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# Rome Establishes the Vision - Number Five

Rim uspostavlja viđenje – broj pet

Unveiling the Repeated Prophetic Controversies in Adventism: Understanding the Robbers of Thy People

Razotkrivanje ponavljanih proročkih prijepora u adventizmu: razumijevanje pljačkaša tvoga naroda

Author

Jeff Pippenger

Published

August 9, 2024

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In the last article, we identified six prophetic lines of controversy which have occurred in the history of Adventism from the Millerite time period until the present day. I contend the first and the last controversy over the “robbers of thy people” in verse fourteen of Daniel chapter eleven are prophetically identical. The Millerites understood the “robbers” to be Rome, and the Protestants taught the “robbers” were a Syrian king named Antiochus Epiphanes.

U posljednjem članku prepoznali smo šest proročkih linija prijepora koje su se pojavile u povijesti adventizma od milleritskoga razdoblja pa sve do današnjega dana. Tvrdim da su prvi i posljednji prijepor oko „odmetnika iz tvoga naroda” u četrnaestome retku jedanaestoga poglavlja Daniela proročki istovjetni. Milleriti su razumjeli da su „odmetnici” Rim, a protestanti su naučavali da su „odmetnici” sirijski kralj po imenu Antioh Epifan.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> I u ona vremena ustat će mnogi protiv kralja juga; i nasilnici iz tvoga naroda uzvisit će se da potvrde viđenje, ali će pasti. Daniel 11,14.

Beginning in verse ten, and continuing through verse fifteen a warfare between the kingdoms of Egypt and Syria is represented. Egypt is the king of the south in the passage, and the Syrian king is represented as the king of the north. Verse ten identifies what the historians call the beginning of the Fourth Syrian war in 219 BC, verses eleven and twelve represent the battle of Raphia in 217 BC, and its aftermath. Then verses thirteen through fifteen identify the battle of Panium in 200 BC. In verses ten through fifteen the Syrian king is Antiochus Magnus, ruler of the Seleucid Empire.

Počevši od desetoga retka, pa sve do petnaestoga retka, prikazan je rat između kraljevstava Egipta i Sirije. Egipat je u tom odlomku kralj juga, a sirijski je kralj prikazan kao kralj sjevera. Deseti redak označava ono što povjesničari nazivaju početkom Četvrtoga sirijskog rata 219. pr. Kr., jedanaesti i dvanaesti redak prikazuju bitku kod Rafije 217. pr. Kr. i njezine posljedice. Zatim trinaesti do petnaesti redak označuju bitku kod Panija 200. pr. Kr. U recima od desetoga do petnaestoga sirijski je kralj Antioh Veliki, vladar Seleukidskoga Carstva.

Verse ten represents the history when Antiochus Magnus begins a war to regain territory that was taken from the Seleucid kingdom years before. In the verse he regains the lost territory in 219 BC, but he temporarily ceases his aggressions, and seeks to regroup his military strength. He had regained control of the lost territory, and made it all the way to the border of Egypt, the southern kingdom ruled by the Ptolemy dynasty. Between 219 BC and 217 BC, both the king of the south and the king of the north made plans for the approaching battle of Raphia.

Deseti redak predstavlja povijest kada Antioh Veliki započinje rat kako bi ponovno zadobio područje koje je godinama prije bilo oduzeto Seleukidskom kraljevstvu. U tom retku on ponovno osvaja izgubljeno područje 219. pr. Kr., ali privremeno obustavlja svoja neprijateljstva te nastoji pregrupirati svoju vojnu snagu. Ponovno je uspostavio nadzor nad izgubljenim područjem i stigao sve do granice Egipta, južnoga kraljevstva kojim je vladala dinastija Ptolemejevića. Između 219. pr. Kr. i 217. pr. Kr. i kralj juga i kralj sjevera pravili su planove za nadolazeću bitku kod Rafije.

The battle of Raphia took place in 217 BC, and the southern kingdom of Egypt, ruled by Ptolemy prevailed over the Syrian king Antiochus Magnus, king of the north in the prophetic passage. Then in verses thirteen through fifteen, seventeen years later in 200 BC, Antiochus Magnus, who had then formed an alliance with Philip of Macedon engaged Egypt in the battle of Panium. The southern kingdom of Egypt then had a child king of five or six years old, and Antiochus Magnus and Philip could not resist taking advantage of the child king of Egypt, and Antiochus Magnus prevailed in the battle of Panium. The three verses that represent the battle of Panium contain verse fourteen, where a new power is introduced into the prophetic narrative.

Bitka kod Raphije odigrala se 217. pr. Kr., i južno kraljevstvo Egipta, kojim je vladao Ptolemej, nadvladalo je sirijskoga kralja Antioha Velikoga, kralja sjevera u proročkom odlomku. Zatim, u recima trinaest do petnaest, sedamnaest godina poslije, 200. pr. Kr., Antioh Veliki, koji je tada sklopio savez s Filipom Makedonskim, stupio je u boj protiv Egipta u bitki kod Panija. Južno kraljevstvo Egipta tada je imalo dječaka-kralja od pet ili šest godina, i Antioh Veliki i Filip nisu mogli odoljeti a da ne iskoriste djetinjega kralja Egipta, te je Antioh Veliki odnio pobjedu u bitki kod Panija. Tri retka koja predstavljaju bitku kod Panija sadrže četrnaesti redak, u kojem se u proročki narativ uvodi nova sila.

The robbers of thy people are a different power than the Egyptian king of the south, or the Seleucid king of the north, or Philip the Macedonian ruler. The Millerites recognized that Rome is the robbers of thy people. One of the Hebrew root words that is translated as “robbers,” means breaker. Pagan Rome is represented in prophecy as the power who would break in pieces.

Razbojnici tvoga naroda druga su sila od egipatskoga kralja juga, ili seleukidskoga kralja sjevera, ili Filipa, makedonskoga vladara. Mileriti su prepoznali da je Rim razbojnici tvoga naroda. Jedna od hebrejskih korijenskih riječi koja se prevodi kao „razbojnici“ znači razbijač. Poganski Rim u proročanstvu je prikazan kao sila koja će razbiti u komade.

> After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. Daniel 7:7.

> Nakon toga gledah u noćnim viđenjima, i gle, četvrta zvijer, strašna i užasna, i neobično snažna; imala je velike željezne zube: proždirala je i mrvila, a ostatak gazila svojim nogama; i bila je različita od svih zvijeri koje bijahu prije nje; i imala je deset rogova. Daniel 7,7.

When Uriah Smith comments on the robbers, he quotes a historian who points out that robbers represent breakers.

Kad Uriah Smith govori o razbojnicima, citira povjesničara koji ističe da razbojnici predstavljaju rušitelje.

> “A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.

> „Sada se uvodi nova sila — ‘razbojnici tvoga naroda’; doslovno, kaže biskup Newton, ‘rušitelji tvoga naroda’. Daleko, na obalama Tibera, jedno je kraljevstvo pothranjivalo sebe častoljubivim naumima i mračnim zamislima. Isprva maleno i slabo, raslo je čudesnom brzinom u snazi i sili, oprezno pružajući svoje dosege ovamo i onamo kako bi okušalo svoju moć i ispitalo snagu svoje ratničke ruke, sve dok, svjesno svoje moći, nije smjelo uzdiglo glavu među narodima zemlje i nepobjedivom rukom zgrabilo kormilo njihovih poslova. Odtada ime Rima stoji na stranicama povijesti, predodređeno da kroz duga razdoblja upravlja poslovima svijeta i vrši silan utjecaj među narodima sve do svršetka vremena.“

> “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and the Revelation, 257.

> „Rim je progovorio; i Sirija i Makedonija uskoro su uvidjele da se mijenja izgled njihova sna. Rimljani su intervenirali u korist mladoga egipatskog kralja, odlučni da bude zaštićen od propasti koju su smislili Antioh i Filip. To je bilo 200. pr. Kr., i bilo je to jedno od prvih važnih upletanja Rimljana u poslove Sirije i Egipta.” Uriah Smith, Daniel and the Revelation, 257.

The prediction set forth in the verses was fulfilled in roughly twenty years from 219 BC unto 200 BC, but the prophets speak more about the last days than the days in which they lived.

Predskazanje izneseno u tim recima ispunilo se u razdoblju od otprilike dvadeset godina, od 219. pr. Kr. do 200. pr. Kr., no proroci više govore o posljednjim danima nego o danima u kojima su živjeli.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> „Svaki od drevnih proroka govorio je manje za svoje vlastito vrijeme nego za naše, tako da je njihovo prorokovanje na snazi za nas. ‘A sve im se to događalo za uzor: i napisano je za opomenu nama, na koje su došli svršeci svijeta.’ 1 Corinthians 10:11. ‘Njima se objavilo da ne služe sebi, nego nama, u onome što vam sada navijestiše oni koji vam propovijedaše evanđelje po Duhu Svetome poslanom s neba; u što anđeli žele proniknuti.’ 1 Peter 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> „Biblija je sakupila i zajedno povezala svoja blaga za ovaj posljednji naraštaj. Svi veliki događaji i svečane zgode povijesti Staroga zavjeta ponavljali su se i ponavljaju se u crkvi u ovim posljednjim danima.“ Selected Messages, knjiga 3, 338, 339.

Although Daniel did not live in the twenty-year time period we are considering, inspiration through the writings of Sister White informs is that much of the history recorded in Daniel eleven is to be repeated in the final fulfillment of Daniel eleven.

Premda Daniel nije živio u dvadesetogodišnjem vremenskom razdoblju koje razmatramo, nadahnuće kroz spise sestre White obavještava nas da će se velik dio povijesti zabilježene u jedanaestom poglavlju Daniela ponoviti u konačnom ispunjenju jedanaestog poglavlja Daniela.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> „Nemamo vremena za gubljenje. Pred nama su teška vremena. Svijet je uzburkan duhom rata. Uskoro će se zbiti prizori nevolje o kojima se govori u proročanstvima. Proročanstvo u jedanaestom poglavlju Daniela gotovo je doseglo svoje potpuno ispunjenje. Velik dio povijesti koja se odigrala kao ispunjenje ovoga proročanstva ponovit će se.“ Manuscript Releases, broj 13, 394.

Verses ten through fifteen of Daniel eleven represent the history of the last days which leads up to the soon-coming Sunday law, for verse sixteen identifies when Rome, for the first time, conquered the “glorious land.”

Stihovi od desetoga do petnaestoga u Danielu jedanaestom poglavlju prikazuju povijest posljednjih dana koja vodi do uskoro nadolazećega zakona o nedjelji, jer šesnaesti stih pokazuje kada je Rim prvi put osvojio „slavnu zemlju”.

> But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

> Ali onaj koji dođe na nj učinit će po svojoj volji, i nitko se neće održati pred njim; i stat će u krasnoj zemlji, koja će njegovom rukom biti uništena. Daniel 11:16.

Daniel employs the expression “glorious land” twice in his writings. The first is verse sixteen, when literal pagan Rome conquered the literal glorious land of Judah.

Danijel u svojim spisima dvaput upotrebljava izraz „slavna zemlja“. Prvi put to je u šesnaestom retku, kada je doslovni poganski Rim osvojio doslovnu slavnu zemlju Judu.

> “Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

> „Premda Egipat nije mogao opstati pred Antiohom, kraljem sjevera, ni Antioh nije mogao opstati pred Rimljanima, koji su sada došli protiv njega. Nijedno kraljevstvo više nije bilo kadro oduprijeti se toj rastućoj sili. Sirija je bila osvojena i pripojena Rimskom Carstvu kada je Pompej, 65. pr. Kr., lišio Antioha Azijatskog njegovih posjeda i sveo Siriju na rimsku provinciju.

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.” Uriah Smith, Daniel and the Revelation, 259.

> „Ista je sila trebala stajati i u Svetoj zemlji te je proždrijeti. Rim je stupio u savez s Božjim narodom, Židovima, 162. pr. Kr., od kojega datuma zauzima istaknuto mjesto u proročkom kalendaru. Međutim, stvarnu vlast nad Judejom nije stekao stvarnim osvajanjem sve do 63. pr. Kr.; i to na sljedeći način.” Uriah Smith, Daniel and the Revelation, 259.

The other verse where Daniel employs the “glorious land” is in verse forty-one.

Drugi redak u kojem Daniel rabi izraz „slavna zemlja” nalazi se u četrdeset i prvom retku.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> I on će ući i u slavnu zemlju, i mnoge će zemlje biti oborene; ali ove će izbjeći njegovoj ruci: Edom i Moab i prvaci sinova Amonovih. Daniel 11,41.

Verse forty-one of course follows verse forty, and verse forty begins with the words “and at the time of the end.” In The Great Controversy, Sister White identifies 1798 as the “time of the end,” so verse forty-one is identifying history that follows after the time of the end in 1798.

Četrdeset i prvi redak, naravno, slijedi nakon četrdesetoga, a četrdeseti redak započinje riječima: „i u vrijeme svršetka“. U Velikoj borbi sestra White poistovjećuje 1798. godinu s „vremenom svršetka“, stoga četrdeset i prvi redak označuje povijest koja slijedi nakon vremena svršetka 1798. godine.

> “But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

> „Ali u vrijeme svršetka, kaže prorok, „Mnogi će tumarati amo-tamo, i znanje će se umnožiti.’ Daniel 12:4.... Od 1798. godine knjiga proroka Daniela više nije zapečaćena, znanje o proročanstvima se povećalo, i mnogi su objavljivali svečanu poruku o blizini suda.” Velika borba, 356.

The glorious land of verse forty-one is not literal ancient Judah of old, but spiritual modern Judah. The United States is spiritual modern Judah, and verse forty-one is identifying the soon-coming Sunday law in the United States.

Slavna zemlja iz četrdeset i prvoga retka nije doslovna drevna Juda iz starine, nego duhovna suvremena Juda. Sjedinjene Američke Države duhovna su suvremena Juda, a četrdeset i prvi redak označava uskoro nadolazeći zakon o nedjelji u Sjedinjenim Američkim Državama.

> Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.

> Ali nije najprije ono što je duhovno, nego ono što je naravno; a potom ono što je duhovno. 1 Korinćanima 15:46.

That Sunday law is typified by verse sixteen, for “much of the history that has taken place” in the fulfillment of Daniel eleven is to be repeated. Verses ten through fifteen in the last days, represents the history preceding and leading up to the Sunday law.

Taj je zakon o nedjelji predočen šesnaestim retkom, jer se „velik dio povijesti koja se odigrala” u ispunjenju Daniela jedanaest treba ponoviti. Redci deset do petnaest u posljednjim danima predstavljaju povijest koja prethodi zakonu o nedjelji i vodi prema njemu.

The king of the north in those five verses, as well as the king of the south who were fulfilled by the Seleucid king Antiochus Magnus and the Egyptian kings of the Ptolemaic kingdom, typify powers that are the focus of the history that leads to the soon-coming Sunday law. These verses identify the history of the movement of the one hundred and forty-four thousand, for verse ten identifies the collapse of the Soviet Union in 1989, and verse sixteen the soon-coming Sunday law.

Kralj sjevera u tih pet stihova, kao i kralj juga, koji su se ispunili u seleukidskom kralju Antiohu Velikom i egipatskim kraljevima ptolemejskoga kraljevstva, predoznačuju sile koje su u središtu povijesti što vodi k uskoro dolazećem nedjeljnom zakonu. Ti stihovi određuju povijest pokreta sto četrdeset i četiri tisuće, jer deseti stih označuje slom Sovjetskoga Saveza 1989. godine, a šesnaesti uskoro dolazeći nedjeljni zakon.

Christ emphasizes these verses by aligning verse ten with verse forty and verse sixteen with verse forty-one. The direct reference to the literal glorious land which typifies the spiritual glorious land of verse forty-one is the end of the six verses, and verse ten is the beginning.

Krist naglašava ove retke povezujući deseti redak s četrdesetim retkom, a šesnaesti redak s četrdeset i prvim retkom. Izravna referenca na doslovnu slavnu zemlju, koja je predslika duhovne slavne zemlje iz četrdeset i prvog retka, nalazi se na kraju tih šest redaka, a deseti redak na njihovu je početku.

Just as Christ made sure verse sixteen has a direct connection with verse forty-one, and so too, verse ten has a direct connection with verse forty. The expression in verse ten “overflow, and pass through,” is the identical Hebrew phrase that is translated as “overflow and pass over,” in verse forty. The phrase is only found one other place in the Scriptures, but it is translated a little differently than verse ten and verse forty. Still, it is the same Hebrew phrase.

Kao što je Krist osigurao da šesnaesti redak bude u izravnoj vezi s četrdeset i prvim retkom, tako je i deseti redak u izravnoj vezi s četrdesetim retkom. Izraz u desetom retku „preplaviti i proći kroz” istovjetan je hebrejski izraz koji je u četrdesetom retku preveden kao „preplaviti i prijeći preko”. Taj se izraz u Svetome pismu nalazi još samo na jednome drugom mjestu, ali je ondje preveden nešto drukčije nego u desetom i četrdesetom retku. Ipak, riječ je o istome hebrejskom izrazu.

> And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

> I prodrijet će kroz Judu; navalit će i preplaviti, doprijet će sve do grla; i raširenost njegovih krila ispunit će širinu zemlje tvoje, o Emanuele. Izaija 8,8.

Isaiah’s “overflow and go over,” is the same as verse ten’s “overflow, and pass through,” and verse forty’s “overflow and pass over.” More than this, each of the three verses are describing an attack from the king of the north upon the king of the south. In Isaiah, the northern king of Assyria, Sennacherib, was attacking Judah, the southern kingdom of Israel. In verse ten Antiochus Magnus, the northern king of the Seleucid Empire was attacking the southern kingdom of Egypt. In verse forty, the king of the north, the papal power, who had received a deadly wound at the beginning of verse forty, was attacking the southern atheistic power of the Soviet Union. Each verse represents the same prophetic structure of a conflict between the kings of the north and south, and in each verse the northern king “overflows and passes over.”

Izaijino „preplaviti i prijeći preko” isto je što i u desetom retku „preplaviti i proći”, te u četrdesetom retku „preplaviti i prijeći preko”. I više od toga, svaki od ta tri retka opisuje napad kralja sjevera na kralja juga. U Izaiji je sjeverni kralj Asirije, Sanherib, napadao Judu, južno kraljevstvo Izraela. U desetom retku Antioh Veliki, sjeverni kralj Seleukidskoga Carstva, napadao je južno kraljevstvo Egipat. U četrdesetom retku kralj sjevera, papinska sila, koja je na početku četrdesetoga retka zadobila smrtnu ranu, napadala je južnu ateističku silu Sovjetskoga Saveza. Svaki redak predstavlja istu proročku strukturu sukoba između kraljeva sjevera i juga, i u svakom retku sjeverni kralj „preplavljuje i prelazi preko”.

Isaiah’s testimony and verse ten both identify that when the northern king attacks he ceases before entering into the capital of the southern kingdom. Sennacherib brought his warfare to the walls of Jerusalem, and no further. In 219 BC, Antiochus Magnus came to the border of Egypt and stopped. Then he lost the battle of Raphia that occurred two years later in 217 BC. Sennacherib came to the walls of Jerusalem and lost the battle as God intervened.

Izaijino svjedočanstvo i deseti redak oboje potvrđuju da, kada sjeverni kralj napadne, on staje prije nego što uđe u prijestolnicu južnoga kraljevstva. Senaherib je doveo svoj rat do zidina Jeruzalema, i ni dalje. Godine 219. pr. Kr. Antioh Veliki došao je do granice Egipta i zaustavio se. Potom je izgubio bitku kod Rafije, koja se dogodila dvije godine poslije, 217. pr. Kr. Senaherib je došao do zidina Jeruzalema i izgubio bitku kada je Bog intervenirao.

> Therefore thus saith the Lord concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it. By the way that he came, by the same shall he return, and shall not come into this city, saith the Lord. For I will defend this city, to save it, for mine own sake, and for my servant David’s sake. And it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead. 2 Kings 19:32–37.

> Stoga ovako govori Gospod o kralju asirskome: Neće ući u ovaj grad, niti će ondje odapeti strijelu, niti će doći pred nj sa štitom, niti će podići nasip protiv njega. Putem kojim je došao, istim će se vratiti, i neće ući u ovaj grad, govori Gospod. Jer ću braniti ovaj grad da ga izbavim, poradi sebe i poradi sluge svojega Davida. I dogodi se one noći da je anđeo Gospodnji izašao i pobio u taboru Asiraca sto osamdeset i pet tisuća; i kad su rano ujutro ustali, gle, sve sami mrtvi leševi. Tada je Senaherib, kralj asirski, otišao i vratio se te prebivao u Ninivi. I dogodi se, dok se klanjao u domu Nisroka, boga svojega, da ga Adramelek i Šareser, sinovi njegovi, ubiše mačem; a oni pobjegoše u zemlju Armeniju. I na njegovu se mjestu zakraljio njegov sin Esarhadon. 2. Kraljevima 19:32–37.

In 1989, the king of the north swept away the Soviet Union, but he did not overcome the capital of the Soviet Union. Russia was left standing. The next battle, typified in verses eleven and twelve, was the battle of Raphia, which was also typified by the overthrow of Sennacherib’s army and his subsequent death which identifies a victory for the southern king, which was Judah in the testimony of Sennacherib, and Raphia in the testimony of Antiochus Magnus.

Godine 1989. kralj sjevera pomeo je Sovjetski Savez, ali nije svladao prijestolnicu Sovjetskog Saveza. Rusija je ostala stajati. Sljedeća bitka, predočena u jedanaestom i dvanaestom retku, bila je bitka kod Rafije, koja je također bila predočena rušenjem Sanheribove vojske i njegovom potonjom smrću, što označava pobjedu južnog kralja, a to je bio Juda u svjedočanstvu o Sanheribu, te Rafija u svjedočanstvu o Antiohu Velikom.

Verse ten provides a direct connection to verse forty and verse sixteen provides a direct connection with verse forty-one. Verses ten through sixteen represent the history of 1989 unto the Sunday law. The verse represents a hidden history in verse forty that begins with the collapse of the Soviet Union in 1989 and continues unto the Sunday law. Verse ten also directly connects the “seven times” of Leviticus twenty-six to the hidden history, but that line of truth is outside what we are here setting forth.

Deseti redak uspostavlja izravnu poveznicu s četrdesetim retkom, a šesnaesti redak uspostavlja izravnu poveznicu s četrdeset i prvim retkom. Redci od desetoga do šesnaestoga predstavljaju povijest od 1989. godine do nedjeljnoga zakona. Taj redak predstavlja skrivenu povijest u četrdesetom retku koja započinje raspadom Sovjetskoga Saveza 1989. godine i traje do nedjeljnoga zakona. Deseti redak također izravno povezuje „sedam vremena” iz Levitskoga zakonika dvadeset i šest sa skrivenom poviješću, ali ta crta istine izlazi izvan onoga što ovdje izlažemo.

In Millerite history the first of six primary controversies within Adventism concerning the correct identification of Rome occurred, and it was over who the robbers of verse fourteen represented. The Protestants held they represented Antiochus Epiphanes, and the Millerites identified them as Rome. In the last controversy of Adventism concerning the correct identification of Rome it is also over the robbers of verse fourteen. One class, represented by the Millerites, is upholding the foundational understanding of the Millerites, which was endorsed by the Spirit of Prophecy.

U mileritskoj povijesti dogodila se prva od šest glavnih kontroverzi unutar adventizma glede ispravne identifikacije Rima, a odnosila se na to koga predstavljaju razbojnici iz četrnaestog retka. Protestanti su držali da oni predstavljaju Antioha Epifana, a mileriti su ih identificirali kao Rim. U posljednjoj kontroverzi adventizma glede ispravne identifikacije Rima također je riječ o razbojnicima iz četrnaestog retka. Jedna skupina, predstavljena mileritima, zastupa temeljno razumijevanje milerita, koje je potvrdio Duh proroštva.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> „Vidjela sam da je tablica iz 1843. bila vođena rukom Gospodnjom i da se ne smije mijenjati; da su brojke bile onakve kakve ih je On želio; da je Njegova ruka bila nad njima i prikrila pogrešku u nekim brojkama, tako da je nitko nije mogao vidjeti sve dok Njegova ruka nije bila uklonjena.“ Early Writings, 74.

That sacred chart identifies the controversy with the notation of 164 BC.

Ta sveta shema označava taj spor oznakom 164. pr. Kr.

> “164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.”

> „164. Smrt Antioha Epifana, koji se, dakako, nije podigao protiv Kneza nad knezovima, budući da je bio mrtav već 164 godine prije nego što se Knez nad knezovima rodio.“

The reference of that controversy upon the sacred chart represents the only truth represented upon the sacred chart that is not based upon a prophetic passage from God’s Word. In doing so it identifies a waymark, not of biblical history, but of Advent history, and “it should not be altered,” for the controversy identifies how the prophetic vision is established. To reject that foundational truth is to simultaneously reject the authority of the Spirit of Prophecy’s endorsement of the sacred chart.

Upućivanje na tu kontroverzu na svetoj karti predstavlja jedinu istinu prikazanu na svetoj karti koja nije utemeljena na proročkom odlomku iz Božje Riječi. Time ono označava jednu znamenitost, ne biblijske povijesti, nego adventne povijesti, i „ne bi se smjelo mijenjati“, jer ta kontroverza pokazuje kako je proročka vizija uspostavljena. Odbaciti tu temeljnu istinu znači istodobno odbaciti autoritet potvrde svete karte od strane Duha Proroštva.

> “The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, book 2, 78.

> „Posljednja, posve posljednja Sotonina obmana bit će da učini bez učinka svjedočanstvo Duha Božjega. ‘Gdje nema utvare, narod propada’ (Mudre izreke 29,18). Sotona će domišljato djelovati, na različite načine i preko različitih sredstava, kako bi poljuljao pouzdanje Božjega naroda ostatka u istinito svjedočanstvo. Uvest će krivotvorena viđenja da zavede, i pomiješat će lažno s istinitim, te tako ljudima omrznuti sve što nosi naziv viđenja, tako da će sve to smatrati nekom vrstom fanatizma; ali poštene će duše, uspoređujući lažno i istinito, biti osposobljene da razlikuju jedno od drugoga.” Selected Messages, knjiga 2, 78.

The last controversy of “the robbers of thy people”, is the same as the first, and without an understanding of the symbol which establishes the vision, “the people perish.” They “perish” because they “make of none effect the testimony of the Spirit of God.”

Posljednja kontroverza „razbojnika tvoga naroda” ista je kao i prva, i bez razumijevanja simbola koji utvrđuje viđenje, „narod propada”. Oni „propadaju” zato što „obezvrjeđuju svjedočanstvo Duha Božjega”.

The other class claims that the United States is represented as the robbers of verse fourteen. That class is unable or unwilling to see that Antiochus Magnus in verses ten through fifteen represents the United States. Just as the Protestants of Millerite history claimed the robbers were Antiochus, the class who is unwilling to see identifies the robbers as the power (the United States) that is typified by Antiochus.

Druga skupina tvrdi da su Sjedinjene Države prikazane kao razbojnici iz četrnaestoga retka. Ta skupina nije u stanju ili nije voljna vidjeti da Antioh Veliki u recima deset do petnaest predstavlja Sjedinjene Države. Kao što su protestanti u mileritskoj povijesti tvrdili da su razbojnici Antioh, tako skupina koja nije voljna vidjeti poistovjećuje razbojnike sa silom (Sjedinjenim Državama) koja je predočena Antiohom.

Sennacherib’s attack upon Judah that reached to the capital, Jerusalem, and that failed, was led by Sennacherib’s general, Rabshakeh.

Senaheribov napad na Judu, koji je dopro do prijestolnice, Jeruzalema, i koji je doživio neuspjeh, predvodio je Senaheribov vojskovođa Rabsake.

> Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them. How then wilt thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen? Am I now come up without the Lord against this place to destroy it? The Lord said to me, Go up against this land, and destroy it. Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews’ language in the ears of the people that are on the wall. But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you? Then Rabshakeh stood and cried with a loud voice in the Jews’ language, and spake, saying, Hear the word of the great king, the king of Assyria. 2 Kings 18:23–28.

> A sada, molim te, daj jamstvo mojemu gospodaru, kralju asirskomu, pa ću ti dati dvije tisuće konja, ako si sa svoje strane kadar postaviti jahače na njih. Kako ćeš onda odbiti lice jednoga vojvode, jednoga od najmanjih slugu mojega gospodara, a uzdati se u Egipat radi kola i konjanika? Jesam li sada bez Gospodina uzašao na ovo mjesto da ga razorim? Gospodin mi je rekao: Idi gore na ovu zemlju i razori je. Tada rekoše Elijakim, sin Hilkijin, i Šebna, i Joah Rabšaku: Govori, molimo te, svojim slugama na sirskome jeziku, jer ga razumijemo; i ne govori s nama na judejskome jeziku na uši naroda koji je na zidu. Ali Rabšak im reče: Zar me moj gospodar poslao tvojemu gospodaru i tebi da govorim ove riječi? Nije li me poslao ljudima koji sjede na zidu, da s vama jedu svoju vlastitu nečist i piju svoju vlastitu mokraću? Tada Rabšak stade i povika iza glasa na judejskome jeziku te progovori govoreći: Čujte riječ velikoga kralja, kralja asirskoga. 2. o kraljevima 18:23–28.

Rabshakeh was presenting not his words, but the words of Sennacherib, king of Assyria. In Daniel eleven verse forty the king of the north is the papal power who at the time of the end in 1798 received a deadly wound at the hands of atheistic France, the southern king. In the verse the king of the north ultimately retaliates and overflows the southern kingdom (the USSR) in 1989. When the king of the north accomplished that work, he brought with him “chariots, and with horsemen, and many ships.” “Chariots and horsemen” represent military might and “ships” represent economic power. Those symbols identify the United States as papal Rome’s proxy army in the victory of 1989, as typified by Rabshakeh. Antiochus Magnus in verse ten through fifteen represents the United States, and as William Miller correctly identified that the word “also” in verse fourteen establishes a new power entering the prophetic narrative, the “robbers” must represent a power distinct from either the Ptolemaic kings of the south, or Antiochus the king of the north or Philip of Macedon.

Rabšaka nije iznosio svoje riječi, nego riječi asirskoga kralja Sanheriba. U Danielu 11,40 kralj sjevera jest papinska sila koja je u vrijeme svršetka, 1798. godine, primila smrtonosnu ranu od ruke ateističke Francuske, kralja juga. U tome retku kralj sjevera na koncu uzvraća udarac i preplavljuje južno kraljevstvo (SSSR) 1989. godine. Kad je kralj sjevera izvršio to djelo, doveo je sa sobom „kola i konjanike i mnoge lađe“. „Kola i konjanici“ predstavljaju vojnu moć, a „lađe“ predstavljaju gospodarsku silu. Ti simboli prepoznaju Sjedinjene Američke Države kao posredničku vojsku papinskoga Rima u pobjedi iz 1989., kao što je predočeno Rabšakom. Antioh Veliki u recima 10–15 predstavlja Sjedinjene Američke Države, a kako je William Miller ispravno utvrdio da riječ „i“ u retku 14 uspostavlja novu silu koja ulazi u proročki slijed, „otimači“ moraju predstavljati silu različitu bilo od ptolemejskih kraljeva juga, bilo od Antioha, kralja sjevera, bilo od Filipa Makedonskoga.

> “The king of the south, in this verse, without any doubt, means king of Egypt; but what the robbers of thy people means remains yet a doubt perhaps to some. That it cannot mean Antiochus, or any king of Syria, it is plain; for the angel had been talking about that nation for a number of verses previous, and now says, ‘also the robbers of thy people,’ etc., evidently implying some other nation. I will admit that Antiochus did perhaps rob the Jews; but how could this ‘establish the vision,’ as Antiochus is not spoken of anywhere in the vision as performing any act of that kind; for he belonged to what is called the Grecian kingdom in the vision. Again, ‘to establish the vision,’ must mean to make sure, complete, or fulfill the same.” William Miller, Miller’s Works, Lecture 6, 89.

> „Kralj juga“, u ovom retku, bez ikakve sumnje znači kralja Egipta; ali što znači izraz „nasilnici tvoga naroda“, nekima možda još uvijek ostaje dvojbeno. Da se to ne može odnositi na Antioha, ni na bilo kojega kralja Sirije, jasno je; jer je anđeo tijekom više prethodnih redaka govorio o tom narodu, a sada kaže: „i nasilnici tvoga naroda“ itd., očito podrazumijevajući neki drugi narod. Priznat ću da je Antioh možda doista pljačkao Židove; ali kako bi to moglo „potvrditi viđenje“, kad se o Antiohu nigdje u viđenju ne govori kao o onome koji čini ikakvo djelo te vrste; jer je on u viđenju pripadao onomu što se naziva grčkim kraljevstvom. Nadalje, „potvrditi viđenje“ mora značiti učiniti ga sigurnim, dovršiti ili ispuniti.“ William Miller, Miller’s Works, Lecture 6, 89.

“Antiochus” was a name selected by many of the kings of the Syrian Seleucid Empire. The founder of that empire was Seleucid Nicator, and somewhere between twenty-six to thirty kings made up the entire list of Seleucid kings. Many of those kings chose the name “Antiochus”, just as the many popes choose throne-names when they are selected as popes. The popes are all “antichrist,” which means “against Christ”. The word “anti” meaning “against”. As antichrists they have taken the name of their spiritual forefather, who is Satan. Satan and the popes are both identified as the antichrist in inspiration.

„Antioh“ je bilo ime koje su odabrali mnogi kraljevi sirijskoga Seleukidskog Carstva. Utemeljitelj toga carstva bio je Seleukid Nikator, a cjelokupan popis seleukidskih kraljeva obuhvaćao je negdje između dvadeset i šest i trideset kraljeva. Mnogi od tih kraljeva odabrali su ime „Antioh“, kao što i mnogi pape biraju prijestolna imena kada budu izabrani za pape. Pape su svi „antikrist“, što znači „protiv Krista“. Riječ „anti“ znači „protiv“. Kao antikristi uzeli su ime svojega duhovnog praoца, a to je Sotona. Sotona i pape oboje su u nadahnuću prepoznati kao antikrist.

> “The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.

> „Odlučnost antikrista da provede pobunu koju je započeo na nebu nastavit će djelovati u sinovima neposlušnosti.“ Svjedočanstva, svezak 9, 230.

A pope is a representative of Satan, and thus they are both against Christ, and therefore are the “antichrist.” They choose a name when they take the position as pope, and become Satan’s earthly representative.

Papa je predstavnik Sotone, te su stoga obojica protiv Krista, i zato su „antikrist“. Oni biraju ime kada preuzmu položaj pape te postaju Sotoninim zemaljskim predstavnikom.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> „Kako bi osigurala svjetovne dobitke i časti, crkva je bila navedena da traži naklonost i potporu velikih ljudi ovoga svijeta; i odbacivši tako Krista, bila je navedena da iskaže odanost predstavniku Sotone — rimskom biskupu.“ Velika borba, 50.

By their works you shall know them, and the popes carry on the same work as Satan.

Po djelima ćete ih poznati, a pape nastavljaju isto djelo kao i Sotona.

> “Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.

> „Preko rimskog pape isto se djelo provodi ovdje na zemlji kao što se provodilo na nebeskim dvorima prije izgona kneza tame. Sotona je nastojao ispraviti Božji zakon na nebu i ponuditi vlastiti amandman. Uzvisio je vlastiti sud iznad suda svojega Stvoritelja i postavio svoju volju iznad volje Jehove te je na taj način zapravo proglasio Boga pogrješivim. Papa također ide istim putem te, prisvajajući sebi nepogrješivost, nastoji prilagoditi Božji zakon svojim vlastitim zamislima, držeći da je kadar ispraviti pogrješke za koje misli da ih vidi u odredbama i zapovijedima Gospoda neba i zemlje. On zapravo kaže svijetu: Ja ću vam dati bolje zakone od Jehovinih. Kakva je to uvreda Bogu neba!“ Signs of the Times, 19. studenoga 1894.

Though Seleucus Nicator established the Seleucid Empire, many of the following kings chose the name “Antiochus,” in honor, not of Seleucus, but of his father. Seleucus’ father, Antiochus, was a nobleman and a general in the service of King Philip II of Macedon, who was the father of Alexander the Great. This noble status and military background helped establish the foundation for Seleucus’s own prominent role and subsequent rise to power after the death of Alexander the Great.

Premda je Seleuk Nikator utemeljio Seleukidsko Carstvo, mnogi od sljedećih kraljeva izabrali su ime „Antioh“, u čast ne Seleuku, nego njegovu ocu. Seleukov otac, Antioh, bio je plemić i vojskovođa u službi makedonskoga kralja Filipa II., koji je bio otac Aleksandra Velikoga. Taj plemićki status i vojna pozadina pomogli su postaviti temelj Seleukovoj vlastitoj istaknutoj ulozi i njegovu kasnijem usponu na vlast nakon smrti Aleksandra Velikoga.

Seleucus’ kingdom was established when he took control of three of the four areas of Alexander’s kingdom. Rome also conquers three geographical powers in order to take control and become the king of the north. When Seleucus had secured the east, the west and the north he became the king of the north in the historical narrative, and his capital was the city of Babylon. Many of the following kings chose the name “Antiochus” when they took the northern throne in order to honor their political forefather. The parallel is easy to see, if you choose to see. If you don’t, you don’t.

Seleukovo je kraljevstvo bilo uspostavljeno kada je preuzeo vlast nad trima od četiriju područja Aleksandrova kraljevstva. I Rim također osvaja tri zemljopisne sile kako bi preuzeo vlast i postao kralj sjevera. Kada je Seleuk učvrstio istok, zapad i sjever, postao je kralj sjevera u povijesnome pripovijedanju, a njegova je prijestolnica bio grad Babilon. Mnogi od sljedećih kraljeva uzimali su ime „Antioh” kada bi preuzeli sjeverno prijestolje kako bi odali počast svojemu političkom praocu. Usporednicu je lako vidjeti, ako je želite vidjeti. Ako ne želite, nećete.

The name “Antiochus” (Ἀντίοχος in Greek) comes from the Greek elements’ “anti” (meaning “against” or “opposite”) and “ocheo” (meaning “to hold fast” or “to maintain”). The northern kings chose the name to maintain their political heritage with the father, just as the antichrist (popes) choose names when they begin to rule. Just as the popes are representatives of their father, the devil, so too the Antiochus’ of the Syrian Empire typify representatives of their father. In this application Antiochus represents a proxy of their father. The proxy of the papal power in 1989 was the United States, and the secular testimony upholds the relationship between the antichrist, Pope John Paul II, and Ronald Reagan in their work to bring down the former Soviet Union.

Ime „Antioh” (Ἀντίοχος na grčkom) potječe od grčkih sastavnica „anti” (što znači „protiv” ili „nasuprot”) i „ocheo” (što znači „čvrsto držati” ili „održavati”). Sjeverni su kraljevi odabrali to ime kako bi održali svoju političku baštinu s ocem, upravo kao što antikrist (pape) biraju imena kada započnu vladati. Kao što su pape predstavnici svojega oca, đavla, tako i Antioh(i) Sirskoga Carstva predočavaju predstavnike svojega oca. U ovoj primjeni Antioh predstavlja opunomoćenika svojega oca. Opunomoćenik papinske sile 1989. godine bile su Sjedinjene Američke Države, a svjetovno svjedočanstvo potvrđuje odnos između antikrista, pape Ivana Pavla II., i Ronalda Reagana u njihovu djelu rušenja bivšega Sovjetskog Saveza.

In verses ten through sixteen, the first and last verse possess direct references to verses forty and forty-one. Verse ten directly represents verse forty. Verse sixteen directly represents verse forty-one. The verses represent the portion of the prophecy of Daniel that relates to the last days.

U recima od deset do šesnaest, prvi i posljednji redak sadrže izravna upućivanja na retke četrdeset i četrdeset jedan. Deseti redak izravno predstavlja četrdeseti redak. Šesnaesti redak izravno predstavlja četrdeset prvi redak. Ti redci predstavljaju dio Danielova proročanstva koji se odnosi na posljednje dane.

> “The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .

> „Knjiga koja je bila zapečaćena nije bila knjiga Otkrivenja, nego onaj dio Danielova proročanstva koji se odnosio na posljednje dane. Pismo kaže: ‘A ti, Daniele, zatvori ove riječi i zapečati knjigu do vremena svršetka; mnogi će tumarati amo-tamo i znanje će se umnožiti’ (Daniel 12,4). Kad je knjiga bila otvorena, objavljen je proglas: ‘Vremena više neće biti.’ (Vidi Otkrivenje 10,6.) Knjiga proroka Daniela sada je odpečaćena, a otkrivenje koje je Krist dao Ivanu treba doći svim stanovnicima zemlje. Povećanjem znanja narod se treba pripraviti da opstane u posljednjim danima....“

> “In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.

> „U poruci prvoga anđela ljudi se pozivaju da se poklone Bogu, našem Stvoritelju, koji je stvorio svijet i sve što je u njemu. Oni su iskazivali počast ustanovi Papinstva, učinivši bez učinka Jehovin zakon, ali treba doći do povećanja spoznaje o ovom predmetu.” Selected Messages, knjiga 2, 105, 106.

At the time of the end in 1989 the last six verses of Daniel chapter eleven represent the “portion of the prophecy of Daniel which related to the last days.” It was recognized when it was then unsealed, and that unsealing produced an increase of knowledge on the “institution of the Papacy, making of no effect the law of Jehovah.” The Alpha and Omega always illustrates the end with the beginning, and the testing process that began in 1989, was designed to produce two classes of worshippers.

U vrijeme svršetka 1989. godine posljednjih šest redaka jedanaestog poglavlja Daniela predstavlja „onaj dio Danielova proročanstva koji se odnosio na posljednje dane”. To je bilo prepoznato kada je tada bilo otpečaćeno, a to otpečaćivanje proizvelo je porast znanja o „uspostavi Papinstva, čineći bez učinka zakon Jehove”. Alfa i Omega uvijek prikazuje svršetak pomoću početka, a proces kušnje koji je započeo 1989. godine bio je osmišljen da proizvede dvije skupine štovatelja.

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

> A on reče: Idi svojim putem, Daniele, jer su ove riječi zatvorene i zapečaćene do vremena svršetka. Mnogi će se očistiti, ubijeliti i biti okušani; a bezbožni će činiti bezbožno; i nijedan od bezbožnih neće razumjeti, nego će mudri razumjeti. Daniel 12:9, 10.

We are now in the final period of that testing process, for the controversy of the robbers at the beginning of Adventism is now being repeated. To identify the robbers as the United States is to identify Antiochus as the robbers. It is the identical controversy of the Millerites and Protestants.

Sada se nalazimo u završnom razdoblju toga procesa kušanja, jer se sada ponavlja spor oko razbojnika s početka adventizma. Utvrditi da su razbojnici Sjedinjene Američke Države znači utvrditi da je Antioh razbojnici. To je istovjetni spor milerita i protestanata.

At the end of the testing process, just as in the beginning of the testing process, which began in 1989, the Lion of the tribe of Judah unseals “that portion of the prophecy of Daniel which related to the last days.” In 1989 it was the last six verses of Daniel eleven, and at the ending it is the hidden history of verse forty, that is typified by verses ten through sixteen.

Na završetku procesa kušnje, jednako kao i na početku procesa kušnje, koji je započeo 1989. godine, Lav iz plemena Judina otpečaćuje „onaj dio Danielova proročanstva koji se odnosio na posljednje dane“. Godine 1989. to je bilo posljednjih šest redaka jedanaestoga poglavlja Daniela, a na završetku je to skrivena povijest četrdesetoga retka, koja je predočena recima deset do šesnaest.

We will continue our consideration of the six lines of controversies within the history of Adventism in the following articles. The first of those six controversies illustrates the last of those six controversies. We will use the first and last controversies to overlay the other four controversies as we unfold the elements involved with the efforts of the enemy of righteousness to prevent God’s people from rightly dividing “the vision”, which is established with the symbol of Rome.

U sljedećim ćemo člancima nastaviti naše razmatranje šest linija prijepora unutar povijesti adventizma. Prva od tih šest prijepora ilustrira posljednji od tih šest prijepora. Prvu i posljednju prijepornu liniju upotrijebit ćemo kako bismo predočili i ostale četiri prijeporne linije dok budemo izlagali elemente povezane s nastojanjima neprijatelja pravednosti da spriječi Božji narod da ispravno razlučuje „viđenje“, koje je uspostavljeno simbolom Rima.

> “Unless we understand the importance of the moments that are swiftly passing into eternity, and make ready to stand in the great day of God, we shall be unfaithful stewards. The watchman is to know the time of night. Everything is now clothed with a solemnity that all who believe the truth for this time should realize. They should act in reference to the day of God. The judgments of God are about to fall upon the world, and we need to be preparing for that great day.

> “Ako ne razumijemo važnost trenutaka koji brzo prelaze u vječnost i ne pripravimo se da stanemo u veliki dan Božji, bit ćemo nevjerni upravitelji. Stražar treba znati koje je doba noći. Sve je sada zaodjenuto ozbiljnošću koju svi koji vjeruju istinu za ovo vrijeme trebaju shvatiti. Oni trebaju postupati imajući u vidu dan Božji. Sudovi Božji samo što se nisu izlili na svijet, i trebamo se pripravljati za taj veliki dan.

> “Our time is precious. We have but few, very few days of probation in which to make ready for the future, immortal life. We have no time to spend in haphazard movements. We should fear to skim the surface of the word of God.” Testimonies, volume 6, 407.

> „Naše je vrijeme dragocjeno. Imamo samo nekoliko, vrlo malo dana milosti u kojima se trebamo pripraviti za budući, besmrtni život. Nemamo vremena koje bismo mogli utrošiti na stihijsko djelovanje. Trebali bismo se bojati da ne klizimo samo po površini Božje riječi.“ Testimonies, sv. 6, 407.

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