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# The Book of Daniel - Number Sixty-Three

Knjiga proroka Daniela - broj šezdeset i tri

Beyond Miller’s Charts: Islam, the Investigative Judgment, and the Final Testing

S onu stranu Millerovih karata: islam, istražni sud i konačno kušanje

Author

Jeff Pippenger

Published

January 27, 2024

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We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.

Obaviješteni smo da je „Bog usmjerio um Williama Millera na proročanstva i dao mu veliku svjetlost o knjizi Otkrivenja“. Miller je, zbog povijesti u kojoj je bio podignut, bio spriječen razumjeti „veliku svjetlost“ koja se nalazi u dvanaestom, trinaestom, šesnaestom, sedamnaestom i osamnaestom poglavlju Otkrivenja, jer su ta poglavlja prepoznavala djelovanje proročkih kraljevstava, što on sa svoje povijesne točke gledišta nije mogao vidjeti.

The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.

Svjetlost koja je Milleru dana o knjizi Otkrivenja bili su Crkve, Pečati i Trube, a posljednje tri Trube, koje su označene kao „tri Jao“, prikazane su na dvije Habakukove ploče. „Velika svjetlost“ dana Milleru u knjizi Otkrivenja odnosi se na ulogu islama u biblijskom proročanstvu. Ipak, čak je i ta „velika svjetlost“ bila ograničena njegovim povijesnim okruženjem.

> “The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

> „Sedam azijskih crkava predstavljaju povijest Kristove Crkve u njezinih sedam oblika, u svim njezinim zavojima i preokretima, u svoj njezinoj blagodatnosti i nevolji, od dana apostola pa sve do svršetka svijeta. Sedam pečata predstavljaju povijest djelovanja sila i kraljeva zemaljskih nad Crkvom te Božje zaštite njegova naroda tijekom istoga razdoblja. Sedam truba predstavljaju povijest sedam osobitih i teških sudova poslanih na zemlju, odnosno na Rimsko kraljevstvo. A sedam čaša jesu sedam posljednjih zala poslanih na papinski Rim. S time su pomiješani i mnogi drugi događaji, utkani poput pritoka, te ispunjuju veliku rijeku proroštva, dok se naposljetku sve ne ulije u ocean vječnosti.“

> “This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

> „To je, po mojem mišljenju, nacrt Ivanova proročanstva u knjizi Otkrivenja. A čovjek koji želi razumjeti ovu knjigu mora temeljito poznavati druge dijelove riječi Božje. Slike i metafore upotrijebljene u ovom proročanstvu nisu sve objašnjene u njemu samome, nego se moraju naći u drugim prorocima i protumačiti u drugim odlomcima Svetoga pisma. Stoga je očito da je Bog odredio proučavanje cjeline, čak i radi stjecanja jasnoga razumijevanja bilo kojega dijela.” William Miller, Miller’s Lectures, svezak 2, predavanje 12, 178.

Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.

Primijetite da je Miller razumio sedam posljednjih zala kao sedam sudova nad papinskim Rimom. Nije mogao razumjeti da je papinskom Rimu zadana smrtna rana koja je trebala biti iscijeljena. Sedam truba prepoznao je kao „povijest sedam osobitih i teških sudova poslanih na zemlju, ili rimsko kraljevstvo“, ali nije bio u stanju razabrati razliku između kraljevstava poganskoga i papinskoga Rima. Stoga je njegova sposobnost da uoči razliku između prve četiri trube i posljednje tri trube bila ograničena.

Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.

Miller nije bio u stanju prepoznati da su sudovi podignuti protiv Rima bili Božji odgovor na nametanje nedjelje, jer su mileriti u svojoj povijesti još uvijek bogoslužili nedjeljom. Miller je bio u pravu prepoznajući da su trube bili sudovi nad Rimom, ali je posebno razlog zbog kojega su ti sudovi bili doneseni, kao i razlika između prve četiri i posljednje tri trube, bio ograničen ili nije postojao. S tim ograničenim pogledom, „dragulj” triju jao Islamu i dalje je bio uključen na karte koje su bile usmjerene Božjom rukom i ne bi ga trebalo mijenjati.

Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.

Prosvijetljeno razlučivanje omogućuje „mudrom” proučavatelju proročanstva da prepozna kako Bog nije samo nadahnuo svete ljude koji su pisali Bibliju, nego je također upravljao radom ljudi koji su preveli Bibliju kralja Jakova, te izričito kaže da je primijenio istu vrstu božanskog nadzora u izradi dviju svetih karata.

Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.

Millerov „dragulj” petoga, šestoga i sedmoga trubljenja (islama) sjaji deset puta jače u posljednjim danima, jer prepoznaje predmet završnog Ponoćnog poklika. Predmet Ponoćnog poklika u mileritskoj povijesti bio je datum završetka proročkih razdoblja, i u tom je smislu poruka „Ponoćnog poklika” posljednjih dana (koja je poruka islama trećega Jaoa) bila predočena datumom 22. listopada 1844. Taj datum u mileritskoj povijesti predočava uskoro dolazeći nedjeljni zakon, a i 22. listopada 1844. i nedjeljni zakon bili su predočeni križem, koji je bio završetak Kristova trijumfalnog ulaska.

Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.

Millerov „dragulj” petoga, šestoga i sedmoga trubljenja (islam), sja deset puta jače u posljednjim danima, jer poistovjećuje islam u suglasju s temom posljednjega reformnog pokreta, a to je islam trećega Jao. Stoga je, kao tema završnoga reformnog pokreta sto četrdeset i četiri tisuće, bio predoznačen temom svakoga od prethodnih reformnih pokreta, bilo da je riječ o temi „uskrsnuća” u Kristovu reformnom pokretu, temi „proročkoga vremena” u povijesti milerita, temi „kovčega Božjega” u Davidovu reformnom pokretu ili temi „saveza” u Mojsijevu reformnom pokretu.

Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!

Bilo da je riječ o događaju križa, datumu 22. listopada 1844. ili raznim temama reformacijskih pokreta, svaki je datum i svaka tema predstavljala pitanje kušnje života ili smrti za naraštaj toga vremena. Millerov „dragulj” o trima nevoljama islama pitanje je kušnje života ili smrti, kako je to prikazano u prispodobi o deset djevica u smislu „ulja”. Millerovi su dragulji na početku njegova sna sjali kao sunce, ali su na kraju njegova sna sjali „deset puta jače”. Millerovi su dragulji bili poput kerozina (ulja za svjetiljke) u povijesti milerita, no danas su ti dragulji raketno gorivo!

The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.

Mileriti su razumjeli i ispravno primijenili vremensko proročanstvo o islamu drugoga Jao, koje se ispunilo 11. kolovoza 1840., ali njihovo razumijevanje trećega Jao, koje je Sedma truba, nije moglo vidjeti dolazak trećega Jao kao suda nad šestim kraljevstvom biblijskoga proročanstva, jer nisu vidjeli peto kraljevstvo, a kamoli šesto kraljevstvo biblijskoga proročanstva. Ipak, „veliko svjetlo” o Otkrivenju koje je dano Milleru treba zasjati deset puta jače u „Ponoćnom pokliku” posljednjih dana.

The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.

Istine prikazane na Habakukovim dvjema pločama u biti su istine koje su se ispunile u prošloj povijesti. Karte se temelje na vremenskim proročanstvima koja je Miller bio naveden sabrati, a sva su ta vremenska proročanstva završila do 1844. godine. Ta će vremenska proročanstva sjati jače u posljednjim danima, jer će se vidjeti da su jednako točna danas kao što su bila u milleritskoj povijesti, ali ne sadrže nikakva izravna vremenska predviđanja za posljednje dane. Ona, međutim, pružaju ponavljajuće proročke tipove povijesti koje su predstavljala u prošlosti, ali s nekoliko Millerovih dragulja buduća su predviđanja izravno prikazana.

The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.

Djelo Kristovo u nebeskom svetištu, koje je započelo 1844. godine, nastavlja se sve dok to djelo ne bude dovršeno. Proročanstvo o dvije tisuće i tri stotine dana, i djelo čišćenja koje je ono označilo, još je uvijek „u procesu ispunjenja”, kako sestra White izjavljuje u vezi s rijekama Ulai i Hiddekel, tako da to proročanstvo ima ispunjenje na svršetku svijeta.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> „Svjetlo koje je Daniel primio od Boga dano je osobito za ove posljednje dane. Viđenja koja je vidio na obalama Ulaja i Hiddekelja, velikih rijeka Šinara, sada su u procesu ispunjenja, i svi prorečeni događaji uskoro će se zbiti.” Testimonies to Ministers, 112.

Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.

Dijelovi viđenja iz sedmog i osmog poglavlja Daniela, koji se nalaze na dvije ploče, još su budući, jer oba prepoznaju službu Krista u Svetištu. Ipak, povijesti kraljevstava biblijskog proročanstva u ta dva poglavlja završavaju time što papinski Rim prima svoju smrtonosnu ranu. „Kamen“ koji je „odvaljen od gore bez ruku“ i osmo kraljevstvo iz Daniela dva još su budući. Ali većina onoga što je prikazano na tablicama u vezi s drugim, sedmim i osmim poglavljem Daniela već se ispunila.

The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.

Kristovo djelo u Svetištu i treći jao islama u biti su dva predmeta koja predstavljaju proročku povijest nakon vremena milerita. Uz te dvije teme stoji i povijest posljednjih dana, koja je predočena kada se obje karte dovedu zajedno na jednu crtu. Kada se to učini, prvo razočaranje iz 1843., kako je prikazano na prvoj karti, nalazi svoj ispravak na drugoj karti. Zajedno one proizvode i prepoznaju „skrivenu povijest” Sedam gromova, koja se sada otpečaćuje u vezi s otpečaćivanjem Otkrivenja Isusa Krista.

That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.

Ta je „skrivena povijest” ustrojena na „istini”, koja su tri hebrejska slova koja, kada se spoje, tvore riječ „istina”. Ta je riječ sastavljena od prvoga, trinaestoga i posljednjega slova hebrejskoga alfabeta te predstavlja Isusa ne samo kao Istinu, nego i kao Alfu i Omegu. Ta „skrivena povijest” započinje i završava razočaranjem, a u sredini ima pobunu, jer je „trinaest” broj koji predstavlja pobunu.

The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.

Godina 1843., prikazana na prvom dijagramu, označava prvo razočaranje i dolazak vremena zakašnjenja. Vrijeme zakašnjenja vodi do dolaska poruke Ponoćnog poklika, gdje se očituje pobuna ludih djevica. Poruka Ponoćnog poklika potom se objavljuje sve do posljednjeg razočaranja. Ta se „skrivena povijest” Ponoćnog poklika ponavlja (doslovce, do posljednjeg slova) u posljednjim danima.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> „Često mi se skreće pozornost na prispodobu o deset djevica, od kojih je pet bilo mudrih, a pet ludih. Ova prispodoba ispunila se i ispunit će se do u najsitnije pojedinosti, jer ima posebnu primjenu za ovo vrijeme i, poput poruke trećega anđela, ispunila se i nastavit će biti sadašnja istina do svršetka vremena.” Review and Herald, 19. kolovoza 1890.

When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.

Ako se ispravno razumije, prethodna izjava pokazuje da je jedina skupina ljudi u posljednjim danima koja ima mogućnost biti ili luda ili mudra djevica skupina unutar naroda koji je pretrpio razočaranje. To razočaranje proizvodi vrijeme odgode, a prispodoba koja se „ispunila i ispunit će se do samoga slova” počiva na učincima koji se iznutra proizvode u djevicama tijekom vremena odgode koje započinje razočaranjem. To razočaranje koje je „dva svjedoka” usmrtilo na ulici grada i svelo ih na mrtve, suhe kosti u dolini smrti dogodilo se 18. srpnja 2020. Adventizam, uglavnom, nije bio uključen u to razočaranje. Ako išta, slavili su neuspjelo predviđanje dok su „dva svjedoka” ležala ubijena na ulici. Do samoga slova znači „do samoga slova”.

In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.

U mileritskoj povijesti prijašnji saveznički narod (protestantizam) slavio je neuspjelo predviđanje iz 1843. godine (prvo razočaranje), i u tom su trenutku protestanti prešli granice svoga vremena kušnje. Vrijeme kušnje započelo je 11. kolovoza 1840., kada je silni anđeo iz Otkrivenja 10 sišao pri ispunjenju vremenskoga proročanstva drugoga Jaoa (islama). Protestanti su pri prvom razočaranju odbacili proročko vrijeme, jer im je pogrešno predviđanje pružilo izgovor da više ne traže istinu. Tema svih oznaka na putu u mileritskoj povijesti bila je „vremensko proročanstvo“.

On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.

Dana 11. rujna 2001. anđeo iz Otkrivenja osamnaest sišao je pri ispunjenju proročanstva o trećem Jao (Islam). Tema svih označenih točaka u posljednjim danima jest Islam. Prvo razočaranje označava završetak čišćenja naroda nekadašnjega saveza, budući da je narodu nekadašnjega saveza tada bio pružen izgovor da više ne traži istinu. Tada je započelo vrijeme kušnje za „djevice” posljednjih dana, jer je kušanje naroda nekadašnjega saveza, koje je započelo silaskom anđela, završilo pri prvom razočaranju. Tako je započelo kušanje onih koji su prikazani kao djevice, a taj će proces kušnje na koncu očitovati jesu li djevice lude ili mudre.

Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.

Između prvoga i posljednjega razočaranja nalazi se poruka Ponoćnoga poklika. Tema poruke Ponoćnoga poklika za milerite bilo je „vrijeme“, a tema poruke Ponoćnoga poklika u posljednjim danima jest „islam“. U Millerovu snu on biva probuđen povikom (poklikom), a u to vrijeme njegovi dragulji sjaje deset puta jače nego što su prije sjali. Dragulji na kartama koji izravno prepoznaju predviđanje za posljednje dane jesu islam i istražni sud. Prema tomu, kušnje „poruke“ Ponoćnoga poklika i „iskustva“ predstavljenoga istražnim sudom nisu za prijašnji saveznički narod, nego za one koji ispovijedaju da su posljednje djevice.

The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.

Prikaz koji nastaje kada se obje karte dovedu zajedno, a koji prepoznaje povijest od prvoga do posljednjega razočaranja, pokazuje da se u vremenu kada se odvija „skrivena povijest“ Sedam Gromova izvršava završno djelo istražnoga suda. To završno djelo jest pečaćenje sto četrdeset i četiri tisuće, i ono se zbiva tijekom „teških vremena“ iz Daniela devet, tijekom gnjevljenja naroda u Otkrivenju jedanaest, zadržavanja „četiriju vjetrova“ iz sedmoga poglavlja Otkrivenja, „zaustavljanja silnoga vjetra u dan istočnoga vjetra“ iz dvadeset i sedmoga poglavlja Izaije, te obuzdavanja „gnjevnoga konja koji nastoji otrgnuti se i donijeti smrt i razorenje“ svijetu. Svi ti proročki svjedoci predstavljaju islam trećega Jaoa, kako je prikazan na svetim kartama.

The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.

Tri glavna elementa dviju svetih karata iz Habakuka koja se posebno odnose na događaje koji su bili budući u odnosu na objavljivanje tih karata jesu pečaćenje sto četrdeset i četiri tisuće, islam i ispunjenje prispodobe o deset djevica. Karte prepoznaju proces kušnje i pečaćenja i jednoga „iskustva” i jedne „poruke”. Iskustvo potrebno za ludu djevicu jest „Krist u vama, nada slave”, što predstavlja savršenstvo koje je predočeno sa sto četrdeset i četiri tisuće.

> Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.

> Čak i otajstvo koje je bilo skriveno od vjekova i od naraštaja, a sada je očitovano njegovim svetima: kojima je Bog htio obznaniti što je bogatstvo slave ovoga otajstva među poganima; a to je Krist u vama, nada slave: Njega propovijedamo, opominjući svakoga čovjeka i poučavajući svakoga čovjeka u svoj mudrosti, da svakoga čovjeka prikažemo savršenim u Kristu Isusu. Kološanima 1:26–28.

The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.

Sto četrdeset i četiri tisuće prikazani su kao skupina ljudi koja je izišla iz „ropstva“. Ropstvo koje je izravno prikazano u knjizi Otkrivenja jest ropstvo mrtvila na ulici tijekom tri i pol dana, kako je prikazano u jedanaestom poglavlju Otkrivenja. Ropstvo simbolične smrti predstavlja „sedam vremena“ iz Levitskog zakonika dvadeset šest, a to ropstvo zahtijeva očitovanje pokajanja, kao što je prikazano Danielovom molitvom u devetom poglavlju.

When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.

Kada mrtve suhe kosti budu vraćene u život, one se odmah podižu kao „zastava“. U smrti su bile bez Krista u sebi, nade slave. Dio njihova potrebnog pokajanja bilo je njihovo priznanje da su hodile protivno Bogu te da je Bog hodio protivno njima. Kada ispune zahtjeve proročki označene, Krist tada „iznenada dolazi u svoj hram“, i postiže se „iskustvo“ koje je potrebno da bi se bilo članom zastave koja se tada podiže.

The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.

„Iskustvo“ koje je prikazano kada se dvije karte dovedu zajedno, ostvaruje se završnim Kristovim djelom u nebeskom svetištu. To „iskustvo“ predstavljeno je viđenjem „mareh“, koje je viđenje „pojave“. „Poruka“ koja je potrebna jest viđenje „chazon“, proročke povijesti. Ta je „poruka“ prepoznata kao poruka o Božjem predstojećem sudu nad pobunjenim svijetom, koji se izvršava putem islama trećega Jao.

In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.

Godine 1856. Gospodin je nastojao dovršiti obnovu duhovnoga Jeruzalema u adventizmu. Pod dolaskom triju anđela od 1798. do 1844., mileritski je hram bio sagrađen na temeljima, prikazan kao „dragulji” u Millerovu snu, kako su ga predstavljale proročke istine na dvjema pionirskim kartama (1843. i 1850.) koje su ispunile drugo poglavlje Habakuka. Zatim je poveo svoj narod da podigne zid svojega zakona o suboti sedmoga dana i vratio ih na „stare staze” drevnoga Izraela kako bi dovršio djelo „ulice po kojoj se ima hoditi”. ALI, stara je staza uključivala nauk, proročanstvo, koje je bilo određeno da ih iskuša i odvoji. Godine 1863. adventizam je pao na kušnji „sedam vremena” te je počeo lutati pustinjom Laodiceje.

October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.

22. listopada 1844. predoznačuje uskoro nadolazeći nedjeljni zakon, a pri nedjeljnom zakonu izvršit će se djelo predstavljeno četrdeset i devet godina dovršavanja ulice i zida u tjeskobnim vremenima, kako je utvrdio Daniel.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.

> Znaj dakle i razumij: od časa kad iziđe riječ da se Jeruzalem opet obnovi i sagradi do Pomazanika, Kneza, bit će sedam tjedana i šezdeset i dva tjedna; trg će opet biti sagrađen, i zidine, i to u teškim vremenima. Daniel 9,25.

All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.

Svi se proroci međusobno slažu, a i „teška vremena” iz Daniela također se prepoznaju u odlomku iz Early Writings koji smo razmatrali.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> „U to vrijeme, dok se djelo spasenja privodi kraju, nevolja će dolaziti na zemlju, i narodi će se gnjeviti, a ipak će biti zadržani kako ne bi spriječili djelo trećega anđela. U to će vrijeme doći ‘kasna kiša,’ ili okrjepa od prisutnosti Gospodnje, da dâ snagu silnome glasu trećega anđela i pripravi svete da opstanu u razdoblju kada će biti izliveno sedam posljednjih zala.” Early Writings, 85.

We will continue this study in the next article.

Nastavit ćemo ovo proučavanje u sljedećem članku.

> “Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> „Sve dok oni koji ispovijedaju istinu služe Sotoni, njegova će paklena sjena zaklanjati njihove poglede na Boga i nebo. Bit će kao oni koji su izgubili svoju prvu ljubav. Ne mogu promatrati vječne stvarnosti. Ono što je Bog pripravio za nas prikazano je u Zahariji, u 3. i 4. poglavlju te u 4,12–14: ‘I odgovorih opet i rekoh mu: Što su te dvije maslinove grane koje kroz dvije zlatne cijevi izlijevaju iz sebe zlatno ulje? A on mi odgovori i reče: Ne znaš li što su to? I rekoh: Ne, gospodaru moj. Tada reče on: To su dva pomazanika koji stoje uz Gospodara sve zemlje.’“

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> „Gospodin je pun izvora. U Njega nema nikakva nedostatka sredstava. Zbog našega pomanjkanja vjere, naše zemaljskosti, našega ispraznog govora, našega nevjerovanja, koje se očituje u našem razgovoru, oko nas se skupljaju tamne sjene. Krist se ni riječju ni karakterom ne otkriva kao Onaj koji je sav uresan i najizvrsniji među deset tisuća. Kada se duša zadovoljava time da se uzdiže k taštini, Duh Gospodnji može malo učiniti za nju. Naš kratkovidni pogled promatra sjenu, ali ne može vidjeti slavu koja je iza nje. Anđeli zadržavaju četiri vjetra, prikazana kao gnjevan konj koji nastoji izmaknuti i jurnuti preko lica cijele zemlje, noseći na svom putu razaranje i smrt.“

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> „Zar ćemo spavati na samome rubu vječnoga svijeta? Zar ćemo biti tromi i hladni i mrtvi? O, kad bismo u svojim crkvama imali Duha i dah Božji udahnut u Njegov narod, da stane na svoje noge i živi. Trebamo uvidjeti da je put uzak i vrata tijesna. Ali kad prođemo kroz tijesna vrata, njihova širina nema granica.” Manuscript Releases, volume 20, 217.

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