Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
Koga će učiti znanju? i koga će navesti da razumije nauk? One koji su odviknuti od mlijeka i odvojeni od prsiju. Jer zapovijed mora biti na zapovijed, zapovijed na zapovijed; redak na redak, redak na redak; ovdje malo i ondje malo. Jer će mucavim usnama i drugim jezikom govoriti ovomu narodu. Kojemu je rekao: Ovo je počinak kojim možete dati da umorni počine; i ovo je osvježenje; ali oni nisu htjeli slušati. Nego im je riječ Gospodnja bila zapovijed na zapovijed, zapovijed na zapovijed; redak na redak, redak na redak; ovdje malo i ondje malo; da bi išli, i pali nauznak, i bili slomljeni, i uhvaćeni u zamku, i zarobljeni. Zato čujte riječ Gospodnju, vi podrugljivci, koji vladate ovim narodom koji je u Jeruzalemu. Jer ste rekli: Sklopili smo savez sa smrću, i sa paklom smo u sporazumu; kad bič koji preplavljuje prođe, neće doći do nas; jer smo laž učinili svojim utočištem i pod obmanom se sakrili. Zato ovako govori Gospodin Bog: Evo, postavljam na Sionu za temelj kamen, prokušan kamen, dragocjen ugaoni kamen, siguran temelj; tko vjeruje, neće hitati. I sud ću položiti po užetu, a pravednost po visku; i tuča će odnijeti utočište od laži, a vode će preplaviti skrovište. I vaš savez sa smrću bit će poništen, i vaš sporazum s paklom neće opstati; kad bič koji preplavljuje prođe, tada ćete biti pogaženi njime. Izaija 28:9–18.
In 1863, the scornful men that ruled Jerusalem began a progressive work of covering up Miller’s jewels and replacing them with counterfeit coins and jewels. In doing so they “made a covenant with death,” they “made lies” their “refuge and “hid” “under falsehood.” But they were to be tested with the last day message of the “rest” and the “refreshing,” which Peter speaks of in the book of Acts.
Godine 1863. podrugljivi ljudi koji su vladali Jeruzalemom započeli su postupno djelo prikrivanja Millerovih dragulja i njihova zamjenjivanja krivotvorenim novcem i draguljima. Time su „sklopili savez sa smrću“, „laž“ su učinili svojim „utočištem“ i „sakrili se“ „pod prijevarom“. No trebali su biti iskušani porukom posljednjega dana o „počinku“ i „osvježenju“, o kojima Petar govori u knjizi Djela apostolskih.
But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.
Ali ono što je Bog unaprijed navijestio ustima svih svojih proroka, da će Krist trpjeti, to je tako ispunio. Pokajte se, dakle, i obratite se da se izbrišu vaši grijesi, kako bi došla vremena okrepe od lica Gospodnjega; i da pošalje Isusa Krista, koji vam je unaprijed naviješten: njega nebo mora primiti do vremena obnove svega, o čemu je Bog govorio ustima svih svojih svetih proroka od postanka svijeta. Jer Mojsije doista reče ocima: Proroka će vam podići Gospodin, Bog vaš, između vaše braće, kao mene; njega slušajte u svemu što vam god bude govorio. I dogodit će se da će svaka duša koja ne posluša toga proroka biti iskorijenjena iz naroda. Da, i svi proroci od Samuela nadalje, i oni koji su slijedili, svi koji su govorili, također su navijestili ove dane. Djela 3:18–24.
Peter identifies that all the prophets spoke of the times of refreshing and latter rain, and Isaiah is identifying the class that reject the final times of refreshing that occurs at the conclusion of the investigative judgment, when sin is being blotted out and the latter rain is falling. At that time, the class who have made a covenant of death that Isaiah is referring to, according to Peter will “be destroyed from among the people.” Sister White often addresses this very time of Isaiah’s rest and refreshing.
Petar utvrđuje da su svi proroci govorili o vremenima okrepe i o kasnoj kiši, a Izaija prepoznaje skupinu koja odbacuje završna vremena okrepe koja nastupaju pri završetku istražnoga suda, kada se grijeh briše i kada pada kasna kiša. U to će vrijeme skupina koja je sklopila savez sa smrću, na koju Izaija upućuje, prema Petru, „biti istrijebljena iz naroda”. Sestra White često govori upravo o tom vremenu Izaijina počinka i okrepe.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
„Anđeo koji se u objavi poruke trećega anđela pridružuje trećemu anđelu treba obasjati svu zemlju svojom slavom. Ovdje je prorečen rad svjetskih razmjera i neobične sile. Adventni pokret od 1840. do 1844. bio je veličanstveno očitovanje Božje sile; poruka prvoga anđela bila je prenesena do svake misionarske postaje u svijetu, a u nekim je zemljama vladalo najveće vjersko zanimanje kakvo je ijedna zemlja vidjela od Reformacije šesnaestoga stoljeća; ali sve će to nadmašiti silni pokret pod posljednjim upozorenjem trećega anđela.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
„Djelo će biti slično onomu na Dan Pedesetnice. Kao što je „rana kiša“ bila dana izlijevanjem Duha Svetoga na početku evanđelja, da uzrokuje nicanje dragocjenoga sjemena, tako će „kasna kiša“ biti dana na njegovu svršetku za sazrijevanje žetve. „Tada ćemo poznati, ako ustrajemo da poznamo Gospoda: Njegov je izlazak pripravan kao zora; i doći će nam kao kiša, kao kasna i rana kiša zemlji.“ Hošea 6:3. „Veselite se dakle, sinovi sionski, i radujte se u Gospodu, Bogu svojemu: jer vam je dao ranu kišu umjereno, i učinit će da vam siđe kiša, rana kiša i kasna kiša.“ Joel 2:23. „U posljednje dane, govori Bog, izlit ću od Duha svojega na svako tijelo.“ „I dogodit će se da će se spasiti tko god prizove ime Gospodnje.“ Djela 2:17, 21.
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
„Veliko djelo evanđelja ne smije završiti s manjim očitovanjem Božje sile od onoga koje je obilježilo njegov početak. Proročanstva koja su se ispunila u izlijevanju ranoga dažda na početku evanđelja trebaju se ponovno ispuniti u kasnome daždu pri njegovu završetku. Ovdje su ‘vremena osvježenja’ na koja je apostol Petar unaprijed gledao kada je rekao: ‘Pokajte se dakle i obratite da se izbrišu grijesi vaši, kada dođu vremena osvježenja od lica Gospodnjega; i poslat će Isusa.’ Djela 3:19, 20.” Velika borba, 611.
The test is based upon the methodology of the latter rain, as represented as “line upon line.” The testing message is delivered by watchmen who are of “another tongue,” who are represented as having “stammering lips.” The testing message of the latter rain would be delivered by watchmen who had not been trained in the methodology of apostate Protestantism and Catholicism, which Adventism has adopted throughout its history of rebellion.
Kušnja se temelji na metodologiji kasne kiše, prikazanoj kao „redak na redak“. Poruka kušnje prenosi se po stražarima koji su „drugoga jezika“, a koji su prikazani kao oni koji imaju „mucave usne“. Poruku kušnje kasne kiše prenijeli bi stražari koji nisu bili obučeni u metodologiji otpaloga protestantizma i katolicizma, koju je adventizam usvojio tijekom čitave svoje povijesti pobune.
“The time is not far distant when the test will come to every soul. The mark of the beast will be urged upon us. Those who have step by step yielded to worldly demands and conformed to worldly customs will not find it a hard matter to yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. The contest is between the commandments of God and the commandments of men. In this time the gold will be separated from the dross in the church. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliancy will then go out in darkness. Chaff like a cloud will be borne away on the wind, even from places where we see only floors of rich wheat. All who assume the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will appear in the shame of their own nakedness.
„Vrijeme nije daleko kada će kušnja doći na svaku dušu. Žig zvijeri bit će nam nametan. Oni koji su korak po korak popuštali svjetovnim zahtjevima i prilagođavali se svjetovnim običajima neće smatrati teškim pokoriti se vlastima radije nego se izložiti poruzi, uvredama, prijetnji tamnicom i smrti. Borba se vodi između Božjih zapovijedi i ljudskih zapovijedi. U to će se vrijeme u crkvi zlato odvojiti od troske. Prava pobožnost jasno će se razlikovati od njezina privida i kićenosti. Mnoge će zvijezde kojima smo se divili zbog njihova sjaja tada utrnuti u tami. Pljeva će poput oblaka biti odnesena vjetrom, čak i s mjesta na kojima vidimo samo gumna puna bogate pšenice. Svi koji na sebe stavljaju ukrase Svetišta, a nisu odjeveni u Kristovu pravednost, pokazat će se u sramoti vlastite golotinje.“
“When trees without fruit are cut down as cumberers of the ground, when multitudes of false brethren are distinguished from the true, then the hidden ones will be revealed to view, and with hosannas range under the banner of Christ. Those who have been timid and self-distrustful will declare themselves openly for Christ and His truth. The most weak and hesitating in the church will be as David—willing to do and dare. The deeper the night for God’s people, the more brilliant the stars. Satan will sorely harass the faithful; but, in the name of Jesus, they will come off more than conquerors. Then will the church of Christ appear ‘fair as the moon, clear as the sun, and terrible as an army with banners.’
„Kad se stabla bez roda budu posjekla kao oni koji opterećuju zemlju, kad se mnoštva lažne braće razluče od prave, tada će se skriveni očitovati pogledu i s hosanama stati pod Kristov stijeg. Oni koji su bili plašljivi i nepouzdani u sebe otvoreno će se izjasniti za Krista i Njegovu istinu. Najslabiji i najkolebljiviji u crkvi bit će kao David — spremni činiti i usuditi se. Što noć za Božji narod bude dublja, to će zvijezde sjajnije blistati. Sotona će žestoko salijetati vjerne; ali će oni, u Isusovo ime, izaći više nego pobjednici. Tada će se Kristova crkva pojaviti „lijepa kao mjesec, sjajna kao sunce i strašna kao vojska pod zastavama.“
“The seeds of truth that are being sown by missionary efforts will then spring up and blossom and bear fruit. Souls will receive the truth who will endure tribulation and praise God that they may suffer for Jesus. ‘In the world ye shall have tribulation: but be of good cheer; I have overcome the world.’ When the overflowing scourge shall pass through the earth, when the fan is purging Jehovah’s floor, God will be the help of His people. The trophies of Satan may be exalted on high, but the faith of the pure and holy will not be daunted.
„Sjeme istine koje se sije misionarskim naporima tada će niknuti, procvasti i donijeti plod. Duše će primiti istinu koje će podnositi nevolju i hvaliti Boga što mogu trpjeti za Isusa. ‘U svijetu ćete imati nevolju; ali budite hrabri; ja sam pobijedio svijet.’ Kad preplavljujuća kazna prođe zemljom, kad vijača pročišćava Jehovino gumno, Bog će biti pomoć svome narodu. Sotonini trofeji mogu biti uzdignuti uvis, ali vjera čistih i svetih neće klonuti.
“Elijah took Elisha from the plow and threw upon him his mantle of consecration. The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes and trusted fully in the Lord, He would have honored them with bearing His standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them.
„Ilija je odveo Elizeja od pluga i prebacio na njega svoj plašt posvećenja. Poziv na ovo veliko i svečano djelo bio je upućen ljudima od znanja i položaja; da su oni bili neznatni u vlastitim očima i potpuno se uzdali u Gospodina, On bi ih počastio time da Njegov stijeg pobjedonosno nose do pobjede. Ali oni su se odvojili od Boga, popustili utjecaju svijeta, i Gospodin ih je odbacio.״
“Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.
„Mnogi su uzvisili znanost i izgubili iz vida Boga znanosti. To nije bio slučaj s Crkvom u njezinim najčišćim vremenima.״
“God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit than by the outward training of scientific institutions. These facilities are not to be despised or condemned; they are ordained of God, but they can furnish only the exterior qualifications. God will manifest that He is not dependent on learned, self-important mortals.” Testimonies, volume 5, 81, 82.
„Bog će učiniti djelo u naše dane koje tek malobrojni očekuju. Podignut će i uzvisiti među nama one koje poučava radije pomazanje Njegova Duha nego izvanjska naobrazba znanstvenih ustanova. Te ustanove ne treba prezirati niti osuđivati; one su određene od Boga, ali mogu pružiti samo izvanjske kvalifikacije. Bog će pokazati da ne ovisi o učenim, samovažnim smrtnicima.” Svjedočanstva, svezak 5, 81, 82.
The “overflowing scourge” is a symbol of the Sunday law, which begins at the hour of the great earthquake of Revelation eleven. It represents the progressive Sunday law testing time.
„Preplavljujući bič” simbol je nedjeljnoga zakona, koji započinje u času velikoga potresa iz jedanaestoga poglavlja Otkrivenja. On predstavlja progresivno vrijeme kušnje nedjeljnoga zakona.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
„Strani narodi slijedit će primjer Sjedinjenih Država. Premda ona predvodi, ipak će ista kriza doći na naš narod u svim dijelovima svijeta.” Testimonies, volume 6, 395.
Just before the Sunday law, the counterfeit coins of Miller’s dream are swept out of the window, as Laodicean Adventists are spewed out of the mouth of the Lord. Then the church is lifted up as an ensign, “fair as the moon, clear as the sun, and terrible as an army with banners”. Isaiah’s message that proceeds from “another tongue” and “stammering lips,” represents those who are raised up and exalted and who are taught by the unction of His Spirit rather than by the outward training of scientific institutions. The drunkards of Ephraim fail the test of “line upon line,” for the wisdom of their wise men is gone. Prophecy to them has become as a book that is sealed.
Neposredno prije nedjeljnoga zakona, krivotvoreni novčići iz Millerova sna budu pometeni kroz prozor, kao što laodicejski adventisti bivaju izbljuvani iz usta Gospodnjih. Tada Crkva bude uzdignuta kao stijeg, „lijepa kao mjesec, sjajna kao sunce i strašna kao vojska pod zastavama”. Izaijina poruka koja dolazi s „drugim jezikom” i „mucavim usnama” predstavlja one koji su podignuti i uzvišeni te koji su poučeni pomazanjem Njegova Duha, a ne izvanjskom obukom znanstvenih ustanova. Pijanci Efraimovi ne prolaze kušnju „redak po redak”, jer je nestala mudrost njihovih mudraca. Proročanstvo im je postalo kao knjiga zapečaćena.
The history, which according to Peter, all the prophets since Samuel have spoken of, provides several illustrations of the destruction of Adventists who reject the latter rain message, but it is not physical death that they suffer at the Sunday law, but a spiritual death which is accompanied by the recognition of the reality of being lost for eternity, as represented by the foolish virgins, who in the book of Amos awaken to the fact that they are lost.
Povijest o kojoj su, prema Petru, govorili svi proroci od Samuela nadalje pruža nekoliko prikaza uništenja adventista koji odbacuju poruku kasne kiše, ali ono što oni podnose pri nedjeljnom zakonu nije tjelesna smrt, nego duhovna smrt koju prati spoznaja stvarnosti da su izgubljeni za vječnost, kao što to predočuju lude djevice, koje se u knjizi proroka Amosa bude za činjenicu da su izgubljene.
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Evo, dolaze dani, govori Gospodin Bog, kad ću poslati glad na zemlju, ne glad za kruhom, ni žeđ za vodom, nego za slušanjem riječi Gospodnjih; i lutat će od mora do mora i od sjevera pa sve do istoka, tumarat će amo-tamo da traže riječ Gospodnju, ali je neće naći. U onaj će dan lijepe djevice i mladići klonuti od žeđi. Oni koji se zaklinju grijehom Samarije i govore: Živ bio tvoj bog, o Dane! i: Živ bio put Beer-Šebe! — upravo će oni pasti i nikada više neće ustati. Amos 8:11–14.
After referencing the hour of the Sunday law with the symbol of the “overflowing scourge,” Isaiah addresses the ongoing fear and anxiety of those who made a covenant with death.
Nakon što se, simbolom „preplavljujućega biča“, osvrće na čas nedjeljnoga zakona, Izaija se obraća trajnome strahu i tjeskobi onih koji su sklopili savez sa smrću.
And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report. Isaiah 28:18, 19.
I vaš će se savez sa smrću poništiti, i vaš sporazum s paklom neće opstati; kad prođe silna bičujuća poplava, tada ćete biti njome pogaženi. Čim krene, zgrabit će vas; jer jutro za jutrom prelazit će preko vas, danju i noću; i samo će razumijevanje objave biti strahota. Izaija 28:18, 19.
The understanding of the increase of knowledge represented by Miller’s jewels will then be unavailable, but the “understanding” of the report of the progressive Sunday law crisis will identify that their covenant with death has been disannulled. Those who have hidden “under falsehood,” will then recognize that “the Lord God,” had laid “in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation,” but it will be too late. The falsehoods that they have hidden under as they progressed through history are then swept away. Many of those obvious lies, can easily be recognized in the vision of the Ulai River.
Razumijevanje porasta znanja prikazanog Millerovim draguljima tada će biti nedostupno, ali će „razumijevanje“ izvještaja o progresivnoj krizi nedjeljnog zakona prepoznati da je njihov savez sa smrću poništen. Oni koji su se skrivali „pod laži“, tada će prepoznati da je „Gospod Bog“ položio „na Sionu za temelj kamen, kamen prokušan, dragocjeni ugaoni kamen, tvrdi temelj“, ali će biti prekasno. Laži pod kojima su se skrivali dok su napredovali kroz povijest tada će biti pometene. Mnoge od tih očitih laži mogu se lako prepoznati u viđenju rijeke Ulaj.
The Millerites, in agreement with their understanding of Daniel chapter two, identified the kingdoms in Daniel eight, as the same kingdoms which are represented in chapter seven. The distinction between the two chapters is that chapter seven represents the political elements of the kingdoms, and chapter eight represents the religious elements of the kingdoms. For this reason, Daniel chapter eight is portrayed with sanctuary terms.
Mileriti su, u skladu sa svojim razumijevanjem drugoga poglavlja Daniela, kraljevstva u osmom poglavlju Daniela prepoznali kao ista ona kraljevstva koja su predstavljena u sedmom poglavlju. Razlika između ta dva poglavlja jest u tome što sedmo poglavlje prikazuje političke elemente kraljevstava, a osmo poglavlje prikazuje vjerske elemente kraljevstava. Iz toga razloga osmo poglavlje Daniela izloženo je pojmovima Svetišta.
Daniel chapter eight, employs sanctuary symbolism to represent the kingdoms, but every sanctuary symbol represented in the chapter is corrupted, thus identifying a distinction between the true religion of Christ and the false religion of Satan. A ram is an animal that was used as an offering in God’s sanctuary, but every sanctuary offering was to be perfect. The ram in chapter eight, was disqualified from being used as an offering in God’s sanctuary, for the horns were not identical.
Osmo poglavlje Daniela upotrebljava svetišnu simboliku kako bi prikazalo kraljevstva, no svaki svetišni simbol predstavljen u tom poglavlju iskvaren je, čime se utvrđuje razlika između prave Kristove religije i Sotonine lažne religije. Ovan je životinja koja se upotrebljavala kao prinos u Božjem svetištu, ali svaki svetišni prinos morao je biti savršen. Ovan u osmom poglavlju bio je neprikladan za uporabu kao prinos u Božjem svetištu, jer rogovi nisu bili jednaki.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Tada podigoh oči svoje i vidjeh, i gle: pred rijekom stajaše ovan koji imadijaše dva roga; i oba roga bijahu visoka, ali jedan bijaše viši od drugoga, a viši izraste posljednji. Daniel 8:3.
A ram with two differing lengths of horns would not be allowed as an offering in God’s sanctuary, but the symbolism is not of God’s true religion, it is of Satan’s counterfeit religion of paganism. The next kingdom was represented by a goat, which is also a sanctuary offering, but once again, the goat was corrupted for it had a horn between his eyes, lacking the symmetry of the perfection required of a sanctuary offering.
Ovan s dvama rogovima različite duljine ne bi bio dopušten kao prinos u Božjem svetištu, ali simbolika se ne odnosi na Božju pravu religiju, nego na Sotoninu krivotvorenu religiju poganstva. Sljedeće kraljevstvo bilo je predstavljeno jarcem, koji je također žrtveni prinos u svetištu, ali još jednom, jarac je bio izopačen jer je imao rog između svojih očiju, bez simetrije savršenstva koja se zahtijeva od prinosa u svetištu.
And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. Daniel 8:5.
I dok sam promatrao, gle, jarac dođe sa zapada preko lica cijele zemlje, i ne doticaše se tla; a jarac imaše znamenit rog među svojim očima. Daniel 8:5.
Ultimately the horn of the goat was broken and produced four horns, which also disqualifies it from being an offering in God’s sanctuary.
Naposljetku je rog jarca bio slomljen i iz njega su izrasla četiri roga, što ga također diskvalificira da bude prinos u Božjem svetištu.
Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:8.
Tada se jarac veoma uzvisi; a kad bijaše snažan, veliki se rog slomi; i namjesto njega izrasla su četiri znamenita roga prema četiri vjetra nebeska. Daniel 8:8.
Daniel chapter eight, begins without the kingdom of Babylon being referenced with a symbol. Babylon, the first kingdom of Bible prophecy has already been biblically established upon the two witnesses of chapter two, and chapter seven; but in chapter eight Babylon is purposely hidden to emphasize the prophetic attribute of the papacy receiving a deadly wound that is ultimately healed. During the period from its deadly wound, until it is healed, the papacy is hidden, or forgotten, prophetically. The hiding was also represented by Nebuchadnezzar’s kingdom being removed and thereafter being restored.
Osmo poglavlje Daniela započinje bez toga da je kraljevstvo Babilona predstavljeno simbolom. Babilon, prvo kraljevstvo biblijskog proročanstva, već je biblijski utvrđen na temelju dvaju svjedoka iz drugog i sedmog poglavlja; no u osmom je poglavlju Babilon namjerno skriven kako bi se istaknulo proročko obilježje papinstva koje prima smrtonosnu ranu, a koja na koncu biva izliječena. Tijekom razdoblja od njegove smrtonosne rane pa sve dok ne bude izliječena, papinstvo je proročki skriveno, odnosno zaboravljeno. To je skrivanje također bilo predočeno time što je Nabukodonozorovo kraljevstvo bilo uklonjeno, a potom ponovno uspostavljeno.
Daniel chapter eight begins with a direct symbol of the second kingdom by introducing the ram representing the Medo-Persian kingdom, which is followed by the corrupted goat representing the kingdom of Greece. Then out of one of the four winds which the four horns of Greece had disintegrated into, Daniel sees a little horn representing the fourth kingdom of Rome. The little horn represents both phases of Rome, which are represented in four verses. Pagan Rome is represented by the little horn in the masculine gender, and papal Rome as the little horn in the feminine gender.
Osmo poglavlje Danielove knjige započinje izravnim simbolom drugoga kraljevstva uvođenjem ovna koji predstavlja medo-perzijsko kraljevstvo, nakon čega slijedi iskvareni jarac koji predstavlja kraljevstvo Grčke. Zatim, iz jednoga od četiriju vjetrova na koje su se raspala četiri roga Grčke, Daniel vidi mali rog koji predstavlja četvrto kraljevstvo, Rim. Mali rog predstavlja obje faze Rima, koje su prikazane u četirima stihovima. Poganski Rim prikazan je malim rogom u muškom rodu, a papinski Rim kao mali rog u ženskom rodu.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.
I iz jednoga od njih iziđe mali rog, koji je narastao veoma velik prema jugu, i prema istoku, i prema krasnoj zemlji. I narastao je velik sve do vojske nebeske; i oborio je na zemlju neke od te vojske i od zvijezda te ih pogazio. Da, uzvisio se čak do kneza vojske, i po njemu je bila uklonjena svagdanja žrtva, a mjesto njegova Svetišta bilo je oboreno. I vojska mu je bila predana protiv svagdanje žrtve zbog prijestupa, i on je oborio istinu na zemlju; i djelovao je, i napredovao. Daniel 8:9–12.
The little horn of Rome that enters the narrative in verse nine, is represented in the masculine tense, and then in verse ten, the little horn is represented in the feminine tense, then in verse eleven, the little horn is represented in the masculine tense, and then in verse twelve the little horn is once again represented in the feminine tense.
Mali rog Rima, koji ulazi u narativ u devetom retku, prikazan je u muškom rodu, a zatim je u desetom retku mali rog prikazan u ženskom rodu; potom je u jedanaestom retku mali rog prikazan u muškom rodu, a zatim je u dvanaestom retku mali rog ponovno prikazan u ženskom rodu.
Daniel chapter eight, hides the first kingdom, then the next two kingdoms are represented as corrupted sanctuary beasts, and the fourth kingdom is represented by a horn. The horn is prophetically corrupted for it appears as a man, then a woman, then a man and then a woman.
Osmo poglavlje Daniela skriva prvo kraljevstvo; zatim su sljedeća dva kraljevstva predstavljena kao zvijeri iskvarenoga svetišta, a četvrto je kraljevstvo predstavljeno rogom. Rog je proročki iskvaren jer se pojavljuje kao muškarac, zatim žena, potom muškarac, a onda žena.
The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God. Deuteronomy 22:5.
Žena neka ne oblači ono što pripada muškarcu, niti muškarac neka odijeva žensku haljinu; jer svi koji tako čine gad su pred Gospodinom, Bogom tvojim. Ponovljeni zakon 22,5.
The male manifestation of the little horn of pagan Rome, is located in verses nine and eleven, while the feminine manifestation of the little horn of papal Rome, is located in verses ten and twelve. The gender of the little horn is recognized by considering the words of Daniel at the level of the original text, something that Miller could not have seen, for he only used Cruden’s Concordance, and Cruden’s Concordance provides no information about the original language. The oscillation of genders through the four verses was recognized by the translators of the King James Bible, and they did preserve the genders in the passage, if you know what to look for.
Muška manifestacija maloga roga poganskoga Rima nalazi se u devetom i jedanaestom retku, dok se ženska manifestacija maloga roga papinskoga Rima nalazi u desetom i dvanaestom retku. Rod maloga roga prepoznaje se razmatranjem Danielovih riječi na razini izvornoga teksta, što Miller nije mogao uočiti, jer se služio samo Crudenovom konkordancijom, a Crudenova konkordancija ne pruža nikakve podatke o izvornome jeziku. Oscilaciju rodova kroz ta četiri retka prepoznali su prevoditelji Biblije kralja Jakova, te su rodove u tom odlomku i sačuvali, ako znate što trebate tražiti.
The translators recognized the distinction between the masculine and the feminine little horn of verses nine through twelve, and they represented the distinction by the word “it.” The word “it” is employed for the little horn when it is in its feminine tense. See Daniel chapter eight, verse ten:
Prevoditelji su prepoznali razliku između muškoga i ženskoga malog roga u recima od devet do dvanaest te su tu razliku izrazili riječju „ono”. Riječ „ono” upotrijebljena je za mali rog kada je on u svome ženskom rodu. Vidi Daniel, osmo poglavlje, deseti redak:
And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.
I uzraste veoma, sve do vojske nebeske; i obori na zemlju neke od te vojske i od zvijezda, i zgazi ih. Daniel 8:10.
It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:
„Naraste veoma“, i „obori“, čime se mali rog poistovjećuje sa ženom. Dvanaesti redak kaže:
And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.
I vojska mu bi dana protiv svagdašnje žrtve zbog prijestupa, i istinu obori na zemlju; i djelovaše, i napredovaše. Daniel 8:12.
In verse twelve, the word “him” is added, and does not accurately represent the little horn, for the little horn in the verse is twice identified as “it,” thus representing the feminine. The translators obviously recognized Daniel’s gender distinction, but were not certain about what Daniel intended, and they attempted to make the little horn in the verse male in gender by adding the italicized word “him,” but it is not sustained by Daniel’s actual words. His words identify the little horn as feminine and “it” (the feminine little horn), cast the truth to the ground, and “it” (the feminine little horn), practiced and prospered.
U dvanaestom retku dodana je riječ „ga”, te ona ne predstavlja točno mali rog, jer se mali rog u tom retku dvaput označuje kao „ono”, čime se predstavlja ženski rod. Prevoditelji su očito prepoznali Danielovo razlikovanje roda, ali nisu bili sigurni što je Daniel namjeravao, pa su pokušali mali rog u tom retku učiniti muškim po rodu dodavanjem kurzivom otisnute riječi „ga”; no to nije potkrijepljeno Danielovim stvarnim riječima. Njegove riječi označuju mali rog kao ženskoga roda i da je „ono” (ženski mali rog) oborilo istinu na zemlju te da je „ono” (ženski mali rog) djelovalo i napredovalo.
In verse nine, the phrase “a little horn” is in the masculine gender and represents pagan Rome. It came from one of the “four winds” the Grecian Empire had dissolved into. In the verse, in agreement with history, pagan Rome conquered three geographical areas as it took its position upon the throne of the earth.
U devetom retku izraz „mali rog” stoji u muškom rodu i predstavlja poganski Rim. On je proizašao iz jednoga od „četiri vjetra” na koje se Grčko Carstvo bilo raspalo. U tom retku, u skladu s poviješću, poganski je Rim osvojio tri zemljopisna područja dok je zauzimao svoj položaj na prijestolju zemlje.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
I iz jednoga od njih izađe malen rog, koji silno uzraste prema jugu, i prema istoku, i prema krasnoj zemlji. Daniel 8,9.
In verse eleven (which is where the controversy over “the daily” finds one of its primary battlegrounds), the little horn is represented as “he,” “him” and “his.”
U jedanaestom retku (gdje spor oko „svagdašnje“ nalazi jedno od svojih glavnih poprišta), mali rog prikazan je kao „on“, „njemu“ i „njegov“.
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.
Da, uzvisi se čak do kneza vojske, i po njemu bi ukinuta svagdašnja žrtva, i mjesto njegova Svetišta bilo je oboreno. Daniel 8,11.
We will continue this study in the next article.
Nastavit ćemo ovo proučavanje u sljedećem članku.
“Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
„Svako načelo u Božjoj riječi ima svoje mjesto, svaka činjenica svoj značaj. A cjelokupna struktura, u zamisli i izvedbi, svjedoči o svojemu Autoru. Takvu strukturu nijedan um osim uma Beskonačnoga ne bi mogao zamisliti ni oblikovati.“ Odgoj, 123.