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# The Book of Daniel - Number One-Hundred and Sixty-Three

Knjiga proroka Daniela - sto šezdeset i tri

Unveiling Prophecy: Exploring Chapter Eleven of Daniel

Otkrivanje proroštva: Istraživanje jedanaestog poglavlja Daniela

Author

Jeff Pippenger

Published

March 28, 2024

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We will now begin to proceed through chapter eleven of Daniel.

Sada ćemo započeti razmatranje jedanaestog poglavlja Daniela.

> Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.

> I ja sam prve godine Darija Međanina stajao da ga poduprem i osnažim. A sada ću ti objaviti istinu. Evo, podignut će se još tri kralja u Perziji; a četvrti će biti daleko bogatiji od sviju njih; i svojom snagom, po svojemu bogatstvu, podignut će sve protiv kraljevstva Grčke. I podignut će se silan kralj, koji će vladati velikim gospodstvom i činiti po svojoj volji. A kad se podigne, njegovo će se kraljevstvo razbiti i bit će razdijeljeno prema četiri vjetra nebeska; ali ne njegovu potomstvu, niti prema gospodstvu kojim je vladao: jer će njegovo kraljevstvo biti iščupano, i to za druge osim njih. Daniel 11:1–4.

Gabriel begins by informing Daniel that he also worked with Darius in his first year, which is the year Darius’ nephew, his general, took Babylon and slew Belshazzar. Daniel is receiving this vision in the third year of Cyrus, according to the first verse of chapter ten, so Gabriel is marking both Darius and Cyrus as the symbols representing the “time of the end.” Belshazzar and Babylon were taken by the Medo-Persian Empire in the year 538 BC.

Gabriel započinje obavještavajući Daniela da je i on djelovao s Darijem u njegovoj prvoj godini, a to je godina kada je Darijev nećak, njegov vojskovođa, osvojio Babilon i pogubio Belšazara. Daniel prima ovo viđenje u trećoj godini Cirovoj, prema prvom retku desetoga poglavlja, stoga Gabriel i Darija i Cira označuje kao simbole koji predstavljaju „vrijeme svršetka“. Belšazara i Babilon zauzelo je Medo-Perzijsko Carstvo godine 538. pr. Kr.

> “Cyrus besieged Babylon, which he took by stratagem in 538 BC, and with the death of Belshazzar, whom the Persians killed, the kingdom of Babylon ceased to exist.” Uriah Smith, Daniel and the Revelation, 46.

> „Kir je opsjedao Babilon, koji je 538. pr. Kr. zauzeo lukavstvom, i smrću Baltazara, kojega su Perzijanci ubili, kraljevstvo Babilona prestalo je postojati.“ Uriah Smith, Daniel and the Revelation, 46.

In the year 538 BC, Daniel recorded chapter nine.

Godine 538. pr. Kr. Daniel je zapisao deveto poglavlje.

> “The vision recorded in the preceding chapter [chapter eight] was given in the third year of Belshazzar, BC 538. In the same year, which was also the first of Darius, the events narrated in this chapter [chapter nine] occurred.” Uriah Smith, Daniel and the Revelation, 205.

> „Viđenje zabilježeno u prethodnom poglavlju [osmom poglavlju] dano je treće godine Belšacara, 538. pr. Kr. Iste godine, koja je ujedno bila i prva Darijeva, dogodili su se događaji opisani u ovome poglavlju [devetom poglavlju].” Uriah Smith, Daniel and the Revelation, 205.

The first year of Darius, which was the third and last year of Belshazzar, in 538 BC, the Lord punished the land of the Chaldeans, and made it desolate.

Prve godine Darija, koja je bila treća i posljednja godina Belšazara, 538. pr. Kr., Gospodin je kaznio zemlju Kaldejaca i opustošio je.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> I sva će ova zemlja biti pustinja i užas; i ovi će narodi služiti kralju babilonskomu sedamdeset godina. A dogodit će se, kada se navrši sedamdeset godina, da ću kazniti kralja babilonskoga i onaj narod, govori Gospod, zbog njihove bezakonosti, i zemlju kaldejsku, te ću je učiniti pustinjom dovijeka. Jeremija 25:11, 12.

In verse ten, the Lord employs the word “after,” as He leads into the punishment of Babylon. “After” Babylon is made desolate, the Lord would perform his good work for God’s people.

U desetom retku Gospodin rabi riječ „nakon” dok uvodi kaznu Babilona. „Nakon” što Babilon bude opustošen, Gospodin će izvršiti svoje dobro djelo za Božji narod.

> For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. Jeremiah 25:10.

> Jer ovako govori Gospodin: Kad se navrši sedamdeset godina u Babilonu, pohodit ću vas i ispuniti svoju dobru riječ prema vama, vraćajući vas na ovo mjesto. Jeremija 25:10.

The captivity of seventy years began in 606 BC.

Sužanjstvo od sedamdeset godina započelo je 606. pr. Kr.

> “Commencing the seventy years BC 606, Daniel understood that they were now drawing to their termination.” Uriah Smith, Daniel and the Revelation, 205.

> „Budući da je sedamdeset godina započelo 606. pr. Kr., Daniel je razumio da se sada približavaju svojem završetku.” Uriah Smith, Daniel and the Revelation, 205.

The seventy-year captivity began in 606 BC, and ended in 536 BC, which was two years after the death of Belshazzar and the desolation of Babylon in 538 BC. It was the third year of Cyrus. Gabriel places the prophecy of the Hiddekel River in the third year of Cyrus, and begins the narrative of chapter eleven, by referencing the first year of Darius, and in doing so he is identifying two specific years. 538 BC and 536 BC were both appointed times, 538 BC was the appointed time for the prophecy of seventy years to conclude, and 536 BC was the appointed prophetic time when “after” 538 BC, the Lord would perform His good work for His people.

Sedamdesetogodišnje sužanjstvo započelo je 606. pr. Kr., a završilo 536. pr. Kr., što je bilo dvije godine nakon smrti Baltazara i opustošenja Babilona 538. pr. Kr. To je bila treća godina Kira. Gabriel proročanstvo o rijeci Hiddekel smješta u treću godinu Kira, te započinje izlaganje jedanaestog poglavlja upućivanjem na prvu godinu Darija, i time označuje dvije određene godine. I 538. pr. Kr. i 536. pr. Kr. bile su određena vremena: 538. pr. Kr. bilo je određeno vrijeme da se proročanstvo o sedamdeset godina privede kraju, a 536. pr. Kr. bilo je određeno proročko vrijeme kada će „nakon” 538. pr. Kr. Gospod izvršiti svoje dobro djelo za svoj narod.

538 BC and 536 BC, are both appointed times, and they are represented by two historical figures, one was the first king of Media and the second the first king of Persia. The end of the seventy years of literal Israel being captive in literal Babylon, represented the twelve hundred and sixty years that spiritual Israel was captive in spiritual Babylon, from the year 538 AD to 1798. 1798 was an “appointed time”, and then the period that is prophetically identified as the “time of the end,” began. 538 BC, and 536 BC which are represented as an “appointed time”, also mark the beginning of a period represented as “the time of the end”.

538. pr. Kr. i 536. pr. Kr. obje su određena vremena, i predstavljene su dvjema povijesnim osobama: jedna je bila prvi kralj Medije, a druga prvi kralj Perzije. Kraj sedamdeset godina doslovnoga Izraela u sužanjstvu u doslovnome Babilonu predstavljao je tisuću dvjesto šezdeset godina tijekom kojih je duhovni Izrael bio u sužanjstvu u duhovnome Babilonu, od 538. po. Kr. do 1798. godine. Godina 1798. bila je „određeno vrijeme“, a tada je započelo razdoblje koje se proročki označuje kao „vrijeme svršetka“. Godine 538. pr. Kr. i 536. pr. Kr., koje su predstavljene kao „određeno vrijeme“, također označavaju početak razdoblja predstavljenoga kao „vrijeme svršetka“.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> „Božja crkva na zemlji bila je doista u sužanjstvu tijekom toga dugog razdoblja neprestana progonstva, kao što su i sinovi Izraelovi bili držani u sužanjstvu u Babilonu tijekom razdoblja izgnanstva.” Proroci i kraljevi, 714.

All prophecy is addressing more specifically the last days, than the days in which they were first fulfilled, so 538 BC, and king Darius, along with 536 BC, and king Cyrus, represent the “time of the end” in 1989, and the two kings typify President Reagan and President Bush the first. 538 BC and 536 BC represent a waymark that is fulfilled with both dates understood to represent the one waymark. The waymark of the “time of the end,” consists of two symbols, and sometimes as with Reagan and Bush the first, both symbols are fulfilled in the same year. But that is the exception to the rule, for the waymark of the “time of the end” in the time of Moses was the birth of both Aaron and Moses, which was separated by three years. In the history of Christ, it was the birth of John the Baptist and Christ that was separated by six months.

Sve proroštvo obraća se specifičnije posljednjim danima negoli danima u kojima je prvo bilo ispunjeno; stoga 538. pr. Kr. i kralj Darije, zajedno s 536. pr. Kr. i kraljem Kirom, predstavljaju „vrijeme svršetka” 1989. godine, a ta dva kralja predoznačuju predsjednika Reagana i predsjednika Busha starijeg. Godine 538. pr. Kr. i 536. pr. Kr. predstavljaju oznaku koja se ispunjava tako da se oba datuma razumiju kao da predstavljaju jednu te istu oznaku. Oznaka „vremena svršetka” sastoji se od dva simbola, i ponekad se, kao u slučaju Reagana i Busha starijeg, oba simbola ispunjavaju u istoj godini. Ali to je iznimka od pravila, jer je oznaka „vremena svršetka” u Mojsijevo vrijeme bilo rođenje i Arona i Mojsija, koje je bilo razdvojeno trima godinama. U Kristovoj povijesti to je bilo rođenje Ivana Krstitelja i Krista, koje je bilo razdvojeno sa šest mjeseci.

With the “time of the end,” in the history of the antichrist it was 1798 and 1799. The French Revolution is a subject of prophecy, and it began in 1789, and lasted ten years ending in 1799, at its appointed time, just as 1798 was an appointed time. Together they identify the deadly wound given to the beast, and also the woman that rode upon and reigned over the beast. Darius was the king that defeated his enemy by sending his army in through the “wall”, and he represents Reagan, who defeated his enemy by bringing down the wall of the “iron curtain.” Cyrus represents Bush the first, for Cyrus is known as Cyrus the Great, and George Bush the first is Bush the greater, and Bush the last is Bush the lesser.

Uz „vrijeme svršetka”, u povijesti antikrista to su bile 1798. i 1799. godina. Francuska revolucija predmet je proročanstva; započela je 1789. i trajala deset godina, završivši 1799., u svoje određeno vrijeme, upravo kao što je 1798. bila određeno vrijeme. Zajedno one prepoznatljivo označuju smrtonosnu ranu zadanu Zvijeri, a također i ženu koja je sjedila na Zvijeri i vladala nad njom. Darije je bio kralj koji je porazio svojega neprijatelja poslavši svoju vojsku kroz „zid”, i on predstavlja Reagana, koji je porazio svojega neprijatelja rušenjem zida „željezne zavjese”. Kir predstavlja prvoga Busha, jer je Kir poznat kao Kir Veliki, a George Bush stariji jest Bush veći, dok je Bush posljednji Bush manji.

Because these two kings and the two dates they represent are actually one symbol. One marks the seventy years that Babylon would rule. That seventy-year period reached its appointed time in 538 BC and is represented by Darius. The completion of the captivity of seventy years reached its appointed time in 536 BC and is represented by Cyrus. Together they represent the “time of the end,” when prophetic light is to be unsealed. In 1798 the first angel of Revelation fourteen arrived at the “time of the end,” and Sister White says that angel “was no less a personage than Jesus Christ.”

Jer ova dva kralja i dva datuma koja oni predstavljaju zapravo su jedan simbol. Jedan označava sedamdeset godina tijekom kojih će Babilon vladati. To sedamdesetogodišnje razdoblje doseglo je svoje određeno vrijeme 538. pr. Kr. i predstavlja ga Darije. Dovršenje sužanjstva od sedamdeset godina doseglo je svoje određeno vrijeme 536. pr. Kr. i predstavlja ga Kir. Zajedno oni predstavljaju „vrijeme svršetka“, kada proročko svjetlo treba biti otpečaćeno. Godine 1798. prvi anđeo iz Otkrivenja četrnaest stigao je u „vrijeme svršetka“, a sestra White kaže da taj anđeo „nije bio nitko manji od Isusa Krista“.

In the third year of Cyrus, Michael, the prince of God’s people, and the archangel to the angels, descended to engage with Cyrus and confirm the light that would lead Cyrus to pronounce the first of three decrees that would allow God’s people to return to Jerusalem, and rebuild the city, the sanctuary, and the streets and walls. That work typified the work of the first and second angels’, which began at the “time of the end” in 1798.

Treće godine Kira, Mihael, knez Božjega naroda i arkanđeo anđelima, sišao je stupiti u doticaj s Kirom i učvrstiti svjetlo koje će navesti Kira da izrekne prvi od triju proglasa koji će Božjemu narodu omogućiti povratak u Jeruzalem te obnovu grada, Svetišta, ulica i zidina. To je djelo bilo predslika djela prvoga i drugoga anđela, koje je započelo u „vrijeme svršetka“ 1798. godine.

The descent of Michael at the time of the end in the days of Darius and Cyrus, represented the arrival of the first angel in 1798, and together they mark the arrival of the same angel, at the “time of the end,” in 1989. 1989 began the period of the “time of the end,” and it was also an appointed time. An appointed time identifies the termination of a prophetic period of time. The rebellion of 1863, at the first “Kadesh” for modern spiritual Israel, was the beginning of a period of one hundred and twenty-six years that terminated at “the time appointed” in 1989. One hundred and twenty-six is a tithe, or a tenth, of twelve hundred and sixty, and at the end of twelve hundred and sixty years in 1798, the movement of the first angel arrived into history. At the end of one hundred and twenty-six years, in 1989, the movement of the third angel arrived into history.

Silazak Mihaela u vrijeme svršetka, u dane Darija i Kira, predstavljao je dolazak prvoga anđela 1798. godine, a zajedno označuju dolazak istoga anđela u „vrijeme svršetka“ 1989. godine. Godina 1989. označila je početak razdoblja „vremena svršetka“, a bila je i određeno vrijeme. Određeno vrijeme označava završetak jednoga proročkog vremenskog razdoblja. Pobuna 1863. godine, kod prvoga „Kadeša“ za suvremeni duhovni Izrael, bila je početak razdoblja od sto dvadeset i šest godina koje je završilo u „određeno vrijeme“ 1989. godine. Sto dvadeset i šest jest desetina, ili jedna desetina, od tisuću dvjesto šezdeset, a na kraju tisuću dvjesto šezdeset godina, 1798. godine, pokret prvoga anđela stupio je u povijest. Na kraju sto dvadeset i šest godina, 1989. godine, pokret trećega anđela stupio je u povijest.

In verse one of Daniel chapter eleven, Gabriel is careful and precise in his identification that the history represented begins with Cyrus, at the time of the end in 1989. Cyrus the Great there represents Bush the greater, who would be followed by three kings, and then a fourth king which would be far richer than they all. Thus, the fourth rich king, that stirs up all of Grecia, is the sixth president since 1989.

U prvome retku jedanaestoga poglavlja Daniela, Gabriel je pažljiv i precizan u svojoj identifikaciji da povijest koja je ondje prikazana započinje s Kirom, u vrijeme svršetka 1989. godine. Kir Veliki ondje predstavlja Busha starijega, za kojim će uslijediti tri kralja, a potom četvrti kralj koji će biti daleko bogatiji od svih njih. Tako je taj četvrti bogati kralj, koji podiže svu Grčku, šesti predsjednik od 1989. godine.

In the events of chapter ten, Daniel is represented as mourning, and in his experience of mourning he is changed unto the image of Christ, as he beholds the vision. The twenty-one-day period of mourning, represents a period of death that concludes with a resurrection. In chapter ten, Michael has come down out of heaven, and in Jude seven, when He descends, He resurrects Moses. In Revelation chapter eleven Moses (and Elijah) have been slain, and are dead in the street for three and a half symbolic days. Then Moses, (along with Elijah) are resurrected by “a great voice”.

U događajima desetoga poglavlja Daniel je prikazan kako tuguje, a u svome iskustvu tugovanja biva promijenjen na Kristovu sliku dok promatra viđenje. Razdoblje tugovanja od dvadeset i jednoga dana predstavlja razdoblje smrti koje završava uskrsnućem. U desetome poglavlju Mihael silazi s neba, a u Judi 7, kada silazi, uskrišava Mojsija. U jedanaestome poglavlju Otkrivenja Mojsije (i Ilija) bivaju ubijeni te tri i pol simbolična dana leže mrtvi na ulici. Zatim Mojsije (zajedno s Ilijom) biva uskrišen „velikim glasom”.

> 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 i pol dana duh života od Boga uđe u njih, te stadoše na svoje noge; i velik strah obuze one koji ih gledahu. I začuše jak glas s neba koji im govoraše: Uzađite ovamo. I uzađoše na nebo u oblaku; i njihovi ih neprijatelji gledahu. Otkrivenje 11:11, 12.

The “great voice” that resurrects is the voice of the archangel, and the archangel is Michael.

„Veliki glas” koji uskrsava jest glas arkanđela, a arkanđeo je Mihael.

> For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

> Jer će sam Gospodin sa zapovjednim poklikom, s glasom arkanđela i s trubom Božjom sići s neba; i mrtvi u Kristu uskrsnut će najprije. 1 Solunjanima 4,16.

The history where Moses and Elijah are murdered and resurrected is the history of the sealing of the one hundred and forty-four thousand. That history began on September 11, 2001 with the “first voice” of the angel of Revelation eighteen, which Sister White identifies as arriving when the great buildings of New York City were thrown down. The “second voice” of Revelation chapter eighteen, is sounded at the soon coming Sunday law, when God’s other flock is called out of Babylon. It is that history, the history of the sealing, where Daniel is represented as being changed into the image of Christ by beholding the “marah” vision, which is the feminine expression of the “mareh” vision. It is the “causative” vision, that “causes” the image beheld to be reproduced in those who behold it.

Povijest u kojoj su Mojsije i Ilija ubijeni i uskrišeni jest povijest pečaćenja sto četrdeset i četiri tisuće. Ta je povijest započela 11. rujna 2001. „prvim glasom” anđela iz Otkrivenja osamnaest, za koji sestra White utvrđuje da dolazi kada su velike zgrade New York Cityja bile oborene. „Drugi glas” iz osamnaestog poglavlja Otkrivenja oglašava se pri uskoro dolazećem nedjeljnom zakonu, kada se Božje drugo stado poziva iz Babilona. To je ta povijest, povijest pečaćenja, u kojoj je Daniel prikazan kako se promatrajući viđenje „marah” mijenja u Kristov lik, pri čemu je to ženski izraz viđenja „mareh”. To je „uzročno” viđenje, koje „uzrokuje” da se promatrana slika reproducira u onima koji je promatraju.

That history of the sealing, and of the transformation of Daniel in chapter ten, includes the descent of Michael when He resurrects and transforms those represented by Moses, Elijah and Daniel. He accomplishes the resurrection with the “great voice” of the archangel, thus providing a third “voice,” in the middle of the first and last voices, which are both the same, for they are both the voice of Revelation chapter eighteen. The middle voice, is where rebellion is represented, for when Michael resurrected Moses, he did not argue with Satan, though Satan, the author of rebellion, was there to protest.

Ta povijest pečaćenja i preobraženja Daniela u desetom poglavlju uključuje silazak Mihaela kada On uskrsava i preobražava one koje predstavljaju Mojsije, Ilija i Daniel. On izvršava uskrsnuće „jakim glasom” arkanđela, pružajući tako treći „glas” usred prvoga i posljednjega glasa, koji su obojica isti, jer su obojica glas iz osamnaestoga poglavlja Otkrivenja. Srednji glas jest mjesto gdje je pobuna predstavljena, jer kada je Mihael uskrsnuo Mojsija, nije se prepirao sa Sotonom, premda je Sotona, začetnik pobune, bio ondje da prosvjeduje.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.

> Ali arkanđeo Mihael, kad se prepirao s đavlom i raspravljao o Mojsijevu tijelu, nije se usudio izreći protiv njega pogrdnu osudu, nego je rekao: Gospodin neka te ukori. Juda 7.

The beginning of the sealing time that began on September 11, 2001, and ends at the soon coming Sunday law, is marked with the signature of “Truth,” for in the middle of that period, in July of 2023, the great voice of the archangel began the work of resurrecting the dead in Christ, who choose to hear His middle voice. Note that 2023 comes twenty-two years after 2001, and twenty-two is a tenth of two hundred and twenty, which is the symbol of the link between Divinity and humanity, and is also a symbol of restoration.

Početak vremena pečaćenja, koje je započelo 11. rujna 2001. i završava uskoro dolazećim nedjeljnim zakonom, obilježen je potpisom „Istine“, jer je usred toga razdoblja, u srpnju 2023., veliki glas arkanđela započeo djelo uskrsavanja mrtvih u Kristu, koji odlučuju čuti Njegov srednji glas. Zapazite da 2023. dolazi dvadeset i dvije godine nakon 2001., a dvadeset i dva je desetina od dvjesto dvadeset, što je simbol veze između Božanstva i čovještva, a također je i simbol obnove.

In July 2023, the mighty angel that is no less a personage than Jesus Christ, and who is the Truth, who is also Michael, and who is the Alpha and Omega descending with a message in His hand. The little book in His hand is the portion of Daniel that was sealed up until the last days.

U srpnju 2023. moćni anđeo, koji nije nitko drugi doli Isus Krist, i koji je Istina, koji je također Mihael, i koji je Alfa i Omega, silazi s porukom u svojoj ruci. Knjižica u njegovoj ruci jest onaj dio Daniela koji je bio zapečaćen sve do posljednjih dana.

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

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

The portion of the prophecy of Daniel that relates to the last days, is chapter eleven. It is the last six verses of chapter eleven, but more specifically it is the histories found within the chapter that are repeated in those last six verses.

Dio Danielova proročanstva koji se odnosi na posljednje dane jest jedanaesto poglavlje. To su posljednjih šest redaka jedanaestoga poglavlja, ali još određenije, to su povijesti sadržane u tome poglavlju koje se ponavljaju u tih posljednjih šest redaka.

> “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 odigrati prizori nevolje o kojima se govori u proročanstvima. Proročanstvo iz jedanaestog poglavlja Daniela gotovo je doseglo svoje potpuno ispunjenje. Velik dio povijesti koja se odigrala kao ispunjenje toga proročanstva ponovit će se.“ Manuscript Releases, broj 13, 394.

Verse sixteen, of Daniel chapter eleven, illustrates a history that is repeated in verse forty-one, for in the verse the king of the north stands in the glorious land. The history of verse sixteen identifies when the Roman general Pompey brought Judah and Jerusalem into captivity.

Šesnaesti redak jedanaestog poglavlja Danielove knjige prikazuje povijest koja se ponavlja u četrdeset i prvom retku, jer u tome retku kralj sjevera stoji u slavnoj zemlji. Povijest iz šesnaestog retka prepoznaje vrijeme kada je rimski vojskovođa Pompej odveo Judu i Jeruzalem u sužanjstvo.

> 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 dolazi protiv njega činit će po svojoj volji, i nitko mu se neće moći oduprijeti; i stajat će u krasnoj zemlji, koja će po njegovoj ruci biti uništena. Daniel 11,16.

I intend to use this verse as an anchor for our consideration of the verses which precede the verse, so I will put this understanding in place first. We intend to show that the history that follows the breakup of Alexander the Great’s kingdom in verses three and four, begins in 1989 and then identifies the current Ukrainian War, the victory of Putin over the forces of the West, and Putin’s subsequent defeat, which leads into verse sixteen.

Namjeravam upotrijebiti ovaj redak kao uporište za naše razmatranje redaka koji prethode tomu retku, stoga ću najprije postaviti to razumijevanje. Namjeravamo pokazati da povijest koja slijedi nakon raspada kraljevstva Aleksandra Velikoga u trećem i četvrtom retku započinje 1989. godine te potom prepoznaje sadašnji ukrajinski rat, Putinovu pobjedu nad silama Zapada i Putinov kasniji poraz, što vodi u šesnaesti redak.

> “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.

> „Iako Egipat nije mogao opstati pred Antiohom, kraljem sjevera, Antioh nije mogao opstati pred Rimljanima, koji su sada došli protiv njega. Nijedno kraljevstvo više nije bilo sposobno oduprijeti se toj sili u usponu. Sirija je bila osvojena i pridodana 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 161, 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.

> „Ista je sila također trebala stati u Svetoj zemlji i proždrijeti je. Rim je stupio u savez s Božjim narodom, Židovima, 161. pr. Kr., od kojega datuma zauzima istaknuto mjesto u proročkom kalendaru. Ipak, nad Judejom nije stekao vlast stvarnim osvajanje sve do 63. pr. Kr.; a zatim na sljedeći način.״

> “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

> „Po povratku Pompeja iz njegova pohoda protiv Mitridata, kralja Ponta, dva su se suparnika, Hirkano i Aristobul, borila za judejsku krunu. Njihov je spor iznesen pred Pompeja, koji je ubrzo uvidio nepravednost Aristobulovih zahtjeva, ali je želio odgoditi odluku u toj stvari do nakon svoga dugo željenog pohoda u Arabiju, obećavši da će se tada vratiti i urediti njihove prilike onako kako bude izgledalo pravedno i prikladno. Aristobul, proniknuvši Pompejeve stvarne namjere, požurio je natrag u Judeju, naoružao svoje podanike i pripravio se za snažnu obranu, odlučan da, pod svaku cijenu, zadrži krunu za koju je predviđao da će biti dosuđena drugomu. Pompej je izbliza slijedio bjegunca. Kad se približio Jeruzalemu, Aristobul, počevši se kajati zbog svoga postupka, iziđe mu u susret i nastojaše urediti stvari obećavajući potpunu pokornost i velike svote novca. Pompej, prihvativši tu ponudu, posla Gabinija na čelu odreda vojnika da primi novac. Ali kad je taj poručnik-general stigao u Jeruzalem, našao je vrata zatvorena pred sobom te mu je s vrha zidina bilo rečeno da grad neće ostati pri sporazumu.“

> “Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

> „Pompej, ne dopustivši da na taj način bude nekažnjeno obmanut, okova Aristobula, kojega je zadržao uza se, i odmah sa svom svojom vojskom pođe na Jeruzalem. Aristobulove pristaše bijahu za obranu mjesta; Hirkanove, za otvaranje vrata. Kako su potonji bili u većini i prevladali, Pompeju bijaše omogućen slobodan ulaz u grad. Nato se Aristobulovi sljedbenici povukoše na goru Hrama, jednako čvrsto odlučni da obrane to mjesto kao što ga je Pompej bio odlučan pokoriti. Na kraju tri mjeseca u zidu bi načinjen prolom dostatan za juriš te mjesto bi osvojeno oštricom mača. U strašnom pokolju koji je uslijedio pobijeno je dvanaest tisuća osoba. Bio je to potresan prizor, primjećuje povjesničar, vidjeti svećenike, zauzete u to vrijeme božanskom službom, kako mirnom rukom i postojanom nakanom nastavljaju svoj uobičajeni posao, naizgled nesvjesni divljega meteža, premda su svuda oko njih njihovi prijatelji bili predavani klanju i premda se često njihova vlastita krv miješala s krvlju njihovih žrtava.“

> “Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the “glorious land” in its iron grasp till it had utterly consumed it.” Uriah Smith, Daniel and the Revelation, 259, 260.

> „Nakon što je okončao rat, Pompej je srušio zidine Jeruzalema, prenio nekoliko gradova iz nadležnosti Judeje pod nadležnost Sirije i nametnuo danak Židovima. Tako je Jeruzalem prvi put osvajanjem bio stavljen u ruke one sile koja je trebala držati „slavnu zemlju” u svom željeznom stisku sve dok je ne bi posve proždrla.” Uriah Smith, Daniel and the Revelation, 259, 260.

We will continue this study in our next article.

Ovu ćemo studiju nastaviti u sljedećem članku.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

> „Činjenicu da među Božjim narodom nema prijepora ni uznemirenosti ne treba smatrati konačnim dokazom da se oni čvrsto drže zdrave nauke. Postoji razlog za strah da možda ne razlikuju jasno istinu od zablude. Kada se proučavanjem Svetoga pisma ne pokreću nova pitanja, kada ne nastaje razlika u mišljenju koja će ljude navesti da sami pretražuju Bibliju kako bi se uvjerili da imaju istinu, bit će mnogih sada, kao i u stara vremena, koji će se držati predaje i klanjati se ne znajući čemu.”

> “I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

> Pokazano mi je da mnogi koji tvrde da poznaju sadašnju istinu ne znaju što vjeruju. Oni ne razumiju dokaze svoje vjere. Nemaju pravo shvaćanje djela za sadašnje vrijeme. Kada dođe vrijeme kušnje, ima ljudi koji sada propovijedaju drugima, a koji će, ispitujući stajališta kojih se drže, ustanoviti da za mnogo toga ne mogu dati nikakav zadovoljavajući razlog. Dok ne budu tako iskušani, nisu svjesni svojega velikog neznanja. A u crkvi ima i mnogih koji uzimaju zdravo za gotovo da razumiju što vjeruju; no dok ne nastane spor, ne poznaju vlastitu slabost. Kada budu odvojeni od onih iste vjere i prisiljeni stajati pojedinačno i sami kako bi objasnili svoje vjerovanje, iznenadit će se kad vide kako su nejasne njihove predodžbe o onome što su prihvatili kao istinu. Sigurno je da je među nama došlo do odstupanja od živoga Boga i okretanja ljudima, stavljanja ljudskoga na mjesto božanske mudrosti.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> „Bog će probuditi svoj narod; ako druga sredstva zakažu, među njima će se pojaviti krivovjerja, koja će ih prosijati, odvajajući pljevu od pšenice. Gospodin poziva sve koji vjeruju njegovoj riječi da se probude iz sna. Dragocjeno je svjetlo došlo, prikladno za ovo vrijeme. To je biblijska istina koja pokazuje pogibli što su upravo pred nama. To bi nas svjetlo trebalo navesti na marljivo proučavanje Svetoga pisma i na najozbiljnije ispitivanje stavova koje zauzimamo. Bog želi da se svi vidovi i sva gledišta istine temeljito i ustrajno istraže, uz molitvu i post. Vjernici ne smiju počivati u pretpostavkama i nejasno određenim predodžbama o tome što sačinjava istinu. Njihova vjera mora biti čvrsto utemeljena na riječi Božjoj, tako da, kada dođe vrijeme kušnje i budu izvedeni pred vijeća da odgovaraju za svoju vjeru, mogu biti kadri dati odgovor za nadu koja je u njima, s blagošću i strahom.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> „Potičite, potičite, potičite. Predmeti koje iznosimo svijetu moraju za nas biti živa stvarnost. Važno je da se, braneći doktrine koje smatramo temeljnim člancima vjere, nikada ne dopustimo služiti se argumentima koji nisu posve valjani. Takvi mogu poslužiti da ušutkaju protivnika, ali ne odaju čast istini. Trebamo iznositi valjane argumente koji ne će samo ušutkati naše protivnike, nego će izdržati i najbliže i najprodornije ispitivanje. Kod onih koji su se uvježbali kao polemičari postoji velika opasnost da se neće pošteno odnositi prema Božjoj riječi. Suočavajući se s protivnikom, naš ozbiljan napor treba biti da predmete iznosimo na takav način da probudimo uvjerenje u njegovu umu, a ne da nastojimo samo uliti pouzdanje vjerniku.“

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.

> „Kakav god bio čovjekov intelektualni napredak, neka ni za trenutak ne pomisli da nema potrebe za temeljitim i neprekidnim istraživanjem Svetoga pisma radi veće svjetlosti. Kao narod pozvani smo, svaki pojedinačno, biti proučavatelji proroštva. Moramo bdjeti s ozbiljnošću kako bismo razabrali svaku zraku svjetlosti koju će nam Bog iznijeti. Trebamo uhvatiti prve odsjaje istine; i molitvenim proučavanjem može se zadobiti jasnija svjetlost, koja se može iznijeti pred druge.

> “When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.” Testimonies, volume 5, 707, 708.

> „Kad je Božji narod spokojan i zadovoljan svojom sadašnjom prosvijetljenošću, možemo biti sigurni da On neće imati naklonosti prema njemu. Njegova je volja da oni neprestano idu naprijed kako bi primali veću i sve veću svjetlost koja im svijetli. Sadašnje stanje crkve nije ugodno Bogu. Uvuklo se samopouzdanje koje ih je navelo da ne osjećaju potrebu za više istine i većom svjetlošću. Živimo u vremenu kada Sotona djeluje zdesna i slijeva, pred nama i iza nas; a ipak mi kao narod spavamo. Bog hoće da se čuje glas koji će probuditi Njegov narod na djelovanje.” Testimonies, volume 5, 707, 708.

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