Article

# The Hidden History of Verse Forty - Number Nineteen

Skrivena povijest četrdesetoga retka – broj devetnaest

The Second Woe - Part Six

Druga nevolja – šesti dio

Author

Jeff Pippenger

Published

July 20, 2026

Formats

PDF
Word
Song MP3

The books of Daniel and Revelation complement each other, meaning together they are perfected.

Knjige Daniela i Otkrivenja nadopunjuju jedna drugu, što znači da zajedno bivaju usavršene.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

> „U Otkrivenju se susreću i završavaju sve knjige Biblije. Ovdje je dopuna knjizi proroka Daniela.” Djela apostolska, 585.

The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.

Kraljevstva biblijskog proročanstva trebaju biti u središtu pozornosti proučavatelja proročanstva, jer se upravo ondje prvenstveno iznosi izvanjska povijest posljednjih dana.

> “Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.

> „Daleko je bolje upoznati, u svjetlu Božje riječi, uzroke koji upravljaju usponom i padom kraljevstava. Neka mladi proučavaju ove zapise i neka vide kako je istinski napredak naroda bio nerazdruživo povezan s prihvaćanjem božanskih načela. Neka proučavaju povijest velikih reformacijskih pokreta i neka vide kako su ta načela, premda prezrena i omražena, a njihovi zagovornici dovođeni u tamnicu i na gubilište, upravo tim žrtvama trijumfirala.“ Odgoj, 238.

Sacred histories, whether it is the “great reformatory movements,” or the “rise and fall of kingdoms;” sacred histories are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those that do not love the truth, and who thereafter receive strong delusion; do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as, the relationship of the dragon with the beast. The rise of papal Rome represented by Thyatira and the fall of pagan Rome as represented by Pergamos is a truth that those who receive strong delusion hate.

Svete povijesti, bilo da je riječ o „velikim reformnim pokretima” ili o „usponu i padu kraljevstava”, u Božjoj su Riječi pitanje života ili smrti. Pavao je zabilježio u 2. Solunjanima, drugom poglavlju, da oni koji ne ljube istinu, a potom primaju silnu zabludu, to čine zato što su izabrali odbaciti poruku koju je Pavao u tom odlomku označio. Taj odlomak prepoznaje odnos poganskoga Rima i papskoga Rima, što je također odnos Pergama i Tijatire, a isto tako i odnos željeza i gline, kao i odnos zmaja i zvijeri. Uspon papskoga Rima, prikazan Tijatir om, i pad poganskoga Rima, prikazan Pergamom, istina je koju mrze oni koji primaju silnu zabludu.

In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?

U mileritskoj povijesti rasprava između milerita i protestanata, koja je našla svoje mjesto na pionirskoj karti iz 1843., vodila se oko toga koja je povijesna sila u četrnaestom retku jedanaestog poglavlja Daniela predstavljena kao „nasilnici iz tvoga naroda”. Jesu li ti nasilnici bili uspon poganskoga Rima, kako su tvrdili mileriti, ili pad Seleukida, kako su tvrdili protestanti?

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another....

> „Svakoj je naciji koja je stupila na pozornicu djelovanja bilo dopušteno zauzeti svoje mjesto na zemlji, kako bi se vidjelo hoće li ispuniti naum ‘Stražara i Sveca’. Proročanstvo je pratilo uspon i pad velikih svjetskih carstava — Babilona, Medo-Perzije, Grčke i Rima. Sa svakim od njih, kao i s narodima manje moći, povijest se ponavljala. Svaki je imao svoje vrijeme kušnje, svaki je podbacio, njegova je slava uvenula, njegova je moć iščezla, a njegovo je mjesto zauzeo drugi....“

> “From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.

> “Iz uspona i pada naroda, kako je to jasno izloženo na stranicama Svetoga pisma, trebaju naučiti koliko je bezvrijedna puka izvanjska i svjetovna slava. Babilon, sa svom svojom silom i svojom veličanstvenošću, kakvu naš svijet od tada više nikada nije vidio,—silom i veličanstvenošću koje su se ljudima onoga doba činile tako postojanima i trajnima,—kako je potpuno iščeznuo! Kao ‘cvijet trave’ propao je. Tako propada sve ono što nema Boga za svoj temelj. Jedino ono što je povezano s Njegovom namjerom i izražava Njegov karakter može opstati. Njegova su načela jedine postojane stvari koje naš svijet poznaje.” Odgoj, 177, 184.

Biblical history is the vision that Solomon said to lack, is to perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply into the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” that it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months” it represents one hundred and fifty years that began at the death of Mohammed in 632, and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.

Biblijska povijest jest viđenje za koje je Salomon rekao da, kada ga nema, narod propada. Mileriti su prepoznali i objavili sto pedeset godina prikazanih kao „pet mjeseci” u devetom poglavlju Otkrivenja, u petom i desetom retku, ali nisu duboko pronikli u povijest prikazanu u devetom poglavlju Otkrivenja. Ispravno su prepoznali pet mjeseci iz desetog retka, ali su očito smatrali da, budući da i peti i deseti redak sadrže izraz „pet mjeseci”, to jednostavno predstavlja naglasak na proročanstvu o mučenju prikazanom u oba retka. Sada se lako može pokazati da, kada peti redak prikazuje „pet mjeseci”, to predstavlja sto pedeset godina koje su započele Muhamedovom smrću 632. godine, a završile 782. godine poniženjem carice Irene Bizantskoga, odnosno istočnoga Rimskog Carstva.

The pioneers were correct in their application of verse ten as the battle of Nicomedia on July 27, 1299 as the starting of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line a period of one hundred and fifty years identifies worldwide Islam, as represented by both the first woe of Islam of Arabia and the second woe of Islam of Turkey. The Islam that humiliated both emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene and a man represented by Constantine the last.

Pioniri su bili u pravu u svojoj primjeni desetoga retka na bitku kod Nikomedije 27. srpnja 1299. kao početak sto i pedeset godina koje su završile poniženjem posljednjega Konstantina koji je vladao u Carigradu 27. srpnja 1449. Redak na redak, razdoblje od sto i pedeset godina označava svjetski islam, kako ga predstavljaju i prvi jao islama Arabije i drugi jao islama Turske. Islam koji je zajedno ponizio i cara i caricu označava svjetski islam koji osvaja kraljevstvo sastavljeno od žene, predstavljene Irenom, i muškarca, predstavljenog Konstantinom Posljednjim.

In the one hundred and fifty years that ends with the humiliation of Irene, Islam of Arabia takes control of the area or territory of Byzantine, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes; will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.

U sto i pedeset godina koje završavaju poniženjem Irene, islam Arabije preuzima područje ili teritorij Bizanta, ostavljajući Irenu u tako poniženom položaju da je bila prisiljena tri godine plaćati danak, uz ostala nametanja. Kada se dogodilo poniženje Konstantina posljednjega, ono je označilo početak četverogodišnjeg razdoblja koje završava opsadom i rušenjem prijestolnice istočnoga Rima. U oba slučaja bio je to islam, arapski islam za Irenu i turski islam za Konstantina posljednjega. U posljednjim danima svjetski islam, kako ga predstavljaju dva svjedoka arapskoga i turskoga islama izložena u prvome i drugome jao; najprije će zauzeti teritorij, a potom prijestolnicu. Politički entitet posljednjih dana, predstavljen Konstantinom istočnoga Rima, simbolično je sjedinjen s religijskim entitetom posljednjih dana, predstavljenim Irenom istočnoga Rima. Izraz politički i religijski entitet rabim kako bih naznačio da se simbol slike zvijeri najprije pojavljuje u Sjedinjenim Državama, a potom u svijetu. Slika zvijeri simbolički je brak Konstantina i Irene, koji su oboje poniženi gubitkom svojega teritorija i prijestolnice islamu.

Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those who Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away, before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.

Njihov se brak prepoznaje usklađivanjem dviju povijesti, a predočen je bio brakom između Constantije i Licinija 313. godine, kada je na snagu stupio Milanski edikt, te je simbolična crkva Smirne završila, a simbolična crkva Pergama započela. Oni koje Pavao označuje kao one koji primaju silnu zabludu odbijaju vidjeti Pavlovu poruku upozorenja koja uključuje otpad prije nego što se otkrije čovjek grijeha. Taj se otpad zbiva u povijesti Pergama, a čovjek grijeha bio je otkriven 538. godine, kada je započela crkva Tijatire.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.

> Neka vas nitko ni na koji način ne zavede; jer taj dan neće doći ako prije ne dođe otpad i ne otkrije se čovjek grijeha, sin propasti; koji se protivi i uzvisuje iznad svega što se zove Bog ili se štuje, tako da kao Bog sjedne u hram Božji, pokazujući samoga sebe da je Bog. 2 Solunjanima 2,3. 4.

The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship, western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented as iron and clay in Daniel chapter two.

Povijest istočnoga Rima pruža dva svjedoka proročkoj istini koja je također prikazana u simboličkom odnosu istočnoga Rima prema zapadnomu Rimu. U tom je odnosu zapadni Rim crkva, a istočni Rim država. Rim je spoj crkve i države, prikazan kao željezo i glina u drugom poglavlju Danielove knjige.

A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299 with Osman, but never looked at the next battle, the battle of Nicaea as the historical second step to establishing the Ottoman Empire. July 27, 1299 was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.

Jedan od razloga zbog kojih se može uvjerljivo uvidjeti da u posljednjim danima islam diljem svijeta dolazi protiv sile prikazane kao spoj crkve i države, oduzimajući joj teritorij i glavni grad, poduprt je s još dva svjedoka iz svete povijesti devetoga poglavlja Otkrivenja. Osman je osvojio područje Nikomedije 27. srpnja 1299., a potom je dvije godine kasnije, 1301., osvojio područje Niceje. Njegov je sin osvojio glavni grad Niceju 1331., a isti je sin osvojio glavni grad Nikomediju nakon četverogodišnje opsade koja je završila 1337. godine. Pioniri su uz Osmana označili 27. srpnja 1299., ali nikada nisu promotrili sljedeću bitku, bitku za Niceju, kao povijesni drugi korak u uspostavi Osmanskoga Carstva. Dana 27. srpnja 1299. bio je prvi od nekoliko koraka prema nedjeljnom zakonu. Prva dva koraka turskoga islama označila su početak proročanstva koje je završilo 1449., zatim ponovno 1840., potom ponovno 11. rujna, a zatim ponovno 31. prosinca 2023.

The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four year” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered and four years later in 1453, the capital of eastern Rome is taken.

Prvi od ta dva koraka označio je ne samo početak sto pedeset godina, nego je također označio i početak trideset i osam godina. Započeo je kada je Osman zauzeo područje Nikomedije, a završio je trideset i osam godina poslije kada je Osmanov sin zauzeo glavni grad Nikomedije na kraju četverogodišnje opsade 1337. godine. Broj trideset i osam predstavlja „ustajanje“, a početni korak Osmanova zauzimanja toga područja označio je uzdizanje turskog islama. U tom prvom koraku od trideset i osam godina, „četverogodišnja“ opsada označava završetak. U posljednjem koraku sto pedeset godina nanosi se poniženje i četiri godine poslije, 1453. godine, zauzet je glavni grad istočnoga Rima.

Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines have distinct alpha and omega historical figures. While identifying a church state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, that was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.

Bilo da su to bili osmanski Turci 1453., ili Osmanov sin koji je zauzeo i Nikomediju 1337. i Niceju 1331., u sva tri slučaja svaki je glavni grad u nekom trenutku povijesti služio kao prijestolnica istočnoga Rima. Sve tri crte prepoznaju osvajanje istočnoga Rima. Svaka od tih triju crta prepoznaje islam kako najprije osvaja područje, a potom i prijestolnicu istočnoga Rima. Ime sva tri glavna grada isto je kao i ime područja. Svaka od tih triju crta ima posebne povijesne ličnosti alfe i omege. Dok prepoznaje odnos crkve i države uz poniženje i cara i carice od strane islama, proročko poniženje povezuje njihove crte sa zapadnim Rimom, koji je također bio ponižen od Konstantina Velikoga kada je 330. izabrao Konstantinopol umjesto grada Rima. Konačno poniženje zapadnoga Rima došlo je 476. s posljednjim carem, a od tada je nastavio ubrzano propadati.

Western Rome in relation to eastern Rome was the church, the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.

Zapadni Rim u odnosu na istočni Rim bio je crkva; istok je bio država. Poniženje na početku 330., zatim poniženje 476., a potom 782. i onda ponovno 1449. Niz poniženja koji započinje podjelom kraljevstva, nakon čega 476. slijedi poniženje gubitkom cara, a time i carstva, da bi potom islam donio poniženje najprije području istoka 782., a zatim prijestolnici istoka 1453.

Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.

Islam biblijskog proroštva iznosi na vidjelo slijed i istočnoga i zapadnoga Rima, a svjetlo koje islam danas proizvodi u skladu je s tim, ali daleko nadilazi ono što je temeljno svjetlo o islamu bilo za milleritske pionire. Vrijeme kušnje koje je započelo 2024. pitanjem tko su „razbojnici tvoga naroda koji će uspostaviti viđenje” bilo je alfa razdoblja kušnje, a sada, na kraju razdoblja kušnje, svjetlo iz teme o islamu u devetom poglavlju Otkrivenja pridodaje svjedoke zapadnoga i istočnoga Rima koji nikada nisu bili razmatrani sve do ovih sadašnjih posljednjih dana.

The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Romes political and religious rulers in 1449, brought about by Islam and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.

Proročke crte islama predstavljene u devetom do jedanaestom poglavlju povezuju povijesne crte smještene u redcima deset do šesnaest jedanaestog poglavlja Daniela pružajući svjedočanstva koja se povezuju s crtama o kojima se već raspravlja u ovim člancima. No unutar proročke ilustracije uspona islama nalazi se i uspon pokreta milerita te pokreta sto četrdeset i četiri tisuće. Dva četverogodišnja razdoblja, čvrsto smještena unutar vremenskih proročanstava Otkrivenja 9 i kao njihov sastavni dio, pružaju svjedočanstvo o četiri godine od 1840. do 1844. godine. Godine 1844. proročkog vremena više nema, stoga se simbolično četverogodišnje razdoblje određuje svojim proročkim obilježjima, a ne vremenom. Prvo četverogodišnje razdoblje označava kako je islam osvojio Nikomediju, nekadašnju istočnu rimsku prijestolnicu, 1337. godine, trideset i osam godina nakon što je njegov otac osvojio to područje. Drugo četverogodišnje razdoblje označava poniženje političkih i vjerskih vladara istočnoga Rima 1449. godine, koje je prouzročio islam, a treće četverogodišnje razdoblje označava slavno očitovanje Božje sile kada je anđeo koji je obasjao zemlju svojom slavom sišao 11. kolovoza 1840. godine.

The Millerite history of the first and second angel aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin, it is the combination of Divinity with humanity and it takes place during a warfare that is being brought by Islam.

Mileritska povijest prvoga i drugoga anđela usklađena je s poviješću trećega anđela tijekom pečaćenja sto četrdeset i četiri tisuće. To završno djelo pečaćenja jest brisanje grijeha, ono je sjedinjenje božanskoga s ljudskim i odvija se tijekom rata koji donosi islam.

> And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:2–4.

> I on otvori bezdan, i iz bezdana se podiže dim kao dim velike peći; i sunce i zrak potamnješe od dima bezdana. I iz dima iziđoše na zemlju skakavci; i dana im je vlast kakvu imaju škorpioni zemaljski. I rečeno im je da ne smiju nauditi travi zemaljskoj, ni ikakvu zelenilu, ni ikakvu stablu, nego samo onim ljudima koji nemaju pečat Božji na svojim čelima. Otkrivenje 9,2–4.

The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.

Savršeno ispunjenje svakog proročanstva jest u posljednjim danima, stoga ovaj odlomak prepoznaje pečaćenje sto četrdeset i četiri tisuće. Proročanstvo o islamu u Otkrivenju devet pruža povijesni ključ koji, u povijesti što je kulminirala 11. kolovoza 1840., kada je islam bio obuzdan, zajedno donosi najpotpuniji prikaz sile koja uspostavlja viđenje. Od toga se trenutka svjedočanstvo Otkrivenja devet protegnulo u deseto poglavlje i u povijest prvoga i drugoga anđela. Zatim u jedanaestom poglavlju treći jao iznenada dolazi kod nedjeljnog zakona, kada počinje silni poklič trećega anđela. Deveto poglavlje jest ključ islama u ustrojavanju uspona i pada kraljevstava izloženih u Danielu i Otkrivenju. Deseto i jedanaesto poglavlje prepoznaju iskustvo sto četrdeset i četiri tisuće mudrih djevica. Deveto poglavlje prepoznaje simbol koji uspostavlja vanjsko viđenje, a deseto i jedanaesto poglavlje prepoznaju unutarnje viđenje povezano sa slijeđenjem Janjeta u Svetinju nad svetinjama.

Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840 at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840 were typified by four years from July 27, 1449 unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.

Deseto poglavlje Otkrivenja otvara se Kristom kao moćnim anđelom koji silazi s otvorenom knjižicom. Taj se događaj ispunio 11. kolovoza 1840. na završetku proročanstva iz Otkrivenja 9, koje označuje tristo devedeset i jednu godinu i petnaest dana. Otkrivenje 10 prikazuje povijest nadalje sve dok poruka nije postala gorka u Ivanovu trbuhu 22. listopada 1844. Četiri godine od 1840. do 1844. započinju dolaskom prvoga anđela, a završavaju dolaskom trećega anđela. Te četiri godine koje su uslijedile nakon ispunjenja od 11. kolovoza 1840. bile su predočene četirima godinama od 27. srpnja 1449. do 1453. na početku tristo devedeset i jedne godine i petnaest dana. Oba ta četverogodišnja razdoblja podudaraju se s četirima godinama opsade Nikomedije od 1333. do 1337. Simbolično, istočni Rim bio je osvojen od islama tri puta. Prvi put bilo je to pri opsadi Niceje 1331., zatim pri četverogodišnjoj opsadi Nikomedije 1337., a potom pri opsadi Konstantinopola 1453.

Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formerly and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided unto east and west in 293, 330 and 395. Papal Rome divided unto east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.

Dioklecijan je pravno podijelio Rim na istok i zapad 293. godine, a Konstantin je proročki podijelio Rim na istok i zapad 330. godine. Godine 395., nakon smrti cara Teodozija I., carstvo je formalno i trajno podijeljeno kada je svojim dvama sinovima ostavio istok i zapad u baštinu. Katolička se crkva podijelila na istok i zapad 1054. godine u „velikom raskolu“. Podjela je bila postupna, kao i propast koja je uslijedila. Ta podjela ostaje sve do današnjega dana. U roku od pedeset godina od toga datuma, zapadna crkva u Rimu započela je otprilike dvjesto godina križarskih ratova protiv islama. Zapadni Rim pao je kada je 476. godine izgubio svojega posljednjeg cara. Istočni Rim pao je 1453. godine. Papinski Rim pao je 1798. godine. Poganski Rim podijelio se na istok i zapad 293., 330. i 395. godine. Papinski Rim podijelio se na istok i zapad 1054. godine. Sestra White prepoznaje uspon i pad kraljevstava kao primarno uporište u proučavanju Božje riječi.

The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence the message of the midnight cry, that was typified by Christ riding into Jerusalem on an ass, is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) years marking the rise of Islam and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.

Kraljevstva koja su iznesena na svjetlo povijesti iz devetog poglavlja Otkrivenja jačaju dokaz da je Rim taj koji uspostavlja viđenje. Proročka povezanost između islama i sto četrdeset i četiri tisuće dokaz je da je poruka ponoćnog poklika, koja je bila predočena time što je Krist jahao u Jeruzalem na magarcu, predstavljena vremenskim proročanstvom koje je započelo u vrijeme prvoga jaoa, nastavilo se u drugom dijelu proročanstva u drugome jaou i doseglo svoje ispunjenje u četverogodišnjoj povijesti u kojoj je milleritski pokret prvoga i drugoga anđela započeo ispunjenjem upravo toga proročanstva. Proročanstvo je započelo simbolom „trideset i osam i dvije godine” (1299. i 1301.), koje su označile uspon islama, a završilo je simbolom „trideset i osam i dvije godine” (1838. i 1840.), koje su označile uspon millerita.

In 1844, at the conclusion of the Millerites four-year period that had been typified by the siege of 1333 unto 1337, and 1449 unto the siege of 1453 prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.

Godine 1844., na završetku četverogodišnjeg razdoblja milerita koje je bilo predočeno opsadom od 1333. do 1337. te od 1449. do opsade 1453., proročko se vrijeme više nije smjelo primjenjivati. Podizanje stijega sto četrdeset i četiri tisuće izravno je povezano s proročanstvom u kojemu je islam uzdignut.

> Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.

> Juda, tebe će hvaliti tvoja braća: ruka će ti biti za vratom neprijateljima tvojim; sinovi oca tvojega klanjat će ti se. Juda je lavić: s plijena si se, sinko moj, podigao; sagnuo se, legao kao lav i kao stari lav; tko će ga razdražiti? Žezlo se neće odvojiti od Jude, niti zakonodavac između nogu njegovih, dok ne dođe Šilo; i njemu će pripadati pokornost narodā. Privezujući magare svoje za lozu, i magareće mlado svoje za plemenitu lozu; oprao je haljine svoje u vinu i odjeću svoju u krvi grožđa: oči će mu biti crvene od vina, i zubi bijeli od mlijeka. Postanak 49:8–12.

The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.

Sto četrdeset i četiri tisuće savršeno odražavaju Kristov karakter, a Krist je, među ostalim simboličkim prikazima, „izabrana loza“. Jišmael je u Postanku 16,12 označen kao „divlji“ čovjek.

> 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.

> I bit će divlji čovjek; ruka će njegova biti protiv svakoga čovjeka, i ruka svakoga čovjeka protiv njega; i živjet će pred licem sve svoje braće.

The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The messengers that proclaimed the message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844, illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven the one hundred and forty-four thousand are lifted up as an ensign.

Riječ prevedena kao „divlji” označuje divljega arapskog magarca. Kristovi predstavnici u posljednjim danima jašu na poruci divljega arapskog magarca, magarca na kojemu je Krist ujahao u Jeruzalem, magarca koji je naposljetku progovorio nakon što ga je Bileam udario treći put. Glasnici koji su proglasili poruku koja je osnažila poruku prvoga anđela 1840. godine nisu vidjeli relevantno i važno proročanstvo od sto pedeset godina upravo u onoj proročkoj povijesti u kojoj se nalazila poruka koja je osnažila pokret. Nisu vidjeli dva četverogodišnja razdoblja u tom istom vremenskom proročanstvu koja su predočavala povijest od 1840. do 1844. godine. Lav iz plemena Judina sada otvara svjetlo iz „starih staza” koje nikada prije nije bilo viđeno, i to je svjetlo u skladu s onim svjetlom koje se otvara od 31. prosinca 2023. Ono uklanja svaku sumnju je li islam taj koji udara Nashville. To svjetlo rasvjetljuje simbol Rima, postajući tako omega-izjavom u odnosu na alfa-prijepor 2024. godine o razbojnicima tvoga naroda, a također je i omega-simbol rasprave o tom istom simbolu u mileritskoj povijesti. Ono utvrđuje da je islam iz vremenskih proročanstava Otkrivenja devet vanjska poruka tijekom unutarnje povijesti vremena pečaćenja sto četrdeset i četiri tisuće. Tu činjenicu poučavamo već neko vrijeme, ali sada se može pokazati na jednoj liniji koja počinje u Otkrivenju devet, a završava u Otkrivenju jedanaest. Treće četverogodišnje razdoblje povezano s vremenskim proročanstvom islama, koje se ispunilo od 1840. do 1844. godine, prikazuje vrijeme pečaćenja sto četrdeset i četiri tisuće. Po velikom potresu iz Otkrivenja jedanaest sto četrdeset i četiri tisuće bivaju podignute kao stijeg.

In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay, then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The number thirty-eight and forty represent those two steps.

U Ezekielu trideset i sedam podizanje Božjega naroda kao vojske proces je u dva koraka koji je bio unaprijed predočen stvaranjem Adama. Najprije je Adam bio oblikovan od praha zemaljskoga, a zatim je Krist udahnuo u njega dah života. U Ezekielu prvo proroštvo oblikuje mrtva tijela, ali ona su još uvijek mrtva. Zatim se četiri vjetra puštaju da dahnu na tijela, i ona ustaju kao silna vojska. Brojevi trideset i osam i četrdeset predstavljaju ta dva koraka.

We will continue these things in the next article.

Nastavit ćemo s ovim temama u sljedećem članku.

> After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.

> Nakon toga bijaše blagdan židovski, te Isus uziđe u Jeruzalem. A u Jeruzalemu, kod Ovčjih vrata, ima kupalište koje se hebrejski zove Bethesda i ima pet trijemova. U njima je ležalo veliko mnoštvo nemoćnika, slijepih, hromih, usahlijih, čekajući gibanje vode. Jer anđeo bi u određeno vrijeme silazio u kupalište i uzburkavao vodu; i tko bi prvi, nakon što se voda uzburka, sišao, ozdravio bi od bilo koje bolesti koju je imao. A bijaše ondje neki čovjek koji je bolovao od svoje nemoći trideset i osam godina. Kad ga Isus ugleda gdje leži i dozna da je već dugo u tome stanju, reče mu: Hoćeš li ozdraviti? Odgovori mu nemoćnik: Gospodine, nemam nikoga da me spusti u kupalište kad se voda uzburka; dok ja dođem, drugi siđe prije mene. Isus mu reče: Ustani, uzmi svoju postelju i hodi. I odmah čovjek ozdravi, uze svoju postelju i hodaše; a toga istoga dana bijaše subota. Ivan 5,1–9.

> Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.

> Sada ustanite, rekoh, i prijeđite preko potoka Zereda. I prijeđosmo preko potoka Zereda. A vrijeme u kojemu smo išli od Kadeš-Barnee dok ne prijeđosmo preko potoka Zereda bilo je trideset i osam godina, dok sav naraštaj ratnika nije izumro isred tabora, kao što im se Gospod zakleo. Ponovljeni zakon 2:13, 14.

Back to Articles