Article

# The Book of Daniel - Number Sixty-One

Knjiga proroka Daniela - broj šezdeset i jedan

Unveiling the Prophetic Tapestry: Understanding Daniel’s Visions, the Covenant, and the Sealing Time in the Last Days

Razotkrivanje proročkog tkanja: razumijevanje Danielovih viđenja, Saveza i vremena zapečaćenja u posljednjim danima

Author

Jeff Pippenger

Published

January 25, 2024

Formats

PDF
Word
Song MP3

Gabriel came to Daniel in chapter nine to provide him with skill and understanding of the two visions which had been represented in chapter eight.

Gabriel je došao Danielu u devetom poglavlju kako bi mu dao razboritost i razumijevanje glede dviju viđenja koja su bila prikazana u osmom poglavlju.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

> I on me pouči, govoraše sa mnom i reče: O Daniele, sada iziđoh da ti dam mudrost i razumijevanje. Na početku tvojih molitava izađe zapovijed, i ja dođoh da ti to objavim; jer si vrlo mio: zato razumij riječ i pazi na viđenje. Daniel 9,22.23.

In order for Daniel to have the “understanding” he needed, Gabriel told him to understand both the “matter” and the “vision.” The “matter” was the vision of the trampling down of the sanctuary and host, and the “vision,” was the vision of the appearance of October 22, 1844. Sister White also emphasizes these two visions when she informs us that, Daniel was seeking to understand the relation of the seventy year captivity and the twenty-three hundred years. The seventy years are what Gabriel identified as the “matter” and the “vision” was the twenty-three hundred years. Daniel represents the “wise” of the last days, when Gabriel provides the interpretation of the twenty-three hundred years. The “wise” recognize both the “matter” and the “vision,” in Gabriel’s interpretation, the wicked do not understand. The Millerites understood the “matter” and “vision,” but only in a limited fashion.

Da bi Daniel imao „razumijevanje” koje mu je bilo potrebno, Gabriel mu je rekao da razumije i „stvar” i „viđenje”. „Stvar” je bilo viđenje gaženja Svetišta i vojske, a „viđenje” je bilo viđenje pojave 22. listopada 1844. Sestra White također naglašava ta dva viđenja kada nas obavještava da je Daniel nastojao razumjeti odnos između sedamdesetogodišnjega sužanjstva i dvije tisuće i tristo godina. Sedamdeset godina jest ono što je Gabriel označio kao „stvar”, a „viđenje” su bile dvije tisuće i tristo godina. Daniel predstavlja „mudre” posljednjih dana kada Gabriel daje tumačenje dvije tisuće i tristo godina. „Mudri” u Gabrielovu tumačenju prepoznaju i „stvar” i „viđenje”, a zli ne razumiju. Mileriti su razumjeli „stvar” i „viđenje”, ali samo na ograničen način.

The four hundred and ninety years of probationary time, was a period that was based upon four hundred and ninety years of rebellion against the covenant of the “seven times” represented in Leviticus twenty-five and twenty-six. The seventy years captivity was the sum of all the years the land was not allowed to enjoy her rest.

Četiristo devedeset godina vremena kušnje bilo je razdoblje utemeljeno na četiristo devedeset godina pobune protiv saveza o „sedam vremena” prikazanog u Levitskom zakoniku dvadeset pet i dvadeset šest. Sedamdeset godina sužanjstva bilo je zbroj svih godina tijekom kojih zemlji nije bilo dopušteno da uživa svoj počinak.

The week that Christ confirmed the covenant with many, was an illustration of the quarrel of his covenant, as represented by two periods of twelve hundred and sixty days. That prophetic week was divided by the cross, which typifies the seal of God.

Tjedan u kojemu je Krist potvrdio Savez s mnogima bio je prikaz spora njegova saveza, kako je predočen u dvama razdobljima od tisuću dvjesto šezdeset dana. Taj je proročki tjedan bio podijeljen križem, koji predoznačuje pečat Božji.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Releases, volume 21, 52.

> „Što je pečat živoga Boga, koji se stavlja na čela Njegova naroda? To je znak koji anđeli, ali ne i ljudske oči, mogu pročitati; jer anđeo uništitelj mora vidjeti taj znak otkupljenja. Razuman um vidio je znak križa s Kalvarije na posinjenim sinovima i kćerima Gospodnjim. Uklonjen je grijeh prijestupa Zakona Božjega. Oni imaju svadbenu haljinu i poslušni su i vjerni svim Božjim zapovijedima.” Manuscript Releases, svezak 21, 52.

That week typified two periods of twelve hundred and sixty years divided at the Sunday law of 538, (the mark of the beast) in which paganism and then papalism trampled down the sanctuary and the host. For twelve hundred and sixty days, Christ gave His testimony, then for another twelve hundred and sixty days, Christ gave the same testimony through His disciples. For twelve hundred and sixty years, Satan gave his testimony, through paganism, and then for another twelve hundred and sixty years, Satan gave his testimony through the papacy.

Taj tjedan predočavao je dva razdoblja od tisuću dvjesto šezdeset godina, razdvojena nedjeljnim zakonom iz 538. godine, (žig zvijeri), u kojima su poganstvo, a zatim papinstvo, gazili Svetište i vojsku. Tijekom tisuću dvjesto šezdeset dana Krist je davao svoje svjedočanstvo, a zatim je tijekom još tisuću dvjesto šezdeset dana Krist davao isto svjedočanstvo preko svojih učenika. Tijekom tisuću dvjesto šezdeset godina Sotona je davao svoje svjedočanstvo preko poganstva, a zatim je tijekom još tisuću dvjesto šezdeset godina Sotona davao svoje svjedočanstvo preko papinstva.

The covenant, which through ancient Israel’s disobedience, became God’s “quarrel,” was the covenant of Leviticus chapter twenty-five, that outlined the land resting, and the jubilee that was to be celebrated every forty-ninth year.

Savez, koji je zbog neposlušnosti drevnoga Izraela postao Božja „parnica”, bio je savez iz dvadeset i petoga poglavlja Levitskoga zakonika, koji je određivao počinak zemlje i jubilej što se imao slaviti svake četrdeset i devete godine.

> And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field. In the year of this jubile ye shall return every man unto his possession. Leviticus 25:1–13.

> I Gospodin progovori Mojsiju na gori Sinaju govoreći: Reci sinovima Izraelovim i kaži im: Kad dođete u zemlju koju vam dajem, neka zemlja svetkuje subotu Gospodinu. Šest godina zasijavat ćeš svoje polje i šest godina obrezivat ćeš svoj vinograd i sabirati njegov rod; a sedme godine neka bude zemlji subota počinka, subota Gospodinu: ne zasijavaj svojega polja niti obrezuj svojega vinograda. Ono što samo od sebe izraste od tvoje žetve ne žanji, niti beri grožđe sa svoje neorezane loze; jer to je godina počinka za zemlju. A subota zemlje bit će vam za hranu: tebi, tvome sluzi i tvojoj sluškinji, tvome najamniku i strancu koji boravi s tobom, i tvojoj stoci i zvijeri koja je u tvojoj zemlji; sav njezin urod bit će za hranu. I nabroji sebi sedam subota godina, sedam puta po sedam godina; i vrijeme tih sedam subota godina bit će ti četrdeset i devet godina. Tada daj da zatrubi jubilarna truba desetoga dana sedmoga mjeseca; na Dan pomirenja zatrubit ćete trubom po svoj svojoj zemlji. I posvetite pedesetu godinu te proglasite slobodu po svoj zemlji svim njezinim stanovnicima: neka vam to bude jubilej; i neka se svaki vrati na svoj posjed, i neka se svaki vrati svojoj obitelji. Ta pedeseta godina neka vam bude jubilej: ne sijte i ne žanjite ono što u njoj samo od sebe izraste, niti berite grožđe s njezine neorezane loze. Jer to je jubilej; neka vam bude svet: jedite njezin urod s polja. U toj jubilejskoj godini neka se svaki vrati na svoj posjed. Levitski zakonik 25:1–13.

The first period of the twenty-three hundred year prophecy, as with the week Christ confirmed the covenant, and the four-hundred and ninety years is directly associated with the “seven times” of Leviticus chapters twenty-five and twenty-six.

Prvo razdoblje proročanstva o dvije tisuće i tri stotine godina, kao i tjedan u kojem je Krist potvrdio Savez te četiri stotine i devedeset godina, izravno je povezano sa „sedam vremena” iz Levitskoga zakonika, poglavlja dvadeset pet i dvadeset šest.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:2.

> Znaj dakle i razumij: od časa kada iziđe riječ da se Jeruzalem obnovi i ponovno sagradi pa do Mesije, Kneza, bit će sedam tjedana i šezdeset i dva tjedna; trg će opet biti sazidan, i zid, i to u teškim vremenima. Daniel 9:2.

Sixty-nine weeks beginning in 457 BC, brings you to Christ’s baptism, and the beginning of the week in which he confirmed the covenant, which was the covenant of God’s “quarrel.” But there was a week of weeks (forty-nine years), that was isolated from the sixty-nine weeks by the phrase “seven weeks, and threescore and two weeks.” Beginning in 457 BC, there was to be forty-nine years, a clear reference to the covenant of Leviticus chapter twenty-five, and to the jubilee celebration. Those forty-nine years were not only a symbol of the jubilee cycles, but also of Pentecost, which is the fiftieth day that follows the forty-nine days of the feast of weeks.

Šezdeset i devet tjedana, počevši od 457. pr. Kr., dovodi vas do Kristova krštenja i do početka tjedna u kojemu je potvrdio savez, koji je bio savez Božje „parbe”. No postojao je tjedan tjedana (četrdeset i devet godina), koji je bio izdvojen od šezdeset i devet tjedana izrazom „sedam tjedana i šezdeset i dva tjedna”. Počevši od 457. pr. Kr., trebalo je biti četrdeset i devet godina, što je jasno upućivanje na savez iz dvadeset i petog poglavlja Levitskoga zakonika i na proslavu jubileja. Tih četrdeset i devet godina nisu bile samo simbol jubilejskih ciklusa, nego i Pedesetnice, koja je pedeseti dan što slijedi nakon četrdeset i devet dana Blagdana tjedana.

The first forty-nine years of the twenty-three hundred years, the four hundred and ninety years, and the week the covenant was confirmed are all directly connected with the twenty-five hundred and twenty years, represented as “seven times,” in Leviticus twenty-six. Every element of the twenty-three hundred year prophecy is directly connected to the “seven times” which Adventism set aside and rejected in 1863. The “seven times” is a symbol of the jubilee covenant, and for this reason it is also to be noted that when the twenty-three hundred years ended on October 22, 1844, so too, did the twenty-five hundred and twenty years end on that very day, for Moses recorded in Leviticus chapter twenty-five:

Prvih četrdeset i devet godina od dvije tisuće i tristo godina, četiri stotine i devedeset godina te tjedan u kojemu je savez bio potvrđen, svi su izravno povezani s dvije tisuće pet stotina i dvadeset godina, prikazanima kao „sedam vremena”, u Levitskom zakoniku dvadeset i šest. Svaki element proročanstva o dvije tisuće i tristo godina izravno je povezan sa „sedam vremena” koja je adventizam ostavio po strani i odbacio 1863. godine. „Sedam vremena” simbol su jubilejskoga saveza, i zbog toga valja također zapaziti da, kada su dvije tisuće i tristo godina završile 22. listopada 1844., tada su isto tako i dvije tisuće pet stotina i dvadeset godina završile upravo toga dana, jer je Mojsije zapisao u dvadeset i petom poglavlju Levitskoga zakonika:

> And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.

> I izbrojit ćeš sebi sedam subota godina, sedam puta po sedam godina; i razdoblje sedam subota godina bit će ti četrdeset i devet godina. Tada ćeš dati da zatrubi truba jubileja desetoga dana sedmoga mjeseca; na Dan pomirenja zatrubit ćete trubom po svoj svojoj zemlji. Levitski zakonik 25:8, 9.

Every prophetic period within the twenty-three hundred years, is directly associated with the “seven times” of Leviticus twenty-six, including the day both prophetic periods ended. The first forty-nine years identified the work of rebuilding and restoring Jerusalem that would be finalized as God’s people came out of Babylon. The temple was finished before the third decree, as was the Millerite temple finished before the third angel arrived. Yet after 457 BC, “the street” still needed to “be built again, and the wall, even in troublous times.” As Alpha and Omega, Jesus always illustrates the end of a thing, with the beginning of a thing, and after October 22, 1844, the Millerites were to finish “the street” “and the wall,” “in troublous times.”

Svako proročko razdoblje unutar dvije tisuće i tristo godina izravno je povezano sa „sedam vremena” iz Levitskog zakonika dvadeset i šest, uključujući i dan kada su oba proročka razdoblja završila. Prvih četrdeset i devet godina označavalo je djelo ponovne izgradnje i obnove Jeruzalema, koje će biti dovršeno kada Božji narod iziđe iz Babilona. Hram je bio dovršen prije trećega dekreta, kao što je i mileritski hram bio dovršen prije nego što je stigao treći anđeo. Ipak, nakon 457. pr. Kr., „ulica” je još uvijek trebala „opet biti sagrađena, i zid, i to u teškim vremenima.” Kao Alfa i Omega, Isus uvijek kraj neke stvari prikazuje početkom neke stvari, a nakon 22. listopada 1844. mileriti su trebali dovršiti „ulicu” i „zid”, „u teškim vremenima.”

Sister White identifies the literal wall of protection around Jerusalem as a symbol of God’s law, and immediately after October 22, 1844, the faithful were led into the heavenly sanctuary and recognized God’s law (the wall). In order to recognize God’s law, including the Sabbath, the Millerites were led back to the covenant of ancient Israel. The restoration of the literal “street,” is the restoration that was spiritually accomplished when the Millerites returned to Jeremiah’s “old paths”. The “troublous times” that were to be in the period the wall and street were established was to be accomplished after 1844, and the Civil War that was then approaching, and soon beginning in that very history, represented those troublous times.

Sestra White prepoznaje doslovni zid zaštite oko Jeruzalema kao simbol Božjeg zakona, a neposredno nakon 22. listopada 1844. vjerni su bili uvedeni u nebesku Svetinju i prepoznali su Božji zakon (zid). Da bi prepoznali Božji zakon, uključujući subotu, milleriti su bili vraćeni Savezu drevnoga Izraela. Obnova doslovne „ulice“ jest obnova koja je duhovno bila ostvarena kada su se milleriti vratili Jeremijinim „starim stazama“. „Teška vremena“ koja su trebala biti u razdoblju uspostavljanja zida i ulice trebala su se ispuniti nakon 1844., a Građanski rat koji se tada približavao i uskoro započeo upravo u toj povijesti predstavljao je ta teška vremena.

Had they been faithful they would have reached the symbolic fiftieth year of the jubilee (where the slaves are released), which was also represented by the fiftieth day of Pentecost (where the message of emancipation goes to all the world). But after 1844 most opposed the Sabbath light, and in 1863, they also rejected the message of Moses (the “seven times”), which had been delivered to them by Elijah (William Miller.) In other words, they turned away from “the street” (the old paths) that they were to restore and walk in.

Da su bili vjerni, bili bi dosegli simboličnu pedesetu godinu jubileja (kada se robovi oslobađaju), koja je također bila predočena pedesetim danom Pedesetnice (kada poruka oslobođenja odlazi svemu svijetu). No nakon 1844. većina se usprotivila svjetlu o suboti, a 1863. također su odbacili Mojsijevu poruku („sedam vremena“), koja im je bila donesena po Iliji (Williamu Milleru.) Drugim riječima, odvratili su se od „ulice“ (starih staza) koju su trebali obnoviti i njome hoditi.

Jesus always illustrates the end by the beginning, and when the parable of the ten virgins is repeated in the last days, the work of restoring Jerusalem is again to be accomplished. The “street and wall” will be built in “troublous times”. We are now entering into those troublous times. October 22, 1844, typifies the soon-coming Sunday law, so when the “hour of the great earthquake,” of Revelation eleven arrives, the street and wall will be built in troublous times. We will now identify those troublous times as the “angering of the nations” produced by the escalating warfare of Islam.

Isus uvijek prikazuje svršetak početkom, i kada se prispodoba o deset djevica ponovi u posljednjim danima, djelo obnove Jeruzalema ponovno treba biti izvršeno. „Trg i zid” bit će sagrađeni u „tegobnim vremenima”. Mi sada ulazimo u ta tegobna vremena. Dvadeset i drugi listopada 1844. predoznačuje uskoro dolazeći nedjeljni zakon, pa će, kada nastupi „čas velikoga potresa”, iz Otkrivenja jedanaest, trg i zid biti sagrađeni u tegobnim vremenima. Sada ćemo ta tegobna vremena prepoznati kao „gnjev naroda” izazvan eskalirajućim ratovanjem islama.

While explaining what had been previously written concerning a “time of trouble,” she gave an explanation that is recorded in the book Early Writings.

Dok je objašnjavala ono što je prethodno bilo napisano u vezi s „vremenom nevolje“, dala je objašnjenje koje je zabilježeno u knjizi Rani spisi.

> “1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

> „1. Na 33. stranici stoji sljedeće: ‘Vidjela sam da je sveti subotnji dan, i da će biti, zid razdvajanja između pravoga Božjeg Izraela i nevjernika; i da je subota veliko pitanje koje će ujediniti srca Božjih dragih svetih koji čekaju. Vidjela sam da Bog ima djecu koja ne vide i ne drže subotu. Oni nisu odbacili svjetlo o njoj. I na početku vremena nevolje bili smo ispunjeni Svetim Duhom dok smo izlazili i potpunije objavljivali subotu.’”

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> „To viđenje dano je 1847. godine, kada je bilo vrlo malo adventističke braće koja su svetkovala subotu, a od njih je tek nekolicina smatrala da je njezino svetkovanje od dostatne važnosti da povuče crtu između Božjega naroda i nevjernika. Sada se počinje uviđati ispunjenje toga viđenja. ‘Početak onoga vremena nevolje’, ovdje spomenut, ne odnosi se na vrijeme kada će se pošasti početi izlijevati, nego na kratko razdoblje neposredno prije nego što budu izlivene, dok je Krist u Svetištu. U to vrijeme, dok se djelo spasenja privodi kraju, nevolja će dolaziti na zemlju, a narodi će se gnjeviti, no bit će obuzdavani kako ne bi spriječili djelo trećega anđela. U to će vrijeme doći ‘potonja kiša’, ili okrjepa od prisutnosti Gospodnje, da dadne silu glasnome pokliču trećega anđela i pripravi svete da opstanu u razdoblju kada se bude izlijevalo sedam posljednjih pošasti.“ Early Writings, 85.

There is a “short period of time,” that precedes the close of probation, when “the nations will be angry, yet held in check.” At the same time “the latter rain” arrives. The “angering of the nations,” is a symbol that is identified in Revelation chapter eleven.

Postoji „kratko razdoblje vremena” koje prethodi završetku vremena milosti, kada će se „narodi gnjeviti, a ipak biti zadržani pod nadzorom”. U isto vrijeme dolazi „kasna kiša”. „Gnjevljenje naroda” simbol je koji se prepoznaje u jedanaestom poglavlju Otkrivenja.

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> I narodi se razgnjeviše, i dođe gnjev tvoj, i vrijeme mrtvima da budu suđeni, i da dadeš plaću svojim slugama prorocima i svetima, i onima koji se boje imena tvojega, malima i velikima; i da uništiš one koji uništavaju zemlju. Otkrivenje 11,18.

Sister White comments on this verse.

Sestra White komentira ovaj redak.

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

> „Vidjela sam da su gnjev naroda, gnjev Božji i vrijeme za suđenje mrtvima bili odvojeni i različiti, jedno je slijedilo drugo; također da se Mihael još nije podigao i da vrijeme nevolje kakve nikada nije bilo još nije otpočelo. Narodi se sada gnjeve, ali kada naš Veliki svećenik dovrši svoje djelo u Svetištu, podignut će se, odjenuti haljine osvete, a tada će se izliti sedam posljednjih zala.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> „Vidjela sam da će četiri anđela zadržavati četiri vjetra dok Isusovo djelo ne bude dovršeno u Svetištu, a zatim će doći sedam posljednjih zala.” Early Writings, 36.

The “angering of the nations” occurs just before probation closes, for it is followed by the “wrath of God.” The “wrath of God” occurs when probation closes, and the “time to judge the dead,” refers to a judgment that occurs during the millennium, and does not refer to the judgment of the dead that began in 1844.

„Razgnjevljenje naroda” zbiva se neposredno prije završetka vremena milosti, jer nakon njega slijedi „gnjev Božji”. „Gnjev Božji” nastupa kada završi vrijeme milosti, a „vrijeme da se sudi mrtvima” odnosi se na sud koji se odvija tijekom tisućljeća te se ne odnosi na sud mrtvima koji je započeo 1844. godine.

> And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:1–4.

> I vidjeh anđela gdje silazi s neba, koji je imao ključ bezdana i velik lanac u svojoj ruci. I uhvati zmaja, staru zmiju, koja je Đavao i Sotona, te ga sveza na tisuću godina, i baci ga u bezdan, i zaključa ga, i zapečati nad njim, da više ne zavodi narode dok se ne navrši tisuću godina; a nakon toga mora biti odriješen za malo vremena. I vidjeh prijestolja, i sjedoše na njih, i dade im se sud; i vidjeh duše onih koji bijahu pogubljeni zbog svjedočanstva Isusova i zbog riječi Božje, i koji se ne pokloniše Zvijeri ni njezinu liku, niti primiše njezin žig na svoja čela ili na svoje ruke; i oživješe te kraljevaše s Kristom tisuću godina. Otkrivenje 20:1–4.

The judgment that is “given unto” the saints, identifies that they will pass judgment upon the wicked during the millennium, not that they are judged.

Sud koji je „dan“ svetima označava da će oni tijekom tisućljeća izricati sud nad opakima, a ne da se njima sudi.

> “During the thousand years between the first and the second resurrection the judgment of the wicked takes place. The apostle Paul points to this judgment as an event that follows the second advent. ‘Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. Daniel declares that when the Ancient of Days came, ‘judgment was given to the saints of the Most High.’ Daniel 7:22. At this time the righteous reign as kings and priests unto God. John in the Revelation says: ‘I saw thrones, and they sat upon them, and judgment was given unto them.’ ‘They shall be priests of God and of Christ, and shall reign with Him a thousand years.’ Revelation 20:4, 6. It is at this time that, as foretold by Paul, ‘the saints shall judge the world.’ 1 Corinthians 6:2. In union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death.

> „Tijekom tisuću godina između prvoga i drugoga uskrsnuća odvija se sud nad bezbožnima. Apostol Pavao ukazuje na taj sud kao na događaj koji slijedi nakon drugoga dolaska. ‘Ne sudite ništa prije vremena, dok ne dođe Gospodin, koji će i rasvijetliti što je skriveno u tami i objaviti nakane srdaca.’ 1. Korinćanima 4,5. Daniel izjavljuje da je, kad je došao Pradavni, ‘sud bio predan svecima Svevišnjega’. Daniel 7,22. U to vrijeme pravedni vladaju kao kraljevi i svećenici Bogu. Ivan u Otkrivenju kaže: ‘I vidjeh prijestolja, i sjedoše na njih, i sud im bijaše predan.’ ‘Bit će svećenici Boga i Krista te će kraljevati s Njim tisuću godina.’ Otkrivenje 20,4.6. Upravo tada se, kako je Pavao prorekao, ‘sveti suditi svijetu’. 1. Korinćanima 6,2. U zajedništvu s Kristom oni sude bezbožnima, uspoređujući njihova djela sa zakonikom, Biblijom, i odlučujući o svakom slučaju prema djelima učinjenima u tijelu. Tada se odmjerava udio patnje koji bezbožni moraju podnijeti, prema svojim djelima; i to se bilježi uz njihova imena u knjizi smrti.“

> “Satan also and evil angels are judged by Christ and His people. Says Paul: ‘Know ye not that we shall judge angels?’ Verse 3. And Jude declares that ‘the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’ Jude 6.

> „Sotonu i zle anđele također sude Krist i njegov narod. Pavao kaže: ‘Ne znate li da ćemo suditi anđelima?’ Redak 3. A Juda izjavljuje da je ‘anđele koji ne sačuvaše svoje prvotno dostojanstvo, nego napustiše vlastito prebivalište, sačuvao u vječnim okovima pod tamom za sud velikoga dana.’ Juda 6.

> “At the close of the thousand years the second resurrection will take place. Then the wicked will be raised from the dead and appear before God for the execution of ‘the judgment written.’ Thus the revelator, after describing the resurrection of the righteous, says: ‘The rest of the dead lived not again until the thousand years were finished.’ Revelation 20:5. And Isaiah declares, concerning the wicked: ‘They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.’ Isaiah 24:22.” The Great Controversy, 660, 661.

> „Na svršetku tisuću godina zbit će se drugo uskrsnuće. Tada će bezbožnici biti podignuti iz mrtvih i pojaviti se pred Bogom radi izvršenja ‘napisane presude’. Tako otkrivač, nakon što je opisao uskrsnuće pravednih, kaže: ‘A ostali mrtvi ne oživješe dok se ne navrši tisuću godina.’ Otkrivenje 20:5. A Izaija izjavljuje o bezbožnicima: ‘I bit će sabrani kao što se sabiru sužnji u jamu, i bit će zatvoreni u tamnicu, i nakon mnogo dana bit će pohodeni.’ Izaija 24:22.” Velika borba, 660, 661.

It is therefore clear that “the angering of the nations” refers to the “troublous times” that comes upon the world before probation closes, and that when “the nations are angered,” they are simultaneously “held in check.”

Stoga je jasno da se „gnjev naroda” odnosi na „vrijeme nevolje” koje dolazi na svijet prije završetka vremena milosti, te da su, kada se „narodi gnjeve”, istodobno „zadržani pod nadzorom”.

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other.” Early Writings, 36.

> „Vidjela sam da su gnjev naroda, gnjev Božji i vrijeme za suđenje mrtvima bili odvojeni i različiti, jedno nakon drugoga.“ Early Writings, 36.

At the time when the “nations are angered,” the latter rain begins to fall.

U vrijeme kada se „narodi srde”, počinje padati kasna kiša.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> „U to vrijeme, dok se djelo spasenja bude privodilo kraju, nevolja će dolaziti na zemlju, i narodi će se gnjeviti, ali će biti obuzdavani kako ne bi spriječili djelo trećega anđela. U to će vrijeme doći ‘kasna kiša’, ili okrjepa od lica Gospodnjega, da dâ silu snažnom glasu trećega anđela i pripravi svete da opstanu u razdoblju kada će se izliti sedam posljednjih zala.” Early Writings, 85.

There is a point when the “nations are angered,” but they are simultaneously “held in check.” Then it is that Christ sets up His kingdom of glory, for He sets up His kingdom during the time of the latter rain.

Postoji trenutak kada se „narodi gnjeve“, ali su istodobno „zadržani“. Tada Krist uspostavlja svoje kraljevstvo slave, jer svoje kraljevstvo uspostavlja za vrijeme kasne kiše.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> „Kasna kiša dolazi na one koji su čisti — svi će je tada primiti kao nekoć.״

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.

> „Kad četvorica anđela puste, Krist će uspostaviti svoje kraljevstvo. Nitko ne prima kasnu kišu osim onih koji čine sve što mogu.“ Spalding and Magan, 3.

The two previous passages from Early Writings identify that when the nations are angered, and simultaneously “held in check,” the four angels restrain the four winds. The angering of the nations is therefore represented as the “four winds”. She also noted that at the time the four angels hold the angry nations in check, the latter rain would arrive. The period of time that begins when the latter rain arrives, which is also when the nations are angered, yet held in check, continues until Michael stands up and human probation closes. That period of time is the period when salvation is closing, and therefore represents the last work of Christ in the Most Holy Place, which is identified as the period of time when He is either blotting out men’s sins or their names from the books of judgment. That time period, when the angels are holding the four winds, is the sealing time of the one hundred and forty-four thousand.

Dva prethodna odlomka iz Spisa ranih svjedočanstava pokazuju da, kada se narodi razgnjeve te istodobno budu „zadržani“, četiri anđela zadržavaju četiri vjetra. Razgnjevljenje naroda stoga je prikazano kao „četiri vjetra“. Ona je također zapazila da će u vrijeme kada četiri anđela zadržavaju razgnjevljene narode stići kasna kiša. Vremensko razdoblje koje započinje kada stigne kasna kiša, što je ujedno i vrijeme kada se narodi razgnjeve, a ipak bivaju zadržani, traje sve dok ne ustane Mihael i ne završi vrijeme milosti za čovjeka. To vremensko razdoblje jest razdoblje u kojemu se spasenje privodi kraju, te stoga predstavlja posljednje Kristovo djelo u Svetinji nad svetinjama, koje je označeno kao razdoblje u kojemu On ili briše grijehe ljudi ili njihova imena iz knjiga suda. To vremensko razdoblje, kada anđeli zadržavaju četiri vjetra, jest vrijeme pečaćenja sto četrdeset i četiri tisuće.

Islam of the third Woe is the power which “angers the nations,” and the third Woe arrived on September 11, 2001, but Islam was immediately “held in check.” The “east wind” is a symbol of Islam, and Isaiah identifies the “east wind” as the “rough wind,” that God “stayeth” (restrains). The warfare of Islam is repeatedly portrayed as a woman in labor, for it is an escalating warfare that began on September 11, 2001, when the mighty angel of Revelation eighteen descended, as marked by the bringing down of the great buildings of New York City.

Islam trećega Jaoa jest sila koja „razgnjevljuje narode“, a treće Jao stiglo je 11. rujna 2001., no islam je odmah bio „zadržan“. „Istočni vjetar“ simbol je islama, a Izaija poistovjećuje „istočni vjetar“ s „vjetrom žestokim“, koji Bog „zadržava“ (obuzdava). Ratovanje islama opetovano je prikazano kao žena u porođajnim mukama, jer je to ratovanje koje se pojačava, a započelo je 11. rujna 2001., kada je sišao moćni anđeo iz Otkrivenja osamnaest, što je bilo obilježeno rušenjem velikih zgrada New Yorka.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> „Je li sada došla riječ da sam objavila kako će New York biti odnesen plimnim valom? To nikada nisam rekla. Rekla sam, dok sam promatrala kako se ondje uzdižu velike zgrade, kat za katom: ‘Kakvi će se strašni prizori odigrati kada Gospod ustane da silno potrese zemlju! Tada će se ispuniti riječi iz Otkrivenja 18,1–3.’ Cijelo osamnaesto poglavlje Otkrivenja upozorenje je o onome što dolazi na zemlju. Ali nemam posebne svjetlosti u pogledu onoga što dolazi na New York, osim što znam da će jednoga dana ondje velike zgrade biti oborene okretanjem i prevrtanjem Božje sile. Iz svjetlosti koja mi je dana znam da je uništenje u svijetu. Jedna riječ od Gospoda, jedan dodir njegove silne moći, i te će goleme građevine pasti. Odigrat će se prizori čiju strahotu ne možemo ni zamisliti.” Review and Herald, 5. srpnja 1906.

On the 1843 and 1850 charts Islam is represented as “war horses”. In Revelation chapter nine, where Islam of the first and second Woe is set forth, the character of Islam is identified by the name of Islam’s king.

Na kartama iz 1843. i 1850. islam je prikazan kao „ratni konji”. U devetom poglavlju Otkrivenja, gdje je iznesen islam prvoga i drugoga Jao, karakter islama prepoznat je po imenu kralja islama.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.

> I imali su nad sobom kralja, anđela bezdana, kojemu je ime na hebrejskom Abadon, a na grčkom mu je ime Apolion. Otkrivenje 9,11.

The verse, which is chapter NINE, and verse ELEVEN, prophetically identifies that whether represented in the Old Testament (the Hebrew) or in the New Testament (the Greek), the character of Islam is Abaddon or Apollyon. Both names mean “destruction and death”.

Redak, koji je DEVETO poglavlje i JEDANAESTI redak, proročki utvrđuje da je, bilo da je prikazan u Starome zavjetu (hebrejski) ili u Novome zavjetu (grčki), karakter islama Abadon ili Apolion. Oba imena znače „uništenje i smrt”.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.

> „Anđeli drže četiri vjetra, prikazana kao razjareni konj koji nastoji otrgnuti se i prohujati licem cijele zemlje, noseći na svome putu razaranje i smrt.“ Manuscript Releases, svezak 20, 217.

The four winds are the angry horse of Bible prophecy, that is seeking to break loose. One of the prophetic characteristics of the angry horse is that it is restrained, but it is seeking to break loose and bring “destruction and death”, upon the whole earth.

Četiri vjetra predstavljaju razjarenoga konja biblijskoga proroštva, koji nastoji otrgnuti se. Jedna od proročkih značajki razjarenoga konja jest da je obuzdan, ali nastoji se otrgnuti i donijeti „razaranje i smrt“ svoj zemlji.

We will continue to address these subjects in the next article.

Nastavit ćemo razmatrati ove teme u sljedećem članku.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

> „O, kad bi Božji narod imao osjećaj za nadolazeće uništenje tisuća gradova, sada već gotovo predanih idolopoklonstvu! Ali mnogi od onih koji bi trebali naviještati istinu optužuju i osuđuju svoju braću. Kad obraćajuća Božja sila dođe na umove, nastat će odlučna promjena. Ljudi neće imati sklonosti kritizirati i rušiti. Neće stajati na položaju koji priječi svjetlu da zasja svijetu. Njihova kritika, njihovo optuživanje, prestat će. Sile neprijatelja okupljaju se za bitku. Pred nama su žestoki sukobi. Zbijte se, braćo i sestre moja, zbijte se. Povežite se s Kristom. ‘Ne govorite: Savez!... niti se bojte onoga čega se oni boje, niti strahujte. Gospoda nad vojskama njega svetite; i neka on bude strah vaš, i neka on bude trepet vaš. I on će biti svetinja; ali i kamen spoticanja i stijena sablazni objema kućama Izraelovim, zamka i klopka stanovnicima jeruzalemskim. I mnogi će među njima posrnuti, i pasti, i razbiti se, i zaplesti se, i biti uhvaćeni.’

> “The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

> „Svijet je pozornica. Glumci, njegovi stanovnici, pripremaju se odigrati svoju ulogu u posljednjoj velikoj drami. Boga se gubi iz vida. Među velikim mnoštvima čovječanstva nema jedinstva, osim kad se ljudi udružuju kako bi ostvarili svoje sebične ciljeve. Bog promatra. Njegove će se namjere u pogledu Njegovih buntovnih podanika ispuniti. Svijet nije predan u ruke ljudima, premda Bog dopušta da sile zbrke i nereda neko vrijeme vladaju. Sila odozdo djeluje kako bi dovela do posljednjih velikih prizora u drami,—Sotona dolazi kao Krist i djeluje sa svakom prijevarom nepravde među onima koji se tajno povezuju u tajna društva. Oni koji se prepuštaju strasti za udruživanjem provode neprijateljeve planove. Uzrok će biti praćen posljedicom.”

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> „Prijestup je gotovo dosegao svoju granicu. Zbrka ispunja svijet, i velika strava uskoro će doći na ljudska bića. Kraj je vrlo blizu. Mi koji poznajemo istinu trebali bismo se pripremati za ono što će se uskoro obrušiti na svijet kao silno iznenađenje.“ Review and Herald, 10. rujna 1903.

Back to Articles