Article

# Panium - Number Twenty

Panij – broj dvadeset

Daniel 11’s Sequence and the 2025 Warning

Slijed iz Daniela 11 i upozorenje za 2025.

Author

Jeff Pippenger

Published

March 2, 2026

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The pioneer application of the history which fulfilled verses ten through sixteen identified that Rome, who established the vision arrived in the year 200 BC, the same year as the battle of Panium, and I am suggesting that in 2025 Rome arrived and established the vision with the inauguration of Trump and Pope Leo. 2025 represents the only time a pope and President were inaugurated in the same year. The beast and its image was lifted up for all who are willing to see in 2025. Unlike the pioneers, I am applying the sequence of the verses, instead of the history that initially fulfilled the verses. I agree with the history, but am drawing upon a sequence within the verses as the framework for the history, as opposed to using the history to define the framework of the verses. I contend that the two approaches are both accurate.

Pionirska primjena povijesti koja je ispunila retke deset do šesnaest prepoznala je da je Rim, koji je uspostavio viđenje, stigao 200. godine pr. Kr., iste godine kad i bitka kod Panija, a ja predlažem da je 2025. Rim stigao i uspostavio viđenje inauguracijom Trumpa i pape Lava. Godina 2025. predstavlja jedino vrijeme kada su papa i predsjednik inaugurirani iste godine. Zvijer i njezin kip bili su uzdignuti pred svima koji su voljni vidjeti 2025. godine. Za razliku od pionira, ja primjenjujem slijed redaka, umjesto povijesti koja je u početku ispunila retke. Slažem se s tom poviješću, ali se oslanjam na slijed unutar redaka kao na okvir za povijest, nasuprot tomu da se poviješću određuje okvir redaka. Tvrdim da su oba pristupa točna.

## The Revolution of the Maccabees

Revolucija Makabejaca

I apply the line of the Maccabees in a similar fashion. The Maccabean revolt in 167 BC was well after the battle of Panium in 200 BC, and well before Pompey captured Jerusalem in 63 BC. The line which begins at verse sixteen with general Pompey’s conquering of Jerusalem in 63 BC, and continues through to Tiberias Caesar who reigned when Jesus was crucified. The cross and Tiberias is represented in verse twenty-two of chapter eleven.

Na sličan način primjenjujem redak Makabejaca. Makabejska pobuna 167. pr. Kr. zbila se znatno nakon bitke kod Panija 200. pr. Kr., i znatno prije nego što je Pompej osvojio Jeruzalem 63. pr. Kr. Redak koji započinje u šesnaestom retku općim Pompejevim osvajanjem Jeruzalema 63. pr. Kr. nastavlja se sve do Tiberija Cezara, koji je vladao kada je Isus bio razapet. Križ i Tiberije prikazani su u dvadeset i drugom retku jedanaestoga poglavlja.

> And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:22.

> I bit će preplavljeni pred njim mišicama poplave i bit će slomljeni; da, i knez Saveza. Daniel 11,22.

General Pompey conquering Jerusalem in 63 BC in verse sixteen, and then the cross in 31 AD in verse twenty-two, represents a line of prophecy that begins at a symbol of the Sunday law and ends with a symbol of the Sunday law. Verse twenty-three is a break in the passage, thus marking verse twenty-two as the end of the prophetic line that began in verse sixteen. Accompanied with the distinct ending of the line in verse twenty-two, is the fact that verse twenty-two is a symbol of the same waymark represented in verse sixteen, thus providing an alpha and omega witness that verses sixteen to twenty-two represents a distinct prophetic line.

General Pompeje, osvajanje Jeruzalema 63. pr. Kr. u šesnaestom retku, a zatim križ 31. po. Kr. u dvadeset i drugom retku, predstavlja proročku liniju koja započinje simbolom nedjeljnoga zakona i završava simbolom nedjeljnoga zakona. Dvadeset i treći redak predstavlja prekid u odlomku, te stoga označuje dvadeset i drugi redak kao kraj proročke linije koja je započela u šesnaestom retku. Uz jasno razlučiv završetak te linije u dvadeset i drugom retku, stoji i činjenica da je dvadeset i drugi redak simbol istoga putokaza koji je prikazan u šesnaestom retku, pružajući tako svjedočanstvo alfe i omege da redci od šesnaest do dvadeset i dva predstavljaju zasebnu proročku liniju.

Add to this that verses fifteen and sixteen are marking the transition from the Seleucid kingdom to the Roman power, and you see a break in continuity from the Seleucids in verse fifteen unto the Romans in verse sixteen and the line of verse sixteen to twenty-two is clearly isolated as a singular prophetic line. Verse sixteen introduces the next power who will dominate Judea, thus marking a transition of prophetic history just as with verse twenty-three. The line begins and ends with a symbol of the Sunday law, and the line ends in the twenty-second verse of the eleventh chapter.

Uz to, pridodajte da petnaesti i šesnaesti redak označuju prijelaz sa Seleukidskoga kraljevstva na rimsku silu, te se vidi prekid kontinuiteta od Seleukida u petnaestom retku do Rimljana u šesnaestom retku, a niz od šesnaestog do dvadeset i drugog retka jasno je izdvojen kao jedinstvena proročka linija. Šesnaesti redak uvodi sljedeću silu koja će zagospodariti Judejom, označujući tako prijelaz u proročkoj povijesti, baš kao i dvadeset treći redak. Linija započinje i završava simbolom nedjeljnoga zakona, a završava u dvadeset i drugom retku jedanaestoga poglavlja.

## Smith—and Three Caesars

Smith — i tri cezara

The fact that verse sixteen represents the Sunday law, as does verse twenty-two—demands that the two verses be aligned upon each other. Uriah Smith comments on verse twenty-three, and explains why it represents a history that began further back in the history of the previous verses, as opposed to representing a history that follows immediately after the cross of verse twenty-two.

Činjenica da šesnaesti redak predstavlja nedjeljni zakon, kao i dvadeset i drugi redak, zahtijeva da se ta dva retka poravnaju jedan s drugim. Uriah Smith komentira dvadeset i treći redak i objašnjava zašto on predstavlja povijest koja započinje dalje unatrag u odnosu na povijest prethodnih redaka, umjesto da predstavlja povijest koja neposredno slijedi nakon križa iz dvadeset i drugog retka.

> “‘VERSE 23. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people.’

> „Redak 23. I nakon saveza sklopljena s njim, postupat će prijevarno; jer će uzaći i ojačati s malobrojnim narodom.“

> “The ‘him’ with whom the league here spoken of is made, must be the same power which has been the subject of the prophecy from the 14th verse; and that this is the Roman power is shown beyond controversy in the fulfilment of the prophecy in three individuals, as already noticed, who successively ruled over the Roman Empire; namely, Julius, Augustus, and Tiberius Caesar. The first, on returning to the fort of his own land in triumph, stumbled and fell, and was not found. Verse 19. The second was a raiser of taxes; and he reigned in the glory of the kingdom, and died neither in anger nor in battle, but peacefully in his own bed. Verse 20. The third was a dissembler, and one of the vilest of characters. He entered upon the kingdom peaceably, but both his reign and life were ended by violence. And in his reign the Prince of the covenant, Jesus of Nazareth, was put to death upon the cross. Verses 21. 22. Christ can never be broken or put to death again; hence in no other government, and at no other time, can we find a fulfilment of these events. Some attempt to apply these verses to Antiochus, and make one of the Jewish high priests the prince of the covenant, though they are never called such. This is the same kind of reasoning which endeavors to make the reign of Antiochus a fulfilment of the little horn of Daniel 8; and it is offered for the same purpose; namely, to break the great chain of evidence by which it is shown that the Advent doctrine is the doctrine of the Bible, and that Christ is now at the door. But the evidence cannot be overthrown; the chain cannot be broken.

> „Onaj ‘s kim’ se sklapa savez o kojem je ovdje riječ mora biti ista sila koja je predmet proročanstva od 14. retka; a da je to rimska sila, pokazuje se izvan svake prijepornosti u ispunjenju proročanstva na trojici pojedinaca, kako je već zapaženo, koji su uzastopce vladali Rimskim Carstvom; naime, Julije, August i Tiberije Cezar. Prvi se, vraćajući se u utvrdu svoje zemlje u trijumfu, spotaknuo i pao te ga više nije bilo. Redak 19. Drugi je bio ubirač poreza; i vladao je u slavi kraljevstva te je umro ni u gnjevu ni u boju, nego mirno u vlastitoj postelji. Redak 20. Treći je bio prijetvoran i jedan od najopakijih ljudi. Mirno je preuzeo kraljevstvo, ali su i njegova vladavina i njegov život okončani nasiljem. I za njegove je vladavine Knez saveza, Isus iz Nazareta, bio usmrćen na križu. Redci 21. 22. Krist nikada više ne može biti slomljen niti ponovno usmrćen; stoga ni u kojoj drugoj vlasti i ni u kojem drugom vremenu ne možemo naći ispunjenje tih događaja. Neki pokušavaju primijeniti ove retke na Antioha i jednoga od židovskih velikih svećenika učiniti knezom saveza, premda se oni nikada tako ne nazivaju. To je ista vrsta zaključivanja koja nastoji učiniti vladavinu Antiohovu ispunjenjem maloga roga iz Daniela 8; i iznosi se s istom svrhom; naime, da prekine veliki lanac dokaza kojim se pokazuje da je nauk o Drugom dolasku nauk Biblije i da je Krist sada pred vratima. Ali dokazi se ne mogu oboriti; lanac se ne može prekinuti.“

> “Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chap.10, sec.6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—

> „Pošto nas je proveo kroz svjetovne događaje carstva sve do kraja sedamdeset tjedana, prorok nas u 23. retku vraća u vrijeme kada su Rimljani postali izravno povezani s Božjim narodom preko židovskog saveza, 161. pr. Kr.; od koje se točke zatim vodimo neprekinutim slijedom događaja do konačne pobjede crkve i uspostave Božjega vječnoga kraljevstva. Židovi su, budući da su bili teško tlačeni od sirijskih kraljeva, poslali izaslanstvo u Rim da zatraži pomoć Rimljana i da se s njima udruži ‘u savez prijateljstva i savezništva’. 1 Mak. 8; Prideaux, II, 234; Josephusove Starine, knjiga 12, pogl. 10, odj. 6. Rimljani su uslišali molbu Židova i izdali im odredbu, sastavljenu ovim riječima:—“

> “‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’

> „‘Odluka senata o savezu uzajamne pomoći i prijateljstva s narodom Židova. Nijednome koji je podložan Rimljanima neće biti dopušteno da ratuje protiv naroda Židova, niti da pomaže onima koji to čine, bilo da im šalje žito, ili lađe, ili novac; i ako bi se poduzeo ikakav napad na Židove, Rimljani će im pomoći koliko god budu mogli; a isto tako, ako bi se poduzeo ikakav napad na Rimljane, Židovi će im pomoći. A ako Židovi budu htjeli nešto dodati ovom savezu pomoći ili nešto od njega oduzeti, to će biti učinjeno uz zajednički pristanak Rimljana. I svako što tako bude dodano, imat će punu snagu.’ ‘Ovu je odluku’, kaže Josip Flavije, ‘zapisao Eupolem, sin Ivanov, i Jason, sin Eleazarov, kada je Juda bio veliki svećenik naroda, a Šimun, njegov brat, vojskovođa vojske. I to je bio prvi savez koji su Rimljani sklopili sa Židovima, i bio je uređen na ovaj način.’”

> “At this time the Romans were a small people, and began to work deceitfully, or with cunning, as the word signifies. And from this point they rose by a steady and rapid ascent to the height of power which they afterward attained.” Uriah Smith, Daniel and the Revelation, 270, 271.

> „U to su vrijeme Rimljani bili malen narod te su počeli djelovati prijetvorno, ili lukavo, kako ta riječ označuje. I od te su točke uzlazili postojanim i brzim usponom do vrhunca moći koji su poslije dostigli.“ Uriah Smith, Daniel and the Revelation, 270, 271.

Not only does the cross of verse twenty-two end a line with a symbol that is also at the beginning of the line, but the next verse drops back into the history which preceded the cross, to roughly thirty years after Panium and roughly one hundred years before Rome conquered Jerusalem. The waymark of the league of the Jews that Smith here identifies as 161 BC, is identified by other pioneers as 158 BC. The point I am focusing on here is not so much the date, but that verses sixteen to twenty-two represents a line of prophetic history that the Sunday law is both the alpha and omega of the line. Then once the line of verse sixteen unto twenty-two is set forth, verse twenty-three repeats and enlarges upon the history within the line of verses sixteen to twenty-two. The prophetic line of history represented by verse twenty-three is the history of the Maccabees, and the history of the Maccabees is a perfect parallel to the history of the United States.

Ne samo da križ iz dvadeset i drugog retka završava niz simbolom koji se također nalazi na početku toga niza, nego se sljedeći redak vraća u povijest koja je prethodila križu, otprilike trideset godina nakon Panija i otprilike stotinu godina prije nego što je Rim osvojio Jeruzalem. Oznaku saveza Židova, koju Smith ovdje prepoznaje kao 161. pr. Kr., drugi pioniri prepoznaju kao 158. pr. Kr. Točka na koju se ovdje usredotočujem nije toliko datum, koliko činjenica da retci od šesnaest do dvadeset i dva predstavljaju niz proročke povijesti kojemu je nedjeljni zakon i alfa i omega toga niza. Zatim, nakon što je izložen niz od šesnaestog do dvadeset i drugog retka, dvadeset i treći redak ponavlja i proširuje povijest unutar niza redaka od šesnaest do dvadeset i dva. Proročki niz povijesti prikazan u dvadeset i trećem retku jest povijest Makabejaca, a povijest Makabejaca savršena je paralela povijesti Sjedinjenih Američkih Država.

## Two Dynasties

Dvije dinastije

The Maccabees represent a rebellion against the Seleucid kingdom that began during the reign of Antiochus Epiphanes. The rebellion was against the northern Seleucid kingdom and it resulted in a victory that led to one of two Judean dynasties in the period that ultimately led to the destruction of Jerusalem in 70 AD. The first dynasty was the Hasmonean and the second was the Herodian. The Herodian dynasty was the second Judean government after deliverance from the northern Seleucid kingdom. It was directly connected to the Roman system, whereas; the prior Hasmonean dynasty was essentially Jewish. The Hasmonean dynasty began in 141 BC and in 37 BC the Herodian dynasty began and lasted until 70 AD.

Makabejci predstavljaju pobunu protiv Seleukidskoga kraljevstva koja je započela tijekom vladavine Antioha Epifana. Pobuna je bila usmjerena protiv sjevernoga seleukidskog kraljevstva i završila je pobjedom koja je dovela do jedne od dviju judejskih dinastija u razdoblju koje je naposljetku vodilo do razorenja Jeruzalema 70. godine po Kr. Prva dinastija bila je Hašmonejska, a druga Herodovska. Herodovska dinastija bila je druga judejska vlast nakon izbavljenja od sjevernoga seleukidskog kraljevstva. Bila je izravno povezana s rimskim sustavom, dok je prethodna Hašmonejska dinastija bila u biti židovska. Hašmonejska dinastija započela je 141. pr. Kr., a 37. pr. Kr. započela je Herodovska dinastija i trajala do 70. godine po Kr.

The dynasties represent the government of Judea, the ancient and literal glorious land. The Maccabean revolt was from 167 to 160 BC. In 164 BC the Maccabees drove Antiochus Epiphanes out of Jerusalem and cleansed and rededicated the temple after Antiochus had desecrated it, but it was not until 141 BC that the northern Seleucid power was fully vanquished and the Hasmonean dynasty began.

Dinastije predstavljaju vlast Judeje, drevne i doslovne slavne zemlje. Makabejski ustanak trajao je od 167. do 160. pr. Kr. Godine 164. pr. Kr. Makabejci su istjerali Antioha Epifana iz Jeruzalema te očistili i ponovno posvetili hram nakon što ga je Antioh oskvrnuo, ali tek je 141. pr. Kr. sjeverna seleukidska sila bila potpuno poražena i započela je hasmonejska dinastija.

The Herodian dynasty is a key to this line, for it was Herod the Great who called to execute the babies at the time of Jesus birth, and his son was ruling when Jesus died. Herod the Great was the father, and he was a king over Judea, but his son was only a tetrarch, meaning he was a ruler over a fourth of the kingdom, like a governor rather than a king. That is why he lacked the authority which required him to connect with Pilate to crucify Christ. Jesus’ birth was the prophetic “time of the end” in his line of prophecy, and His death represents the Sunday law. The first Herod represents 1989, and the last Herod is the Sunday law. Herod the father to Herod the son is the prophetic line of Christ.

Herodovska dinastija ključ je za ovu liniju, jer je Herod Veliki bio onaj koji je zapovjedio pogubljenje dječice u vrijeme Isusova rođenja, a njegov je sin vladao kada je Isus umro. Herod Veliki bio je otac i bio je kralj nad Judejom, ali njegov je sin bio samo tetrarh, što znači da je bio vladar nad četvrtinom kraljevstva, nalik upravitelju, a ne kralju. Zato mu je nedostajala vlast zbog koje je morao stupiti u vezu s Pilatom kako bi razapeo Krista. Isusovo rođenje bilo je proročko „vrijeme svršetka” u njegovoj proročkoj liniji, a Njegova smrt predstavlja nedjeljni zakon. Prvi Herod predstavlja 1989., a posljednji Herod jest nedjeljni zakon. Herod otac do Heroda sina proročka je Kristova linija.

The line of the Maccabees begins with a victorious rebellion against a northern king who had enforced his Greek customs, culture as well as the Greek religion upon the Jews. The beginning of the Hasmonean dynasty represented 1798. Why so, you might ask? If one dynasty begins at a prophetic “time of the end,” as it was with the Herodian dynasty at Christ’s birth, then the other dynasty would of prophetic necessity have the same beginning. The two dynasties both begin with a time of the end, when we apply Christ birth as the “time of the end,” but the foolish never see the unsealed light associated with the time of the end.

Loza Makabejaca započinje pobjedonosnom pobunom protiv sjevernoga kralja koji je Židovima nametnuo svoje grčke običaje, kulturu, kao i grčku religiju. Početak Hasmonejske dinastije predstavljao je 1798. godinu. Zašto tako, mogli biste upitati? Ako jedna dinastija započinje u proročko „vrijeme svršetka“, kao što je to bilo s Herodovskom dinastijom pri Kristovu rođenju, tada bi i druga dinastija, po proročkoj nužnosti, morala imati isti početak. Obje dinastije započinju vremenom svršetka, kada Kristovo rođenje primijenimo kao „vrijeme svršetka“, ali ludi nikada ne vide odpečaćenu svjetlost povezanu s vremenom svršetka.

> “In ours, as in Christ’s day, there may be a misreading or misinterpreting of the Scriptures. If the Jews had studied the Scriptures with earnest, prayerful hearts, their searching would have been rewarded with a true knowledge of the time, and not only the time, but also the manner of Christ’s appearing. They would not have ascribed the glorious second appearing of Christ to his first advent. They had the testimony of Daniel; they had the testimony of Isaiah and the other prophets; they had the teaching of Moses; and here was Christ in their very midst, and still they were searching the Scriptures for evidence in regard to his coming. And they were doing unto Christ the very things that had been prophesied they would do. They were so blinded they knew not what they were doing.

> „U naše vrijeme, kao i u Kristovo doba, može doći do pogrešnoga čitanja ili pogrešnoga tumačenja Svetoga pisma. Da su Židovi proučavali Sveto pismo iskrena i molitvena srca, njihovo bi istraživanje bilo nagrađeno istinitim spoznanjem vremena, i ne samo vremena, nego i načina Kristova pojavljivanja. Ne bi slavnomu drugom Kristovu dolasku pripisali ono što pripada njegovu prvom dolasku. Imali su Danielovo svjedočanstvo; imali su svjedočanstvo Izaije i drugih proroka; imali su Mojsijev nauk; a ovdje je Krist bio upravo posred njih, i oni su ipak pretraživali Sveto pismo za dokazima u vezi s njegovim dolaskom. I činili su Kristu upravo ono za što je bilo prorečeno da će mu učiniti. Bili su tako zaslijepljeni da nisu znali što čine.״

> “And many are doing the same things today, in 1897, because they have not had experience in the testing messages comprehended in the first, second and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread; but the supposed wise and great men are prating about ‘Higher Education.’ They know not the signs of Christ’s coming, or of the end of the world.” Paulson Collection, 423, 424.

> „I mnogi danas, 1897. godine, čine isto, jer nisu imali iskustva u porukama kušnje obuhvaćenima porukama prvoga, drugoga i trećega anđela. Ima onih koji istražuju Pisma tražeći dokaz da su te poruke još uvijek u budućnosti. Oni sabiru dokaze o istinitosti tih poruka, ali im ne daju njihovo pravo mjesto u proročkoj povijesti. Stoga su takvi u opasnosti da zavedu narod u pogledu određivanja mjesta tih poruka. Oni ne vide niti razumiju vrijeme svršetka, ni kada treba smjestiti te poruke. Dan Božji dolazi tihim korakom; ali takozvani mudri i veliki ljudi brbljaju o ‘višem obrazovanju’. Oni ne poznaju znakove Kristova dolaska, ni svršetka svijeta.” Paulson Collection, 423, 424.

Identifying Christ’s birth as the “time of the end,” and therefore as the key of bringing the line of the Maccabees into the present truth context of the latter days, is making Christ the very center of the passage, which is also evidence the application is valid.

Prepoznati Kristovo rođenje kao „vrijeme svršetka“, i stoga kao ključ za dovođenje loze Makabejaca u kontekst sadašnje istine posljednjih dana, znači učiniti Krista samim središtem toga odlomka, što je također dokaz da je takva primjena valjana.

The line of the Maccabees illustrates the spiritual glorious land, and the illustration begins in a period where the citizens of the glorious land break away from the king of the north’s political and religious domination. The Maccabean revolt that led to the Hasmonean dynasty represents 1776, and the revolt against the king of the north that was accomplished by the Maccabees represented the Revolutionary War. The twenty-two years of 1776 unto 1798 represents the Maccabean rebellion that led to the Hasmonean dynasty at the time of the end in 1798, which continued until the Herodian dynasty began at the time of the end in 1989. The Herodian dynasty continued until the destruction of Jerusalem in 70 AD.

Loza Makabejaca predočuje duhovnu slavnu zemlju, a to predočenje započinje u razdoblju kada se građani slavne zemlje odvajaju od političke i vjerske nadmoći kralja sjevera. Makabejski ustanak, koji je doveo do Hašmonejske dinastije, predstavlja 1776., a ustanak protiv kralja sjevera koji su izvršili Makabejci predstavljao je Revolucionarni rat. Dvadeset i dvije godine od 1776. do 1798. predstavljaju makabejsku pobunu koja je dovela do Hašmonejske dinastije u vrijeme svršetka 1798., koja se nastavila sve dok Herodovska dinastija nije započela u vrijeme svršetka 1989. Herodovska dinastija nastavila se sve do uništenja Jeruzalema 70. godine po Kr.

What is important to recognize in this line of history is twofold; it is an illustration of the ancient glorious land that typifies the modern glorious land, and it begins within a line of history that starts with verse sixteen, where Rome conquers the glorious land for the first time, thus identifying the primary theme of the line. The line of verse sixteen unto verse twenty-two represents the glorious land, and its context is the soon-coming Sunday law. The line also represents the two classes of worshippers that influence both dynastic governments. The Sadducees were less in numbers but generally controlled the Jewish religious and political systems in both dynastic periods. The religious system was managed by a priesthood, and that priesthood was also influenced by both Sadducees and Pharisees. The Hasmonean and Herodian governments were both influenced by the Pharisees and Sadducees, and the two dynasties represent the government of the United States from 1798 unto the Sunday law.

Ono što je važno prepoznati u ovoj povijesnoj liniji jest dvostruko: ona je prikaz drevne slavne zemlje koja predstavlja suvremenu slavnu zemlju, i započinje unutar povijesne linije koja počinje šesnaestim retkom, gdje Rim prvi put osvaja slavnu zemlju, čime se utvrđuje glavna tema te linije. Linija od šesnaestog do dvadeset drugog retka predstavlja slavnu zemlju, a njezin je kontekst uskoro dolazeći zakon o nedjelji. Ta linija također predstavlja dvije skupine štovatelja koje utječu na obje dinastičke vlasti. Saduceji su bili malobrojniji, ali su općenito nadzirali židovski vjerski i politički sustav u oba dinastička razdoblja. Vjerskim je sustavom upravljalo svećenstvo, a i to je svećenstvo bilo pod utjecajem i saduceja i farizeja. I hašmonejska i herodovska vlast bile su pod utjecajem farizeja i saduceja, a te dvije dinastije predstavljaju vlast Sjedinjenih Država od 1798. do zakona o nedjelji.

The Pharisees and Sadducees represent two parties of political persuasions that are distinguished by their stand upon the issue of slavery. The Democrats are pro-slavery and the Republicans are anti-slavery; and together they interact with the political apparatus of the constitutional government of the United States. That government is the earth beast of Revelation thirteen, and the external history of the earth beast is represented by its republican horn. The internal history is represented by the protestant horn. The horns are separated on the beast, for the beast is the Constitution that separates the state horn from the church horn, but they move through history together. The republican horn has two influences either for or against slavery. The protestant horn has two influences either for the seventh-day Sabbath or the first day of the sun.

Farizeji i saduceji predstavljaju dvije stranke političkih uvjerenja koje se razlikuju po svom stajalištu o pitanju ropstva. Demokrati su za ropstvo, a republikanci su protiv ropstva; i zajedno djeluju unutar političkog aparata ustavne vlade Sjedinjenih Država. Ta je vlada zvijer iz zemlje iz Otkrivenja trinaest, a vanjska povijest te zvijeri iz zemlje predstavljena je njezinim republikanskim rogom. Unutarnja povijest predstavljena je protestantskim rogom. Rogovi su odvojeni na zvijeri, jer je zvijer Ustav koji odvaja državni rog od crkvenog roga, ali se kroz povijest kreću zajedno. Republikanski rog ima dva utjecaja, bilo za ropstvo bilo protiv njega. Protestantski rog ima dva utjecaja, bilo za subotu sedmoga dana bilo za prvi dan sunca.

Roughly thirty years after the battle of Panium the Maccabees mark the history of the United States as the sixth kingdom of Bible prophecy. Then roughly a century later, verse sixteen is fulfilled when Jerusalem is conquered, typifying the cross. Judea is the second of the three obstacles Rome subdues as it takes control of the world. General Pompey conquered Syria in 65 BC, and then Judah in 63 BC. Augustus Caesar would conquer the third obstacle at the battle of Actium in 31 BC. This history is represented in the line of verse sixteen to twenty-two.

Otprilike trideset godina nakon bitke kod Panija, Makabejci obilježavaju povijest Sjedinjenih Država kao šesto kraljevstvo biblijskog proročanstva. Zatim se, otprilike jedno stoljeće poslije, ispunjava šesnaesti redak kada je Jeruzalem osvojen, što je predslika križa. Judeja je druga od triju prepreka koje Rim podvrgava dok preuzima vlast nad svijetom. General Pompej osvojio je Siriju 65. pr. Kr., a zatim Judu 63. pr. Kr. August Cezar osvojit će treću prepreku u bitci kod Akcija 31. pr. Kr. Ta je povijest prikazana u slijedu od šesnaestog do dvadeset drugog retka.

By the time of the cross the Maccabean history has been running for almost two hundred years. Uriah Smith identifies that the history represented by the league with the Jews in verse twenty-three is to be aligned to a starting point in history that occurred almost two hundred years before the history of the cross in verse twenty-two. The history of the cross in verse twenty-two must be aligned with verse sixteen, for verse sixteen is also the Sunday law. This means the line of the Maccabees, which is the history of the glorious land of Judah, begins well before verse sixteen’s Sunday law.

Do vremena križa makabejska povijest traje već gotovo dvjesto godina. Uriah Smith utvrđuje da se povijest predstavljena savezom sa Židovima u dvadeset trećem retku treba uskladiti s početnom točkom u povijesti koja se dogodila gotovo dvjesto godina prije povijesti križa u dvadeset drugom retku. Povijest križa u dvadeset drugom retku mora se uskladiti sa šesnaestim retkom, jer je i šesnaesti redak također zakon o nedjelji. To znači da crta Makabejaca, koja je povijest slavne zemlje Jude, započinje znatno prije zakona o nedjelji iz šesnaestog retka.

When we understand that the Millerite history illustrates the history of the one hundred and forty-four thousand, we can align the time of the end for the Millerites in 1798, with the time of the end for the one hundred and forty-four thousand in 1989. When we do this, we are overlaying the history of the first and second angels, with the history of the third angel. 1798 and 1989 are the alpha and omega waymark of the history of verse forty of Daniel eleven.

Kada razumijemo da mileritska povijest oslikava povijest sto četrdeset i četiri tisuće, možemo uskladiti vrijeme svršetka za milerite 1798. godine s vremenom svršetka za sto četrdeset i četiri tisuće 1989. godine. Kada to činimo, preklapamo povijest prvoga i drugoga anđela s poviješću trećega anđela. 1798. i 1989. alfa su i omega graničnici povijesti četrdesetoga retka jedanaestoga poglavlja Daniela.

Verse forty begins at the “time of the end,” which is easily proved to be 1798; and when correctly understood, the collapse of the Soviet Union in 1989, fulfilled verse forty, and that fulfillment was also “the time of the end.” Two “time of the ends,” in one verse, that is in the same chapter as the line of the Maccabees. The Maccabean revolt that led to the Hasmonean dynasty represents the twenty-two years from 1776 unto 1798. In 1798 the Hasmonean dynasty began and the Herodian dynasty began in 1989.

Četrdeseti redak započinje u „vrijeme svršetka“, za koje se lako može dokazati da je 1798.; a kada se ispravno razumije, slom Sovjetskoga Saveza 1989. ispunio je četrdeseti redak, a to je ispunjenje također bilo „vrijeme svršetka“. Dva „vremena svršetka“ u jednom retku, i to u istome poglavlju kao i slijed Makabejaca. Makabejska pobuna koja je dovela do Hasmonejske dinastije predstavlja dvadeset i dvije godine od 1776. do 1798. Godine 1798. započela je Hasmonejska dinastija, a Herodovska dinastija započela je 1989.

Verse ten of Daniel eleven identifies 1989, and verse sixteen is the Sunday law. The line of history within those verses represent three battles, and a demise of a southern king and the entrance of Rome into prophetic history. It also contains the line of two dynasties that typify the change that occurs when the earth beast of Revelation thirteen who “had two horns like a lamb, and” “spake as a dragon.” Sequentially the first Jewish dynasty is the lamb and the second Roman dynasty is the dragon. The first dynasty was Jewish, the second was Roman. Whether Jewish or Roman the earth beast had two horns.

Deseti redak jedanaestog poglavlja Daniela označava 1989. godinu, a šesnaesti redak jest nedjeljni zakon. Crta povijesti unutar tih redaka predstavlja tri bitke, propast jednoga južnog kralja i ulazak Rima u proročku povijest. Ona također sadrži crtu dviju dinastija koje predočuju promjenu koja nastaje kada zvijer iz zemlje iz Otkrivenja trinaest, koja „imala dva roga kao janje, i“ „govoraše kao zmaj“. Redom, prva židovska dinastija jest janje, a druga rimska dinastija jest zmaj. Prva je dinastija bila židovska, druga je bila rimska. Bilo židovska ili rimska, zvijer iz zemlje imala je dva roga.

The Jewish dynasty represents the Protestant horn and the Roman dynasty represents the Republican horn. Both horns also possess a prophetic division of two. The Sadducees and Pharisees provide the framework of the pro-slavery Democrats as opposed to the anti-slavery Republicans; while also representing a twofold division of foolish virgins in contrast with the wise virgins. The Pharisees as foolish virgins are purged at the first disappointment and the Sadducees are purged at the second temple cleansing. The Pharisees, like unto the church of Sardis professed to have a name of life, but were dead, and are purged first, then the Sadducees who denied the power of God, denied the power and message of the Midnight Cry. The Sadducees are the covenant people who are being passed by, the Sadducees are those who are satisfied with the feelings of good emotions.

Židovska dinastija predstavlja protestantski rog, a rimska dinastija predstavlja republikanski rog. Oba roga također posjeduju proročku podjelu na dvoje. Saduceji i farizeji daju okvir demokratima za ropstvo nasuprot republikancima protiv ropstva; dok također predstavljaju dvostruku podjelu ludih djevica nasuprot mudrim djevicama. Farizeji kao lude djevice bivaju očišćeni pri prvom razočaranju, a saduceji bivaju očišćeni pri drugom čišćenju hrama. Farizeji su, poput crkve u Sardu, ispovijedali da imaju ime života, ali su bili mrtvi, te bivaju najprije očišćeni; potom saduceji, koji su nijekali Božju silu, nijekali su silu i poruku Ponoćnog poklika. Saduceji su saveznički narod koji biva zaobiđen; saduceji su oni koji su zadovoljni osjećajima ugodnih emocija.

> “The coming of Christ, as announced by the first angel’s message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming, answered to the going forth of the virgins. In this parable, as in that of Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while ‘they that were foolish took their lamps, and took no oil with them,’ ‘the wise took oil in their vessels with their lamps.’ The latter class had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which renders His word a lamp to the feet and a light to the path. In the fear of God they had studied the Scriptures to learn the truth, and had earnestly sought for purity of heart and life. These had a personal experience, a faith in God and in His word, which could not be overthrown by disappointment and delay. Others ‘took their lamps, and took no oil with them.’ They had moved from impulse. Their fears had been excited by the solemn message, but they had depended upon the faith of their brethren, satisfied with the flickering light of good emotions, without a thorough understanding of the truth or a genuine work of grace in the heart. These had gone forth to meet the Lord, full of hope in the prospect of immediate reward; but they were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.” The Great Controversy, 393.

> „Dolazak Krista, kako je naviješten u poruci prvoga anđela, razumijevao se kao prikazan dolaskom zaručnika. Raširena reformacija pod navještajem Njegova skorog dolaska odgovarala je izlasku djevica. U ovoj usporedbi, kao i u onoj iz Mateja 24, prikazane su dvije skupine. Sve su uzele svoje svjetiljke, Bibliju, i po njezinu svjetlu izašle ususret Zaručniku. Ali dok su ‘lude uzele svoje svjetiljke, a nisu uzele ulja sa sobom’, ‘mudre uzele ulja u svojim posudama sa svojim svjetiljkama’. Ova potonja skupina primila je Božju milost, obnoviteljsku, prosvjetljujuću silu Duha Svetoga, koja Njegovu riječ čini svjetiljkom nogama i svjetlom stazi. U strahu Božjem proučavale su Pisma da bi upoznale istinu te su iskreno tražile čistoću srca i života. One su imale osobno iskustvo, vjeru u Boga i u Njegovu riječ, koju razočaranje i odgoda nisu mogli oboriti. Druge su ‘uzele svoje svjetiljke, a nisu uzele ulja sa sobom’. Pokrenuo ih je poticaj trenutka. Njihovi su strahovi bili pobuđeni svečanom porukom, ali su se oslanjale na vjeru svoje braće, zadovoljavajući se treperavim svjetlom dobrih osjećaja, bez temeljita razumijevanja istine ili istinskoga djela milosti u srcu. One su izašle ususret Gospodinu, pune nade u izgled skore nagrade; ali nisu bile pripravljene na odgodu i razočaranje. Kad su došle kušnje, njihova je vjera klonula, a njihove su svjetiljke gorjele prigušeno.” Velika borba, 393.

Whether political or religious both classes unite against the wise at the crisis at midnight. This being said, we began the article by raising the point that I am applying verse fourteen based upon its placement in the flow of the verses, in contradiction with the historical sequence represented by the verses. I employ that logic in agreement with the placement of verse twenty-three. The placement of a waymark is to correspond to its historical fulfillment. The league that the Jews made with Rome during the Maccabean time period defined where the verse would be applied. The “robbers” of verse fourteen, who establish the vision did so in 200 BC, the very year of the battle of Panium, but the battle and the robbers are two different symbols.

Bilo političke bilo vjerske, obje se skupine u ponoćnoj krizi ujedinjuju protiv mudrih. Rekavši to, članak smo započeli iznoseći stajalište da četrnaesti redak primjenjujem na temelju njegova mjesta u tijeku redaka, u suprotnosti s povijesnim slijedom koji redci prikazuju. Tu logiku primjenjujem u skladu sa smještajem dvadeset i trećega retka. Smještaj putokaza treba odgovarati njegovu povijesnom ispunjenju. Savez koji su Židovi sklopili s Rimom u razdoblju Makabejaca odredio je gdje će se redak primijeniti. „Razbojnici” iz četrnaestoga retka, koji utvrđuju viđenje, učinili su to 200. pr. Kr., upravo one godine kad se odigrala bitka kod Panija, ali bitka i razbojnici dva su različita simbola.

The “robbers” become part of the narrative, not to establish a direct connection with the date of the battle of Panium, but to identify the relation they made with the weakened five-year-old ruler of Egypt that was about to be defeated by Antiochus. They did not want a disruption of the importation of Egyptian wheat to the Roman Empire. The prophetic relation of Rome with the vulnerable five-year-old Egyptian king is the subject of the verse. That intercession is identifying the aftermath of the fallout that follows Putin’s attempt to include the subjection of the Ukrainian church to the Russian church as it had formerly been, before 1989. That attempt starts the progressive demise of his southern kingdom, and when Putin dies as did Ptolemy, or is somehow exiled as was Uzziah and Napoleon, he is prophetically removed and his kingdom is then being handled by a series of less competent leaders. Then, in the time of the five-year old king, papal Rome intercedes to protect its interests, which is the Ukrainian church.

„Razbojnici“ postaju dio narativa ne da bi se uspostavila izravna povezanost s datumom bitke kod Panija, nego da bi se prepoznalo kakav su odnos uspostavili s oslabljenim petogodišnjim vladarom Egipta kojega je Antioh trebao poraziti. Nisu željeli prekid uvoza egipatske pšenice u Rimsko Carstvo. Proročki odnos Rima s ranjivim petogodišnjim egipatskim kraljem predmet je ovoga retka. Ta intervencija prepoznaje posljedice sloma koji slijedi nakon Putinova pokušaja da uključi podvrgavanje ukrajinske crkve ruskoj crkvi, kao što je to prije bilo, prije 1989. Taj pokušaj započinje postupnu propast njegova južnog kraljevstva, a kada Putin umre kao što je umro Ptolemej, ili bude na neki način prognan kao Uzija i Napoleon, on je proročki uklonjen i njegovim kraljevstvom tada upravlja niz manje sposobnih vođa. Zatim, u vrijeme petogodišnjega kralja, papinski Rim intervenira kako bi zaštitio svoje interese, a to je ukrajinska crkva.

The papacy is not picking sides between Russian or Ukrainian orthodoxy; she is playing every side to bring all the religious bodies under her authority as represented in Isaiah four.

Papinstvo ne zauzima stranu ni ruskomu ni ukrajinskomu pravoslavlju; ono igra na sve strane kako bi sva vjerska tijela dovelo pod svoju vlast, kao što je prikazano u Izaiji 4.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem. Isaiah 4:1–3.

> I u onaj dan sedam će žena uhvatiti jednoga čovjeka govoreći: Svoj ćemo kruh jesti i svoju odjeću nositi; samo neka se zovemo tvojim imenom, da se skine naša sramota. U onaj dan izdanak Gospodnji bit će lijep i slavan, a plod zemaljski izvrstan i krasan onima koji umaknuše iz Izraela. I dogodit će se da će se onaj koji ostane na Sionu i onaj koji preostane u Jeruzalemu zvati svetim, svaki koji je zapisan među živima u Jeruzalemu. Izaija 4:1–3.

The papacy takes control of all the religious bodies, represented as seven women, meaning all the churches. Those seven churches wish to be called catholic, which means universal, and they are clearly not God’s people, for they intend to wear their own apparel. The unification of all the religious bodies who wish to wear their own human garments does so in the time when those in “Jerusalem shall be called holy,” which is when the branch of the Lord transforms from a Laodicean to Philadelphian people, which is where the papacy becomes the head of all the religious bodies in the very time she will also be made the head of the political bodies.

Papinstvo preuzima nadzor nad svim vjerskim tijelima, predstavljenima kao sedam žena, što znači svim crkvama. Tih sedam crkava želi se zvati katoličkima, što znači univerzalnima, i one očito nisu Božji narod, jer namjeravaju nositi vlastitu odjeću. Ujedinjenje svih vjerskih tijela koja žele nositi vlastite ljudske haljine događa se u vrijeme kada će se oni u „Jeruzalemu zvati svetima“, a to je vrijeme kada se grana Gospodnja preobražava iz laodikejskog u filadelfijski narod, pri čemu papinstvo postaje glava svih vjerskih tijela upravo u isto vrijeme kada će također biti učinjeno glavom političkih tijela.

In 1989, the Ukrainian church was a symbol of the king of the north sweeping away the Soviet Union, and Putin will seek to restore the former relationship of submission, and receive leprosy on his forehead and begin a persecution against the religion that refused his demands. That persecution took place in Ptolemy’s own nation, in the city of Alexandria, so the churches within Russia that are influenced by Rome will become Putin’s target, and his ending. As Trump prepares for the battle of Panium his open relationship with the protector of the weakened Egyptian child king is identified in 2025. The Roman power that in 200 BC protected the Egyptian child-king, will not then protect the child-king. She will help to end the child king. Rome as Egypt’s protector in 200 BC, represents Rome as Egypt’s destroyer at the battle of Panium.

Godine 1989. ukrajinska je crkva bila simbol kralja sjevera koji odnosi Sovjetski Savez, a Putin će nastojati obnoviti prijašnji odnos podložnosti te primiti gubu na svome čelu i započeti progonstvo protiv religije koja je odbila njegove zahtjeve. Taj se progon dogodio u samome Ptolemejevu narodu, u gradu Aleksandriji, stoga će crkve unutar Rusije koje su pod utjecajem Rima postati Putinova meta, i njegov svršetak. Dok se Trump priprema za bitku kod Panija, njegov otvoreni odnos sa zaštitnikom oslabljenoga egipatskog dječaka-kralja prepoznaje se 2025. godine. Rimska sila koja je 200. pr. Kr. štitila egipatskoga dječaka-kralja, tada neće štititi dječaka-kralja. Ona će pomoći okončati dječaka-kralja. Rim kao zaštitnik Egipta 200. pr. Kr. predstavlja Rim kao uništitelja Egipta u bitki kod Panija.

## Millerites

Mileriti

The Millerites did not see three Roman powers, they only saw two, but their truth was truth, just the same. The prophetic logic of Antiochus as a symbol allows us to apply verse fourteen in a history that precedes verse fifteen, even if the history which initially fulfilled the verses placed both verse fourteen and fifteen in the year 200 BC. I am claiming verse sixteen is the soon-coming Sunday law and that verse fourteen was 2025, and verse fifteen is the yet future battle of Panium. Antiochus proves the three battles are one prophetic line for he is at all three battles, but he also proves the claim I am asserting that the latter-day application of the verses, when rightly divided with line upon line methodology.

Mileriti nisu vidjeli tri rimske sile; vidjeli su samo dvije, ali njihova je istina ipak bila istina. Proročka logika Antioha kao simbola omogućuje nam da četrnaesti redak primijenimo na povijest koja prethodi petnaestom retku, premda je povijest koja je u početku ispunila te retke smjestila i četrnaesti i petnaesti redak u 200. godinu pr. Kr. Tvrdim da je šesnaesti redak uskoro nadolazeći nedjeljni zakon, da je četrnaesti redak bio 2025., a petnaesti još buduća bitka kod Panija. Antioh dokazuje da su te tri bitke jedna proročka linija, jer je on prisutan u sve tri bitke, ali on također potvrđuje tvrdnju koju iznosim: da je primjena tih redaka na posljednje dane ispravna kada se pravilno razdjeljuju metodologijom „redak na redak”.

Antiochus was at all three battles and in the latter days he represents the papacies proxy power in 1989 (Reagan and the USA), 2014 (Zelenskyy and the Ukraine), and then at the battle of Panium it is the same proxy power as 1989, for Jesus always represents the end with the beginning. Ronald Reagan is dead and buried, so the historical witness of Antiochus is accurate to the Millerite understanding, but subject to the rules which govern a line upon line application. The last papal proxy power in the verses is Trump, even though historically Antiochus was at all three battles. In order to fulfill verse thirteen Trump had to lose the second election, for in verse thirteen he “returns,” stronger than ever, strong enough to take a bullet through the ear, which along with the right thumb and right big toe is what was to be anointed with blood, when the priests were anointed.

Antioh je bio nazočan u sve tri bitke i u posljednjim danima predstavlja papinsku posredničku silu 1989. godine (Reagan i SAD), 2014. godine (Zelenskyy i Ukrajina), a zatim je u bitki kod Panija to ista posrednička sila kao 1989., jer Isus uvijek predstavlja svršetak početkom. Ronald Reagan je mrtav i pokopan, stoga je povijesno svjedočanstvo Antioha točno prema mileritskom razumijevanju, ali podložno pravilima koja upravljaju primjenom redak na redak. Posljednja papinska posrednička sila u tim recima jest Trump, premda je povijesno Antioh bio u sve tri bitke. Da bi se ispunio trinaesti redak, Trump je morao izgubiti druge izbore, jer se u trinaestom retku on „vraća“, jači nego ikada, dovoljno snažan da primi metak kroz uho, što je, zajedno s desnim palcem i desnim nožnim palcem, ono što je trebalo biti pomazano krvlju kada su svećenici bili pomazivani.

Reagan typified Trump, for Reagan is the first of the final eight presidents from the time of the end in 1989. Lincoln typified Trump, for he was the first Republican president. Lincoln was assassinated by proslavery Democrats in alliance with Rome, and both Ronald Reagan and his popish counterpart John Paul II survived assassination attempts. Trump was politically assassinated in 2020, with the stolen election in fulfillment of Revelation eleven, verse seven, and then in 2024 he was resurrected in fulfillment of verse eleven.

Reagan je predoznačavao Trumpa, jer je Reagan prvi od posljednjih osam predsjednika od vremena svršetka 1989. godine. Lincoln je predoznačavao Trumpa, jer je on bio prvi republikanski predsjednik. Lincolna su ubili demokrati za ropstvo u savezu s Rimom, a i Ronald Reagan i njegov papinski pandan Ivan Pavao II. preživjeli su atentate. Trump je bio politički ubijen 2020. godine, ukradenim izborima u ispunjenju Otkrivenja 11, redak 7, a zatim je 2024. uskrsnuo u ispunjenju retka 11.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. … And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7, 11.

> I kad svrše svoje svjedočanstvo, zvijer što izlazi iz bezdana zaratit će protiv njih, i nadvladat će ih, i ubit će ih. … I nakon tri dana i pol uđe u njih Duh života od Boga te oni stadoše na svoje noge; i velik strah obuze one koji su ih gledali. Otkrivenje 11:7, 11.

Trump’s resurrection was his “return” of verse thirteen, and it also provided a parallel of a characteristic of Rome, for Rome is “the eighth that is of the seven,” and Trump is an image of Rome.

Trumpovo uskrsnuće bilo je njegov „povratak” iz trinaestog retka, a ono je također pružilo usporednicu jedne značajke Rima, jer Rim je „osmi koji je od sedmorice”, a Trump je slika Rima.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> I Zvijer koja bijaše, i nije, i sama je osma, i od sedmorice je, i odlazi u propast. Otkrivenje 17,11.

Trump’s second term makes him the eighth president since Reagan, and because he was also the sixth, Trump, in alignment with the papacy is “the eight, that is of the seven.” Eight is the symbol of resurrection, which emphasizes that he, as an image of the papacy needed to have a deadly wound that was healed in order to “return.”

Trumpov drugi mandat čini ga osmim predsjednikom od Reagana, a budući da je također bio i šesti, Trump je, u skladu s papinstvom, „osmi, koji je od sedmorice”. Osam je simbol uskrsnuća, što naglašava da je on, kao slika papinstva, trebao imati smrtonosnu ranu koja je bila izliječena kako bi se mogao „vratiti”.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

> I vidjeh jednu od njegovih glava kao smrtno ranjenu; i rana njegova smrtonosna bijaše izliječena; i sav se svijet zadivi za Zvijeri. Otkrivenje 13,3.

When the deadly wound is healed the world “wonders after the beast,” and when Trump was resurrected as the eighth that is of the seven in 2024, he “returned” and the whole world wondered after him.

Kad smrtonosna rana bude izliječena, svijet se „divi Zvijeri“, a kada je Trump 2024. uskrsnuo kao osmi koji je od sedmorice, on se „vratio“ i sav se svijet divio za njim.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> I nakon tri dana i pol duh života od Boga uđe u njih, te oni stadoše na svoje noge; i velik strah obuze one koji su ih gledali. I začuše snažan glas s neba koji im govoraše: Uziđite ovamo. I uzađoše na nebo u oblaku; i njihovi ih neprijatelji gledahu. Otkrivenje 11,11.12.

Trump “returned” in the election of 2024, and then in 2025 he and pope Leo were both inaugurated. Jesus gave a direct and fair warning, to any who wished to see.

Trump se „vratio” na izborima 2024., a zatim su 2025. i on i papa Lav bili inaugurirani. Isus je dao izravno i pravedno upozorenje svakome tko je želio vidjeti.

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand.) Matthew 24:15.

> Kada dakle ugledate grozotu pustoši, o kojoj je govorio prorok Daniel, gdje stoji na svetome mjestu, (tko čita, neka razumije.) Matej 24,15.

Mark says it perhaps a little clearer.

Marko to kaže možda nešto jasnije.

> But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:14.

> A kad ugledate gnusobu pustoši, o kojoj govori prorok Daniel, gdje stoji gdje ne bi trebalo, (tko čita, neka razumije,) tada neka oni koji budu u Judeji bježe u gore. Marko 13,14.

The abomination of desolation is Rome in each of its three phases. Pagan, papal and modern Rome is each a symbol of warning for the people of God. The warning is to be recognized when Rome is in a “holy place” or where “it ought not” be. The glorious land is the holy land in Scripture, and the United States is the spiritual glorious land.

Groza pustoši jest Rim u svakoj od svojih triju faza. Poganski, papinski i suvremeni Rim svaki je simbol upozorenja za Božji narod. Upozorenje treba prepoznati kada se Rim nalazi na „svetome mjestu“ ili ondje „gdje ne bi trebalo“ biti. Krasna zemlja jest sveta zemlja u Svetome pismu, a Sjedinjene Američke Države duhovna su krasna zemlja.

> And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation. Zechariah 2:12, 13.

> I Jahve će baštiniti Judu kao svoj dio u svetoj zemlji, i opet će izabrati Jeruzalem. Umukni, svako tijelo, pred Jahvom, jer on ustaje iz svojega svetoga prebivališta. Zaharija 2,12.13.

When you see Rome standing in the holy place the Lord is choosing Jerusalem as His covenant people for the final time. When Reagan, the first of eight presidents arranged a secret alliance with the antichrist of Bible prophecy, it represented an open alliance with Rome by the eighth and last president since the time of the end in 1989. Omega symbols often reverse attributes of the alpha symbol.

Kada vidite Rim kako stoji na svetome mjestu, Gospodin izabire Jeruzalem kao svoj saveznički narod po posljednji put. Kada je Reagan, prvi od osmorice predsjednika, sklopio tajni savez s antikristom biblijskog proroštva, to je predstavljalo otvoreni savez s Rimom od strane osmoga i posljednjega predsjednika od vremena svršetka 1989. godine. Simboli omege često preokreću obilježja simbola alfe.

The inauguration of pope Leo and Trump in 2025 is identifying an open relationship between the sea beast and the earth beast of Revelation thirteen. The reversal to an open alliance of Trump and Leo that was typified by the secret alliance of Reagan and John Paul II, informs us that the support of the Egyptian child-king that fulfilled verse fourteen in 200 BC, represents a lack of support in the latter-days.

Ustoličenje pape Lava i Trumpa 2025. godine označava otvoren odnos između zvijeri iz mora i zvijeri iz zemlje iz trinaestog poglavlja Otkrivenja. Preokret prema otvorenom savezu Trumpa i Lava, koji je bio predočen tajnim savezom Reagana i Ivana Pavla II., obavještava nas da potpora egipatskom dječaku-kralju, koja je ispunila četrnaesti redak 200. pr. Kr., predstavlja nedostatak potpore u posljednjim danima.

2025 establishes the external foundational vision or prophecy, for it lifts up Rome as the warning of Rome that is identified by Daniel with the symbolism of “the abomination of desolation.” The warning of the abomination of desolation takes place in advance of the destruction represented by “desolation.” In the siege of Jerusalem under Cestius the warning was represented by the banners of Rome’s authority being placed within the sacred precincts of the sanctuary. Those who saw, understood, obeyed and left the city and were protected when the siege was re-engaged. They saw the Roman warning sign. The Christians who separated from the compromised church of Pergamos and thereafter the church of Thyatira fled into the wilderness when they saw the man of sin setting in the temple of God. Those witnesses identify a warning of the abomination of desolation spoken of by Daniel in the latter days.

2025. uspostavlja vanjsku temeljnu viziju ili proročanstvo, jer uzdiže Rim kao upozorenje Rima koje Daniel poistovjećuje sa simbolikom „gnusobe pustoši“. Upozorenje na gnusobu pustoši zbiva se unaprijed, prije razorenja koje je predstavljeno „pustoši“. U opsadi Jeruzalema pod Cestijem upozorenje je bilo predstavljeno zastavama rimske vlasti postavljenima unutar svetih predjela Svetišta. Oni koji su vidjeli, razumjeli, poslušali i napustili grad bili su zaštićeni kada je opsada ponovno započela. Vidjeli su rimski znak upozorenja. Kršćani koji su se odvojili od kompromitirane crkve Pergama, a potom i crkve Tijatire, pobjegli su u pustinju kada su vidjeli čovjeka grijeha kako sjedi u hramu Božjemu. Ti svjedoci u posljednjim danima prepoznaju upozorenje na gnusobu pustoši o kojoj je govorio Daniel.

We have repeatedly shown that 1888 was the siege of Cestius, and the conclusion of the Sunday law crisis is the siege of Titus. The Blair Sunday law bills of the 1880’s in accompaniment with the Sunday laws that were implemented in some southern states during the 1880’s was the warning of Cestius that also marked the dividing line on Sister White’s counsel on country living. Before the 1880’s her counsel was that in the future we would need to move to the country, but after the 1880’s country living was something that was to have already been accomplished. The warning sign of the Blair Bills, promoting the papal power’s mark of authority being discussed in 1880’s typified the Patriot Act at 9/11, for the angel of Revelation eighteen appeared in both those histories.

Više smo puta pokazali da je 1888. godina bila opsada Cestija, a završetak krize oko zakona o nedjelji jest opsada Tita. Blairovi prijedlozi zakona o nedjelji iz 1880-ih, zajedno sa zakonima o nedjelji koji su tijekom 1880-ih bili provedeni u nekim južnim državama, bili su upozorenje Cestija koje je ujedno označilo i razdvojnu crtu u savjetima sestre White o životu na selu. Prije 1880-ih njezin je savjet bio da ćemo se u budućnosti trebati preseliti na selo, ali nakon 1880-ih život na selu bio je nešto što je već trebalo biti ostvareno. Znak upozorenja u Blairovim prijedlozima zakona, koji su promicali oznaku autoriteta papinske sile o kojoj se raspravljalo tijekom 1880-ih, predoznačavao je Patriot Act u vrijeme 11. rujna, jer se anđeo iz Otkrivenja osamnaest pojavio u objema tim povijestima.

9/11 was the warning of Cestius placing his authority in the holy place where it should not be, for at 9/11 Roman law replaced English law. In the Pelosi Trials of 2021 the due process clause was repudiated, and represents another footstep towards the siege of Titus, which ends at the soon-coming Sunday law in the United States. The siege is a period of time. 1888 speaks to the rebellion of the internal Protestant horn, and 9/11 speaks to the rebellion of the external Republican horn. The inauguration of the pope from the glorious land in the same year that the final president is also inaugurated represents the final warning of the abomination of desolation standing where it ought not, just before the battle of Panium. The battle of Panium leads directly into the Sunday law and the battle of Actium, which represented the third and final obstacle for pagan Rome, and then pagan Rome ruled supremely for 360 years in fulfillment of Daniel 11:24. At the Sunday law the sixth and seventh kingdoms are both conquered by Rome, and modern Rome then reigns for one symbolic hour, or forty-two symbolic months.

11. rujna bilo je upozorenje Cestija koji je postavio svoju vlast na svetome mjestu gdje ne bi smjela biti, jer je 11. rujna rimsko pravo zamijenilo englesko pravo. U Pelosiinim suđenjima 2021. godine klauzula o propisanom pravnom postupku bila je odbačena, te to predstavlja još jedan korak prema opsadi pod Titom, koja završava uskoro nadolazećim nedjeljnim zakonom u Sjedinjenim Državama. Opsada je vremensko razdoblje. Godina 1888. govori o pobuni unutarnjega protestantskog roga, a 11. rujna govori o pobuni vanjskoga republikanskog roga. Ustoličenje pape iz slavne zemlje u istoj godini u kojoj je ustoličen i posljednji predsjednik predstavlja posljednje upozorenje o grozoti pustoši koja stoji gdje ne bi trebala stajati, neposredno prije bitke kod Panija. Bitka kod Panija vodi izravno u nedjeljni zakon i bitku kod Akcija, koja je predstavljala treću i posljednju prepreku za poganski Rim, a zatim je poganski Rim vrhovno vladao 360 godina u ispunjenju Daniela 11,24. Pri nedjeljnom zakonu šesto i sedmo kraljevstvo oba bivaju osvojena od Rima, a moderni Rim tada vlada jedan simbolični sat, odnosno četrdeset i dva simbolična mjeseca.

In verse sixteen Pompey, who has just conquered pagan Rome’s first obstacles of Syria then conquers Jerusalem. Pompey takes down Rome’s first two obstacles and Augustus Caesar conquers the third at Actium. Modern Rome first conquers the king of the south in 1989 in fulfillment of verse forty, and as typified by verse ten. Then at the Sunday law modern Rome conquers its second and third obstacle with the United States and then the United Nations immediately agrees to give their kingdom to the papal power. Pagan Rome conquered two with Pompey and then one, and papal Rome conquered one in 1989, and then its next two in verse sixteen, which is where Pompey is marked with his second conquering.

U šesnaestom retku Pompej, koji je upravo svladao prve prepreke poganskoga Rima, Siriju, zatim osvaja Jeruzalem. Pompej uklanja prve dvije prepreke Rima, a August Cezar osvaja treću kod Akcija. Suvremeni Rim najprije osvaja kralja juga 1989. godine kao ispunjenje četrdesetoga retka i kako je predočeno desetim retkom. Zatim, pri nedjeljnom zakonu, suvremeni Rim osvaja svoju drugu i treću prepreku sa Sjedinjenim Državama, a potom Ujedinjeni narodi odmah pristaju dati svoje kraljevstvo papinskoj vlasti. Poganski Rim osvojio je dvije s Pompejem, a zatim jednu, a papinski Rim osvojio je jednu 1989. godine, a potom svoje sljedeće dvije u šesnaestom retku, gdje je Pompej označen svojim drugim osvajanjem.

Whether it was the third obstacle at Actium for pagan Rome, or when the third obstacle, represented by the Goths being driven out of the city of Rome in 538, when Rome overcomes the third obstacle it rules supremely.

Bilo da je to bila treća prepreka kod Akcija za poganski Rim, ili kada je treća prepreka, predstavljena time što su Goti 538. godine bili protjerani iz grada Rima, kada Rim nadvlada treću prepreku, on vlada vrhovno.

> Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. Amos 3:7.

> Zaista, Gospodin Bog ne čini ništa a da svoju tajnu ne otkrije svojim slugama, prorocima. Amos 3,7.

The Lord will surely give the final manifestation of the warning sign that is represented as the abomination of desolation in the book of Daniel, before the desolation arrives. That warning sign is the open alliance in contrast with Reagan’s secret alliance being represented in 2025. The Lord will not bring punishment, without first giving warning, and Amos is very direct about what the secret revelation to His servants is, and who it is directed at.

Gospodin će zasigurno dati konačnu objavu znaka upozorenja koji je u knjizi proroka Daniela prikazan kao grozota pustoši, prije nego što pustoš nastupi. Taj znak upozorenja jest otvoreni savez, nasuprot Reaganovu tajnom savezu, koji se predstavlja 2025. godine. Gospodin neće donijeti kaznu a da prije toga ne dade upozorenje, a Amos vrlo izravno govori o tome što je tajno otkrivenje Njegovim slugama i komu je upućeno.

> Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. Amos 3:1, 2.

> Čujte ovu riječ koju je Gospod izgovorio protiv vas, o sinovi Izraelovi, protiv svega roda koji izvedoh iz zemlje egipatske, govoreći: Samo vas poznah od svih plemena zemaljskih; zato ću vas pohoditi za sva bezakonja vaša. Amos 3:1, 2.

Amos is addressing the last generation of God’s chosen covenant people who are to be punished, in alignment with the 25 men who bow to the sun in Ezekiel eight. Amos is presenting the Laodicean message, which is the third angel’s message during the blotting out of sin in the time of the judgment of the living. Amos’s warning is based upon a unification of two parties.

Amos se obraća posljednjem naraštaju Božjega izabranog saveznog naroda koji treba biti kažnjen, u skladu s dvadeset i petoricom ljudi koji se klanjaju suncu u Ezekielu osam. Amos iznosi laodicejsku poruku, koja je poruka trećega anđela tijekom brisanja grijeha u vrijeme suda nad živima. Amosovo upozorenje temelji se na ujedinjenju dviju strana.

> Can two walk together, except they be agreed? Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all? Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Amos 3:3–6.

> Mogu li dvojica hoditi zajedno ako se nisu složila? Riće li lav u šumi kad nema plijena? Hoće li lavić vikati iz svoje jazbine ako nije ništa uhvatio? Može li ptica pasti u zamku na zemlji gdje za nju nema stupice? Podiže li se zamka sa zemlje a da se nije baš ništa ulovilo? Zatrubi li se truba u gradu, a narod da se ne uplaši? Biva li zlo u gradu, a da ga Gospod nije učinio? Amos 3,3–6.

The warning of two walking together as one, is set within the context of a snare catching a bird from the earth. Birds are symbols of religious bodies, and the papacy is a cage of every unclean and hateful bird in Revelation.

Upozorenje o tome da dvojica idu zajedno kao jedno smješteno je u kontekst zamke koja hvata pticu sa zemlje. Ptice su simboli vjerskih tijela, a papinstvo je u Otkrivenju krletka svake nečiste i mrske ptice.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:2, 3.

> I povika silnim glasom govoreći: Pade, pade Babilon veliki i postade prebivalište đavola i skrovište svakoga nečistog duha i krletka svake nečiste i mrske ptice. Jer svi narodi pili su vino gnjeva bluda njezina, i kraljevi zemaljski s njom su bludničili, i trgovci zemaljski obogatili su se od obilja njezinih raskoši. Otkrivenje 18:2, 3.

A bird in a cage is a captured bird, and when a nation commits fornication with the whore of Rome it becomes a captured bird, and the bird that is lifted up above all the other prophetic birds is the power whose threefold house is built, is established at the Sunday law, in her place, which is Shinar, which is Babylon. It is the bird that received a deadly wound in 1798, or as Zechariah states, had a lead cover placed over its basket, but was thereafter lifted up by the birds of spiritualism and apostate Protestantism.

Ptica u krletki jest zarobljena ptica, i kada neki narod počini blud s rimskom bludnicom, postaje zarobljena ptica; a ptica koja se uzdiže iznad svih ostalih proročkih ptica jest sila čija se trostruka kuća gradi, uspostavlja se pri nedjeljnom zakonu, na svojem mjestu, koje je Šinar, koje je Babilon. To je ptica koja je 1798. zadobila smrtonosnu ranu, ili, kako Zaharija kaže, kojoj je na košaru stavljen olovni poklopac, ali je potom bila uzdignuta pticama spiritizma i otpala protestantizma.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Tada iziđe anđeo koji govoraše sa mnom i reče mi: Podigni sada oči svoje i vidi što je to što izlazi. I rekoh: Što je to? A on reče: Ovo je efa koja izlazi. Reče još: Ovo je njihovo obličje po svoj zemlji. I gle, podiže se jedan olovni talent; a ovo je žena koja sjedi usred efe. I reče: Ovo je opačina. I baci je usred efe; i baci olovni uteg na njezin otvor. Tada podigoh oči svoje i pogledah, i gle, izađoše dvije žene, i vjetar bijaše u njihovim krilima; jer imahu krila kao krila rode; i podigoše efu između zemlje i neba. Tada rekoh anđelu koji govoraše sa mnom: Kamo ove nose efu? A on mi reče: Da joj sagrade kuću u zemlji Šinaru; i ondje će biti utvrđena i postavljena na vlastito podnožje. Zaharija 5:5–11.

Amos’s snare catches the bird from the earth, for it represents the alliance that precedes the soon-coming Sunday law where the earth-bird is captured, and according to Amos the alliance is a rebuke to Laodicean Seventh-day Adventism, for there will be a warning trumpet blown in the city, which they will refuse to hear.

Amosova zamka hvata pticu sa zemlje, jer ona predstavlja savez koji prethodi uskoro nadolazećem zakonu o nedjelji, gdje je zemaljska ptica uhvaćena; i prema Amosu taj je savez ukor laodicejskom adventizmu sedmoga dana, jer će se u gradu zatrubiti truba upozorenja, koju oni neće htjeti čuti.

> Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. The lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy? Amos 3:6–8.

> Hoće li se zatrubiti u gradu, a narod da se ne uplaši? Hoće li biti zla u gradu, a da ga Gospod nije učinio? Doista, Gospodin Bog ne čini ništa a da svoju tajnu ne otkrije svojim slugama prorocima. Lav je riknuo — tko da se ne boji? Gospodin Bog je progovorio — tko da ne prorokuje? Amos 3,6–8.

The Lion who roars is the Lion of the tribe of Judah, who represents Christ when He seals and unseals His prophetic Word. The open alliance of 2025 is the siege of Cestius and the symbol of the robbers of God’s people is established when you see two walking together that should never co-exist. Rome allied and aligned with Protestants is an oxymoron, for to be a Protestant means to protest against Rome.

Lav koji riče jest Lav iz plemena Judina, koji predstavlja Krista kada On zapečaćuje i otpečaćuje svoju proročku Riječ. Otvoreni savez iz 2025. godine jest opsada Cestija, a simbol razbojnika Božjega naroda uspostavlja se kada vidite dvoje kako hode zajedno, a nikada ne bi smjeli supostojati. Rim, saveznički povezan i usklađen s protestantima, jest oksimoron, jer biti protestant znači prosvjedovati protiv Rima.

We will continue these things in the next article.

O tim ćemo stvarima nastaviti u sljedećem članku.

## Too Late to Escape the Snare

Prekasno za izbjeći zamku

> “And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.

> „I neka se zapamti da se Rim hvali time da se nikada ne mijenja. Načela Grgura VII. i Inocenta III. još su uvijek načela Rimokatoličke Crkve. A kad bi samo imala moć, ona bi ih provodila s jednako velikom žestinom sada kao i u prošlim stoljećima. Protestanti malo znaju što čine kada predlažu prihvatiti pomoć Rima u djelu uzdizanja nedjelje. Dok su usredotočeni na ostvarenje svoje svrhe, Rim nastoji ponovno uspostaviti svoju moć, povratiti svoju izgubljenu prevlast. Neka se jednom u Sjedinjenim Državama uspostavi načelo da crkva može upotrebljavati ili nadzirati moć države; da se vjerski obredi mogu nametati svjetovnim zakonima; ukratko, da vlast crkve i države treba gospodariti savješću — i trijumf Rima u ovoj zemlji bit će osiguran.

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> „Božja riječ dala je upozorenje o nadolazećoj opasnosti; neka se na to ne obrati pozornost, i protestantski će svijet doznati koje su doista namjere Rima tek kada bude prekasno da izbjegne zamku. Ona potiho raste u moći. Njezina učenja vrše svoj utjecaj u zakonodavnim dvoranama, u crkvama i u srcima ljudi. Ona podiže svoje uzvišene i goleme građevine, u čijim će se tajnim skrovištima ponoviti njezina negdašnja progonstva. Potajno i neopaženo ona jača svoje snage kako bi promicala vlastite ciljeve kada dođe vrijeme da zada udarac. Sve što ona želi jest povoljan položaj, a to joj se već pruža. Uskoro ćemo vidjeti i osjetiti koja je namjera rimskoga elementa. Tko god bude vjerovao i bio poslušan Božjoj riječi, time će navući na sebe porugu i progonstvo.” The Great Controversy, 581.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> „Postoji svijet koji leži u zloći, u obmani i zabludi, u samoj sjeni smrti,—spava, spava. Tko osjeća duševne trudove da ih probudi? Koji ih glas može dosegnuti? Moj je um prenesen u budućnost kada će biti dan znak: ‘Evo Zaručnika, izlazite mu u susret.’ Ali neki će odgađati pribaviti ulje za ponovno punjenje svojih svjetiljki, i prekasno će uvidjeti da karakter, koji je predstavljen uljem, nije prenosiv. To je ulje Kristova pravednost. Ono predstavlja karakter, a karakter nije prenosiv. Nijedan ga čovjek ne može osigurati za drugoga. Svaki ga mora zadobiti za sebe, karakter očišćen od svake mrlje grijeha.” Bible Echo, 4. svibnja 1896.

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus (Matthew 19:16–22) they went away sorrowful, and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Early Writings, 49.

> „Dok sam promatrala jadne duše kako umiru zbog nedostatka sadašnje istine, a neki koji su tvrdili da vjeruju istini puštali su ih da umru uskraćujući nužna sredstva za unapređenje djela Božjega, taj je prizor bio odviše bolan, te sam molila anđela da ga ukloni od mene. Vidjela sam da, kada je djelo Božje tražilo dio njihove imovine, poput mladića koji je došao Isusu (Matej 19:16–22), oni su otišli žalosni, te da će uskoro preobilna pošast prijeći preko njih i odnijeti svu njihovu imovinu, a tada će biti prekasno žrtvovati zemaljska dobra i sabirati blago na nebu.” Early Writings, 49.

> “Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself.” The Desire of Ages, 722.

> „Juda je vidio da su njegove molbe uzaludne te je pojurio iz dvorane uzvikujući: Prekasno je! Prekasno je! Osjećao je da ne može živjeti da vidi Isusa raspetim, te je u očaju izašao i objesio se.” Čežnja vjekova, 722.

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