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# The Book of Daniel - Number One

Knjiga proroka Daniela - Prvi broj

The Ulai and Hiddekel

Ulaj i Hidekel

Author

Jeff Pippenger

Published

November 21, 2023

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> “Ministers and people declared that the prophecies of Daniel and the Revelation were incomprehensible mysteries. But Christ directed his disciples to the words of the prophet Daniel concerning events to take place in their time, and said, ‘Whoso readeth, let him understand.’ Matthew 24:15. And the assertion that the Revelation is a mystery, not to be understood, is contradicted by the very title of the book: ‘The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass. . . . Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ Revelation 1:1–3.

> „Propovjednici i narod izjavljivali su da su proročanstva Daniela i Otkrivenja neshvatljiva otajstva. No Krist je svoje učenike uputio na riječi proroka Daniela glede događaja koji su se trebali zbiti u njihovo vrijeme te je rekao: ‘Tko čita, neka razumije.’ Matej 24:15. A tvrdnja da je Otkrivenje otajstvo koje se ne može razumjeti proturječi samom naslovu te knjige: ‘Otkrivenje Isusa Krista, koje mu dade Bog da pokaže svojim slugama što se ima uskoro zbiti.... Blažen onaj koji čita i oni koji slušaju riječi ovoga proroštva i drže što je u njemu napisano; jer vrijeme je blizu.’ Otkrivenje 1:1–3.“

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation. None of these can claim the blessing promised. All who ridicule the subjects of the prophecy, and mock at the symbols here solemnly given, all who refuse to reform their lives, and prepare for the coming of the Son of man, will be unblest.

> „Kaže prorok: ‘Blago onomu koji čita’ — ima onih koji neće čitati; blagoslov nije za njih. ‘I onima koji slušaju’ — ima i takvih koji odbijaju slušati bilo što o proročanstvima; blagoslov nije za taj stalež. ‘I drže što je u njoj napisano’ — mnogi odbijaju poslušati upozorenja i upute sadržane u Otkrivenju. Nitko od njih ne može prisvajati obećani blagoslov. Svi koji ismijavaju teme proroštva i rugaju se simbolima koji su ovdje svečano dani, svi koji odbijaju popraviti svoj život i pripraviti se za dolazak Sina Čovječjega, ostat će bez blagoslova.“

> “In view of the testimony of Inspiration, how dare men teach that the Revelation is a mystery, beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this world’s history.” The Great Controversy, 340.

> „S obzirom na svjedočanstvo Nadahnuća, kako se ljudi usuđuju učiti da je Otkrivenje tajna, izvan dosega ljudskog razumijevanja? To je otkrivena tajna, otvorena knjiga. Proučavanje Otkrivenja usmjerava um na Danielova proročanstva, a oboje iznose najvažniju pouku, koju je Bog dao ljudima, o događajima koji će se zbiti pri završetku povijesti ovoga svijeta.“ Velika borba, 340.

The “study of the Revelation directs the mind to the prophecies of Daniel.” Some persons only see prophecy within the book of Daniel. But Daniel presents two lines of truth and the truth that represent his prophecies are the last six chapters of his book. The first six chapters present illustrated prophecy, that, by and large, are still unrecognized. Before we consider the first six chapters of Daniel, we will explain why there is actually only two prophecies represented in the last six chapters of Daniel. Sister White points out the two prophecies by referring to the two great rivers of Shinar. When we accept the symbolism she sets forth we find the key to see two, and only two prophecies in the last six chapters of Daniel.

„Proučavanje Otkrivenja usmjerava um na Danielova proročanstva.“ Neke osobe vide proročanstvo samo unutar knjige proroka Daniela. No Daniel iznosi dvije linije istine, a istine koje predstavljaju njegova proročanstva nalaze se u posljednjih šest poglavlja njegove knjige. Prvih šest poglavlja iznose slikovito prikazano proročanstvo koje, uglavnom, još uvijek nije prepoznato. Prije nego što razmotrimo prvih šest poglavlja Daniela, objasnit ćemo zašto su u posljednjih šest poglavlja Daniela zapravo predstavljena samo dva proročanstva. Sestra White ukazuje na ta dva proročanstva upućujući na dvije velike rijeke Šineara. Kada prihvatimo simboliku koju ona iznosi, nalazimo ključ da u posljednjih šest poglavlja Daniela vidimo dva, i samo dva, proročanstva.

> “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 Ulaija i Hiddekelja, velikih rijeka Šinara, sada su u procesu ispunjenja, i svi prorečeni događaji uskoro će se zbiti.“ Testimonies to Ministers, 112.

The vision of chapter eight was given by the Ulai river.

Viđenje iz osmoga poglavlja bilo je dano kraj rijeke Ulaj.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.

> Treće godine kraljevanja kralja Baltazara ukaza mi se viđenje, meni, Danielu, nakon onoga koje mi se ukazalo prije. I vidjeh u viđenju; i dogodi se, kad vidjeh, da bijah u Šušanu, u palači, koja je u pokrajini Elamu; i vidjeh u viđenju, i bijah kraj rijeke Ulaja. Daniel 8,1. 2.

When we took the paragraph from Testimonies to Ministers, where Sister White referenced “the Ulai and Hiddekel” and called them “the great rivers of Shinar” we were dissecting that paragraph from one of the most important commentaries on the study of the books of Daniel and Revelation in Sister White’s writings. In the passage she states, “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work.”

Kada smo uzeli odlomak iz Svjedočanstava za propovjednike, u kojem se sestra White pozvala na „Ulai i Hiddekel” i nazvala ih „velikim rijekama Šinara”, izdvajali smo taj odlomak iz jednoga od najvažnijih komentara o proučavanju knjiga Daniela i Otkrivenja u spisima sestre White. U tom odlomku ona izjavljuje: „Postoji potreba za mnogo pomnijim proučavanjem Božje riječi; osobitu pozornost valja posvetiti Danielu i Otkrivenju kao nikada prije u povijesti našega djela.”

If we closely study the first two verses we just cited from Daniel chapter eight they provide two internal witnesses to a fact that is often overlooked. Daniel says “in the third year of” Belshazzar “a vision appeared unto me.” Then he adds, “after that which appeared to me at the first.” This verse can be understood two ways, and either way produces the identical conclusion.

Ako pomno proučimo prva dva retka koja smo upravo naveli iz osmog poglavlja Daniela, ona pružaju dva unutarnja svjedočanstva o činjenici koja se često previđa. Daniel kaže: „treće godine“ Belšazara „ukaza mi se viđenje“. Zatim dodaje: „poslije onoga koje mi se prije ukazalo“. Ovaj se redak može razumjeti na dva načina, i svaki od njih vodi do istoga zaključka.

The angel Gabriel was the one that brought prophetic light to Daniel, as he did with all the prophets, for he had replaced Satan as the heavenly light bearer. This means that every prophetic rule that is located in the Scriptures was guided by Gabriel. Whether Daniel understood it or not, in verse one of chapter eight, not only is he identifying an important prophetic observation, but he provides two witnesses of the important prophetic observation in the verse. What Daniel recorded in verse one, is that he had received a vision previous to the vision he received by the Ulai river. The vision by the Ulai river came in Belshazzar’s third year. The vision, before the vision by the Ulai river, came in the first year of Belshazzar.

Anđeo Gabriel bio je onaj koji je Danielu donio proročansku svjetlost, kao što je činio sa svim prorocima, jer je zamijenio Sotonu kao nebeskog nositelja svjetlosti. To znači da je svako proročansko pravilo koje se nalazi u Svetome pismu bilo vođeno od Gabriela. Bez obzira na to je li Daniel to razumio ili ne, u prvom retku osmoga poglavlja on ne samo da prepoznaje važno proročansko opažanje, nego u tom retku iznosi i dva svjedoka toga važnog proročanskog opažanja. Ono što je Daniel zabilježio u prvom retku jest da je primio viđenje prije viđenja koje je primio kraj rijeke Ulaj. Viđenje kraj rijeke Ulaj došlo je treće godine Belšazarove vladavine. Viđenje prije viđenja kraj rijeke Ulaj došlo je prve godine Belšazarove vladavine.

> In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.

> Prve godine Baltazara, kralja babilonskoga, Daniel usni san i viđenja glave svoje na postelji svojoj; potom zapisa san i izloži sažetak događaja. Daniel 7,1.

In verse one of chapter eight, Daniel is identifying that he also had a vision in the first year of Belshazzar, because he says, “after that which appeared to me at the first.” Did the Ulai vision appear after the vision of Belshazzar’s first year, or did the vision appear after the first of the two parallel visions? Either answer is correct. The vision of the Ulai river is the same vision as the vision of chapter seven. Gabriel is employing the prophetic principle of “repeat and enlarge,” and simultaneously the rule that upon the testimony of two establishes a thing. Both visions address the kingdoms of Bible prophecy.

U prvom retku osmog poglavlja Daniel pokazuje da je i on imao viđenje prve godine Belšazara, jer kaže: „poslije onoga koje mi se prije pokazalo.“ Je li se viđenje uz Ulaj pojavilo nakon viđenja iz prve godine Belšazarove, ili se viđenje pojavilo nakon prvoga od dvaju usporednih viđenja? Oba su odgovora točna. Viđenje rijeke Ulaj isto je viđenje kao i viđenje iz sedmoga poglavlja. Gabriel primjenjuje proročko načelo „ponovi i proširi“, a istodobno i pravilo da se na svjedočanstvu dvojice utvrđuje stvar. Oba viđenja govore o kraljevstvima biblijskog proroštva.

The vision of chapter seven, portrays those kingdoms as beasts of prey, thus emphasizing and presenting them in the setting of their civil power. The vision of chapter eight, portrays those same kingdoms with symbols from God’s sanctuary service, though each of the symbols of the sanctuary service are purposely corrupted, in order to represent a counterfeit worship. Daniel eight, portrays the same kingdoms as the vision of chapter seven, but it places the kingdoms in their religious setting.

Viđenje iz sedmog poglavlja prikazuje ta kraljevstva kao grabežljive zvijeri, naglašavajući ih tako i predstavljajući ih u okviru njihove građanske vlasti. Viđenje iz osmog poglavlja prikazuje ta ista kraljevstva simbolima iz Božje svetišne službe, premda je svaki od simbola svetišne službe namjerno izopačen kako bi predstavljao krivotvoreno bogoslužje. Daniel 8 prikazuje ista kraljevstva kao i viđenje iz sedmog poglavlja, ali ta kraljevstva smješta u njihov vjerski okvir.

The Ulai vision of Daniel chapter eight repeats and enlarges the vision of chapter seven. Chapter seven identifies the civil aspect of the kingdoms of Bible prophecy, and chapter eight identifies the religious aspect of the kingdoms of Bible prophecy. When this is recognized, it can then be understood that chapters seven and eight are the same vision. Chapter nine is where Gabriel comes to give the explanation of the element of time in the vision of chapter eight. Therefore, the vision of the Ulai represents chapters seven, eight and nine of the book of Daniel. The river Hiddekel is then introduced in chapter ten.

Viđenje na Ulaju u osmom poglavlju Daniela ponavlja i proširuje viđenje iz sedmog poglavlja. Sedmo poglavlje prepoznaje građanski vid kraljevstava biblijskog proročanstva, a osmo poglavlje prepoznaje vjerski vid kraljevstava biblijskog proročanstva. Kada se to prepozna, tada se može razumjeti da su sedmo i osmo poglavlje isto viđenje. Deveto je poglavlje ono u kojem Gabriel dolazi dati objašnjenje vremenskog elementa u viđenju iz osmog poglavlja. Stoga viđenje na Ulaju predstavlja sedmo, osmo i deveto poglavlje knjige Daniela. Rijeka Hiddekel potom se uvodi u desetom poglavlju.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

> Treće godine perzijskoga kralja Kira objavljena je riječ Danielu, koji se zvao Baltazar; i riječ bijaše istinita, ali vrijeme određeno bijaše dugo; i on razumje riječ i steče razumijevanje viđenja. U one dane ja, Daniel, tugovah puna tri tjedna. Ugodnoga kruha ne jedoh, niti meso ni vino uđe u moja usta, niti se uopće pomazah, dok se ne navršiše puna tri tjedna. A dvadeset i četvrtoga dana prvoga mjeseca, dok bijah kraj velike rijeke, to jest Hiddekel. Daniel 10:1–4.

The vision of the Hiddekel river introduces the prophetic history of the king of the north. It begins with the breakup of Alexander the Great’s kingdom, identifies the ebb and flow of the following history where ultimately the only two antagonists left from the disintegration of Alexander the Great’s former kingdom is a literal southern king versus a literal northern king. Ultimately it arrives at the history of the papacy, who then becomes the spiritual king of the north, who at the end of chapter eleven, comes to his end, Michael stands up and human probation closes. The simple overview is that the Ulai river vision is the internal vision of God’s sanctuary and host, and the Hiddekel river is the external vision of the enemy of God and His people during the same history. It is employing the same principle that is found in Revelation’s seven churches and seven seals.

Viđenje rijeke Hiddekel uvodi proročku povijest kralja sjevera. Ono započinje raspadom kraljevstva Aleksandra Velikoga, prepoznaje opadanje i porast sljedeće povijesti u kojoj na koncu jedina dva protivnika preostala iz raspada nekadašnjega kraljevstva Aleksandra Velikoga jesu doslovni južni kralj nasuprot doslovnom sjevernom kralju. Naposljetku dolazi do povijesti papinstva, koje tada postaje duhovni kralj sjevera, koji na kraju jedanaestoga poglavlja dolazi svojemu svršetku, Mihael ustaje i ljudsko vrijeme kušnje završava. Jednostavan pregled jest da je viđenje rijeke Ulai unutarnje viđenje Božjega Svetišta i vojske, a rijeka Hiddekel vanjsko viđenje Božjega neprijatelja i Njegova naroda tijekom iste povijesti. Ono primjenjuje isto načelo koje se nalazi u sedam crkava i sedam pečata u Otkrivenju.

> “Many ministers make no effort to explain Revelation. They call it an unprofitable book to study. They regard it as a sealed book, because it contains the record of figures and symbols. But the very name that has been given it, ‘Revelation,’ is a denial of this supposition. Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 8, 413.

> „Mnogi propovjednici ne ulažu nikakav trud da objasne Otkrivenje. Nazivaju ga knjigom koju nije korisno proučavati. Smatraju je zapečaćenom knjigom, jer sadržava zapis slika i simbola. No samo ime koje joj je dano, ‘Otkrivenje’, opovrgava tu pretpostavku. Otkrivenje jest zapečaćena knjiga, ali je ujedno i otvorena knjiga. Ono bilježi čudesne događaje koji se trebaju zbiti u posljednjim danima povijesti ove zemlje. Učenja ove knjige određena su, a ne mistična i nerazumljiva. U njoj se nastavlja ista proročka linija kao i u Danielu. Neka je proročanstva Bog ponovio, pokazujući time da im se mora pridati važnost. Gospodin ne ponavlja ono što nije od velike važnosti.” Manuscript Releases, sv. 8, 413.

The same internal and external history that is represented in the book of Daniel is taken up in the book of Revelation. Aside from the prophetic light that is produced from these two visions, there is also a confirmation of the methodology of biblical interpretation that was adopted by William Miller, and thereafter by Future for America. Correctly considered, the book of Daniel, as well as the book of Revelation, are absolute gold mines for confirmation of the principles of prophetic interpretation that the Bible identifies within itself.

Ista unutarnja i vanjska povijest koja je prikazana u knjizi proroka Daniela ponovno se preuzima u knjizi Otkrivenja. Osim proročkoga svjetla koje proizlazi iz ovih dvaju viđenja, tu je i potvrda metodologije biblijskoga tumačenja koju je usvojio William Miller, a potom i Future for America. Ispravno razmotrene, knjiga proroka Daniela, kao i knjiga Otkrivenja, apsolutni su rudnici zlata za potvrdu načela proročkoga tumačenja koja sama Biblija u sebi prepoznaje.

The Ulai being the internal theme and the Hiddekel being the external, also represent the two prophecies that were to be unsealed at the “time of the end.” The Ulai was unsealed at the “time of the end” in 1798, and the Hiddekel was unsealed at the “time of the end” in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Ulaj, budući da je unutarnja tema, i Hidekel, budući da je vanjska, također predstavljaju dva proročanstva koja su trebala biti otpečaćena u „vrijeme svršetka“. Ulaj je bio otpečaćen u „vrijeme svršetka“ 1798. godine, a Hidekel je bio otpečaćen u „vrijeme svršetka“ 1989. godine, kada su, kao što je opisano u Danielu jedanaestom poglavlju, četrdesetom retku, zemlje koje predstavljaju bivši Sovjetski Savez bile pometene od papinstva i Sjedinjenih Država.

When these facts are recognized, it can then also be recognized that the two visions are actually one vision, the same as the prophetic history of the seven churches and the seven seals represent the same prophetic history. The two visions then become the avenue that the Lord used in the past movement of the first angel, and what the Lord will use in the current and future movement of the third angel, to produce a testing process as set forth in Daniel chapter twelve, verses nine and ten.

Kada se ove činjenice prepoznaju, tada se također može prepoznati da su ta dva viđenja zapravo jedno viđenje, isto kao što proročka povijest sedam crkava i sedam pečata predstavlja istu proročku povijest. Ta dva viđenja tada postaju sredstvo koje je Gospodin upotrijebio u prošlom pokretu prvoga anđela i koje će Gospodin upotrijebiti u sadašnjem i budućem pokretu trećega anđela, kako bi proizveo proces kušnje kako je izložen u dvanaestom poglavlju Daniela, u devetom i desetom retku.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> I on reče: Idi svojim putem, Daniele, jer su ove riječi zatvorene i zapečaćene do vremena svršetka. Mnogi će se očistiti, ubijeliti i biti okušani; a bezbožni će bezbožno činiti; i nijedan od bezbožnih neće razumjeti, ali će razumni razumjeti. Daniel 12,9.10.

As an example of the unsealing of the Hiddekel in 1989, consider what inspiration has said.

Kao primjer otpečaćivanja Hiddekelа 1989. godine, razmotrite što je nadahnuće reklo.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> „U Otkrivenju se sve knjige Biblije susreću i završavaju. Ovdje je dopuna knjige proroka Daniela. Jedna je proročanstvo; druga je otkrivenje. Knjiga koja je bila zapečaćena nije Otkrivenje, nego onaj dio Danielova proročanstva koji se odnosi na posljednje dane. Anđeo je zapovjedio: ‘A ti, Danijele, zatvori ove riječi i zapečati knjigu do vremena svršetka.’ Daniel 12,4.” Djela apostolska, 585.

Both the Ulai and Hiddekel relate to the last days, but Adventism has only been willing to acknowledge that 1798 was Daniel’s “time of the end,” when his book was to be unsealed. Yet the portion of the prophecy “relating to the last days” is more accurately the last six verses of Daniel chapter eleven, for those verses conclude with Michael standing up when human probation closes.

I Ulaj i Hiddekel odnose se na posljednje dane, ali adventizam je bio spreman priznati samo to da je 1798. bila Danielova „vrijeme svršetka“, kada je njegova knjiga trebala biti otpečaćena. Ipak, dio proročanstva „koji se odnosi na posljednje dane“ točnije su posljednjih šest redaka jedanaestoga poglavlja Daniela, jer ti redci završavaju time što Mihael ustaje kada se zatvara vrijeme ljudske kušnje.

The vision of the judgment, as identified in Daniel chapters seven, eight and nine, was sealed up until the “time of the end” in 1798. The light (which the Ulai vision that was unsealed produced) was the announcement of the opening of the investigative judgment, not the close of judgment. The light that was unsealed with the Hiddekel vision, identifies the close of the investigative judgment, and it is also the passage in Daniel that contains “the portion of the prophecy relating to the last days.”

Viđenje suda, kako je prepoznato u sedmom, osmom i devetom poglavlju Daniela, bilo je zapečaćeno sve do „vremena svršetka” 1798. godine. Svjetlo (koje je proizvelo viđenje o Ulaju, koje je bilo otpečaćeno) bilo je objava otvaranja istražnoga suda, a ne završetka suda. Svjetlo koje je bilo otpečaćeno s viđenjem o Hiddekelu označuje završetak istražnoga suda, a to je također i odlomak u Danielu koji sadrži „dio proročanstva koji se odnosi na posljednje dane”.

The unsealing in 1798 announced the opening of the investigative judgment. The unsealing in 1989 announced the near-approaching close of the investigative judgment. The signature of Alpha and Omega is easily seen in the book of Daniel, but only if you know what it is, and are willing to look for it.

Skidanje pečata 1798. godine najavilo je otvaranje istražnoga suda. Skidanje pečata 1989. godine najavilo je skori završetak istražnoga suda. Potpis Alfe i Omege lako se može vidjeti u Danielovoj knjizi, ali samo ako znate što je to i ako ste voljni tražiti ga.

When probation closes in Daniel chapter eleven, verse forty-five, the signature of Alpha and Omega is recorded. The beginning of Daniel illustrates exactly where it ends. It begins with a literal war between literal Babylon and literal Israel, and literal Babylon is victorious.

Kad se vrijeme milosti završi u Danielu, jedanaestom poglavlju, četrdeset i petom retku, zabilježen je potpis Alfe i Omege. Početak Daniela točno prikazuje gdje on završava. Započinje doslovnim ratom između doslovnoga Babilona i doslovnoga Izraela, a doslovni Babilon odnosi pobjedu.

> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.

> Treće godine kraljevanja Jojakima, kralja Judina, dođe Nabukodonozor, kralj babilonski, na Jeruzalem i opkoli ga. I Gospodin predade Jojakima, kralja Judina, u njegovu ruku, zajedno s dijelom posuđa iz doma Božjega; koje on odnese u zemlju Šinar, u dom svoga boga; i posuđe unese u riznicu svoga boga. Daniel 1,1.2.

In Daniel chapter eleven, verse forty-five a spiritual war between spiritual Babylon, symbolized as “the king of the north”, and spiritual Israel, represented by “the glorious holy mountain”, concludes, and spiritual Israel is victorious over spiritual Babylon.

U Danielu, jedanaestom poglavlju, u četrdeset i petom retku, duhovni rat između duhovnog Babilona, simboliziranog kao „kralj sjevera“, i duhovnog Izraela, predstavljenog kao „slavna sveta gora“, završava, a duhovni Izrael odnosi pobjedu nad duhovnim Babilonom.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45; 12:1.

> I postavit će šatore svoje palače između mora na slavnoj svetoj gori; ali doći će svome kraju, i nitko mu neće pomoći. I u to će vrijeme ustati Mihael, veliki knez koji stoji za sinove tvoga naroda; i nastat će vrijeme tjeskobe kakve nije bilo otkako postoji narod pa do toga vremena; i u to će vrijeme tvoj narod biti izbavljen, svaki koji se nađe zapisan u knjizi. Daniel 11:45; 12:1.

The books of Daniel and Revelation are one book:

Knjige Daniela i Otkrivenja jedna su knjiga:

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> „Knjige Daniela i Otkrivenja jedno su. Jedna je proroštvo, druga otkrivenje; jedna zapečaćena knjiga, druga otvorena knjiga. Ivan je čuo tajne koje su gromovi izgovorili, ali bilo mu je zapovjeđeno da ih ne zapiše.” The Seventh-day Adventist Bible Commentary, svezak 7, 971.

The two books, which are one book, are the masterpiece of the angel Gabriel’s prophetic instruction. I write this knowing full well that what Gabriel delivered to Daniel and John came from Jesus, who received it from the Father. My point is not to lift up Gabriel, but to lift up the profound revelation of the evidences in both books, of how the Alpha and Omega designed prophetic rules of biblical interpretation which were to be represented within the two books, if we are willing to see.

Dvije knjige, koje su jedna knjiga, remek-djelo su proročke pouke anđela Gabriela. Pišem ovo posve svjestan da je ono što je Gabriel predao Danielu i Ivanu došlo od Isusa, koji je to primio od Oca. Nije mi namjera uzdizati Gabriela, nego uzdizati duboku objavu dokaza u objema knjigama o tome kako je Alfa i Omega osmislio proročka pravila biblijskog tumačenja koja su trebala biti predočena unutar tih dviju knjiga, ako smo voljni vidjeti.

Let me remind you that, at this point, my purpose and intent is not to present an interpretation of the two prophecies of the Ulai and Hiddekel rivers. My purpose and intent are to deal with the prophecies in the first six chapters of Daniel’s book. I am simply making a case for the fact that the books of Daniel and Revelation are, perhaps, the most profoundly constructed books in the Word of God. They present the prophetic message, while also identifying God’s character, while also identifying the very rules necessary to be employed if a person would know the prophecies, and also know the One who set forth the prophecies.

Dopustite da vas podsjetim da, u ovome trenutku, moja svrha i nakana nisu iznijeti tumačenje dvaju proročanstava o rijekama Ulai i Hiddekel. Moja su svrha i nakana baviti se proročanstvima u prvih šest poglavlja Danielove knjige. Ja jednostavno iznosim tvrdnju da su knjige Daniela i Otkrivenja, možda, najdublje promišljeno ustrojene knjige u Riječi Božjoj. One iznose proročku poruku, a ujedno otkrivaju Božji karakter, dok također naznačuju sama pravila koja je nužno primijeniti ako bi čovjek htio razumjeti proročanstva, i također upoznati Onoga koji je proročanstva objavio.

Another example of the profound nature of the books is Daniel’s presentation of the “seven times” of Leviticus twenty-six. The prophecy of the “seven times” was and is to be the “stumbling stone” for God’s people, both in ancient Israel, in the Millerite movement of the first angel, and also in the current and future movement of the third angel. A “stumbling stone”, by simple definition, is something that you do not see, even though it is clearly there. Therefore, once you recognize the “seven times” in the book of Daniel, you see that it is clearly there, but you also see that it is hidden to those who choose not to see.

Još jedan primjer duboke naravi tih knjiga jest Danielovo izlaganje o „sedam vremena” iz Levitskog zakonika dvadeset i šest. Proročanstvo o „sedam vremena” bilo je i jest „kamen spoticanja” za Božji narod, kako u drevnom Izraelu, tako i u mileritskom pokretu prvog anđela, a također i u sadašnjem i budućem pokretu trećeg anđela. „Kamen spoticanja”, prema jednostavnoj definiciji, jest nešto što ne vidite, premda je jasno prisutno. Stoga, kada jednom prepoznate „sedam vremena” u Danielovoj knjizi, vidite da je to ondje posve jasno, ali također vidite da je skriveno onima koji ne žele vidjeti.

Hiding something while it is in the open grammatically is a profound accomplishment, it’s something that could not be embedded into any human mystery novel. It’s a masterpiece, for it is there, plain to see for any who wish not to stumble, but impossible to see for those who do choose to stumble. It is “hiding in plain sight”, so to speak. It is accomplished by a combination of humanity and Divinity.

Sakriti nešto dok je gramatički na otvorenom duboko je postignuće; to je nešto što ne bi moglo biti ugrađeno ni u jedan ljudski misteriozni roman. To je remek-djelo, jer je tu, očito svakome tko ne želi posrnuti, ali nemoguće za vidjeti onima koji ipak odluče posrnuti. To je, tako reći, „skriveno naočigled”. To se postiže spojem ljudskoga i Božanskoga.

I make that claim, for I wish to remind us at this point, that there is a Catholic teaching within Adventism, at least since the publication of Questions on Doctrine in 1957, and that has also raised its unrighteous head within this present truth movement of Future for America. The idea is that Christ, at the incarnation, did not take the flesh He inherited from Mary. Of course, those who uphold this teaching do not express it that way, but it is none-the-less what they teach. I call it a Catholic teaching, for the premise that Christ’s flesh was as pure as the flesh of Adam before he sinned, is the very satanic logic employed by the Catholic church with their teaching of the so-called “immaculate conception.” And if you are unfamiliar with the pagan teaching of the “immaculate conception,” it teaches that Christ’s flesh was supernaturally made as was Adam’s lower nature was, before he and Eve sinned or, as it is claimed, Christ had Adam’s pre-fallen, sinless nature. It teaches that Mary herself was miraculously given the fleshly unfallen nature of Adam before he sinned, so that she could be a perfect vessel for the Holy Spirit to incarnate the baby Jesus into her perfect flesh.

To tvrdim jer nas na ovome mjestu želim podsjetiti da unutar adventizma, barem od objavljivanja knjige Questions on Doctrine 1957. godine, postoji katoličko učenje, te da je ono također podiglo svoju nepravednu glavu unutar ovoga pokreta sadašnje istine, Future for America. Zamisao je da Krist pri utjelovljenju nije uzeo tijelo koje je naslijedio od Marije. Naravno, oni koji zastupaju to učenje ne izražavaju ga na taj način, ali ipak upravo to naučavaju. Nazivam ga katoličkim učenjem, jer je pretpostavka da je Kristovo tijelo bilo jednako čisto kao Adamovo tijelo prije nego što je sagriješio, upravo ona sotonska logika kojom se služi Katolička crkva u svome učenju o takozvanom „bezgrješnom začeću“. A ako vam je pogansko učenje o „bezgrješnom začeću“ nepoznato, ono naučava da je Kristovo tijelo bilo nadnaravno načinjeno kao što je bila Adamova niža narav prije nego što su on i Eva sagriješili, ili, kako se tvrdi, da je Krist imao Adamovu pretpadnu, bezgrešnu narav. Ono naučava da je i sama Marija čudesno primila tjelesnu nepalu narav Adama prije nego što je sagriješio, kako bi mogla biti savršena posuda za Duha Svetoga da utjelovi dijete Isusa u njezino savršeno tijelo.

Of course, those in Adventism that uphold the very same conclusion concerning the flesh of Jesus, do not point to any miracles with Mary, but they do wrest passages of Sister White and the Bible, to teach the very same Catholic concept. Why did I just digress and turn away from the discussion of the book of Daniel? I’ll answer that.

Naravno, oni u adventizmu koji zastupaju posve isti zaključak u vezi s Isusovim tijelom ne ukazuju ni na kakva čudesa povezana s Marijom, ali izvrću odlomke sestre White i Biblije kako bi poučavali upravo isti katolički pojam. Zašto sam upravo skrenuo i udaljio se od rasprave o knjizi Daniela? Odgovorit ću na to.

The miraculous structure and design of Daniel and the Revelation was accomplished by a combination of humanity and Divinity. Jesus is the Word of God, and the Bible is the Word of God. Jesus’ divine and human nature is fully represented in the Bible. The words therein are Divine and contain the creative power to transform hearts and minds. Those words are the very same power that brought all things into existence. But those men who God chose to be His instruments in recording the Bible, were all sinners. The human part of the equation is represented by fallen human beings. The Bible is a combination of human and Divine, and the prophets were sinners, as every child of Adam has been. Christ never sinned in thought, word or deed. But He did take the flesh of Mary after four thousand years of degeneration. If He actually did take the lower fleshly nature of Adam before Adam had sinned, it would demand that every biblical author would have been sinless too.

Čudesna struktura i ustroj Daniela i Otkrivenja ostvareni su spojem ljudskoga i božanskoga. Isus je Riječ Božja, a Biblija je Riječ Božja. Isusova božanska i ljudska narav potpuno je prikazana u Bibliji. Riječi koje se u njoj nalaze božanske su i sadrže stvaralačku silu koja preobražava srca i umove. Te su riječi upravo ona ista sila koja je sve dovela u postojanje. No ljudi koje je Bog izabrao da budu Njegova oruđa u zapisivanju Biblije, svi su bili grešnici. Ljudski dio te jednadžbe predstavljen je palim ljudskim bićima. Biblija je spoj ljudskoga i božanskoga, a proroci su bili grešnici, kao što je to bilo svako Adamovo dijete. Krist nikada nije sagriješio mišlju, riječju ni djelom. Ali On je ipak uzeo Marijino tijelo nakon četiri tisuće godina degeneracije. Kad bi On doista bio uzeo nižu tjelesnu narav Adama prije nego što je Adam sagriješio, to bi zahtijevalo da svaki biblijski pisac također bude bez grijeha.

The “hiding in plain sight” of the “seven times” in the book of Daniel was accomplished, not only by the words that Daniel recorded, but further by the fallen human beings that translated the King James Bible. Fallen human beings twice touched the book of Daniel, and what was accomplished would be impossible for any human being to do without God’s divine providential oversight.

„Skrivenost naočigled“ „sedam vremena“ u knjizi proroka Daniela ostvarena je ne samo riječima koje je Daniel zapisao, nego i posredstvom palih ljudskih bića koja su prevela Bibliju kralja Jakova. Pala ljudska bića dvaput su dotaknula knjigu proroka Daniela, a ono što je time bilo ostvareno bilo bi nemoguće da ijedno ljudsko biće učini bez Božje božanske providonosne skrbi.

In our next article we will begin to show how Divinity and humanity hid the “seven times” of Leviticus twenty-six in plain sight in the book of Daniel, for God foreknew, and even designed, that it should be the testing “stumbling stone” for both those in the movement of the first angel, and also for those in the movement of the third angel.

U sljedećem ćemo članku početi pokazivati kako su božanstvo i čovještvo „sedam vremena“ iz Levitskog zakonika dvadeset i šest sakrili naočigled u Danielovoj knjizi, jer je Bog unaprijed znao, pa čak i odredio, da to bude kušajući „kamen spoticanja“ i za one u pokretu prvoga anđela, i za one u pokretu trećega anđela.

> “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 Hiddekelа, velikih rijeka Šinara, sada su u procesu ispunjenja, i svi prorečeni događaji uskoro će se zbiti.“ Testimonies to Ministers, 112.

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