijest utvrđuje da taj znak nije bio simbol papinskoga Rima, nego poganskoga Rima. Znak su vjerni trebali prepoznati ako su htjeli izbjeći opsadu i razorenje. Je li „gnusoba pustoši, o kojoj govori prorok Daniel“, simbol poganskoga Rima ili papinskoga Rima?
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take anything out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day: For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:15–22.
Kada dakle ugledate gnusobu pustoši, o kojoj govori prorok Daniel, gdje stoji na svetome mjestu, (tko čita, neka razumije:) tada neka oni koji budu u Judeji bježe u gore; tko bude na krovu, neka ne silazi da uzme što iz svoje kuće; niti tko bude u polju neka se vraća natrag da uzme svoju odjeću. A jao trudnicama i dojiljama u one dane! Nego molite da vaš bijeg ne bude zimi ni u subotu, jer će tada nastati velika nevolja kakve nije bilo od početka svijeta do sada, niti će je ikada biti. I kad se oni dani ne bi skratili, nijedno tijelo ne bi se spasilo; ali poradi izabranih oni će se dani skratiti. Matej 24:15–22.
Sister White comments on how this warning was fulfilled in the history of the destruction of Jerusalem from 66 through 70 AD, and she identifies that the flag, or the standard of the Roman army, was the sign for the Christians still in Jerusalem to flee. So, was the “abomination of desolation, spoken of by Daniel the prophet,” pagan Rome, or was it papal Rome, as Miller based his framework upon?
Sestra White objašnjava kako se ovo upozorenje ispunilo u povijesti razorenja Jeruzalema od 66. do 70. godine po. Kr., te utvrđuje da je zastava, odnosno stijeg rimske vojske, bio znak kršćanima koji su još bili u Jeruzalemu da pobjegnu. Dakle, je li „grozota pustoši, o kojoj govori prorok Daniel“, bila poganski Rim, ili papinski Rim, kako je Miller utemeljio svoj okvir?
William Miller was led to understand both manifestations of Rome (pagan followed by papal), but he was forced by the history in which he lived, to treat both kingdoms as one kingdom. And of course, they are one kingdom, but they also represent two successive kingdoms. Forced by the prophetic history of 1798, Miller had to address Rome as primarily one kingdom. In 1798, Miller believed Christ’s Second Coming was approximately twenty-five years in the future. He knew full well that papal Rome had received a deadly wound in 1798. For Miller, there were no other earthly kingdoms to follow papal Rome, for Christ was about to return.
William Miller bio je naveden da razumije obje manifestacije Rima (pogansku, a potom papinsku), ali je zbog povijesti u kojoj je živio bio prisiljen oba kraljevstva promatrati kao jedno kraljevstvo. I naravno, ona jesu jedno kraljevstvo, ali također predstavljaju dva uzastopna kraljevstva. Primoran proročkom poviješću 1798. godine, Miller je morao Rimu pristupiti ponajprije kao jednom kraljevstvu. Godine 1798. Miller je vjerovao da je Kristov drugi dolazak približno dvadeset i pet godina u budućnosti. Vrlo je dobro znao da je papinski Rim 1798. godine zadobio smrtonosnu ranu. Za Millera nije bilo drugih zemaljskih kraljevstava koja bi slijedila papinski Rim, jer se Krist upravo spremao vratiti.
In the history where Miller was located, he understood the statue of chapter two of Daniel, represented four earthly kingdoms, for that was what Daniel testified to.
U povijesti u kojoj se Miller nalazio, razumio je da kip iz drugog poglavlja Daniela predstavlja četiri zemaljska kraljevstva, jer je to ono o čemu je Daniel svjedočio.
And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:40, 41.
I četvrto će kraljevstvo biti jako kao željezo; jer kao što željezo sve razbija i savladava, tako će i ono, kao željezo koje sve to satire, sve razbiti i zdrobiti. A što si vidio stopala i prste, dijelom od lončarske gline, a dijelom od željeza, kraljevstvo će biti razdijeljeno; ali će u njemu biti nešto od snage željeza, jer si vidio željezo pomiješano s kaljavom glinom. Daniel 2:40, 41.
Miller understood that there were only four kingdoms, and the fourth and final kingdom was Rome, which he knew from history was pagan Rome followed by papal Rome. The fourth kingdom for Miller, in agreement with Daniel’s word, was “divided,” but for Miller the division only represented a distinction between the literal and spiritual aspects of the kingdom of Rome. He was correct, but his understanding was limited.
Miller je razumio da su postojala samo četiri kraljevstva te da je četvrto i posljednje kraljevstvo bio Rim, za koji je iz povijesti znao da je to bio poganski Rim, a potom papinski Rim. Četvrto je kraljevstvo za Millera, u skladu s Danielovom riječju, bilo „razdijeljeno“, ali za Millera je ta podjela predstavljala samo razliku između doslovnih i duhovnih aspekata rimskoga kraljevstva. Bio je u pravu, ali je njegovo razumijevanje bilo ograničeno.
Miller did not see that the division of pagan and papal Rome, was based upon the division that Paul was raised up to identify. Paul (and John the Baptist), identified that at the time period of the cross literal was to transition into spiritual. Without that understanding Miller was forced to accept that Rome was essentially one kingdom that had two phases. And of course, he was correct (but limited). He could not see that spiritual Rome was represented by literal Babylon, for spiritual Rome (the papacy) is also spiritual Babylon.
Miller nije uvidio da se podjela na poganski i papinski Rim temeljila na podjeli koju je Pavao bio podignut prepoznati. Pavao je (zajedno s Ivanom Krstiteljem) prepoznao da je u vremenskom razdoblju križa doslovno trebalo prijeći u duhovno. Bez toga razumijevanja Miller je bio prisiljen prihvatiti da je Rim u biti jedno kraljevstvo koje je imalo dvije faze. I, naravno, bio je u pravu (ali ograničeno). Nije mogao uvidjeti da je duhovni Rim bio prikazan doslovnim Babilonom, jer je duhovni Rim (papinstvo) također duhovni Babilon.
Literal Babylon, as the first of four kingdoms in Daniel two, would typify the fourth kingdom, for the first always typifies the last. Pagan Rome had been typified by Babylon, but both pagan Rome and Babylon typified spiritual Rome (the papacy). The papacy therefore was the fifth kingdom, and it was represented by Babylon. This is a basic reason why Sister White compares the captivity of literal Israel in Babylon for seventy years, with the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years.
Doslovni Babilon, kao prvo od četiri kraljevstva u Danielu dva, predoznačivao bi četvrto kraljevstvo, jer prvo uvijek predoznačuje posljednje. Poganski Rim bio je predoznačen Babilonom, ali su i poganski Rim i Babilon predoznačivali duhovni Rim (papinstvo). Papinstvo je stoga bilo peto kraljevstvo i bilo je predstavljeno Babilonom. To je temeljni razlog zašto sestra White uspoređuje sužanjstvo doslovnoga Izraela u Babilonu tijekom sedamdeset godina sa sužanjstvom duhovnoga Izraela u duhovnom Babilonu tijekom tisuću dvjesto i šezdeset godina.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
„Božja crkva na zemlji doista je bila u sužanjstvu tijekom toga dugog razdoblja neprekidnoga progonstva, kao što su i sinovi Izraelovi bili držani u sužanjstvu u Babilonu za vrijeme izgnanstva.“ Proroci i kraljevi, 714.
Miller therefore had no problem interchanging prophetic fulfillments that more specifically identified pagan Rome, with papal Rome. We will provide examples of this as we continue, but if we understand that Miller viewed pagan and papal Rome as one kingdom, we can understand why Miller would have no problem with Jesus referencing the “abomination of desolation, spoken of by Daniel the prophet,” as a fulfillment of pagan Rome, while still understanding the expression of the “abomination of desolation,” in the book of Daniel as a symbol of papal Rome. Miller could not see the three desolating powers, and for this reason his prophetic framework was limited, though accurate.
Stoga Miller nije imao nikakvih poteškoća u međusobnom zamjenjivanju proročkih ispunjenja koja su određenije označavala poganski Rim s papinskim Rimom. Primjere toga navest ćemo kako budemo nastavili, no ako razumijemo da je Miller poganski i papinski Rim promatrao kao jedno kraljevstvo, možemo razumjeti zašto Miller nije imao nikakvih poteškoća s time da Isusovo upućivanje na „gnusobu pustoši, o kojoj govori prorok Daniel“ shvati kao ispunjenje koje se odnosi na poganski Rim, a da pritom izraz „gnusoba pustoši“ u knjizi proroka Daniela i dalje razumije kao simbol papinskog Rima. Miller nije mogao razabrati tri sile koje pustoše, i zbog toga je njegov proročki okvir bio ograničen, premda točan.
But how are we to understand the discrepancy of the historical fulfillment of 66 AD, when pagan Rome placed its standards in the sacred precincts of the temple in fulfillment of Christ’s prediction? Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan or papal Rome? The answer to that dilemma is fairly simple when you recognize three desolating powers, instead of two. We should begin with Sister White’s commentary on the fulfillment of Christ’s prediction of the destruction of Jerusalem.
No kako trebamo razumjeti nepodudarnost povijesnog ispunjenja 66. godine po Kr., kada je poganski Rim postavio svoje stijegove u svete prostore hrama u ispunjenju Kristova proročanstva? Je li „grozota pustoši, o kojoj govori prorok Daniel“, simbol poganskoga ili papinskoga Rima? Odgovor na tu dvojbu prilično je jednostavan kada prepoznate tri sile koje pustoše, umjesto dvije. Trebamo započeti komentarom sestre White o ispunjenju Kristova proročanstva o razorenju Jeruzalema.
“In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
„U židovskom razapinjanju Krista bilo je sadržano razorenje Jeruzalema. Krv prolivena na Kalvariji bila je teret koji ih je potonuo u propast za ovaj svijet i za svijet koji dolazi. Tako će biti i u velikom završnom danu, kada sud padne na odbacitelje Božje milosti. Krist, njihova stijena spoticanja, tada će im se pokazati kao osvetnička gora. Slava Njegova lica, koja je pravednima život, bezbožnima će biti oganj koji proždire. Zbog odbačene ljubavi, prezrene milosti, grešnik će biti uništen.“
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.
„Mnogim slikovitim prikazima i ponovljenim upozorenjima Isus je pokazao kakav će biti ishod za Židove zbog odbacivanja Sina Božjega. Ovim se riječima obraćao svima u svakome naraštaju koji ga odbijaju primiti kao svoga Otkupitelja. Svako upozorenje vrijedi za njih. Oskvrnuti hram, neposlušni sin, lažni vinogradari, prezrivi graditelji imaju svoju usporedbu u iskustvu svakoga grešnika. Ne pokaje li se, sudbina koju su oni predoznačili bit će njegova.” Čežnja vjekova, 600.
When Paul identified the transition from literal to spiritual, he identifies that it occurred during the time period of the cross, and it should be noted that the destruction of Jerusalem is directly associated with the cross. The destruction of literal Jerusalem which was first accomplished by literal Babylon was accomplished a last time by literal Rome, for Jesus always represents the end with the beginning. The trampling down of the sanctuary and the host that began with the pagan power of Babylon, ended with the pagan power of Rome.
Kad je Pavao označio prijelaz s doslovnoga na duhovno, naznačio je da se on dogodio u vremenskom razdoblju križa, te valja zapaziti da je razorenje Jeruzalema izravno povezano s križem. Razorenje doslovnoga Jeruzalema, koje je prvi put izvršio doslovni Babilon, posljednji je put izvršio doslovni Rim, jer Isus uvijek predstavlja svršetak početkom. Pogaženje Svetišta i vojske, koje je započelo s poganskom silom Babilona, završilo je s poganskom silom Rima.
The spiritual trampling down of spiritual Jerusalem was accomplished by papal Rome and both of those periods of trampling down (literal and spiritual) typify the trampling down of God’s people by the third desolating power, which in terms of Rome is called modern Rome.
Duhovno gaženje duhovnog Jeruzalema izvršio je papski Rim, a oba ta razdoblja gaženja (doslovno i duhovno) predstavljaju predsliku gaženja Božjega naroda od strane treće sile pustošenja, koja se, u smislu Rima, naziva suvremeni Rim.
There are three desolating powers that each persecute God’s people. The dragon of paganism, followed by the sea beast of Catholicism, that is followed by the earth beast of the United States (the false prophet). Paganism was represented by various pagan powers that trampled down literal Israel. Papalism then trampled down spiritual Israel for twelve hundred and sixty years from 538 to 1798. The three-fold union of the dragon, the beast and the false prophet is modern Rome and it also tramples down God’s people during the “hour” of the Sunday law crisis. The three desolating powers of the dragon, the beast and the false prophet are also represented as pagan Rome, papal Rome and modern Rome.
Postoje tri pustošne sile od kojih svaka progoni Božji narod. Zmaj poganstva, zatim zvijer iz mora katolicizma, nakon koje slijedi zvijer iz zemlje Sjedinjenih Država (lažni prorok). Poganstvo je bilo predstavljeno raznim poganskim silama koje su gazile doslovni Izrael. Papinstvo je potom gazilo duhovni Izrael tisuću dvjesto šezdeset godina, od 538. do 1798. Trostruki savez zmaja, zvijeri i lažnog proroka jest suvremeni Rim, i on također gazi Božji narod tijekom „sata” krize nedjeljnog zakona. Tri pustošne sile zmaja, zvijeri i lažnog proroka također su predstavljene kao poganski Rim, papinski Rim i suvremeni Rim.
In terms of Revelation seventeen paganism is the first four kings, the fifth king is the papacy and the sixth, seventh and eighth kings is the three-fold union of modern Rome.
U smislu sedamnaestog poglavlja Otkrivenja, poganstvo su prva četiri kralja, peti kralj jest papinstvo, a šesti, sedmi i osmi kralj trostruki su savez suvremenog Rima.
And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:10, 11.
I ima sedam kraljeva: pet ih je palo, jedan jest, a drugi još nije došao; i kad dođe, treba ostati kratko vrijeme. A zvijer koja bijaše, i nije, i sama je osmi, i od sedmorice je, i odlazi u propast. Otkrivenje 17,10.11.
In terms of Daniel chapter two, paganism is all four kingdoms from literal Babylon to literal Rome. Spiritual Babylon is the papacy (the head of gold), and the three-fold union of the dragon, the beast, and the false prophet (modern Rome), is represented by the three-fold union of spiritual Medo-Persia, spiritual Greece, and spiritual Rome (whose deadly wound is healed).
U smislu drugoga poglavlja Daniela, poganstvo obuhvaća sva četiri kraljevstva, od doslovnoga Babilona do doslovnoga Rima. Duhovni Babilon jest papinstvo (glava od zlata), a trostruki savez zmaja, zvijeri i lažnoga proroka (moderni Rim) predstavljen je trostrukim savezom duhovne Medo-Perzije, duhovne Grčke i duhovnoga Rima (čija je smrtna rana izliječena).
When Jesus referred to the “abomination of desolation, spoken of by Daniel the prophet,” he was identifying a specific “sign” that Christians must recognize in each of the three Rome’s. Pagan Rome, papal Rome and modern Rome all persecute God’s people. That persecution is represented prophetically as trampling down the sanctuary and host. Jesus provided a warning of the approach of that persecution for each of the three periods of persecutions. When the “sign” of Rome’s authority was placed within the sanctuary, the time to flee Jerusalem had arrived. Jesus was not using Daniel’s expression of the “abomination of desolation,” as a symbol of an earthly power, but as a symbol of the sign that Christians needed to recognize.
Kada je Isus govorio o „gnusobi pustoši, o kojoj je govorio prorok Daniel“, ukazivao je na određeni „znak“ koji kršćani moraju prepoznati u svakom od tri Rima. Poganski Rim, papinski Rim i suvremeni Rim svi progone Božji narod. Taj je progon proročki prikazan kao gaženje Svetišta i vojske. Isus je dao upozorenje na približavanje toga progona za svako od ta tri razdoblja progonstva. Kada je „znak“ rimske vlasti bio postavljen u Svetištu, došlo je vrijeme da se pobjegne iz Jeruzalema. Isus nije upotrijebio Danielov izraz „gnusoba pustoši“ kao simbol zemaljske sile, nego kao simbol znaka koji su kršćani trebali prepoznati.
“Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. Throughout the land of Judea, as well as in Jerusalem itself, the signal for flight must be immediately obeyed. He who chanced to be upon the housetop must not go down into his house, even to save his most valued treasures. Those who were working in the fields or vineyards must not take time to return for the outer garment laid aside while they should be toiling in the heat of the day. They must not hesitate a moment, lest they be involved in the general destruction.” The Great Controversy, 25.
„Isus je učenicima koji su ga slušali objavio sudove koji su se trebali oboriti na otpali Izrael, a osobito odmazdnu osvetu koja će ih stići zbog njihova odbacivanja i razapinjanja Mesije. Nepogrešivi znakovi prethodit će tom strašnom vrhuncu. Užasavani čas doći će iznenada i brzo. A Spasitelj je upozorio svoje sljedbenike: ‘Kad dakle vidite grozotu pustoši, o kojoj govori prorok Daniel, gdje stoji na svetome mjestu — tko čita, neka razumije — tada oni koji budu u Judeji neka bježe u gore.’ Matej 24:15, 16; Luka 21:20, 21. Kad se idolopoklonički rimski barjaci podignu na svetome tlu, koje se protezalo nekoliko stadija izvan gradskih zidina, tada su Kristovi sljedbenici trebali naći sigurnost u bijegu. Kad se opazi znak upozorenja, oni koji žele izbjeći moraju bez odgode postupiti. Po svoj zemlji judejskoj, kao i u samom Jeruzalemu, znak za bijeg mora se odmah poslušati. Onaj tko se zatekne na krovu ne smije sići u svoju kuću, čak ni da spasi svoje najvrjednije blago. Oni koji budu radili u poljima ili vinogradima ne smiju uzimati vremena da se vrate po gornju haljinu odloženu dok su radili na dnevnoj žezi. Ne smiju oklijevati ni trenutka, da ne bi bili zahvaćeni općim uništenjem.” Velika borba, 25.
In the passage Sister White identifies the “abomination of desolation,” as an “unmistakable sign,” that was represented by the “idolatrous standards of the Romans,” which they set “up in the holy ground” of the sanctuary. Jesus was not using the “abomination of desolation” to represent either power of pagan or papal Rome, but as a “sign.” When the “sign” was placed in the holy ground of the temple, the Christians were to flee from Jerusalem “lest they be involved in the general destruction.” Sister White goes further later on in the same passage and identifies that the prophecy of Christ that identified the destruction had more than one fulfillment.
U tom odlomku sestra White prepoznaje „grozotu pustoši“ kao „nepogrešiv znak“, koji je bio predočen „idolopokloničkim rimskim stijegovima“, što su ih oni postavili „na svetome tlu“ Svetišta. Isus nije upotrijebio „grozotu pustoši“ da bi njome predstavljao bilo koju silu poganskoga ili papinskoga Rima, nego kao „znak“. Kada je „znak“ bio postavljen na svetome tlu Hrama, kršćani su trebali pobjeći iz Jeruzalema „da ne bi bili zahvaćeni općim razorenjem“. Sestra White ide dalje kasnije u istom odlomku i utvrđuje da je Kristovo proročanstvo, koje je označilo razorenje, imalo više od jednog ispunjenja.
“The Saviour’s prophecy concerning the visitation of judgments upon Jerusalem is to have another fulfillment, of which that terrible desolation was but a faint shadow. In the fate of the chosen city we may behold the doom of a world that has rejected God’s mercy and trampled upon His law. Dark are the records of human misery that earth has witnessed during its long centuries of crime. The heart sickens, and the mind grows faint in contemplation. Terrible have been the results of rejecting the authority of Heaven. But a scene yet darker is presented in the revelations of the future. The records of the past,—the long procession of tumults, conflicts, and revolutions, the ‘battle of the warrior … with confused noise, and garments rolled in blood’ (Isaiah 9:5),—what are these, in contrast with the terrors of that day when the restraining Spirit of God shall be wholly withdrawn from the wicked, no longer to hold in check the outburst of human passion and satanic wrath! The world will then behold, as never before, the results of Satan’s rule.
„Spasiteljevo proročanstvo o pohodu sudova na Jeruzalem treba imati još jedno ispunjenje, od kojega je ono strašno opustošenje bilo tek blijeda sjena. U sudbini izabranoga grada možemo promatrati osudu svijeta koji je odbacio Božje milosrđe i pogazio Njegov zakon. Mračni su zapisi o ljudskoj bijedi kojima je zemlja svjedočila tijekom svojih dugih stoljeća zločina. Srce se razbolijeva, a um klone pri njihovu promatranju. Strašne su bile posljedice odbacivanja autoriteta Neba. Ali u objavama budućnosti prikazan je još mračniji prizor. Zapisi prošlosti — duga povorka meteža, sukoba i revolucija, „boj ratnikov … s metežnom bukom i haljine u krvi valjane” (Izaija 9,5) — što su oni u usporedbi s užasima onoga dana kada će obuzdavajući Božji Duh biti potpuno povučen od bezbožnika, da više ne zadržava izbijanje ljudskih strasti i sotonskoga gnjeva! Tada će svijet, kao nikada prije, promatrati posljedice Sotonine vladavine.“
“But in that day, as in the time of Jerusalem’s destruction, God’s people will be delivered, everyone that shall be found written among the living. Isaiah 4:3. Christ has declared that He will come the second time to gather His faithful ones to Himself: ‘Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’ Matthew 24:30, 31. Then shall they that obey not the gospel be consumed with the spirit of His mouth and be destroyed with the brightness of His coming. 2 Thessalonians 2:8. Like Israel of old the wicked destroy themselves; they fall by their iniquity. By a life of sin, they have placed themselves so out of harmony with God, their natures have become so debased with evil, that the manifestation of His glory is to them a consuming fire.
„Ali u onaj dan, kao i u vrijeme razorenja Jeruzalema, Božji će narod biti izbavljen, svaki koji se nađe zapisan među živima. Izaija 4,3. Krist je objavio da će doći drugi put da svoje vjerne okupi k sebi: ‘Tada će proplakati sva plemena zemaljska i ugledat će Sina Čovječjega gdje dolazi na oblacima nebeskim sa silom i velikom slavom. I poslat će anđele svoje uz silan zvuk trube, i sabrat će njegove izabranike od četiri vjetra, s jednoga kraja nebesa do drugoga.’ Matej 24,30.31. Tada će oni koji se ne pokoravaju evanđelju biti uništeni dahom njegovih usta i zatrti sjajem njegova dolaska. 2 Solunjanima 2,8. Kao i Izrael nekoć, bezbožnici sami sebe uništavaju; padaju zbog svoje bezakonitosti. Životom u grijehu doveli su se u takav nesklad s Bogom, njihova je narav tolikim zlom postala tako izopačena, da im je očitovanje njegove slave oganj koji proždire.“
“Let men beware lest they neglect the lesson conveyed to them in the words of Christ. As He warned His disciples of Jerusalem’s destruction, giving them a sign of the approaching ruin, that they might make their escape; so He has warned the world of the day of final destruction and has given them tokens of its approach, that all who will may flee from the wrath to come. Jesus declares: ‘There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations.’ Luke 21:25; Matthew 24:29; Mark 13:24–26; Revelation 6:12–17. Those who behold these harbingers of His coming are to ‘know that it is near, even at the doors.’ Matthew 24:33. ‘Watch ye therefore,’ are His words of admonition. Mark 13:35. They that heed the warning shall not be left in darkness, that that day should overtake them unawares. But to them that will not watch, ‘the day of the Lord so cometh as a thief in the night.’ 1 Thessalonians 5:2–5.” The Great Controversy, 36, 37.
„Neka se ljudi čuvaju da ne zanemare pouku prenesenu u Kristovim riječima. Kao što je svoje učenike upozorio na razorenje Jeruzalema, dajući im znak približavanja propasti da bi mogli izbjeći; tako je upozorio i svijet na dan konačnog uništenja te im dao znakove njegova približavanja, da svi koji hoće mogu pobjeći od gnjeva koji dolazi. Isus objavljuje: ‘I bit će znakova na suncu, i na mjesecu, i na zvijezdama; a na zemlji tjeskoba narodâ.’ Luka 21:25; Matej 24:29; Marko 13:24–26; Otkrivenje 6:12–17. Oni koji promatraju ove vjesnike Njegova dolaska trebaju ‘znati da je blizu, pred vratima.’ Matej 24:33. ‘Bdijte dakle’, riječi su Njegove opomene. Marko 13:35. Oni koji poslušaju upozorenje neće biti ostavljeni u tami da ih onaj dan zatekne nespremne. Ali onima koji neće bdjeti, ‘dan Gospodnji dolazi kao tat u noći.’ 1 Solunjanima 5:2–5.” Velika borba, 36, 37.
When Sister White wrote these words there was still to be a future fulfillment of the destruction of Jerusalem. The retributive judgment that is carried out against modern Rome (the dragon, the beast and the false prophet), at the end of the world represents the final fall of spiritual Babylon, but spiritual Babylon (the papacy) already fell once in 1798. The destruction of Jerusalem represents God’s retributive judgment upon an apostate church.
Kad je sestra White napisala ove riječi, tek je trebalo uslijediti buduće ispunjenje razorenja Jeruzalema. Kazneni sud koji se izvršava nad suvremenim Rimom (zmajem, zvijeri i lažnim prorokom) na svršetku svijeta predstavlja konačan pad duhovnog Babilona, ali duhovni Babilon (papinstvo) već je jednom pao 1798. godine. Razorenje Jeruzalema predstavlja Božji kazneni sud nad otpalu Crkvom.
The destruction of Jerusalem in the three and a half years from 66 AD to 70 AD typifies the destruction of God’s retributive judgment at the end of the world that is brought upon modern Rome (the dragon, the beast and the false prophet). The siege and destruction of Jerusalem, which was accomplished by paganism from 66 AD unto 70 AD, lasted exactly three and a half years.
Razorenje Jeruzalema tijekom tri i pol godine, od 66. po Kr. do 70. po Kr., predslikava razorno djelovanje Božjeg odmazdnog suda na svršetku svijeta, koje će se izvršiti nad suvremenim Rimom (zmajem, Zvijeri i lažnim prorokom). Opsada i razorenje Jeruzalema, što ih je izvršilo poganstvo od 66. po Kr. do 70. po Kr., trajali su točno tri i pol godine.
The siege and destruction of spiritual Jerusalem which was accomplished by papalism lasted three and a half prophetic years, from 538 unto 1798. Those two illustrations typify the siege and destruction of Jerusalem in the “hour” of the Sunday law crisis that is brought about by modern Rome. The last of the three destructions of Jerusalem is reversed, as represented in the book of Daniel.
Opsada i razaranje duhovnog Jeruzalema, koje je izvršio papizam, trajalo je tri i pol proročke godine, od 538. do 1798. Te dvije ilustracije predočuju opsadu i razaranje Jeruzalema u „času” krize nedjeljnog zakona koju izaziva suvremeni Rim. Posljednje od triju razaranja Jeruzalema biva obrnuto, kako je prikazano u knjizi Daniela.
The book of Daniel begins with Babylon conquering and destroying Jerusalem and it ends with Babylon’s destruction and Jerusalem’s victory. In each of the three battles, there was a sign given to Christians that informed them to flee from the coming warfare. In AD 66, it was when the armies of pagan Rome placed their standards (their battle flags) in the sacred ground of the sanctuary. In the year 538, it was when the “man of sin” was revealed, sitting in the temple of God (the Christian church), showing himself that he was God, when he passed a Sunday law at the Counsel of Orleans in that year. Sunday enforcement is what the papacy identifies as the proof of their authority over the Christian world, for they argue (correctly) that there is no support for Sunday worship in God’s Word, and the fact that they instituted Sunday as the day of worship in Christianity is proof that the authority of their pagan traditions and customs are above the Bible.
Knjiga proroka Daniela započinje time što Babilon osvaja i razara Jeruzalem, a završava uništenjem Babilona i pobjedom Jeruzalema. U svakoj od te tri bitke bio je dan znak kršćanima koji ih je upozoravao da pobjegnu od nadolazećega rata. Godine 66. po. Kr. to je bilo kada su vojske poganskoga Rima postavile svoje znakove (svoje ratne zastave) na svetome tlu Svetišta. Godine 538. to je bilo kada se otkrio „čovjek grijeha“, sjedeći u hramu Božjemu (kršćanskoj crkvi), pokazujući sebe da je Bog, kada je te godine na Koncilu u Orléansu donio zakon o nedjelji. Nametanje svetkovanja nedjelje ono je što papinstvo označuje kao dokaz svoje vlasti nad kršćanskim svijetom, jer oni tvrde (ispravno) da u Božjoj Riječi nema potpore za svetkovanje nedjelje, te da je činjenica što su oni uveli nedjelju kao dan bogoslužja u kršćanstvu dokaz da je autoritet njihovih poganskih predaja i običaja iznad Biblije.
In the year 538, Christians were to separate from the Roman church, not simply because it was not truly a Christian church, but also because the sign of papal authority had been placed in the sacred grounds of God’s church. Sister White identifies the separation process of that history that began the period when God’s church fled into the wilderness for twelve hundred and sixty years.
Godine 538. kršćani su se trebali odvojiti od Rimske crkve, ne samo zato što ona nije bila istinski kršćanska crkva, nego i zato što je znak papinske vlasti bio postavljen na svetom tlu Božje crkve. Sestra White prepoznaje proces odvajanja u toj povijesti koji je označio početak razdoblja kada je Božja crkva pobjegla u pustinju na tisuću dvjesto i šezdeset godina.
“But there is no union between the Prince of light and the prince of darkness, and there can be no union between their followers. When Christians consented to unite with those who were but half converted from paganism, they entered upon a path which led further and further from the truth. Satan exulted that he had succeeded in deceiving so large a number of the followers of Christ. He then brought his power to bear more fully upon these, and inspired them to persecute those who remained true to God. None understood so well how to oppose the true Christian faith as did those who had once been its defenders; and these apostate Christians, uniting with their half-pagan companions, directed their warfare against the most essential features of the doctrines of Christ.
„Ali nema zajedništva između Kneza svjetlosti i kneza tame, niti može biti zajedništva između njihovih sljedbenika. Kad su kršćani pristali ujediniti se s onima koji su bili tek napola obraćeni iz poganstva, stupili su na put koji ih je vodio sve dalje i dalje od istine. Sotona je likovao što je uspio prevariti tako velik broj Kristovih sljedbenika. Tada je još potpunije usmjerio svoju moć na njih i nadahnuo ih da progone one koji su ostali vjerni Bogu. Nitko nije tako dobro razumio kako se suprotstaviti pravoj kršćanskoj vjeri kao oni koji su nekoć bili njezini branitelji; a ti otpadnički kršćani, sjedinivši se sa svojim polupoganskim drugovima, usmjerili su svoj rat protiv najbitnijih obilježja Kristova nauka.
“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.
„Bila je potrebna očajnička borba da bi oni koji su htjeli ostati vjerni čvrsto stajali protiv prijevara i gnusoba koje su bile zaodjenute u svećeničko ruho i uvedene u Crkvu. Biblija nije bila prihvaćena kao mjerilo vjere. Nauka o vjerskoj slobodi nazivana je krivovjerjem, a njezini su zagovornici bili omraženi i proskribirani.
“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45.
„Nakon dugoga i žestokoga sukoba, vjerni malobrojni odlučili su raskinuti svako zajedništvo s otpalom crkvom ako se ona i dalje bude odbijala osloboditi laži i idolopoklonstva. Uvidjeli su da je odvajanje prijeka nužnost ako žele biti poslušni Božjoj riječi. Nisu se usuđivali trpjeti zablude pogubne za vlastite duše niti pružiti primjer koji bi ugrozio vjeru njihove djece i djece njihove djece. Da bi osigurali mir i jedinstvo, bili su spremni na svaki ustupak koji je u skladu s vjernošću Bogu; ali osjećali su da bi čak i mir bio preskupo plaćen žrtvovanjem načela. Ako se jedinstvo može postići samo kompromisom istine i pravednosti, neka onda bude razdvajanja, pa i rata.” Velika borba, 45.
We will continue these thoughts in the next article.
Nastavit ćemo ove misli u sljedećem članku.
“Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?
„Vječnost se proteže pred nama. Zastor se upravo sprema podići. Mi koji zauzimamo ovaj svečani, odgovorni položaj, što činimo, o čemu razmišljamo, da se držimo svoje sebične ljubavi prema lagodnosti, dok duše oko nas propadaju? Jesu li naša srca postala posve bešćutna? Zar ne možemo osjetiti ili razumjeti da imamo posao koji trebamo obaviti za spasenje drugih? Braćo, pripadate li onoj skupini koja imajući oči ne vidi i imajući uši ne čuje? Je li uzalud što vam je Bog dao spoznaju svoje volje? Je li uzalud što vam je slao opomenu za opomenom? Vjerujete li objavama vječne istine o onome što će uskoro doći na zemlju, vjerujete li da Božji sudovi vise nad narodom, a možete li i dalje sjediti u lagodnosti, lijeni, nemarni, skloni užicima?“
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains. And now, instead of seeking expensive dwellings here, we should be preparing to move to a better country, even a heavenly. Instead of spending our means in self-gratification, we should be studying to economize. Every talent lent of God should be used to His glory in giving the warning to the world. God has a work for His colaborers to do in the cities. Our missions must be sustained; new missions must be opened. To carry forward this work successfully will require no small outlay. Houses of worship are needed, where the people may be invited to hear the truths for this time. For this very purpose, God has entrusted a capital to His stewards. Let not your property be tied up in worldly enterprises, so that this work shall be hindered. Get your means where you can handle it for the benefit of the cause of God. Send your treasures before you into heaven.” Testimonies, volume 5, 464.
„Sada nije vrijeme da Božji narod usmjerava svoje osjećaje ili skuplja svoje blago u svijetu. Vrijeme nije daleko kada ćemo, poput ranih učenika, biti prisiljeni potražiti utočište na pustim i osamljenim mjestima. Kao što je opsada Jeruzalema od strane rimskih vojski bila znak za bijeg judejskim kršćanima, tako će i preuzimanje vlasti od strane našega naroda u dekretu kojim se nameće papinska subota biti upozorenje nama. Tada će biti vrijeme da napustimo velike gradove, pripremajući se da napustimo i manje te pođemo u povučene domove na skrovitim mjestima među planinama. A sada, umjesto da ovdje tražimo skupe stanove, trebali bismo se pripremati za preseljenje u bolju zemlju, to jest nebesku. Umjesto da trošimo svoja sredstva na ugađanje sebi, trebali bismo učiti štedjeti. Svaki dar koji je Bog povjerio treba biti upotrijebljen na Njegovu slavu u objavljivanju upozorenja svijetu. Bog ima djelo za svoje suradnike u gradovima. Naše misije moraju se održavati; nove misije moraju se otvarati. Za uspješno napredovanje ovoga djela bit će potrebni nimalo mali izdaci. Potrebni su domovi bogoslužja, gdje se narod može pozvati da čuje istine za ovo vrijeme. Upravo za tu svrhu Bog je povjerio kapital svojim upraviteljima. Ne dopustite da vaša imovina bude vezana uz svjetovne pothvate, tako da ovo djelo bude ometano. Svoja sredstva stavite ondje gdje njima možete raspolagati na korist Božjega djela. Pošaljite svoje blago pred sobom na nebo.“ Testimonies, volume 5, 464.