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# The Book of Daniel - Number Sixty-Seven

Knjiga proroka Daniela - šezdeset i sedam

Prophetic Insights: Islam, September 11, 2001, and the Day of the East Wind

Proročki uvidi: Islam, 11. rujna 2001. i Dan istočnoga vjetra

Author

Jeff Pippenger

Published

January 31, 2024

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Islam of the third woe arrived into prophetic history on September 11, 2001, and it was immediately restrained. At that time the latter rain began to fall, but it was “measured”.

Islam trećega jao ušao je u proročku povijest 11. rujna 2001., i odmah je bio obuzdan. U to je vrijeme kasna kiša počela padati, ali je bila „izmjerena“.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.

> Po mjeri, kad je potjeraš, pravdat ćeš se s njom; on zadržava svoj žestoki vjetar u dan istočnoga vjetra. Zato će se ovime očistiti bezakonje Jakovljevo; i ovo je sav plod uklanjanja njegova grijeha: kad sve kamenje žrtvenika učini kao vapnenačko kamenje što se razbija, lugovi i likovi neće više stajati. Ipak će utvrđeni grad opustjeti, prebivalište će biti napušteno i ostavljeno kao pustinja: ondje će tele pasti, ondje će ležati i brstiti njegove grane. Kad se njegove grane osuše, bit će odlomljene: žene dolaze i lože ih ognjem; jer to je narod bez razuma: zato im se neće smilovati onaj koji ih je stvorio, i onaj koji ih je oblikovao neće im iskazati milost. I dogodit će se u onaj dan da će Gospodin ovršiti od riječnoga korita do egipatskoga potoka, a vi ćete biti sabrani jedan po jedan, o sinovi Izraelovi. I dogodit će se u onaj dan da će zatrubiti velika truba, i doći će oni koji su bili na izmaku snage u zemlji Asirskoj, i prognanici u zemlji egipatskoj, te će se pokloniti Gospodinu na svetoj gori u Jeruzalemu. Izaija 27,6–13.

The “day of the east wind” identifies the arrival of the latter rain, and also Islam of the third woe. It also marks the beginning of the history where the “iniquity of Jacob is purged.” The day of the east wind arrived on September 11, 2001, and at that point the judgment of the living commenced. The judgment of the living is the closing work of the third angel, and it is there that the removal of the sins of the one hundred and forty-four thousand began. That is what Isaiah means when he wrote, “By this.”

„Dan istočnoga vjetra” označava dolazak kasne kiše, a također i islama treće nevolje. On također označava početak povijesti u kojoj se „bezakonje Jakovljevo očišćuje”. Dan istočnoga vjetra nastupio je 11. rujna 2001., i u tom je trenutku otpočeo sud nad živima. Sud nad živima završno je djelo trećega anđela, i tu je započelo uklanjanje grijeha sto četrdeset i četiri tisuće. Na to Izaija misli kada je napisao: „Po ovome.”

The words leading up to, “By this,” are, “In measure, when it shooteth forth, thou will debate with it: he stayeth his rough wind in the day of the east wind.” “By this,” is identifying the specific testing truths that purge the sin from those represented as Jacob. Those truths include the event (9/11), which marks the arrival of the latter rain. Those truths include the definition of the latter rain as “a message,” and the “message” is Islam. It includes the truth that “the east wind” is Islam of the third Woe, and it includes the prophetic characteristic of Islam’s subsequent restraint (stayeth).

Riječi koje prethode izrazu: „Po ovome“ jesu: „U mjeri, kad izraste, raspravljat ćeš se s njim; on zadržava svoj silni vjetar u dan istočnoga vjetra.“ „Po ovome“ označuje posebne istine kušnje koje čiste grijeh od onih koji su predstavljeni kao Jakov. Te istine uključuju događaj (11. 9.), koji označuje dolazak kasne kiše. Te istine uključuju definiciju kasne kiše kao „poruke“, a „poruka“ je islam. To uključuje istinu da je „istočni vjetar“ islam trećega Jaoa, i uključuje proročko obilježje kasnijega obuzdavanja islama (zadržava).

The test itself is represented by the “debate,” which began on September 11, 2001. Jeremiah, when representing the first disappointment, was counseled to “return” unto God and separate the precious from the vile. The “fruit” of the testing message produces two classes of worshippers.

Sama kušnja predstavljena je „raspravom“, koja je započela 11. rujna 2001. Jeremiji je, kada je predstavljao prvo razočaranje, bilo savjetovano da se „vrati“ k Bogu i odvoji dragocjeno od bezvrijednoga. „Plod“ poruke kušnje proizvodi dvije skupine štovatelja.

The judgment of the foolish is represented as “when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Isaiah is referencing the pronouncement against those who turn things upside down in chapters twenty-eight and twenty-nine. They are those who cannot understand the sealed book. The work (fruit) of the wicked is to be esteemed as potter’s clay.

Sud bezumnika prikazan je riječima: „kad sve kamenje žrtvenika učini kao vapnenačko kamenje što se razbija, gajevi i likovi neće opstati.“ Izaija se poziva na objavu protiv onih koji izvrću sve naopako u dvadeset osmom i dvadeset devetom poglavlju. To su oni koji ne mogu razumjeti zapečaćenu knjigu. Djelo (plod) opakih valja smatrati lončarskom glinom.

> Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:14–16.

> Stoga, evo, opet ću učiniti čudesno djelo među ovim narodom, doista čudesno djelo i udivljenje: jer će propasti mudrost njihovih mudraca, i razum njihovih razboritih bit će sakriven. Jao onima koji duboko skrivaju svoju namjeru od Gospodina, i čija su djela u tami, pa govore: Tko nas vidi? i tko nas poznaje? Doista, vaše izvrćanje stvari naopako smatrat će se kao glina lončareva: jer zar će djelo reći o onome koji ga je načinio: Nije me načinio? ili će stvar oblikovana reći o onome koji ju je oblikovao: Nije imao razuma? Izaija 29:14–16.

The work of the wicked will be as potter’s clay, and in chapter twenty-seven their work is portrayed in a similar fashion, as chalkstones that are beaten asunder. Chalk or potter’s clay is easily beaten into powder, and the symbol of the work of making “all the stones of the altar as chalkstones that are beaten in sunder,” and including the work of tearing down “the groves and images,” so that they “shall not stand up,” is the work represented by the reformation of king Josiah. In the final revival and reformation, represented by the reformation of Josiah, the Adventist corporate structure will be desolate, for “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness.” All their works, meaning the thousands of churches, schools, colleges, universities, hospitals and office buildings around the world, will be prophetically beaten into worthless powder.

Djelo bezbožnika bit će kao lončarska glina, a u dvadeset i sedmom poglavlju njihovo je djelo prikazano na sličan način, kao vapnenačko kamenje koje se razbija. Kreda ili lončarska glina lako se smrvi u prah, a simbolika djela kojim se „sve kamenje žrtvenika učini kao vapnenačko kamenje što se razbija“, uključujući i djelo rušenja „lugova i likova“, tako da oni „neće više stajati“, jest djelo prikazano reformom kralja Jošije. U konačnom probuđenju i reformaciji, prikazanima reformom Jošijinom, adventistička korporativna struktura bit će opustošena, jer „utvrđeni će grad opustjeti, i prebivalište će biti napušteno, i ostavljeno kao pustinja“. Sva njihova djela, to jest tisuće crkava, škola, koledža, sveučilišta, bolnica i uredskih zgrada diljem svijeta, bit će proročki smrvljena u bezvrijedan prah.

The membership will also be desolate, for those “people of no understanding” will be as “withered” “boughs” that “shall be broken off” “and set on fire,” for “he that made them will not have mercy on them, and he that formed them will show them no favor.”

Članstvo će također biti opustošeno, jer će oni „ljudi bez razuma” biti kao „uvelo” „granje” koje će „biti odlomljeno” „i bačeno u oganj”, jer „onaj koji ih je stvorio neće im se smilovati, i onaj koji ih je oblikovao neće im iskazati milost.”

When the separation that is accomplished by the testing message is complete, the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon, for in that day “it shall come to pass” “that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem.”

Kad se dovrši odvajanje koje se ostvaruje porukom kušnje, drugi glas iz osamnaestog poglavlja Otkrivenja poziva ostalo Božje stado iz Babilona, jer će se u onaj dan „dogoditi“ da će „velika truba zatrubiti, i doći će oni koji bijahu spremni propasti u zemlji Asirskoj, i prognanici u zemlji Egipatskoj, te će se pokloniti Gospodu na svetoj gori u Jeruzalemu.“

The passage (Isaiah twenty-seven, verses eight through thirteen) we are considering, identifies the prophetic history that began on September 11, 2001, and illustrates the testing and purification of those who will ultimately call God’s other flock out of Babylon. The opening verses of the same chapter, identify a song that is to be sung during that very history.

Odjeljak (Izaija dvadeset sedam, redci osam do trinaest) koji razmatramo prepoznaje proročku povijest koja je započela 11. rujna 2001. i prikazuje kušanje i pročišćenje onih koji će na koncu pozvati Božje drugo stado iz Babilona. Uvodni redci istoga poglavlja prepoznaju pjesmu koju treba pjevati upravo tijekom te povijesti.

> In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? Isaiah 27:2–7.

> U onaj dan pjevajte o njoj: Vinograd vina crvenoga. Ja, Gospod, čuvam ga; zalijevat ću ga svakoga časa; da mu tko ne naudi, čuvat ću ga noću i danju. Gnjeva nema u meni: tko bi mi u boju postavio drač i trnje? Prošao bih kroz njih, spalio bih ih zajedno. Ili neka se uhvati za moju snagu, da sklopi mir sa mnom; i sklopit će mir sa mnom. Učinit će da oni koji dolaze od Jakova puste korijen: Izrael će procvasti i pupati, i napunit će lice svijeta plodom. Je li ga udario kao što je udario one koji su udarili njega? ili je ubijen prema pokolju onih koje je on pobio? Izaija 27:2–7.

The song of the vineyard is the song that first identifies God’s people as a vineyard which He had loved and cared for. It then presents a promise of acceptance for any who would wish to take hold of Christ’s righteousness. It then identifies the promise of the outpouring of the Holy Spirit, represented by two phases of rain. The first phase of rain brings the blossoms and buds to life, and the second phase fills the earth with fruit.

Pjesma o vinogradu jest pjesma koja najprije Božji narod prepoznaje kao vinograd koji je On ljubio i za koji se brinuo. Zatim iznosi obećanje prihvaćanja za sve koji bi htjeli prionuti uz Kristovu pravednost. Potom označuje obećanje izlijevanja Duha Svetoga, prikazano u dvjema fazama kiše. Prva faza kiše oživljuje cvjetove i pupove, a druga ispunja zemlju plodom.

The song of the vineyard is the song that identifies the period of time when God is passing by a former chosen people, while entering into covenant with a new chosen people. Verses eight and onward, are simply repeating and enlarging upon the opening verses of the chapter. The first verse of the chapter identifies the same event that is identified as the “day of the east wind” in verse eight.

Pjesma o vinogradu jest pjesma koja označuje razdoblje u vremenu kada Bog prolazi pokraj jednog nekoć izabranog naroda, dok stupa u savez s novim izabranim narodom. Stihovi od osmoga nadalje jednostavno ponavljaju i proširuju uvodne stihove poglavlja. Prvi stih poglavlja označuje isti događaj koji je u osmome stihu označen kao „dan istočnoga vjetra”.

> In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. Isaiah 27:1.

> U onaj dan Jahve će svojim teškim, velikim i snažnim mačem kazniti Levijatana, brzu zmiju, i Levijatana, krivudavu zmiju; i ubit će zmaja koji je u moru. Izaija 27,1.

The dragon is Satan, but in a secondary sense it was pagan Rome.

Zmaj je Sotona, ali u drugotnom smislu to je bio poganski Rim.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> „Dakle, dok zmaj prvenstveno predstavlja Sotonu, on je, u drugotnom smislu, simbol poganskoga Rima.“ Velika borba, 439.

The ten kings of pagan Rome, in chapter seven of Daniel, and in chapter twelve of Revelation represent the ten kings of Revelation seventeen–in the last days.

Deset kraljeva poganskoga Rima, u sedmom poglavlju Daniela, i u dvanaestom poglavlju Otkrivenja predstavljaju deset kraljeva iz sedamnaestog poglavlja Otkrivenja — u posljednjim danima.

> “Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.

> „Kraljevi i vladari i upravitelji stavili su na sebe žig antikrista te su prikazani kao zmaj koji odlazi zaratiti sa svetima — s onima koji drže Božje zapovijedi i imaju Isusovu vjeru.“ Testimonies to Ministers, 38.

Verse one of Isaiah 27 is identifying the beginning of the judgment of the dragon, which began at the day of the east wind, on September 11, 2001. The judgment of the kings of the earth, and their globalist merchant partners, is accomplished when the financial structure of the earth is destroyed by an “east wind”, in the midst of the “seas”.

Prvi redak Izaije 27 označava početak suda nad zmajem, koji je započeo na dan istočnoga vjetra, 11. rujna 2001. Sud nad kraljevima zemlje i njihovim globalističkim trgovačkim partnerima dovršava se kada financijska struktura zemlje bude uništena „istočnim vjetrom“, usred „mora“.

> For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. Psalms 48:4–7.

> Jer, evo, kraljevi se sabraše, zajedno prođoše. Vidješe to i zadiviše se; smetoše se i žurno pobjegoše. Ondje ih obuze strah i bolovi kao u žene pri porodu. Ti razbijaš lađe taršiške istočnim vjetrom. Psalmi 48:4–7.

Isaiah chapter twenty-seven, verses one through seven, is repeated and enlarged upon in verses eight through thirteen. It identifies that in “the day of east wind” the kings and merchants of the earth are going to be confronted with fear, and their fear escalates through history from that point onward. That fear identifies the illogical and hasty movements of the progressive globalists of planet earth ever since September 11, 2001, as they push their agenda further and more aggressively, than what would be logically expected. Satan, and his representatives, for the merchants and kings of the earth (the globalists), as symbols of the dragon, know their time is short.

Izaija, dvadeset i sedmo poglavlje, redci jedan do sedam, ponavlja se i proširuje u redcima osam do trinaest. Ono pokazuje da će se u „dan istočnog vjetra“ kraljevi i trgovci zemlje suočiti sa strahom, te da njihov strah od toga trenutka nadalje raste kroz povijest. Taj strah razotkriva nelogične i ishitrene poteze progresivnih globalista planeta Zemlje još od 11. rujna 2001., dok svoju agendu guraju dalje i agresivnije nego što bi se logično moglo očekivati. Sotona i njegovi predstavnici, jer trgovci i kraljevi zemlje (globalisti), kao simboli zmaja, znaju da im je vrijeme kratko.

> Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. Revelation 12:12.

> Stoga se veselite, nebesa, i vi koji prebivate u njima. Jao stanovnicima zemlje i mora! Jer đavao siđe k vama s velikim gnjevom, znajući da ima samo malo vremena. Otkrivenje 12,12.

The day of the east wind, that produced the economic crisis in 2001, that has only gotten worse, no matter what the globalist media attempts to claim, is the issue that confronts the world at the point when the dragon knows his time is short. He then escalates his movements for control of the entire earth, and he does so when “Woe” (the third Woe) is brought upon “the inhabiters of the earth and sea.”

Dan istočnog vjetra, koji je prouzročio gospodarsku krizu 2001. godine, a koja se od tada samo pogoršavala, bez obzira na to što globalistički mediji nastoje tvrditi, pitanje je s kojim se svijet suočava u trenutku kada zmaj zna da mu je vrijeme kratko. Tada on pojačava svoje pokrete radi uspostave nadzora nad čitavom zemljom, i to čini kada se „Jao” (treće Jao) obara na „stanovnike zemlje i mora”.

The arrival of Islam of the third Woe (the east wind), on September 11, 2001, produced an economic disaster that has forced the globalists to accelerate their efforts to force a one world government upon planet earth. Yet Islam continues to fulfill its role. Perhaps the most serious revelation of Islam as a symbol of Bible prophecy is found in the first reference to Islam.

Dolazak islama trećega Jaoa (istočnoga vjetra), 11. rujna 2001., prouzročio je gospodarsku katastrofu koja je prisilila globaliste da ubrzaju svoje napore kako bi nametnuli jednu svjetsku vladu planetu Zemlji. Ipak, islam i dalje ispunjava svoju ulogu. Možda se najozbiljnije otkrivenje islama kao simbola biblijskoga proroštva nalazi u prvome spomenu islama.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Tada joj reče anđeo Gospodnji: Evo, zatrudnjela si i rodit ćeš sina; i nadjeni mu ime Jišmael, jer je Gospod čuo tvoju nevolju. A on će biti kao divlji čovjek; ruka će njegova biti protiv svakoga, i svačija ruka protiv njega; i živjet će nasuprot svoj svojoj braći. Postanak 16,11.12.

God’s Word never fails. As Islam continues to produce pain as a woman in travail, some who might even accept that Islam is identified in Bible prophecy, have not yet wrapped their mind around the obvious fact in the two verses. Some might understand that it is Islam that brings every man on planet earth together in order to oppose a common enemy, and this is of course true. Yet the last phrase in the verse is the more serious truth. The world was shaken by September 11, 2001, and it has recently been shaken again by this year’s October 7 attack of Hamas against Israel. But no one is willing to see that the spirit of warfare and sudden destruction is “in the presence of all” of Ishmael’s brethren.

Božja Riječ nikada ne zatajuje. Dok islam nastavlja rađati bol kao žena u trudovima, neki koji bi čak mogli prihvatiti da je islam prepoznat u biblijskom proroštvu, još nisu shvatili očitu činjenicu u ta dva retka. Neki bi mogli razumjeti da upravo islam okuplja svakoga čovjeka na zemlji kako bi se suprotstavio zajedničkom neprijatelju, i to je, naravno, istina. Ipak, posljednja fraza u retku nosi ozbiljniju istinu. Svijet je bio potresen 11. rujna 2001., a nedavno je ponovno potresen ovogodišnjim napadom Hamasa na Izrael 7. listopada. No nitko nije voljan uvidjeti da je duh ratovanja i iznenadne propasti „pred licem sve braće svoje” Jišmaelove.

What kind of destruction will be carried out when there is a surprise attack carried out by such Islamic nations as Saudi Arabia, the United Arab Emirates, Qatar, Kuwait, Brunei and Bahrain? The spirit of Ishmael is in “all his brethren,” and the warfare that has so far been produced with the third Woe from countries such as Afghanistan or Iraq, will be quite different when the prophecy of Ishmael is fully fulfilled. How many nuclear bombs does Pakistan have?

Kakvo će razaranje biti izvršeno kada dođe do iznenadnog napada koji izvedu islamske nacije kao što su Saudijska Arabija, Ujedinjeni Arapski Emirati, Katar, Kuvajt, Brunej i Bahrein? Duh Jišmaelov prisutan je u „svoj njegovoj braći“, i ratovanje koje je dosad proizašlo iz trećega Jao iz zemalja kao što su Afganistan ili Irak, bit će posve drukčije kada se Jišmaelovo proroštvo u potpunosti ispuni. Koliko nuklearnih bombi ima Pakistan?

The prophetic characteristic of Islamic warfare as demonstrated in the first and second Islamic Woes is sudden, surprise attacks. Are there enough finances in the affluent Islamic nations to secretly secure or produce weaponry that would be more sophisticated, and lethal, than fuel laden jets, car bombs, burning tires, rape and knives? Is God’s Word to be believed?

Proročko obilježje islamskoga ratovanja, kako se očitovalo u prvome i drugome islamskom Jao, jesu iznenadni, neočekivani napadi. Ima li u bogatim islamskim narodima dovoljno financijskih sredstava da se potajno nabavi ili proizvede oružje koje bi bilo sofisticiranije i smrtonosnije od zrakoplova natovarenih gorivom, automobilskih bombi, zapaljenih guma, silovanja i noževa? Treba li vjerovati Božjoj Riječi?

All the jewels of Miller’s dream become testing truths in the last days, if nothing more than the reality that those truths have been rejected and prophecy identifies they will be restored. But some of those jewels, such as the work of Christ in the heavenly sanctuary and Islam of the third Woe, identify predictions that are fulfilled only in the very last days. One represents the work of Christ in the Most Holy Place, certainly a present testing truth, and the other identifies the message of the Midnight Cry, which again is a present testing truth.

Svi dragulji iz Millerova sna postaju istine kušnje u posljednjim danima, već i stoga što su te istine bile odbačene, a proročanstvo prepoznaje da će biti obnovljene. Ali neki od tih dragulja, poput Kristova djela u nebeskoj Svetinji i islama trećega Jao, označuju proročanstva koja se ispunjavaju tek u samim posljednjim danima. Jedno predstavlja Kristovo djelo u Svetinji nad svetinjama, zasigurno sadašnju istinu kušnje, a drugo označava poruku Ponoćnoga pokliča, koja je ponovno sadašnja istina kušnje.

The thread that weaves together the Millerite movement and the time of the end in 1989, which in turn introduces the movement of the one hundred and forty-four thousand, is the “seven times,” that was Miller’s first jewel and the first to be set aside as Adventism left the old paths. One hundred and twenty-six years from the rebellion of 1863, to the time of the end in 1989, represents the “seven times.” The twenty-five hundred and twenty was divided into two periods of twelve hundred and sixty, and a tenth or a tithe of twelve hundred and sixty, is one hundred and twenty-six. The stone the builders rejected is so long that it connects the first and last movements of the three angels. In so doing it identifies that the truth of the “seven times” is also a present testing truth, and that it is the truth that becomes no longer simply the foundation stone, but the head of the corner.

Nit koja povezuje mileritski pokret i vrijeme svršetka 1989. godine, koje zauzvrat uvodi pokret sto četrdeset i četiri tisuće, jesu „sedam vremena“, koja su bila prvi Millerov dragulj i prvo što je bilo odloženo ustranu dok je adventizam napuštao stare staze. Sto dvadeset i šest godina od pobune 1863. do vremena svršetka 1989. predstavlja „sedam vremena“. Dvije tisuće petsto dvadeset bilo je podijeljeno na dva razdoblja od tisuću dvjesto šezdeset, a desetina ili desetak od tisuću dvjesto šezdeset jest sto dvadeset i šest. Kamen koji su graditelji odbacili toliko je dug da povezuje prvi i posljednji pokret trojice anđela. Time se utvrđuje da je istina o „sedam vremena“ također sadašnja ispitna istina, te da je to istina koja više nije jednostavno samo kamen temeljac, nego zaglavni kamen ugaoni.

We will now leave off our consideration of the increase of knowledge in the Millerite movement, represented by the Ulai River vision in the book of Daniel and turn our attention to the vision of the Hiddekel River, that represents the increase of knowledge, in the movement of the one hundred and forty-four thousand.

Sada ćemo ostaviti po strani naše razmatranje porasta znanja u mileritskom pokretu, prikazanog viđenjem rijeke Ulaj u Knjizi proroka Daniela, i usmjeriti svoju pozornost na viđenje rijeke Hidekela, koje predstavlja porast znanja u pokretu sto četrdeset i četiri tisuće.

We will begin next by considering the four generations of Adventism that span the one hundred and twenty-six years from 1863 to 1989.

Zatim ćemo započeti razmatranjem četiriju naraštaja adventizma koji obuhvaćaju sto dvadeset i šest godina od 1863. do 1989.

We will start that study in the next article.

Tu ćemo studiju započeti u sljedećem članku.

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall.

> I dogodi se šeste godine, šestoga mjeseca, petoga dana u mjesecu, dok sam sjedio u svojoj kući, a starješine Judine sjedile preda mnom, da ondje na me pade ruka Gospoda Jahve. Tada pogledah, i gle: obličje kao pojava ognja; od pojasa naniže pojava ognja, a od pojasa naviše kao pojava sjaja, kao boja jantara. I on pruži nešto poput ruke te me uhvati za pramen kose na mojoj glavi; i duh me podiže između zemlje i neba te me u viđenjima Božjim odvede u Jeruzalem, k ulazu unutarnjih vrata koja gledaju prema sjeveru, gdje bijaše sjedište lika ljubomore, koji izaziva ljubomoru. I gle, ondje bijaše slava Boga Izraelova, prema viđenju koje sam vidio u ravnici. Tada mi reče: Sine čovječji, podigni sada svoje oči prema sjeveru. Tako podigoh svoje oči prema sjeveru, i gle: na sjeveru, kod vrata žrtvenika, bijaše na ulazu taj lik ljubomore. I reče mi nadalje: Sine čovječji, vidiš li što oni čine? velike gadosti koje dom Izraelov ovdje čini, da bih se udaljio od svojega svetišta? Ali obrati se opet, i vidjet ćeš još veće gadosti. I dovede me k vratima predvorja; i kad pogledah, gle, rupa u zidu.

> Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz. Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:1–18.

> Tada mi reče: Sine čovječji, prokopaj sada zid. I kad prokopah zid, gle, vrata. I reče mi: Uđi i vidi opake gadosti što ih ovdje čine. Tako uđoh i vidjeh; i gle, svakovrsni gmizavci i gadne zvijeri te svi idoli doma Izraelova, naslikani po zidu unaokolo. A pred njima stajaše sedamdeset ljudi od starješina doma Izraelova, a usred njih stajaše Jaazanija, sin Šafanov, svaki sa svojom kadionicom u ruci; i gust oblak kada uzdizao se. Tada mi reče: Jesi li vidio, sine čovječji, što starješine doma Izraelova čine u tami, svaki u odajama svojih slika? Jer govore: Gospod nas ne vidi; Gospod je ostavio zemlju. I još mi reče: Okreni se opet, pa ćeš vidjeti još veće gadosti koje čine. Tada me dovede do vrata na sjevernim vratima Doma Gospodnjega; i gle, ondje su sjedile žene i oplakivale Tamiza. Tada mi reče: Jesi li to vidio, sine čovječji? Okreni se opet, pa ćeš vidjeti još veće gadosti od ovih. I uvede me u unutarnje predvorje Doma Gospodnjega; i gle, na ulazu u hram Gospodnji, između trijema i žrtvenika, bijaše oko dvadeset i pet ljudi, leđima okrenutih prema hramu Gospodnjem, a licima prema istoku; i klanjali su se suncu prema istoku. Tada mi reče: Jesi li to vidio, sine čovječji? Je li domu Judinu malenkost što čine gadosti koje ovdje čine? Jer napunili su zemlju nasiljem i opet se vraćaju da me gnjeve; i gle, prinose granu nosu svojemu. Zato ću i ja postupiti u gnjevu: oko moje neće poštedjeti niti ću se smilovati; i premda mi zavape na uši glasom velikim, ipak ih neću uslišati. Ezekiel 8:1–18.

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