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# Laodicea - Number Two

Laodiceja – Broj dva

The Protestant Horn

Protestantski rog

Author

Jeff Pippenger

Published

August 27, 2023

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It is essential in understanding the message that is being unsealed in the book of Revelation, to recognize the roots, development and significance of the Protestant Reformation. Three primary lines within the history of that Reformation address the Bible, and the correct methodology to be used in studying the Bible and also that the chosen messengers through that history are waymarks of that history. As always is the case Satan attempted to hide the King James Bible with several counterfeits, and he sought to hide the correct methodology for understanding the Bible with several counterfeits and he also sought to hide the correct messengers (waymarks) that were raised up along the way in that history.

Za razumijevanje poruke koja se otpečaćuje u knjizi Otkrivenja od presudne je važnosti prepoznati korijene, razvoj i značenje protestantske reformacije. Tri glavne linije unutar povijesti te reformacije odnose se na Bibliju, na ispravnu metodologiju koju valja primjenjivati u proučavanju Biblije, kao i na činjenicu da su izabrani glasnici kroz tu povijest putokazi te povijesti. Kao što je uvijek slučaj, Sotona je nastojao sakriti Bibliju kralja Jakova s nekoliko krivotvorina, nastojao je sakriti ispravnu metodologiju za razumijevanje Biblije s nekoliko krivotvorina, a također je nastojao sakriti ispravne glasnike (putokaze) koji su putem bili podignuti u toj povijesti.

> “But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

> „Ali Sotona nije mirovao. Sada je pokušao ono što je pokušavao u svakom drugom reformnom pokretu — prevariti i uništiti narod podmećući mu krivotvorinu umjesto istinskoga djela. Kao što su u prvom stoljeću kršćanske Crkve postojali lažni kristi, tako su se u šesnaestom stoljeću pojavili lažni proroci.“ Velika borba, 186.

In the Millerite history from 1840 through 1844 the mantle of Protestantism, (which is one of two horns on the earth-beast that is the United States), Millerite Adventism became the Protestant horn. At the same time, the churches who had previously professed to be Protestant became apostate Protestantism, or as the Millerites identified them, “the daughters of Rome.” When the Protestants rejected the first angel’s message in 1843, they fell and the Millerites carried on with the mantle of Protestantism. The Millerite history was the climax of God’s work in bringing His “church in the wilderness” up to the full understanding of the Word of God.

U mileritskoj povijesti od 1840. do 1844. plašt protestantizma (koji je jedan od dvaju rogova na zvijeri iz zemlje, a to su Sjedinjene Države) prešao je na mileritski adventizam, koji je postao protestantski rog. U isto vrijeme crkve koje su se prethodno izjašnjavale kao protestantske postale su otpali protestantizam ili, kako su ih mileriti označavali, „kćeri Rima”. Kada su protestanti 1843. odbacili poruku prvoga anđela, pali su, a mileriti su nastavili nositi plašt protestantizma. Mileritska povijest bila je vrhunac Božjega djela u dovođenju svoje „crkve u pustinji” do potpunoga razumijevanja Božje riječi.

The opening of the investigative judgment brought the test of the law of God and especially the Sabbath. To proclaim the third angel’s message required a church that upheld the law of God, which had been buried under papal traditions and customs during the Dark Ages. Christ brought the Protestants to the history of 1840 to 1844 and presented the test of Elijah, of whom William Miller was typified, and when the Protestants rejected Miller’s message they returned to Rome. The test of the first angel’s message as delivered by Miller was typified by Elijah at Mount Carmel.

Otvaranje istražnoga suda donijelo je kušnju Božjega zakona, a osobito subote. Za naviještanje poruke trećega anđela bila je potrebna crkva koja će uzdizati Božji zakon, koji je tijekom mračnoga srednjeg vijeka bio pokopan pod papinskim predajama i običajima. Krist je protestante doveo do povijesti od 1840. do 1844. godine i iznio kušnju Ilijinu, kojega je predoznačavao William Miller, a kada su protestanti odbacili Millerovu poruku, vratili su se u Rim. Kušnja poruke prvoga anđela, kako ju je naviještao Miller, bila je predoznačena Ilijom na gori Karmelu.

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.

> Tada Ilija pristupi svemu narodu i reče: Dokle ćete hramati između dvaju mišljenja? Ako je Gospodin Bog, slijedite njega; a ako je Baal, onda slijedite njega. A narod mu ne odgovori ni riječi. 1 Kings 18:21.

In 1840, when confronted with the message of Elijah, represented by Miller and the first angel, the Protestants chose Baal!

Godine 1840., kada su bili suočeni s Ilijinom porukom, koju su predstavljali Miller i prvi anđeo, protestanti su izabrali Baala!

The Protestant Reformation was an unsealing of the truths of the Bible that began with the “morning star,” which was promised to be given during the history represented by the church of Thyatira. The direct attack against the Bible began centuries earlier and is clearly presented in The Great Controversy, especially with the history of the Waldensians. In 1930, Benjamin Wilkerson published the book, Our Authorized Bible Vindicated. The book documents the warfare against the sacred original texts that were ultimately used to translate the King James Bible and the various satanic counterfeit texts that were and still are promoted by Catholics, apostate Protestantism and Laodicean Adventists. The warfare began well before the history of the Waldensians, but they are the waymark and symbol of those who gave their lives to testify to the importance of the correct manuscripts that were ultimately translated into the 1611 King James Bible.

Protestantska reformacija bila je odpečaćenje istina Biblije koje je započelo sa „zvijezdom Danicom“, za koju je bilo obećano da će biti dana tijekom povijesti predstavljene crkvom u Tijatiri. Izravni napad na Bibliju započeo je stoljećima ranije i jasno je prikazan u Velikoj borbi, osobito u povijesti valdenskoga naroda. Godine 1930. Benjamin Wilkerson objavio je knjigu Our Authorized Bible Vindicated. Ta knjiga dokumentira ratovanje protiv svetih izvornih tekstova koji su na koncu bili uporabljeni za prijevod Biblije kralja Jakova te razne sotonske krivotvorene tekstove koje su promicali i još uvijek promiču katolici, otpali protestantizam i laodicejski adventisti. To je ratovanje započelo mnogo prije povijesti valdenskoga naroda, ali oni su putokaz i simbol onih koji su dali svoje živote kako bi posvjedočili o važnosti ispravnih rukopisa koji su na koncu bili prevedeni u Bibliju kralja Jakova iz 1611. godine.

The production of the King James Bible in 1611 went through a very specific translation process. The process of translating and publishing the Bible was accomplished through seven steps of production. It also took seven years to accomplish, and seven biblical years is twenty-five hundred and twenty days. That is of course the same number of prophetic days in which Jesus confirmed the covenant with many in fulfillment of Daniel nine. In the center of that sacred week Christ was crucified, and of course Christ crucified is the center of the Bible. Those seven steps to produce the pure Word of God were as follows.

Izrada Biblije kralja Jamesa godine 1611. prošla je kroz vrlo određen prevoditeljski postupak. Proces prevođenja i objavljivanja Biblije ostvaren je kroz sedam koraka izrade. Također je trebalo sedam godina da se dovrši, a sedam biblijskih godina iznosi dvije tisuće petsto dvadeset dana. To je, dakako, isti broj proročkih dana tijekom kojih je Isus potvrdio savez s mnogima u ispunjenju devetoga poglavlja Danielove knjige. U središtu toga svetoga tjedna Krist je bio razapet, a, dakako, raspeti Krist središte je Biblije. Tih sedam koraka za stvaranje čiste Riječi Božje bili su sljedeći.

- First: Initial Translation by Individuals: Around 50 translators were divided into six committees, each responsible for different sections of the Bible. These individuals worked on translating from the original languages (Hebrew, Aramaic, and Greek) into English.

  Prvo: Početni prijevod od strane pojedinaca: Oko 50 prevoditelja bilo je podijeljeno u šest odbora, od kojih je svaki bio odgovoran za različite dijelove Biblije. Ti su pojedinci radili na prevođenju s izvornih jezika (hebrejskoga, aramejskoga i grčkoga) na engleski.

- Second: Committee Review: After each committee completed their translation of a section, the work was reviewed by the committee members themselves. This allowed for collective input and correction of errors.

  Drugo: Odborski pregled: Nakon što je svaki odbor dovršio svoj prijevod određenoga odjeljka, rad su pregledali sami članovi odbora. To je omogućilo zajednički doprinos i ispravljanje pogrešaka.

- Third: General Committee Review: The individual committee translations were then submitted to a larger group of scholars, referred to as the General Committee. This committee consisted of representatives from each of the six translation committees. They reviewed the entire work, comparing and harmonizing the different committee translations.

  Treće: Revizija Općega odbora: pojedinačni prijevodi odbora potom su bili podneseni većoj skupini učenjaka, nazvanoj Opći odbor. Taj se odbor sastojao od predstavnika svakoga od šest prevoditeljskih odbora. Oni su pregledali cjelokupno djelo, uspoređujući i usklađujući prijevode različitih odbora.

- Forth: Additional Review and Revision: The General Committee’s revised version was sent back to the individual committees for further review and refinement. This iterative process helped ensure that the translation was consistent and accurate.

  Četvrto: Dodatna revizija i dorada: Revidirana inačica Općega odbora vraćena je pojedinačnim odborima radi daljnjega pregleda i usavršavanja. Taj je iterativni proces pomogao osigurati da prijevod bude dosljedan i točan.

- Fifth: Final Review and Approval: Once the individual committees completed their revisions, the final draft was submitted to the General Committee for a final review and approval.

  Peto: Završni pregled i odobrenje: Nakon što su pojedinačni odbori dovršili svoje revizije, završni je nacrt bio podnesen Općem odboru radi završnog pregleda i odobrenja.

- Sixth: Royal Approval and Publication: The approved translation was then presented to King James I for his approval.

  Šesto: Kraljevsko odobrenje i objava: odobreni prijevod potom je bio podnesen kralju Jamesu I na njegovo odobrenje.

- Seventh: Once he granted his royal approval, the translation was published in 1611 as the King James Version (Authorized Version) of the Bible.

  Sedmo: Nakon što je dao svoje kraljevsko odobrenje, prijevod je objavljen 1611. kao Biblija King James Version (Authorized Version).

> The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation forever. Psalms 12:6, 7.

> Riječi su Gospodnje riječi čiste: srebro u zemljanoj talionici pretopljeno, sedam puta pročišćeno. Ti ćeš ih sačuvati, Gospode, sačuvat ćeš ih od ovoga naraštaja dovijeka. Psalmi 12:6, 7.

In the warfare of Satan against God’s word, and against the waymarks represented by the various messengers of that unfolding history and of the correct methodology to be used in rightly dividing His Word the King James Bible of 1611, is a waymark that is specifically identified in Psalm twelve. None of the various counterfeit Bibles that have been produced through corrupted Catholic manuscripts meets the criteria of Psalm twelve. The purification process that took seven steps and the period of twenty-five hundred and twenty days identify that the King James Bible is God’s “pure words.” God promises to keep the King James Bible as His pure Word forever, and He therefore promises to uphold the methodology of “historicism” that was employed by the Protestant reformers, including William Miller.

U ratovanju Sotone protiv Božje Riječi, i protiv putokaza predstavljenih raznim glasnicima te razotkrivajuće povijesti i ispravne metodologije koju valja primijeniti pri ispravnom razlaganju Njegove Riječi, Biblija kralja Jakova iz 1611. putokaz je koji je posebno prepoznat u Psalmu dvanaestom. Nijedna od raznih krivotvorenih Biblija koje su proizvedene preko iskvarenih katoličkih rukopisa ne ispunjava mjerila Psalma dvanaestog. Proces pročišćavanja koji je trajao sedam koraka i razdoblje od dvije tisuće petsto dvadeset dana potvrđuju da je Biblija kralja Jakova Božja „čista riječ”. Bog obećava sačuvati Bibliju kralja Jakova kao svoju čistu Riječ zauvijek, i stoga obećava poduprijeti metodologiju „historicizma” kojom su se služili protestantski reformatori, uključujući Williama Millera.

In the fourteenth century John Wycliffe, who is identified as “the morning star of the Reformation” in the book The Great Controversy was used by God to translate the Bible into a language that even a common man would understand. He is the messenger that marks the waymark of the beginning of the Protestant Reformation.

U četrnaestom stoljeću Bog se poslužio Johnom Wycliffeom, koji je u knjizi The Great Controversy označen kao „jutarnja zvijezda reformacije“, da prevede Bibliju na jezik koji bi razumio i običan čovjek. On je glasnik koji označuje putokaz početka protestantske reformacije.

> “The great movement that Wycliffe inaugurated, which was to liberate the conscience and the intellect, and set free the nations so long bound to the triumphal car of Rome, had its spring in the Bible. Here was the source of that stream of blessing, which, like the water of life, has flowed down the ages since the fourteenth century. Wycliffe accepted the Holy Scriptures with implicit faith as the inspired revelation of God’s will, a sufficient rule of faith and practice. He had been educated to regard the Church of Rome as the divine, infallible authority, and to accept with unquestioning reverence the established teachings and customs of a thousand years; but he turned away from all these to listen to God’s holy word. This was the authority which he urged the people to acknowledge. Instead of the church speaking through the pope, he declared the only true authority to be the voice of God speaking through His word. And he taught not only that the Bible is a perfect revelation of God’s will, but that the Holy Spirit is its only interpreter, and that every man is, by the study of its teachings, to learn his duty for himself. Thus he turned the minds of men from the pope and the Church of Rome to the word of God.

> „Veliki pokret koji je Wycliffe započeo, a koji je trebao osloboditi savjest i razum te osloboditi narode tako dugo vezane uz trijumfalna kola Rima, imao je svoj izvor u Bibliji. Ovdje je bio izvor onoga potoka blagoslova koji je, poput vode života, tekao kroz vjekove još od četrnaestoga stoljeća. Wycliffe je prihvatio Sveto pismo s potpunom vjerom kao nadahnuto otkrivenje Božje volje, dostatno pravilo vjere i života. Bio je odgojen da Rimsku crkvu smatra božanskim, nezabludivim autoritetom te da s neupitnim štovanjem prihvaća utvrđena učenja i običaje tisuću godina; ali od svega se toga odvratio kako bi slušao svetu Božju riječ. To je bio autoritet koji je pozivao narod da prizna. Umjesto crkve koja govori preko pape, izjavio je da je jedini istinski autoritet glas Božji koji govori kroz svoju riječ. I učio je ne samo da je Biblija savršeno otkrivenje Božje volje, nego i da je Duh Sveti njezin jedini tumač te da je svaki čovjek, proučavanjem njezina nauka, dužan sam za sebe spoznati svoju dužnost. Tako je misli ljudi odvratio od pape i Rimske crkve prema Božjoj riječi.”

> “Wycliffe was one of the greatest of the Reformers. In breadth of intellect, in clearness of thought, in firmness to maintain the truth, and in boldness to defend it, he was equaled by few who came after him. Purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christlike love and faithfulness in his ministry, characterized the first of the Reformers. And this notwithstanding the intellectual darkness and moral corruption of the age from which he emerged.

> „Wycliffe je bio jedan od najvećih reformatora. Po širini uma, po jasnoći misli, po postojanosti u održavanju istine i po smjelosti da je brani, malo je bilo onih koji su došli poslije njega i koji su mu bili ravni. Čistoća života, neumorna marljivost u proučavanju i radu, nepotkupljivo poštenje te kristolika ljubav i vjernost u njegovoj službi obilježavali su prvoga od reformatora. I to usprkos intelektualnoj tami i moralnoj pokvarenosti doba iz kojega je izišao.“

> “The character of Wycliffe is a testimony to the educating, transforming power of the Holy Scriptures. It was the Bible that made him what he was. The effort to grasp the great truths of revelation imparts freshness and vigor to all the faculties. It expands the mind, sharpens the perceptions, and ripens the judgment. The study of the Bible will ennoble every thought, feeling, and aspiration as no other study can. It gives stability of purpose, patience, courage, and fortitude; it refines the character and sanctifies the soul. An earnest, reverent study of the Scriptures, bringing the mind of the student in direct contact with the infinite mind, would give to the world men of stronger and more active intellect, as well as of nobler principle, than has ever resulted from the ablest training that human philosophy affords. ‘The entrance of Thy words,’ says the psalmist, ‘giveth light; it giveth understanding.’ Psalm 119:130.” The Great Controversy, 93, 94.

> „Karakter Wycliffea svjedočanstvo je o odgojnoj i preobražavajućoj sili Svetoga pisma. Biblija je bila ta koja ga je učinila onim što je bio. Nastojanje da se shvate velike istine objave daje svježinu i snagu svim sposobnostima. Ono proširuje um, izoštrava opažanje i sazrijeva prosudbu. Proučavanje Biblije uzvisit će svaku misao, osjećaj i težnju kao nijedno drugo proučavanje. Ono daje postojanost nakane, strpljivost, hrabrost i postojanost; ono oplemenjuje karakter i posvećuje dušu. Ozbiljno i pobožno proučavanje Svetoga pisma, koje um učenika dovodi u izravan dodir s beskonačnim umom, dalo bi svijetu ljude snažnijega i djelatnijega intelekta, kao i plemenitijih načela, nego što je to ikada proizišlo iz najsposobnijega obrazovanja koje pruža ljudska filozofija. ‘Objava riječi tvojih,’ kaže psalmist, ‘prosvjetljuje, daje razum neukima.’ Psalam 119,130.” Velika borba, 93, 94.

Following the testimony concerning John Wycliffe in The Great Controversy, Sister White provides a list of faithful reformers (waymarks), that ultimately reaches the reformer John Knox. She identifies a significant question posed to John Knox from Mary the Queen of Scotland.

Slijedeći svjedočanstvo o Johnu Wycliffeu u Velikoj borbi, sestra White donosi popis vjernih reformatora (orijentira), koji naposljetku seže do reformatora Johna Knoxa. Ona ističe značajno pitanje koje je Mary, kraljica Škotske, postavila Johnu Knoxu.

> “John Knox had turned away from the traditions and mysticisms of the church, to feed upon the truths of God’s Word, and the teaching of Wishart had confirmed his determination to forsake the communion of Rome, and join himself to the persecuted reformers. . . .

> „John Knox odvratio se od crkvenih predaja i mističnosti kako bi se hranio istinama Božje Riječi, a Wishartov nauk učvrstio je njegovu odluku da napusti zajedništvo s Rimom i pridruži se progonjenim reformatorima....“

> “When brought face to face with the queen of Scotland, in whose presence the zeal of many a leader of the Protestants had abated, John Knox bore unswerving witness for the truth. He was not to be won by caresses; he quailed not before threats. The queen charged him with heresy. He had taught the people to receive a religion prohibited by the State, she declared, and had thus transgressed God’s command enjoining subjects to obey their princes. Knox answered firmly:—‘As right religion received neither its origin nor its authority from princes, but from the eternal God alone, so are not subjects bound to frame their religion according to the tastes of their princes. For oft it is that princes, of all others, are the most ignorant of God’s true religion. If all the seed of Abraham had been of the religion of Pharaoh, whose subjects they long were, I pray you, madam, what religion would there have been in the world? And if all in the days of the apostles had been of the religion of the Roman emperors, I pray you, madam, what religion would there have been now upon the earth? … And so, madam, you may perceive that subjects are not bound to the religion of their princes, although they are commanded to give them reverence.’

> „Kad se našao licem u lice s kraljicom Škotske, pred čijom je nazočnošću revnost mnogoga vođe protestanata jenjavala, John Knox nepokolebljivo je svjedočio za istinu. Nije ga se moglo pridobiti milovanjima; nije ustuknuo pred prijetnjama. Kraljica ga je optužila za herezu. Učio je narod da prihvati vjeru koju je država zabranila, izjavila je, i tako je prestupio Božju zapovijed koja podanicima nalaže poslušnost njihovim vladarima. Knox je odlučno odgovorio:—‘Kako prava vjera nije primila ni svoje podrijetlo ni svoj autoritet od knezova, nego jedino od vječnoga Boga, tako ni podanici nisu dužni oblikovati svoju vjeru prema ukusu svojih vladara. Jer se često događa da su upravo vladari, od svih drugih, najneupućeniji u Božju pravu vjeru. Kad bi sav Abrahamov rod bio vjere faraonove, čiji su podanici dugo bili, molim vas, gospođo, kakva bi vjera bila na svijetu? I kad bi svi u danima apostolâ bili vjere rimskih careva, molim vas, gospođo, kakva bi vjera sada bila na zemlji? … Tako, gospođo, možete razabrati da podanici nisu vezani vjerom svojih vladara, premda im je zapovjeđeno iskazivati im poštovanje.’”

> “Said Mary, ‘You interpret the Scripture in one way, and they [the Romish teachers] interpret it in another; whom shall I believe, and who shall be judge?’

> „Reče Marija: ‘Vi tumačite Pismo na jedan način, a oni [rimski učitelji] na drugi; komu da vjerujem i tko će biti sudac?’“

> “‘You shall believe God, who plainly speaketh in his Word,’ answered the reformer; ‘and farther than the Word teaches you, ye shall believe neither the one nor the other. The Word of God is plain in itself, and if in any one place there be obscurity, the Holy Ghost, who never is contrary to himself, explains the same more clearly in other places, so that there can remain no doubt but unto such as are obstinately ignorant.’ Such were the truths that the fearless reformer, at the peril of his life, spoke in the ear of royalty. With the same undaunted courage he kept to his purpose, praying and fighting the battles of the Lord, until Scotland was free from popery.” The Great Controversy, 250, 251.

> „‘Vjerovat ćete Bogu, koji jasno govori u svojoj Riječi’, odgovori reformator; ‘a dalje od onoga što vas Riječ uči, nećete vjerovati ni jednomu ni drugomu. Riječ Božja jasna je sama po sebi, i ako na kojemu mjestu ima nejasnoće, Duh Sveti, koji nikada nije protivan samomu sebi, to isto na drugim mjestima jasnije objašnjava, tako da ne može ostati nikakve sumnje osim kod onih koji su tvrdoglavo neznalice.’ Takve je istine neustrašivi reformator, uz pogibelj vlastitoga života, izgovarao na uho kraljevskoj vlasti. S istom nepokolebljivom hrabrošću ustrajao je u svojoj nakani, moleći se i vodeći bitke Gospodnje, sve dok Škotska nije bila oslobođena od papinstva.” Velika borba, 250, 251.

The interaction between the reformer and the queen highlights the third thread in the reformation history that identifies Satan’s effort to counterfeit the Bible, the reformers and the methodology of biblical study. John’s answer to the Queen was that the correct methodology is “historicism” which is premised upon a line of prophetic history being explained by the Holy Spirit with another line of prophetic history.

Susret između reformatora i kraljice ističe treću nit u povijesti reformacije koja prepoznaje Sotonin napor da krivotvori Bibliju, reformatore i metodologiju proučavanja Biblije. Ivanov odgovor kraljici bio je da je ispravna metodologija „historicizam“, koji se temelji na tome da Duh Sveti jedan niz proročke povijesti tumači drugim nizom proročke povijesti.

The light had been opened in the darkness. Wycliffe and the early reformers all the way through the Millerite history employed a method of biblical study labelled “historicism.” The history of the biblical method of Bible study is often overlooked, but is essential to recognize if one truly will see the significance of the rules of prophetic interpretation adopted by Miller and thereafter by Future for America.

Svjetlo je bilo otvoreno u tami. Wycliffe i rani reformatori, sve do razdoblja mileritske povijesti, primjenjivali su metodu biblijskog proučavanja označenu kao „historicizam“. Povijest biblijske metode proučavanja Biblije često se zanemaruje, ali ju je nužno prepoznati ako se doista želi uvidjeti značenje pravila proročkog tumačenja koja je usvojio Miller, a potom i Future for America.

There are only two churches Sister White identifies as God’s denominated people. That being ancient Israel and the Seventh-day Adventist church.

Samo dvije crkve sestra White prepoznaje kao Božji imenovani narod: drevni Izrael i Crkvu adventista sedmoga dana.

> “The reasons why we are denominated people of God are to be repeated and repeated. Deuteronomy 4:1–13” Manuscript Releases, volume 8, 426.

> „Razlozi zbog kojih smo nazvani Božjim narodom trebaju se iznova i iznova ponavljati. Ponovljeni zakon 4,1–13“ Manuscript Releases, svezak 8, 426.

The church of the apostles,’ the church in the wilderness during the papal darkness were never called God’s denominated people, for the term (meaning to be named) represents a church that is given the responsibility of being the depositaries of God’s law, and with Adventism they were also to be the depositaries of God’s prophetic truths.

Crkva apostola i crkva u pustinji tijekom papinske tame nikada nisu bile nazvane Božjim imenovanim narodom, jer taj izraz (koji znači biti imenovan) predstavlja crkvu kojoj je dana odgovornost da bude čuvaricom Božjega zakona, a s adventizmom također i čuvaricom Božjih proročkih istina.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

> „Bog je pozvao svoju crkvu u ovo vrijeme, kao što je pozvao drevni Izrael, da stoji kao svjetlo na zemlji. Moćnim sjekačem istine, porukama prvoga, drugoga i trećega anđela, odvojio ih je od crkava i od svijeta kako bi ih doveo u svetu blizinu sa samim sobom. Učinio ih je čuvarima svojega Zakona i povjerio im velike proročke istine za ovo vrijeme. Kao i sveta proroštva povjerena drevnom Izraelu, ovo je sveta povjerenost koju treba prenijeti svijetu. Tri anđela iz Otkrivenja 14 predstavljaju narod koji prihvaća svjetlo Božjih poruka i izlazi kao Njegovi poslanici da objavi opomenu po svoj dužini i širini zemlje.“ Svjedočanstva, svezak 5, 455.

William Miller represented the chosen messenger to open God’s prophetic truths, and when those truths led a people to the open door of the Most Holy Place in 1844, God then opened up the law of God. Wycliffe is a waymark in opening up the Bible and producing the beginnings of the Protestant Reformation, but he is also a waymark of God’s work to establish “the great truths of prophecy.” John Wycliffe was the morning star identified in the history of the twelve-hundred and sixty year rule of the papacy. His work began in the fourteenth century, then in the seventeenth century another waymark of that prophetic line was the production of the King James Bible in 1611. On that line we ultimately reach the waymark of Miller’s rules of prophetic interpretation. Miller is a waymark in that line of truth, and so are his rules. His rules give witness to a waymark at the end of Adventism represented by the publication of Prophetic Keys.

William Miller predstavljao je izabranoga vjesnika za otvaranje Božjih proročkih istina, a kada su te istine 1844. dovele jedan narod do otvorenih vrata Presvetoga mjesta, Bog je tada otvorio Božji zakon. Wycliffe je orijentir u otvaranju Biblije i stvaranju početaka protestantske reformacije, ali je također i orijentir Božjega djela na uspostavljanju „velikih istina proroštva“. John Wycliffe bio je zvijezda Danica prepoznata u povijesti tisuću dvjesto šezdesetogodišnje vladavine papinstva. Njegovo je djelo započelo u četrnaestom stoljeću, a zatim je u sedamnaestom stoljeću drugi orijentir te proročke linije bilo izdavanje Biblije kralja Jamesa 1611. godine. Na toj liniji naposljetku dolazimo do orijentira Millerovih pravila proročkoga tumačenja. Miller je orijentir na toj liniji istine, a to su i njegova pravila. Njegova pravila svjedoče o orijentiru na kraju adventizma, predstavljenom objavljivanjem knjige Prophetic Keys.

If we do not understand that Miller’s rules were a waymark in a line of prophetic history representing the work to preserve the original and correct texts of the Bible and also the work of the opening up the true understanding of the Bible, which required that the reformers were led to understand and employ the sacred methodology of study called “historicism,” we lack the information necessary to recognize prophetic truths associated with the work of presenting and preserving the light of the third angel at the end of Adventism. For this reason, it is important to take a small survey of that line of history.

Ako ne razumijemo da su Millerova pravila bila putokaz u nizu proročanske povijesti, predstavljajući djelo očuvanja izvornih i ispravnih tekstova Biblije, kao i djelo otvaranja pravoga razumijevanja Biblije, koje je zahtijevalo da reformatori budu vođeni k razumijevanju i primjeni svete metodologije proučavanja nazvane „historicizam”, nedostaju nam informacije nužne da bismo prepoznali proročanske istine povezane s djelom iznošenja i očuvanja svjetla trećega anđela na kraju adventizma. Zbog toga je važno ukratko razmotriti taj niz povijesti.

The only genuine definition of the word “Protestant” is to protest Rome. If a church ceases to protest Rome, it is no longer Protestant and it then becomes a daughter of Rome, as did the Protestants who rejected the first angel’s message. The premier understanding that became the “motto” of the Protestants that came out of the Catholic church was “the Bible and the Bible alone.” Yet history attests to the fact that the Bible needed to be rightly divided.

Jedina istinska definicija riječi „protestant” jest prosvjedovati protiv Rima. Ako neka crkva prestane prosvjedovati protiv Rima, ona više nije protestantska te tada postaje kćer Rima, kao što su to postali protestanti koji su odbacili poruku prvoga anđela. Temeljno razumijevanje koje je postalo „geslo” protestanata koji su izašli iz Katoličke crkve glasilo je: „Biblija i samo Biblija.” Ipak, povijest svjedoči o činjenici da je Bibliju trebalo ispravno razdijeliti.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

> Nastoj se pokazati prokušan pred Bogom, kao radnik koji se nema čega stidjeti, pravo upravljajući riječju istine. A svjetovne i isprazne brbljarije izbjegavaj, jer će napredovati prema još većoj bezbožnosti. 2 Timothy 2:15, 16.

The method of biblical study that the Protestants were led to use in their efforts to rightly divide the word of truth is “historicism.” That method was a specific and serious target for Satan to attack, and attack he did.

Metoda proučavanja Biblije kojom su protestanti bili vođeni služiti se u svojim nastojanjima da ispravno razdijele riječ istine jest „historicizam“. Ta je metoda bila određena i ozbiljna meta za Sotonin napad, i on ju je doista napao.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

> „Trebali bismo sami znati što sačinjava kršćanstvo, što je istina, što je vjera koju smo primili, koja su biblijska pravila — pravila koja su nam dana od najvišeg autoriteta.“ The 1888 Materials, 403.

The undermining of the biblical methodology used by the Reformers all the way to and including William Miller is specifically identified as beginning in the fifteenth century with a Jesuit scholar named Francisco Ribera (1537–1591), who is credited with popularizing the futurist interpretation. He wrote a commentary on the book of Revelation that proposed a futuristic interpretation of the prophecies, distancing them from the historical context. Ribera invented this methodology for the purpose of resisting the truth which the methodology of historicism always produced. That truth was that the pope of Rome is the antichrist of Bible prophecy.

Potkopavanje biblijske metodologije kojom su se služili reformatori sve do, i uključujući, Williama Millera, izričito se prepoznaje kao započeto u petnaestom stoljeću s isusovačkim učenjakom po imenu Francisco Ribera (1537.–1591.), kojemu se pripisuje popularizacija futurističkog tumačenja. Napisao je komentar na knjigu Otkrivenja u kojem je predložio futurističko tumačenje proročanstava, udaljujući ih od njihova povijesnog konteksta. Ribera je osmislio tu metodologiju sa svrhom odupiranja istini koju je metodologija historicizma uvijek iznosila. Ta je istina bila da je rimski papa antikrist biblijskog proročanstva.

In the seventeenth and eighteenth centuries it can be documented that Protestantism knew that Ribera’s false methodology was satanic and unsound. The Protestants in that history wrote books and tracts opposing the “profane and vain babblings” of the Jesuit scholar. But in 1909, the Trojan horse, the Scofield Reference Bible was published, and the references inserted into the footnotes of the Bible were based upon the teachings of Ribera and another Jesuit named Manuel Lacunza (1731–1801). Lacunza wrote under the pen name Juan Josafat Ben-Ezra, and published a book titled The Coming of the Messiah in Glory and Majesty. As Ribera before him, the book was a direct attack upon the fulfillment of the prophecies in the book of Revelation.

U sedamnaestom i osamnaestom stoljeću može se dokumentirati da je protestantizam znao kako je Ribierina lažna metodologija sotonska i nevaljala. Protestanti u toj povijesti pisali su knjige i traktate suprotstavljajući se „svjetovnim i ispraznim brbljarijama” toga isusovačkog učenjaka. No 1909. godine objavljen je trojanski konj, Scofield Reference Bible, a bilješke umetnute u fusnote Biblije temeljile su se na učenjima Ribere i drugoga isusovca po imenu Manuel Lacunza (1731.–1801.). Lacunza je pisao pod pseudonimom Juan Josafat Ben-Ezra i objavio knjigu pod naslovom Dolazak Mesije u slavi i veličanstvu. Kao i Ribera prije njega, ta je knjiga bila izravan napad na ispunjenje proročanstava u knjizi Otkrivenja.

Satan knew the message he needed to cloud with confusion was the final warning message that comes from the book of Revelation. Incorporating the profane and vain babblings of the two Jesuit priests into the references within the Scofield Reference Bible allowed Satan to lead apostate Protestants into accepting the Jesuit methodologies, thus blinding them to the truth. Satan accomplished by introducing several Catholic prophetic models which removed the possibility to clearly identify who the antichrist of Bible prophecy is. It was not a difficult deception for Satan, for the Protestants had already returned to the Roman church with their rejection of Miller’s message in 1843.

Sotona je znao da je poruka koju treba zamagliti pomutnjom posljednja poruka upozorenja koja dolazi iz knjige Otkrivenja. Uključivanje bezbožnih i ispraznih naklapanja dvojice isusovačkih svećenika u bilješke unutar Scofieldove referentne Biblije omogućilo je Sotoni da otpadničke protestante navede na prihvaćanje isusovačkih metodologija, zaslijepivši ih tako za istinu. Sotona je to postigao uvođenjem nekoliko katoličkih proročkih modela koji su uklonili mogućnost da se jasno prepozna tko je antikrist biblijskoga proroštva. To Sotoni nije bila teška prijevara, jer su se protestanti već vratili Rimskoj crkvi svojim odbacivanjem Millerove poruke 1843. godine.

There have been several books and articles published through the years that document Satan’s attack upon the Bible, that began in the first few centuries after Christ was crucified. That attack reached a point where counterfeit manuscripts were introduced to produce counterfeit Bibles. Satan also attacked the reformers that were raised up to uphold God’s word while they lived and even after those Reformers died.

Tijekom godina objavljeno je nekoliko knjiga i članaka koji dokumentiraju Sotonin napad na Bibliju, koji je započeo u prvim stoljećima nakon Kristova raspeća. Taj je napad dosegao točku u kojoj su uvedeni krivotvoreni rukopisi kako bi se proizvele krivotvorene Biblije. Sotona je također napao reformatore koji su bili podignuti da podupiru Božju riječ za života, pa i nakon što su ti reformatori umrli.

Just consider how modern Seventh-day Adventist historians and theologians treat the subject of William Miller. It is as if they dug up his bones and cast them into the Mississippi River.

Samo razmotrite kako suvremeni adventistički povjesničari i teolozi sedmoga dana postupaju s temom Williama Millera. Kao da su iskopali njegove kosti i bacili ih u rijeku Mississippi.

> “William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself. As Father Miller made a practical application of Scripture truth to the hearts of his hearers, the rage of professed Christians was kindled against him, even as the anger of the Jews was excited against Christ and his apostles. Church-members stirred up the baser classes, and upon several occasions enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord, and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose.” Spirit of Prophecy, volume 4, 219.

> „William Miller uznemiravao je Sotonino kraljevstvo, a glavni neprijatelj nastojao je ne samo osujetiti učinak poruke, nego i uništiti samoga glasnika. Dok je otac Miller praktično primjenjivao biblijsku istinu na srca svojih slušatelja, protiv njega se raspalio gnjev onih koji su ispovijedali kršćanstvo, kao što se i gnjev Židova podigao protiv Krista i njegovih apostola. Članovi crkava huškali su niže slojeve, i u nekoliko su navrata neprijatelji kovali planove da mu oduzmu život dok bude napuštao mjesto sastanka. Ali sveti anđeli bili su u mnoštvu, i jedan od njih, u obličju čovjeka, uzeo je za ruku toga slugu Gospodnjega i sigurno ga izveo iz razjarene svjetine. Njegovo djelo još nije bilo dovršeno, i Sotona i njegovi izaslanici bili su razočarani u svojoj namjeri.“ Spirit of Prophecy, sv. 4, 219.

Look at how those same two categories of Adventism (theologians and historians) have downplayed and covered up the validity of the rules of Miller, which Sister White informs us will be used by all who actually proclaim the three angel’s messages.

Pogledajte kako su te iste dvije kategorije adventizma (teolozi i povjesničari) umanjivale i prikrivale valjanost Millerovih pravila, za koja nas sestra White obavještava da će ih upotrebljavati svi koji doista navješćuju poruke trojice anđela.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:—

> „Oni koji sudjeluju u naviještanju poruke trećega anđela istražuju Sveto pismo prema istome načelu koje je usvojio otac Miller. U maloj knjizi pod naslovom Views of the Prophecies and Prophetic Chronology, otac Miller iznosi sljedeća jednostavna, ali razumna i važna pravila za proučavanje i tumačenje Biblije:—

> “[Rules one through five quoted.]

> „[Citirana pravila od prvoga do petoga.]“

> “The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.” Review and Herald, November 25, 1884.

> „Gore navedeno dio je ovih pravila; i svi ćemo dobro učiniti ako u svom proučavanju Biblije obratimo pozornost na izložena načela.” Review and Herald, 25. studenoga 1884.

Without reviewing the three threads of the line of prophetic history associated with the development and establishment of God’s Word it is impossible to see the significance of a major testimony to uphold William Miller as the messenger that was typified by Elijah in his presentation of the message, and as Moses in the promise of Miller being raised up in the resurrection of the righteous, and as Elisha in his willingness to leave his farm and serve the Elijah message. Sister White identifies all three of the biblical heroes as typifying William Miller, who is now treated by modern Adventist theologians and historians as if he was simply some “poor farm boy” from the eighteenth century.

Bez razmatranja triju niti crte proročke povijesti povezanih s razvojem i uspostavom Božje Riječi nemoguće je uvidjeti značenje jednoga velikog svjedočanstva koje potvrđuje Williama Millera kao glasnika kojega je u njegovu iznošenju poruke predoznačavao Ilija, i kao Mojsija u obećanju da će Miller biti podignut u uskrsnuću pravednih, i kao Elizeja u njegovoj spremnosti da ostavi svoju farmu i služi Ilijinoj poruci. Sestra White poistovjećuje svu trojicu biblijskih junaka kao one koji predoznačuju Williama Millera, prema kojemu se suvremeni adventistički teolozi i povjesničari sada odnose kao da je bio tek nekakav „siromašni seoski mladić” iz osamnaestoga stoljeća.

William Tyndale was one of the many reformers raised up in this line of prophetic history. If I might say it this way, his ‘mission statement’ against the pope’s ambassadors he interacted with was, “I will cause the boy that drives the plow to know more of the Scriptures than you do.” William Miller was the farm boy, who drove the plow and fulfilled Tyndale’s prophecy.

William Tyndale bio je jedan od mnogih reformatora podignutih u ovoj liniji proročanske povijesti. Ako to smijem tako reći, njegova „misijska izjava” protiv papinih izaslanika s kojima je dolazio u dodir glasila je: „Učinit ću da dječak koji upravlja plugom zna više o Svetome pismu nego vi.” William Miller bio je seoski dječak koji je upravljao plugom i ispunio Tyndaleovo proročanstvo.

This introduction has been greatly simplified in terms of all the history that could be brought to bear in support of what we have presented up until now. We will now consider some signatures of Alpha and Omega in order to lead back to the consideration of Miller as a waymark and a messenger.

Ovaj je uvod uvelike pojednostavljen s obzirom na svu povijest koja bi se mogla iznijeti kao potpora onomu što smo do sada izložili. Sada ćemo razmotriti neke potpise Alfe i Omege kako bismo se vratili razmatranju Millera kao putokaza i glasnika.

The book of Daniel is the beginning of a book that consists of two books. The end of that book is the book of Revelation. Though they are two distinct books, together they represent one book.

Knjiga proroka Daniela početak je jedne knjige koja se sastoji od dviju knjiga. Svršetak te knjige jest Knjiga Otkrivenja. Premda su to dvije različite knjige, zajedno predstavljaju jednu knjigu.

Years ago, I had a public interaction with a well-known Seventh-day Adventist theologian who worked at the Biblical Research Institute of the General Conference of the Seventh-day Adventist Church. The theologian was attempting to correct my understanding of the last six verses of Daniel eleven, and also my understanding of the “daily” in the book of Daniel. In our interaction which took place over a period of time, for it consisted of his producing an article which I responded to, which he then answered back, and then of course I returned my thoughts, and so on and so forth. In the interaction he informed me that in the committee he worked in at the General Conference, he was considered the expert on the book of Daniel, and that a coworker of his was considered the resident expert on the book of Revelation. In our interactions he did not want to address points in the book of Revelation, but rather refer them to his colleague. He wanted to keep the discussion in the book of Daniel alone.

Prije mnogo godina imao sam javnu raspravu s poznatim teologom Adventističke crkve sedmoga dana koji je radio u Biblijskom istraživačkom institutu pri Generalnoj konferenciji Adventističke crkve sedmoga dana. Taj je teolog nastojao ispraviti moje razumijevanje posljednjih šest redaka jedanaestoga poglavlja Daniela, kao i moje razumijevanje „svagdašnje žrtve” u knjizi Daniel. U našoj raspravi, koja se odvijala tijekom određenoga razdoblja, jer se sastojala od toga da je on napisao članak na koji sam ja odgovorio, na što je on potom uzvratio odgovorom, a zatim sam, naravno, ponovno iznio svoja razmišljanja, i tako dalje i tako redom. U toj mi je raspravi rekao da ga se u odboru pri Generalnoj konferenciji, u kojem je radio, smatralo stručnjakom za knjigu Daniel, te da se jednoga njegova suradnika smatralo stalnim stručnjakom za knjigu Otkrivenje. U našim raspravama nije želio razmatrati pitanja iz knjige Otkrivenje, nego ih je radije upućivao svojemu kolegi. Želio je raspravu zadržati isključivo u knjizi Daniel.

Sister White is clear that Daniel and Revelation are one book. At that level they represent the Bible, which is one book made up of two books, the old and the new. Sister White also comments on the Jewish church, that only considers the old book to be the one book, and she also comments on those who disregard the old book for they only understand or are only willing to understand the new book. Her inspired testimony is that if you only accept the new, then you reject the old, and vice versa. For the theologian to claim he was the expert of Daniel, but not of Revelation is repeating the Jewish concept of only accepting the Old Testament, and we know where that narrow view led the Jews. Taking either side of the issue; accepting the old and not the new, or accepting new, but not the old is to reject the entire testimony.

Sestra White jasno kaže da su Daniel i Otkrivenje jedna knjiga. Na toj razini oni predstavljaju Bibliju, koja je jedna knjiga sastavljena od dviju knjiga, stare i nove. Sestra White također govori o židovskoj crkvi, koja smatra da je samo stara knjiga ta jedna knjiga, a također govori i o onima koji zanemaruju staru knjigu jer razumiju, ili su voljni razumjeti, samo novu knjigu. Njezino nadahnuto svjedočanstvo glasi da, ako prihvaćate samo novu, tada odbacujete staru, i obratno. Da teolog tvrdi kako je bio stručnjak za Daniela, ali ne i za Otkrivenje, znači ponavljati židovsko shvaćanje prihvaćanja samo Staroga zavjeta, a znamo kamo je to usko gledište odvelo Židove. Zauzeti bilo koju stranu u tom pitanju; prihvatiti staro, a ne novo, ili prihvatiti novo, ali ne i staro, znači odbaciti cjelokupno svjedočanstvo.

> “The Saviour inquired of his disciples if they understood these things. They answered, ‘Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of Heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.’ In this parable, Jesus presented before his disciples the responsibility of those whose work it is to give to the world the light which they have received from him. The Old Testament was all the Scripture then in existence; but it was not written merely for the ancients; it was for all ages and for all people. Jesus would have the teachers of his doctrine diligently search the Old Testament for that light which establishes his identity as the Messiah foretold in prophecy, and reveals the nature of his mission to the world. The Old and the New Testament are inseparable, for both are the teachings of Christ. The doctrine of the Jews, who accept only the Old Testament, is not unto salvation, since they reject the Saviour whose life and ministry was a fulfillment of the law and the prophecies. And the doctrine of those who discard the Old Testament is not unto salvation, because it rejects that which is direct testimony of Christ. Skeptics begin with discounting upon the Old Testament, and it takes but another step to deny the validity of the New, and thus both are rejected.

> „Spasitelj je upitao svoje učenike razumiju li to. Oni su odgovorili: ‘Da, Gospodine.’ Tada im reče: ‘Stoga je svaki književnik koji je poučen za kraljevstvo nebesko sličan čovjeku, domaćinu, koji iz svoje riznice iznosi novo i staro.’ U ovoj je prispodobi Isus pred svoje učenike stavio odgovornost onih čije je djelo da svijetu daju svjetlo koje su primili od njega. Stari zavjet tada je bio cjelokupno postojeće Pismo; ali nije bio napisan samo za drevne ljude; bio je za sve vjekove i za sve ljude. Isus je htio da učitelji njegova nauka marljivo istražuju Stari zavjet radi one svjetlosti koja utvrđuje njegov identitet kao Mesije naviještenoga u proročanstvu i otkriva narav njegova poslanja svijetu. Stari i Novi zavjet nerazdvojivi su, jer su oba Kristov nauk. Nauk Židova, koji prihvaćaju samo Stari zavjet, nije na spasenje, budući da odbacuju Spasitelja čiji su život i služba bili ispunjenje Zakona i proročanstava. A ni nauk onih koji odbacuju Stari zavjet nije na spasenje, jer odbacuje ono što je izravno svjedočanstvo o Kristu. Skeptici počinju time što umanjuju vrijednost Staroga zavjeta, a potreban je samo još jedan korak da zaniječu valjanost Novoga, te tako bivaju odbačena oba.”

> “The Jews have little influence over the Christian world in showing them the importance of the commandments, including the binding law of the Sabbath, because in bringing forth the old treasures of truth, they throw aside the new ones in the personal teachings of Jesus. On the other hand, the strongest reason why Christians fail to influence the Jews to accept the teachings of Christ as the language of divine wisdom, is because, in bringing forth the treasures of his word, they treat with contempt the riches of the Old Testament, which are the earlier teachings of the Son of God, through Moses. They reject the law proclaimed from Sinai, and the Sabbath of the fourth commandment, instituted in the garden of Eden. But the minister of the gospel, who follows the teachings of Christ, will gain a thorough knowledge of both the Old and the New Testament, that he may present them in their true light to the people an inseparable whole—the one depending upon and illuminating the other. Thus, as Jesus instructed his disciples, they will bring forth from their treasure ‘things new and old.’” Spirit of Prophecy, volume 2, 255.

> „Židovi imaju malo utjecaja na kršćanski svijet u pokazivanju važnosti zapovijedi, uključujući obvezujući zakon o suboti, jer, iznoseći stare riznice istine, odbacuju nove u osobnim učenjima Isusa. S druge strane, najsnažniji razlog zbog kojega kršćani ne uspijevaju utjecati na Židove da prihvate Kristova učenja kao jezik božanske mudrosti jest taj što, iznoseći riznice njegove riječi, s prijezirom postupaju prema bogatstvima Staroga zavjeta, koja su ranija učenja Sina Božjega, dana preko Mojsija. Oni odbacuju zakon proglašen sa Sinaja i subotu četvrte zapovijedi, ustanovljenu u edenskom vrtu. Ali propovjednik evanđelja, koji slijedi Kristova učenja, steći će temeljito znanje i o Starome i o Novome zavjetu, kako bi ih mogao iznijeti narodu u njihovu pravom svjetlu kao nerazdvojivu cjelinu — pri čemu jedno ovisi o drugome i rasvjetljuje ga. Tako će, kao što je Isus poučio svoje učenike, iz svoje riznice iznositi ‘novo i staro.’” Spirit of Prophecy, volume 2, 255.

The previous counsel has another application for Laodicean Adventists. To profess to believe the Bible in its entirety, both the Old and the New Testaments, yet reject the Spirit of Prophecy is the identical ditch of accepting only one testimony. Two witnesses are required to establish truth, so it is impossible to establish truth with one witness, and if any attempt to do so they are rejecting both witnesses, they are basing their faith upon what is referred to as ‘half-truths.’

Prethodni savjet ima još jednu primjenu za laodicejske adventiste. Ispovijedati vjeru u Bibliju u cijelosti, i Stari i Novi zavjet, a ipak odbacivati Duh proroštva, istovjetna je krajnost prihvaćanju samo jednoga svjedočanstva. Za utvrđivanje istine potrebna su dva svjedoka, stoga je nemoguće utvrditi istinu s jednim svjedokom; i ako itko pokuša tako postupiti, odbacuje oba svjedoka te svoju vjeru temelji na onome što se naziva „poluistinama“.

I will now repeat a question that was in one of the initial articles that have been coming out since July, 2023. The question is, “What new light has come out of Adventism since 1863?” The answer is simply, “None.”

Sada ću ponoviti jedno pitanje koje se nalazilo u jednom od početnih članaka koji izlaze od srpnja 2023. Pitanje glasi: „Koja je nova svjetlost izašla iz adventizma od 1863. godine?” Odgovor je jednostavno: „Nikakva.”

> “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.” Seventh-day Adventist Bible Commentary, volume 7, 971.

> „Knjige Daniela i Otkrivenja jedna su cjelina. Jedna je proročanstvo, druga otkrivenje; jedna je zapečaćena knjiga, druga otvorena knjiga. Ivan je čuo tajne koje su gromovi izrekli, ali mu je bilo zapovjeđeno da ih ne piše.“ Seventh-day Adventist Bible Commentary, volume 7, 971.

The Alpha and Omega therefore identifies that Daniel is the first and Revelation the last. Daniel represents the beginning and Revelation represents the end of Adventism.

Alfa i Omega stoga označava da je Daniel prvi, a Otkrivenje posljednje. Daniel predstavlja početak, a Otkrivenje svršetak adventizma.

> “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 9, 8.

> „Otkrivenje je zapečaćena knjiga, ali je isto tako 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 linija proročanstva kao i u Danielu. Neka je proročanstva Bog ponovio, pokazujući tako da im se mora pridati važnost. Gospodin ne ponavlja ono što nije od velike važnosti.” Manuscript Releases, svezak 9, 8.

In the beginning of Adventism, in the very verses that are the central pillar of Adventism, the verses that were unsealed in 1798; Jesus introduced Himself as “Palmoni,” the Wonderful Numberer. At the end of Adventism, Jesus introduces Himself as “Alpha and Omega,” the wonderful linguist—the Word of God. For this reason, the beginning of Adventism and the first angel’s message was “hung upon time.” At the end of Adventism, the third angel’s message will be hung upon His Word.

Na početku adventizma, upravo u stihovima koji su središnji stup adventizma, stihovima koji su bili otpečaćeni 1798. godine, Isus se predstavio kao „Palmoni“, Divni Brojitelj. Na kraju adventizma, Isus se predstavlja kao „Alfa i Omega“, divni jezikoslovac — Riječ Božja. Zbog toga je početak adventizma i poruka prvoga anđela bila „obješena o vrijeme“. Na kraju adventizma, poruka trećega anđela bit će obješena o Njegovu Riječ.

The beginning and ending of Adventism take place during the history of the sixth kingdom of Bible prophecy, therefore they occur during the beginning and ending of the United States. The prophetic history of the United States is the history of the two horns of Republicanism and Protestantism. At the conclusion of that history those two horns will have changed from a lamb to a dragon. Republicanism will change to a democracy and Protestantism will change to apostate Protestantism. When the cup of probationary time for the United States begins to come to its close, as is happening right now, the two horns of apostate Republicanism and apostate Protestantism will form an image to the beast, thus merging church and state into one horn that speaks as a dragon. But God will not be left without a witness, for in the process of bringing a conclusion to the United States, He will raise up the genuine horn of Protestantism to protest both the image of the beast in the United States, and thereafter the image of the beast that confronts the entire world. The raising up of the Protestant horn at the end of the United States will be accomplished within the same historical structure as was the Protestant horn raised up in the beginning of the United States. A former covenant people will be passed by, and a new people will become the new covenant people. There is nothing new under the sun.

Početak i završetak adventizma zbivaju se tijekom povijesti šestoga kraljevstva biblijskoga proročanstva, stoga se odvijaju tijekom početka i završetka Sjedinjenih Država. Proročka povijest Sjedinjenih Država jest povijest dvaju rogova republikanizma i protestantizma. Na završetku te povijesti ta će se dva roga promijeniti od janjeta u zmaja. Republikanizam će se promijeniti u demokraciju, a protestantizam će se promijeniti u otpadnički protestantizam. Kada se čaša vremena kušnje za Sjedinjene Države počne približavati svome kraju, kao što se upravo sada događa, dva roga otpadničkoga republikanizma i otpadničkoga protestantizma načinít će sliku Zvijeri, te tako sjediniti crkvu i državu u jedan rog koji govori kao zmaj. Ali Bog neće ostati bez svjedoka, jer će u procesu privođenja Sjedinjenih Država njihovu završetku podići pravi rog protestantizma da prosvjeduje i protiv slike Zvijeri u Sjedinjenim Državama, a potom i protiv slike Zvijeri koja stoji nasuprot cijelomu svijetu. Podizanje protestantskoga roga na kraju Sjedinjenih Država bit će izvršeno unutar iste povijesne strukture unutar koje je protestantski rog bio podignut na početku Sjedinjenih Država. Nekadašnji savezni narod bit će zaobiđen, a novi će narod postati novi saveznički narod. Nema ništa novo pod suncem.

When we use the time prophecies understood and presented in the Millerite history to evaluate the Alpha and Omega, we find they are one in the same. Every time prophecy begins with a history when the prophecy is proclaimed, and that history always typifies the history when the prophecy is fulfilled.

Kada za procjenu Alfe i Omege uporabimo vremenska proročanstva kako su shvaćena i izložena u mileritskoj povijesti, nalazimo da su one jedno te isto. Svako vremensko proročanstvo započinje poviješću u kojoj je proročanstvo objavljeno, a ta povijest uvijek predoznačuje povijest u kojoj se proročanstvo ispunjava.

The history of the twenty-three hundred year prophecy began on the third decree in 457 BC and ended at the third angel’s message on October 22, 1844. Leading up to, but before the arrival of the third decree the work of erecting the temple and Jerusalem was accomplished. In like manner the history, leading up to the arrival of the third angel, the foundational truths of the Millerite temple was established.

Povijest proročanstva o dvije tisuće i tristo godina započela je trećim dekretom 457. pr. Kr. i završila s porukom trećega anđela 22. listopada 1844. U razdoblju koje je prethodilo, ali prije dolaska trećega dekreta, izvršeno je djelo podizanja Hrama i Jeruzalema. Na isti je način u povijesti koja je vodila do dolaska trećega anđela uspostavljena temeljna istina mileritskoga hrama.

In 1798, the twenty-five hundred and twenty year prophecy that began in 723 BC with the scattering of the northern ten tribes was fulfilled. That prophecy identified two periods of twelve hundred and sixty years, marking the trampling down of the literal temple and literal Jerusalem by literal pagan Rome, that was followed by twelve hundred and sixty years of papal Rome trampling down the spiritual city and temple. The prophecy began with the destruction of the northern kingdom and the scattering of the kingdom’s citizens. Half way through the prophecy in 538, marks the end of the trampling down of God’s people by pagan Rome, the fourth kingdom of Bible prophecy and produces the scattering of God’s church into the wilderness of the Dark Ages. The end of that time prophecy in 1798 marks the end of the fifth kingdom of Bible prophecy. The scattering of the northern ten tribes, and of the Christian church that fled into the wilderness represents the gathering of those destined to become the horn of Protestantism. Waymarks are often represented by opposites and a scattering can represent a gathering, just as Elijah represents John the Baptist. In the same prophetic confrontation Elijah does not die, and John the Baptist does.

Godine 1798. ispunilo se proročanstvo o dvije tisuće petsto dvadeset godina koje je započelo 723. pr. Kr. rasijanjem sjevernih deset plemena. To je proročanstvo prepoznalo dva razdoblja od tisuću dvjesto šezdeset godina, označujući gaženje doslovnoga hrama i doslovnoga Jeruzalema od strane doslovnoga poganskog Rima, nakon čega je uslijedilo tisuću dvjesto šezdeset godina tijekom kojih je papinski Rim gazio duhovni grad i hram. Proročanstvo je započelo uništenjem sjevernoga kraljevstva i rasijanjem građana toga kraljevstva. Sredina toga proročanstva, 538. godina, označuje kraj gaženja Božjega naroda od strane poganskoga Rima, četvrtoga kraljevstva biblijskoga proročanstva, te proizvodi rasijanje Božje crkve u pustinju mračnoga srednjega vijeka. Kraj toga vremenskoga proročanstva 1798. godine označuje kraj petoga kraljevstva biblijskoga proročanstva. Rasijanje sjevernih deset plemena i kršćanske crkve koja je pobjegla u pustinju predstavlja sabiranje onih kojima je određeno da postanu rog protestantizma. Međaši su često prikazani suprotnostima i rasijanje može predstavljati sabiranje, kao što Ilija predstavlja Ivana Krstitelja. U istome proročkom sukobu Ilija ne umire, a Ivan Krstitelj umire.

In 677 BC the southern tribe of Judah, (also identified as the glorious land in the Scriptures) was scattered for twenty-five hundred and twenty years, ending on October 22, 1844. That prophecy was identifying the trampling down of God’s people, who Daniel identifies as the “host” in Daniel 8:13, 14.

Godine 677. pr. Kr. južno pleme Jude, (u Pismima također označeno kao slavna zemlja) bilo je raspršeno tijekom dvije tisuće petsto dvadeset godina, što je završilo 22. listopada 1844. To je proročanstvo označavalo gaženje Božjega naroda, koji Daniel u Danielu 8:13, 14 poistovjećuje kao „vojsku“.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Tada sam čuo gdje jedan svetac govori, a drugi svetac reče onomu određenom svecu koji govoraše: Dokle će trajati viđenje o svagdašnjoj žrtvi i o prijestupu pustoši, da se i Svetište i vojska predaju da budu pogaženi? I reče mi: Do dvije tisuće i tristo dana; tada će se Svetište očistiti. Daniel 8,13.14.

The twenty-three hundred year prophecy which ended at the same time as the twenty-five hundred and twenty year prophecy that began in 677 BC was identifying the trampling down of the sanctuary as identified in Daniel 8:13, 14. The prophecy of the scattering of Judah in 677 BC was preceded by three attacks from Nebuchadnezzar and that prophecy ended on the arrival of the third message on October 22, 1844.

Proročanstvo o dvije tisuće i tristo godina, koje je završilo u isto vrijeme kad i proročanstvo o dvije tisuće i petsto i dvadeset godina koje je započelo 677. pr. Kr., označavalo je gaženje Svetišta kako je utvrđeno u Danielu 8:13, 14. Proročanstvu o rasijanju Jude 677. pr. Kr. prethodila su tri napada Nabukodonozora, a to je proročanstvo završilo dolaskom treće poruke 22. listopada 1844.

The two twenty-five hundred and twenty year prophecies ending respectively in 1798 and 1844 identify the forty-six years of building the Millerite temple foundation. Moses was forty-six days in receiving instructions on building the temple, Herod’s temple remodeling in the time of Christ took forty-six years, which ended the year of Christ’s baptism. From the baptism He went to the wilderness for forty days, and when He returned, he cleansed the temple the first time and the quibbling Jew’s wanted to know by what authority He did such a thing.

Dvije proročke vremenske odrednice od po dvije tisuće petsto dvadeset godina, koje završavaju redom 1798. i 1844., označuju četrdeset i šest godina izgradnje temelja mileritskoga hrama. Mojsije je četrdeset i šest dana primao upute o gradnji hrama; preuređenje Herodova hrama u Kristovo vrijeme trajalo je četrdeset i šest godina, što je završilo godine Kristova krštenja. Od krštenja je otišao u pustinju na četrdeset dana, a kada se vratio, prvi je put očistio hram, i cjepidlačeći Židovi htjeli su znati po kojoj je vlasti učinio takvo što.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

> I bila je blizu židovska Pasha, pa Isus uziđe u Jeruzalem. I nađe u hramu one koji su prodavali volove, ovce i golubove, i mjenjače novca gdje sjede. I načinivši bič od užeta, istjera ih sve iz hrama, i ovce i volove; i prosu novac mjenjačima te isprevrta stolove. A onima koji su prodavali golubove reče: Nosite to odavde; ne činite od kuće Oca mojega kuću trgovine. I njegovi se učenici sjetiše da je pisano: Revnost za kuću tvoju izjeda me. Tada Židovi odgovoriše i rekoše mu: Kakvo nam znamenje pokazuješ, kad to činiš? Isus odgovori i reče im: Razvalite ovaj hram, i ja ću ga za tri dana podignuti. Tada rekoše Židovi: Četrdeset i šest godina gradio se ovaj hram, a ti ćeš ga za tri dana podignuti? Ali on je govorio o hramu svoga tijela. Kad je dakle uskrsnuo od mrtvih, sjetiše se njegovi učenici da im je to rekao; i povjerovaše Pismu i riječi koju Isus bijaše rekao. Ivan 2,13–22.

The Millerite temple was erected in forty-six years from 1798 at the conclusion of the first twenty-five hundred and twenty year prophecy and ended forty-six years later at the fulfillment of the second twenty-five hundred and twenty year prophecy in 1844. Those forty-six years began with the arrival of the first angel and ended with the arrival of the third angel, for Christ said His temple would be raised up in three days. If you are unwilling to see these facts it is because of two primary problems beyond the problems that may exist in an unwilling and unconverted heart. The first problem is you are unwilling to approach the prophetic Word from the perspective that history repeats. You are not a historicist. The other problem is an inability to apply symbolic words that have been recorded within the Word of God by the Word of God. The beginnings of all these prophecies identify the end, and they always identify much more than simply histories which repeat.

Mileritski hram bio je podizan četrdeset i šest godina, počevši od 1798. na završetku prvoga proročanstva od dvije tisuće petsto dvadeset godina, a završio je četrdeset i šest godina kasnije, pri ispunjenju drugoga proročanstva od dvije tisuće petsto dvadeset godina, 1844. Tih četrdeset i šest godina započelo je dolaskom prvoga anđela, a završilo dolaskom trećega anđela, jer je Krist rekao da će Njegov hram biti podignut za tri dana. Ako niste voljni vidjeti ove činjenice, to je zbog dvaju glavnih problema, povrh problema koji mogu postojati u nevoljnom i neobraćenom srcu. Prvi je problem to što niste voljni pristupiti proročkoj Riječi iz perspektive da se povijest ponavlja. Vi niste historicist. Drugi je problem nesposobnost primijeniti simbolične riječi koje su zapisane unutar Riječi Božje pomoću Riječi Božje. Počeci svih tih proročanstava određuju svršetak, i oni uvijek označuju mnogo više od pukih povijesti koje se ponavljaju.

The Bible says we are a temple for the Holy Spirit and the body temple is made up of forty-six chromosomes. The scientists who study those forty-six chromosomes inform us that the twenty-three male chromosomes and the twenty-three female chromosomes are wrapped around a protein that is shaped as a cross.

Biblija kaže da smo hram Duha Svetoga, a tjelesni hram sačinjen je od četrdeset i šest kromosoma. Znanstvenici koji proučavaju tih četrdeset i šest kromosoma obavještavaju nas da su dvadeset i tri muška kromosoma i dvadeset i tri ženska kromosoma obavijeni oko bjelančevine koja je oblikovana poput križa.

In Daniel twelve there are three connected time prophecies, the first is referencing the scattering of the power of the holy people, which represents the “seven times” of Leviticus twenty-six. The scattering of the power of the holy people that was fulfilled by them was twenty-five hundred and twenty years, yet in Daniel twelve it only references the last half of that period. It portrays Daniel as not understanding what was meant by the pronouncement.

U dvanaestom poglavlju Daniela nalaze se tri povezane vremenske proročke objave; prva se odnosi na raspršenje snage svetoga naroda, što predstavlja „sedam vremena” iz Levitskog zakonika dvadeset i šest. Raspršenje snage svetoga naroda, koje se njima ispunilo, trajalo je dvije tisuće petsto dvadeset godina, no u Danielu dvanaest spominje se samo posljednja polovica toga razdoblja. Ono prikazuje Daniela kako ne razumije što se mislilo tom objavom.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? Daniel 12:7, 8.

> I čuh čovjeka odjevena u lan, koji bijaše nad vodama rijeke, kad podiže svoju desnicu i svoju ljevicu prema nebu te se zakle Onim koji živi dovijeka da će to biti za vrijeme, vremena i polovicu vremena; i kad dovrši raspršivanje moći svetoga naroda, sve će se to svršiti. I čuh, ali ne razumjeh; tada rekoh: Gospodaru moj, kakav će biti svršetak ovih stvari? Daniel 12:7, 8.

Daniel twelve is illustrating the message that is unsealed at the time of the end, which was 1798. In the passage Daniel represents William Miller, the primary symbol of the wise in that history. Miller was first led to the twenty-five hundred and twenty year prophecy of Leviticus twenty-six, and in verses seven and eight he represents the wise who must reconcile the truth that the twenty-five hundred and twenty year scattering is most definitely identified as God’s scattering of His people.

Dvadeseto poglavlje Daniela prikazuje poruku koja je otpečaćena u vrijeme svršetka, a to je bilo 1798. godine. U tom odlomku Daniel predstavlja Williama Millera, glavni simbol mudrih u toj povijesti. Miller je najprije bio doveden do proročanstva o dvije tisuće petsto dvadeset godina iz Levitskog zakonika dvadeset i šest, a u sedmom i osmom retku on predstavlja mudre koji moraju uskladiti istinu da je rasijanje tijekom dvije tisuće petsto dvadeset godina sasvim nedvojbeno prepoznato kao Božje rasijanje Njegova naroda.

> And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

> A ako me ni tada ne budete slušali unatoč svemu tomu, kaznit ću vas sedam puta više za vaše grijehe. I slomit ću oholost vaše moći; i učinit ću da vam nebo bude kao željezo, a zemlja kao mjed. Levitski zakonik 26,18.19.

The “pride” of ancient Israel was when they were allowed to reject God as their king and choose a human king. Their pride, which precludes a fall (Proverbs 16:18) was their desire to be like all the idolatrous kingdoms around them. Removing first the northern kingdom and then the southern kingdom was the scattering of the power (king) in 723 BC and 677 BC respectively.

„Oholost“ drevnoga Izraela bila je u tome što im je bilo dopušteno odbaciti Boga kao svojega kralja i izabrati ljudskoga kralja. Njihova oholost, koja prethodi padu (Izreke 16,18), bila je njihova želja da budu poput svih idolopokloničkih kraljevstava oko sebe. Uklanjanje najprije sjevernoga kraljevstva, a zatim južnoga kraljevstva, bilo je raspršenje sile (kralja) 723. pr. Kr., odnosno 677. pr. Kr.

Miller represented the wise who understood the increase of knowledge that was unsealed in the previous verses of Daniel twelve, and in verses seven and eight he is represented as not understanding the connection of twelve hundred and sixty years with the twenty-five hundred and twenty years of the scattering of God’s people. Daniel is representing God’s people at the end of Adventism, as well as Miller at the beginning of Adventism. At the end of Adventism, the same dilemma exists, for as Adventism set aside Miller’s understanding of the “seven times” they were forced to only identify the twelve hundred and sixty years as the Dark Ages. The wise at the end had a similar problem to resolve as Daniel and Miller illustrate. Why is the terminology of Leviticus twenty-six employed to illustrate three and a half times instead of seven times?

Miller je predstavljao mudre koji su razumjeli porast spoznaje što je bio otpečaćen u prethodnim redcima dvanaestoga poglavlja Daniela, a u redcima sedam i osam prikazan je kao onaj koji ne razumije povezanost tisuću dvjesto i šezdeset godina s dvije tisuće petsto i dvadeset godina raspršenja Božjega naroda. Daniel predstavlja Božji narod na kraju adventizma, kao i Millera na početku adventizma. Na kraju adventizma postoji ista dvojba, jer kako je adventizam odbacio Millerovo razumijevanje „sedam vremena“, bio je prisiljen prepoznati samo tisuću dvjesto i šezdeset godina kao mračni vijek. Mudri na kraju imali su sličan problem za riješiti, kao što to prikazuju Daniel i Miller. Zašto se terminologija iz Levitskoga zakonika dvadeset i šest koristi da bi se prikazala tri i pol vremena umjesto sedam vremena?

Miller never fully reconciled this dilemma, but in 1856 the last “new prophetic light” was presented in a series of six articles that were never concluded identifying the seven times as representing three and a half years of pagan Rome trampling down God’s literal Israel, followed by three and a half years of papal Rome trampling down spiritual Israel. Seven years later Adventism outright rejected all of the light of the seven times, preparing the dilemma for the wise 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.

Miller nikada nije u potpunosti razriješio ovu dilemu, ali je 1856. posljednje „novo proročko svjetlo” bilo izneseno u nizu od šest članaka, koji nikada nisu bili dovršeni, pri čemu su sedam vremena bila prepoznata kao prikaz tri i pol godine tijekom kojih je poganski Rim gazio Božji doslovni Izrael, nakon čega su uslijedile tri i pol godine tijekom kojih je papinski Rim gazio duhovni Izrael. Sedam godina kasnije adventizam je otvoreno odbacio svu svjetlost o sedam vremena, pripremajući tu dilemu za mudre u vrijeme svršetka 1989. godine, kada su, kako je opisano u Danielu jedanaestom poglavlju, četrdesetom retku, zemlje koje su predstavljale bivši Sovjetski Savez bile odnesene od strane papinstva i Sjedinjenih Država.

The first light given to Miller was rejected in 1863, and the last light on the subject was given by Hiram Edson in those six articles. Those articles were discontinued and seven years (times) later the power of modern Israel was set aside in order to imitate the idolatrous churches that had a few years before been correctly identified as the daughters of Babylon. The seven times of Leviticus twenty-six as a prophetic doctrine became the stone of stumbling, and the pride of ancient Israel as represented by their desire to have Saul rule over them as king was repeated. Jesus represents the end with the beginning.

Prvo svjetlo dano Milleru bilo je odbačeno 1863., a posljednje svjetlo o toj temi dao je Hiram Edson u tih šest članaka. Ti su članci bili ukinuti i sedam godina (vremena) poslije sila modernog Izraela bila je stavljena po strani kako bi oponašala idolopokloničke crkve koje su nekoliko godina prije ispravno bile označene kao kćeri Babilona. Sedam vremena iz Levitskog zakonika dvadeset i šest, kao proročki nauk, postali su kamen spoticanja, a oholost drevnoga Izraela, kako je prikazana u njihovoj želji da im Šaul vlada kao kralj, bila je ponovljena. Isus prikazuje svršetak početkom.

The book of Daniel also identifies a twelve hundred and ninety year prophecy along with a thirteen hundred and thirty-five year prophecy that both begin at the taking away of “the daily” in 508. The taking away of “the daily” represents the removal of pagan Rome’s resistance to the rise of the papal power in 538. There was a thirty-year transition period before the papal power was placed upon the throne of the earth in 538, then the remaining twelve hundred and sixty years ends in 1798. The thirty years of transition from one kingdom to the next identifies the final years of papal rule that lead to the sixth kingdom of Bible prophecy being placed on the throne of the earth in 1798. The beginning of the twelve hundred and ninety year prophecy identifies a transition from one kingdom of Bible prophecy unto the next kingdom of Bible prophecy, as does the ending of that prophecy.

Knjiga proroka Daniela također utvrđuje proročanstvo od tisuću dvjesto devedeset godina zajedno s proročanstvom od tisuću tristo trideset i pet godina, a oba započinju uklanjanjem „svagdašnje” 508. godine. Uklanjanje „svagdašnje” predstavlja uklanjanje otpora poganskoga Rima usponu papinske vlasti 538. godine. Postojalo je prijelazno razdoblje od trideset godina prije nego što je papinska vlast bila postavljena na prijestolje zemlje 538. godine, a zatim preostalih tisuću dvjesto šezdeset godina završava 1798. godine. Trideset godina prijelaza iz jednoga kraljevstva u sljedeće označava završne godine papinske vladavine koje vode do toga da šesto kraljevstvo biblijskoga proročanstva bude postavljeno na prijestolje zemlje 1798. godine. Početak proročanstva od tisuću dvjesto devedeset godina označava prijelaz iz jednoga kraljevstva biblijskoga proročanstva u sljedeće kraljevstvo biblijskoga proročanstva, kao što to čini i završetak toga proročanstva.

The thirteen hundred and thirty-five year prophecy that began at the removal of “the daily” in 508 ends in 1843.

Proročanstvo od tisuću tristo trideset i pet godina, koje je započelo uklanjanjem „svagdašnje žrtve” 508. godine, završava 1843. godine.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

> I od vremena kad bude ukinuta svagdašnja žrtva i postavljena grozota pustoši, bit će tisuću dvjesto i devedeset dana. Blago onomu koji čeka i dočeka tisuću trista i trideset i pet dana. Daniel 12,11.12.

The prophecy of thirteen hundred and thirty-five years ended in 1843, and Daniel says those that “waited” when that prophecy would be fulfilled would be blessed. Sister White says it this way.

Proročanstvo od tisuću tristo trideset i pet godina završilo je 1843., a Daniel kaže da će oni koji su „čekali” kada se to proročanstvo ispuni biti blagoslovljeni. Sestra White to kaže ovako.

> “Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> „Blago očima koje su vidjele ono što se vidjelo 1843. i 1844. godine.״

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> „Poruka je dana. I ne bi smjelo biti nikakva odgađanja u ponavljanju poruke, jer se znakovi vremena ispunjavaju; završno djelo mora biti obavljeno. Veliko će djelo biti izvršeno u kratkom vremenu. Uskoro će po Božjem određenju biti dana poruka koja će prerasti u glasan poklič. Tada će Daniel stajati na svome mjestu da dâ svoje svjedočanstvo.“ Manuscript Releases, svezak 21, 437.

Therefore, the beginning of the thirteen hundred and thirty-five year prophecy identifies a transition from the religion of paganism unto the religion of papalism, thus identifying a transition from Protestantism unto Millerite Protestantism.

Stoga početak proročanstva o tisuću tristo trideset i pet godina označava prijelaz od religije poganstva k religiji papinstva, te tako označava prijelaz od protestantizma k mileritskom protestantizmu.

Those Adventists that reject the foundational truths of Adventism, reject all the time prophecies the Millerites presented, even the twenty-three hundred years of Daniel 8:14. They may very well deny this fact, but it can be logically shown that this fact is true, but my point now is different, so I will leave that off for now as we attempt to bring this article to a conclusion.

Oni adventisti koji odbacuju temeljne istine adventizma odbacuju sva vremenska proročanstva koja su iznosili mileriti, pa čak i dvije tisuće i tristo godina iz Daniela 8:14. Oni bi to vrlo lako mogli nijekati, ali se može logički pokazati da je ta činjenica istinita; no moja je sadašnja poanta drugačija, stoga ću to zasad ostaviti po strani dok nastojimo privesti ovaj članak zaključku.

The scattering of the “glorious land” of Judah in 677 BC represents the trampling down of the “host” in Daniel 8:13, 14, and points to the establishment of the modern glorious land, the United States. The twenty-three hundred years of the same verses began in 457 BC, and represents the trampling down of the “sanctuary.”

Raspršenje judejske „divne zemlje” 677. pr. Kr. predstavlja gaženje „vojske” u Danielu 8,13.14 te upućuje na uspostavu suvremene divne zemlje, Sjedinjenih Država. Dvije tisuće i tri stotine godina iz istih redaka započele su 457. pr. Kr. i predstavljaju gaženje „Svetišta”.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Tada sam čuo jednoga sveca gdje govori, i drugi svetac reče onome svetcu koji je govorio: Dokle će trajati viđenje o svagdanjoj žrtvi i o prijestupu pustoši, da se i Svetište i vojska predaju da budu pogaženi? I reče mi: Do dvije tisuće i tristo dana; tada će se Svetište očistiti. Daniel 8,13.14.

677 BC and 457 BC are dates connected by the relationship of God’s people and God’s sanctuary. God brought both the host and the sanctuary back together at the same time on October 22, 1844. The two hundred and twenty years between 677 BC and 457 BC symbolize a period when God establishes a waymark representing an increase of light. On October 22, 1844 the light of the third angel arrived, the light of the sanctuary began to shine and a host was there to proclaim the light.

677. pr. Kr. i 457. pr. Kr. datumi su povezani odnosom Božjega naroda i Božjega Svetišta. Bog je i vojsku i Svetište ponovno sjedinio u isto vrijeme, 22. listopada 1844. Dvjesto i dvadeset godina između 677. pr. Kr. i 457. pr. Kr. simboliziraju razdoblje u kojem Bog uspostavlja putokaz koji predstavlja povećanje svjetla. Dana 22. listopada 1844. stiglo je svjetlo trećega anđela, svjetlo Svetišta počelo je sjati i ondje je bila vojska da navješćuje svjetlo.

In the prophetic line which identifies the three-fold warfare that Satan and Christ engaged in, the King James Bible of 1611 was produced. Exactly two hundred and twenty years later in 1831, William Miller published his message for the first time:

U proročkoj liniji koja prepoznaje trostruko ratovanje u kojemu su se Sotona i Krist sukobili, nastala je Biblija kralja Jakova iz 1611. Točno dvjesto dvadeset godina poslije, 1831., William Miller prvi je put objavio svoju poruku:

> “For nine years William Miller was convinced that he ought to give his message to the churches; but he waited, hoping that some recognized authority would proclaim the glad news of a soon-coming Saviour. In thus waiting, he but proved the truth of the message; there was a name that they lived, but they were fast dying. In 1831 Miller gave his first discourse on the prophecies.” Steven Haskell, The Seer of Patmos, 77.

> „Devet je godina William Miller bio uvjeren da svoju poruku treba iznijeti crkvama; ali je čekao, nadajući se da će neki priznati autoritet objaviti radosnu vijest o Spasitelju koji uskoro dolazi. Time što je tako čekao, samo je potvrdio istinu poruke; imali su ime da žive, ali su ubrzano umirali. Godine 1831. Miller je održao svoje prvo izlaganje o proročanstvima.” Steven Haskell, The Seer of Patmos, 77.

God protected the sacred and correct original texts used to produce the Bible. He then produced His Bible in 1611. He then raised up a messenger that would employ the rules located, derived and established within the Bible to produce the message of the first angel. In 1831, Miller’s message was formalized as was the message in Christ’s history formalized by John the Baptist, as the message has been formalized in every reformatory movement. The message of Miller, the first angel’s message announcing the opening of the judgment is directly upheld by the application of the prophetic time period of two hundred and twenty years. It was the message of warning at the beginning of the sixth kingdom of Bible prophecy—the United States.

Bog je zaštitio svete i ispravne izvorne tekstove koji su upotrijebljeni za nastanak Biblije. Zatim je 1611. godine iznio svoju Bibliju. Potom je podigao glasnika koji će primijeniti pravila smještena, izvedena i uspostavljena unutar Biblije kako bi iznio poruku prvoga anđela. Godine 1831. Millerova je poruka bila formalizirana, kao što je poruka u Kristovoj povijesti bila formalizirana po Ivanu Krstitelju, kao što je poruka bila formalizirana u svakom reformacijskom pokretu. Millerova poruka, poruka prvoga anđela koja navješćuje otvaranje suda, izravno je potvrđena primjenom proročkoga vremenskog razdoblja od dvjesto i dvadeset godina. To je bila poruka upozorenja na početku šestoga kraljevstva biblijskoga proroštva — Sjedinjenih Američkih Država.

In 1996, the ministry of Future for America began, and the message of the third angel that had been unsealed in 1989, the message identifying the healing of the deadly wound of the papacy and the soon coming Sunday law was published in a magazine titled, The Time of the End. The message at the end of Adventism had been formalized just as the message at the beginning had been formalized. In the beginning the message was hung upon time and represented a further development of the truths contained within God’s Word. In 1996, two hundred and twenty years after the birth of the United States in 1776, the message at the end of Adventism was formalized and represented a further development of the three angels’ messages.

Godine 1996. započela je služba Future for America, a poruka trećega anđela, koja je bila otpečaćena 1989. godine, poruka koja je prepoznala iscjeljenje smrtonosne rane papinstva i skori dolazak zakona o nedjelji, bila je objavljena u časopisu naslovljenom The Time of the End. Poruka na kraju adventizma bila je formalizirana upravo kao što je bila formalizirana i poruka na njegovu početku. U početku je poruka bila vezana uz vrijeme i predstavljala je daljnji razvoj istina sadržanih u Božjoj Riječi. Godine 1996., dvjesto dvadeset godina nakon rođenja Sjedinjenih Država 1776. godine, poruka na kraju adventizma bila je formalizirana i predstavljala je daljnji razvoj poruka trojice anđela.

As we address the parallel history of the Republican horn and the Protestant horn in the history of the sixth kingdom of Bible prophecy it must be understood who the Protestant horn is and who it is not.

Dok razmatramo usporednu povijest republikanskoga roga i protestantskoga roga u povijesti šestoga kraljevstva biblijskoga proroštva, mora se razumjeti tko jest protestantski rog, a tko nije.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

> Nastoj se pokazati prokušan pred Bogom, kao radnik koji se nema čega stidjeti, koji pravo upravlja riječju istine. A svjetovnih i ispraznih brbljarija kloni se, jer će one sve više napredovati u bezbožnosti. 2 Timoteju 2:15, 16.

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