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# The Book of Daniel - Number One-Hundred and Nine

Knjiga proroka Daniela - sto devet

Unveiling the Triple Application of Prophecy: The Prophetic Significance of Revelation Chapter Nine and the Modern Reformatory Movement

Otkrivanje trostruke primjene proroštva: Proročko značenje devetog poglavlja Otkrivenja i suvremenog reformnog pokreta

Author

Jeff Pippenger

Published

March 1, 2024

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The first half of Revelation chapter nine, identifies the fifth trumpet, which is the first woe, and the second half of the chapter identifies the sixth trumpet, which is the second woe. Both trumpets are graphically illustrated on the 1843 and the 1850 pioneer charts. When the last six verses of Daniel eleven were unsealed at the time of the end in 1989 with the collapse of the Soviet Union the reformatory movement of the one hundred and forty-four thousand began.

Prva polovica devetoga poglavlja Otkrivenja prikazuje petu trubu, koja je prvo jao, a druga polovica poglavlja prikazuje šestu trubu, koja je drugo jao. Obje su trube zorno prikazane na pionirskim kartama iz 1843. i 1850. godine. Kada je posljednjih šest redaka jedanaestoga poglavlja Daniela bilo otpečaćeno u vrijeme svršetka 1989. godine, slomom Sovjetskoga Saveza, započeo je reformski pokret sto četrdeset i četiri tisuće.

Among the truths recognized in 1989, were the great reformatory movements of Bible history, and that they all paralleled each other. All the prophets, and therefore every sacred history, including the sacred reformatory movements, illustrate the final great reformatory movement of the one hundred and forty-four thousand, which is also the mighty movement of the third angel. When the sealing process begins, so too, does the sprinkling of the latter rain. The unsealing of the reformatory movements in 1989, followed by the unsealing of the last six verses of Daniel eleven in 1992, produced an environment of resistance, as always occurs when a new and present truth is unsealed.

Među istinama koje su bile prepoznate 1989. godine bili su veliki reformatorski pokreti biblijske povijesti te činjenica da svi oni stoje u međusobnoj usporednici. Svi proroci, a stoga i svaka sveta povijest, uključujući svete reformatorske pokrete, predočuju završni veliki reformatorski pokret sto četrdeset i četiri tisuće, koji je ujedno i silni pokret trećega anđela. Kad započne postupak pečaćenja, tada također započinje i škropljenje kasne kiše. Otkriće reformatorskih pokreta 1989. godine, nakon kojega je 1992. uslijedilo otkrivanje posljednjih šest stihova jedanaestoga poglavlja Daniela, proizvelo je ozračje otpora, kao što se uvijek događa kada se otkrije nova i sadašnja istina.

In the resistance of the truth of the last six verses of Daniel eleven, the Lord opened up the truth that the prophetic history of pagan Rome, combined with the prophetic history of papal Rome, as established upon two witnesses, identifies the prophetic history of modern Rome. The rule of the triple application of prophecy was recognized, and thereafter employed to defend against error and identify and establish truth. The rules that uphold that every reform line parallels the other reform lines, and the rules associated with a triple application of prophecy, became the bedrock of the rules that were established in the movement of the third angel, as had been typified by the rules established, employed, and published in the Millerite history.

U otporu istini posljednjih šest redaka Danijela jedanaestoga, Gospodin je otvorio istinu da proročanska povijest poganskoga Rima, sjedinjena s proročanskom poviješću papinskoga Rima, kako je utvrđena na temelju dvaju svjedoka, prepoznaje proročansku povijest modernoga Rima. Pravilo trostruke primjene proročanstva bilo je prepoznato, a potom i primijenjeno kako bi se obranilo od zablude te prepoznala i utvrdila istina. Pravila koja podupiru da je svaka reformska linija usporedna s drugim reformskim linijama, te pravila povezana s trostrukom primjenom proročanstva, postala su temelj pravilima koja su bila uspostavljena u pokretu trećega anđela, kao što je to bilo predočeno pravilima uspostavljenima, primjenjivanima i objavljenima u milleritskoj povijesti.

The triple application of prophecy as a rule, was unsealed for the movement of the one hundred and forty-four thousand, for they are the movement of the latter rain, and Islam of the third woe is the message of the latter rain. The principle of the triple application of prophecy was identified by the Lion of the tribe of Judah, well before Islam of the third woe arrived in history on September 11, 2001, for He desired that His last-day people would easily recognize the message represented by the arrival of the third woe when He returned His people to Jeremiah’s old paths.

Trostruka primjena proročanstva, kao pravilo, bila je odpečaćena za pokret sto četrdeset i četiri tisuće, jer oni su pokret kasne kiše, a islam trećega jaoa poruka je kasne kiše. Načelo trostruke primjene proročanstva prepoznao je Lav iz plemena Judina mnogo prije nego što je islam trećega jaoa stigao u povijest 11. rujna 2001., jer je želio da Njegov narod posljednjih dana s lakoćom prepozna poruku predstavljenu dolaskom trećega jaoa kada je svoj narod vratio na stare staze Jeremijine.

The pioneer understanding of the fifth and sixth trumpets as set forth in Revelation chapter nine, was understood to be the passage in the book of Revelation that was the most firmly and clearly supported by history. Uriah Smith begins his presentation of Revelation chapter nine by employing the words of the historian Keith to make that very point.

Pionirsko razumijevanje pete i šeste trube, kako je izloženo u devetom poglavlju Otkrivenja, smatralo se dijelom knjige Otkrivenja koji je bio najčvršće i najjasnije potkrijepljen poviješću. Uriah Smith započinje svoje izlaganje devetog poglavlja Otkrivenja služeći se riječima povjesničara Keitha kako bi istaknuo upravo tu činjenicu.

> “For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and Revelation, 495.

> „Za tumačenje ove trube ponovno ćemo posegnuti za spisima g. Keitha. Ovaj pisac s pravom kaže: ‘Jedva da postoji tako jednodušna suglasnost među tumačima glede ijednoga drugog dijela Otkrivenja kao u pogledu primjene pete i šeste trube, odnosno prvoga i drugoga jao, na Saracene i Turke. To je toliko očito da se jedva može pogrešno razumjeti. Umjesto da bi po jedan ili dva retka označavala svaku od njih, cijelo je deveto poglavlje Otkrivenja, u jednakim dijelovima, posvećeno opisu obiju.’ Uriah Smith, Daniel and Revelation, 495.

The chapter division of the first and second woes divides the history of the first woe, represented by Mohammed. It is geographically located by what the historian Alexander Keith calls the Saracens, which we would today call Arabia. The history of the second woe, represented by Osman 1, geographically located in Turkey, which the historian identifies as the Turks. The history of the first woe was located and fulfilled in Arabia, the birthplace of Islam and Mohammed. The history of the second woe was located and fulfilled in Turkey, the birthplace of the Ottoman Empire.

Podjela na poglavlja prvoga i drugoga jao dijeli povijest prvoga jao, predstavljenoga Muhamedom. Ono je zemljopisno smješteno u ono što povjesničar Alexander Keith naziva Saracenima, što bismo danas nazvali Arabijom. Povijest drugoga jao, predstavljenoga Osmanom I., zemljopisno je smještena u Turskoj, koju povjesničar poistovjećuje s Turcima. Povijest prvoga jao bila je smještena i ispunjena u Arabiji, rodnome mjestu islama i Muhameda. Povijest drugoga jao bila je smještena i ispunjena u Turskoj, rodnome mjestu Osmanskoga Carstva.

The history of the first woe, identifies a warfare that was directed against Rome by independent warriors whose only mutual alliance with one another was the religion of Islam. The history of the second woe, identifies a warfare that was directed against Rome by an organized religion and state power, which is called a Caliphate. In either case, the independent warfare against Rome in the history represented by Mohammed, or the organized warfare represented by Ottman, or the Ottoman Empire, the mode of warfare was to attack suddenly and unexpectedly. It was not a warfare that was carried out by dressing all the soldiers in the same-colored uniforms, then organizing the soldiers into a line and marching them forward into gunfire as was the military custom of that time. The word “assassin” is based upon the Islamic mode of warfare of striking suddenly and unexpectedly, and usually resulting in the death of the attacker also.

Povijest prvoga jao prepoznaje ratovanje koje je bilo usmjereno protiv Rima od strane neovisnih ratnika čiji je jedini uzajamni savez bio religija islama. Povijest drugoga jao prepoznaje ratovanje koje je bilo usmjereno protiv Rima od strane organizirane religije i državne sile, koja se naziva Kalifat. U oba slučaja, bilo da je riječ o neovisnom ratovanju protiv Rima u povijesti prikazanoj Muhamedom, ili o organiziranom ratovanju prikazanom Otmanom, odnosno Osmanskim Carstvom, način ratovanja bio je napadati iznenada i neočekivano. To nije bilo ratovanje koje se provodilo tako da se svi vojnici odjenu u odore iste boje, zatim ih se uredi u bojni red i pošalje naprijed u puščanu paljbu, kao što je bio vojni običaj onoga vremena. Riječ „atentator” temelji se na islamskom načinu ratovanja, koji se sastojao u tome da se udari iznenada i neočekivano, a obično je završavao i smrću samoga napadača.

The word “assassin” is derived from the Arabic word “hashshashin,” which comes from “hashish,” meaning “hashish” or “cannabis.” The term was originally used to refer to a secretive and fanatical group of Nizari Ismaili Muslims in the Middle East during the medieval period. The members of this group were known for their unconventional and often violent methods, including the use of political assassinations to achieve their goals. It is said that they would sometimes consume hashish to prepare for their missions, which led to the use of the term “hashshashin” or “assassins” in the Western world. The Assassins were active during the medieval period, primarily in Persia and Syria, and they played a significant role in various political conflicts and assassinations during that time. The term “assassin” eventually made its way into European languages, where it came to refer more broadly to individuals who carry out political or targeted killings.

Riječ „atentator” izvedena je iz arapske riječi „hashshashin”, koja potječe od „hashish”, što znači „hašiš” ili „kanabis”. Izraz se izvorno rabio za označavanje tajnovite i fanatične skupine nizarskih ismailitskih muslimana na Bliskom istoku tijekom srednjega vijeka. Članovi te skupine bili su poznati po svojim nekonvencionalnim i često nasilnim metodama, uključujući uporabu političkih ubojstava radi postizanja svojih ciljeva. Kaže se da su katkad konzumirali hašiš kako bi se pripremili za svoje misije, što je dovelo do uporabe izraza „hashshashin” ili „assassins” u zapadnome svijetu. Asasini su djelovali tijekom srednjega vijeka, ponajprije u Perziji i Siriji, te su imali znatnu ulogu u raznim političkim sukobima i ubojstvima toga doba. Izraz „atentator” naposljetku je ušao u europske jezike, gdje je počeo označavati šire osobe koje izvršavaju politička ili ciljana ubojstva.

This mode of warfare is an important prophetic characteristic of the three woes, for the prophetic role of Islam is to produce war. Islam as a symbol is all about warfare, and in Revelation chapter nine, Islam of the first and second woes is an illustration of their warfare. Their warfare is identified in the book of Revelation, as the action that angers the nations, just before probation closes.

Ovakav način ratovanja važna je proročka značajka triju jao, jer je proročka uloga islama proizvesti rat. Islam kao simbol u cijelosti je vezan uz ratovanje, a u devetom poglavlju Otkrivenja islam prvoga i drugoga jao prikaz je njihova ratovanja. Njihovo je ratovanje u knjizi Otkrivenja prepoznato kao djelovanje koje razgnjevljuje narode, neposredno prije nego što se zaključi vrijeme milosti.

> 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 daš nagradu slugama svojim prorocima i svetima, i onima koji se boje imena tvojega, malima i velikima; i da uništiš one koji uništavaju zemlju. Otkrivenje 11,18.

The “nations” are made “angry”, just before God’s wrath comes, and God’s wrath, as represented in the book of Revelation, is the seven last plagues that come when human probation closes. There are three waymarks in the verse; the angering of the nations, the wrath of God, and the time to judge the dead. The judgment of the dead here referenced is the judgment of the wicked dead that occurs during the thousand-year millennium, and not the investigative judgment of the dead that began on October 22, 1844. Sister White is clear that the three waymarks in this verse are distinct, and occur in the order in the verse.

„Narodi“ se razjaruju neposredno prije nego što dođe Božji gnjev, a Božji gnjev, kako je prikazan u knjizi Otkrivenja, jesu sedam posljednjih zala koja dolaze kada se zaključi vrijeme kušnje za čovjeka. U tom retku nalaze se tri putokaza: razjarivanje narodâ, Božji gnjev i vrijeme da se sudi mrtvima. Sud nad mrtvima na koji se ovdje upućuje jest sud nad opakim mrtvima koji se odvija tijekom tisućgodišnjega milenija, a ne istražni sud nad mrtvima koji je započeo 22. listopada 1844. godine. Sestra White jasno pokazuje da su tri putokaza u ovom retku zasebna i da se zbivaju redom kojim su navedena u retku.

> “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 narodâ, Božja srdžba i vrijeme da se sudi mrtvima bili odvojeni i različiti, jedno je slijedilo za drugim; također, da Mihael još nije ustao i da vrijeme nevolje, kakve nikada nije bilo, još nije započelo. Narodi se sada gnjeve, ali kada naš Veliki Svećenik dovrši svoje djelo u Svetištu, ustat će, obući haljine osvete, i 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 u Svetištu ne bude dovršeno, a potom će doći sedam posljednjih zala.” Early Writings, 36.

The role of Islam in the last book of the Bible is to anger the nations, and they do this through warfare. The role of Islam in the first book of the Bible is to bring every man’s hand in the world together against Islam, represented as Ishmael.

Uloga islama u posljednjoj knjizi Biblije jest da razgnjevi narode, a oni to čine putem ratovanja. Uloga islama u prvoj knjizi Biblije jest da dovede ruku svakoga čovjeka na svijetu zajedno protiv islama, predstavljenoga kao Jišmael.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> I anđeo Gospodnji reče joj: Evo, zatrudnjela si i rodit ćeš sina, i nadjenut ćeš mu ime Jišmael; jer je Gospod čuo tvoju nevolju. A on će biti divlji čovjek; njegova će ruka biti protiv svakoga, i svačija ruka protiv njega; i prebivat će pred licem sve svoje braće. Postanak 16:11, 12.

The word “hand,” as a symbol is like all biblical symbols, and it can have more than one meaning depending upon the context where it is used. By far the “hand,” as a symbol in Bible prophecy, is a symbol of warfare. The Hebrew word translated as “wild man,” is the word for the wild Arabian ass, which possesses several important prophetic implications, one of which is that the Arabian ass is a member of the Equidae family of animals, as is the horse. In Revelation chapter nine, and on both of the sacred charts of Habakkuk (the 1843 and 1850 pioneer charts), the horse is used as the symbol of the warfare represented by Islam of the three woes. The first and last mention of Islam, as represented in the book of Genesis, and the book of Revelation identify Islam with the symbol of the Equidae family (ass or horse), and they both emphasize the role of Islam as being to bring warfare to “every man” (the nations).

Riječ „ruka“, kao simbol, jest poput svih biblijskih simbola i može imati više od jednoga značenja, ovisno o kontekstu u kojem se rabi. Daleko najčešće, „ruka“, kao simbol u biblijskom proroštvu, simbol je ratovanja. Hebrejska riječ prevedena kao „divlji čovjek“ jest riječ za divljega arapskog magarca, koja nosi nekoliko važnih proročkih implikacija, od kojih je jedna ta da je arapski magarac član porodice kopitara, kao i konj. U devetom poglavlju Otkrivenja, kao i na objema svetim Habakukovim kartama (pionirskim kartama iz 1843. i 1850.), konj se rabi kao simbol ratovanja koje predstavlja islam triju jao. Prvo i posljednje spominjanje islama, kako je prikazan u knjizi Postanka i u knjizi Otkrivenja, poistovjećuju islam sa simbolom porodice kopitara (magarac ili konj), i oboje naglašavaju ulogu islama kao onoga koji treba donijeti ratovanje „svakomu čovjeku“ (narodima).

In the book of Revelation, chapter NINE, verse ELEVEN, the character of Islam is identified, for prophetically character is represented by a name. The name given to the king that rules over Islam reflects that first reference to Islam in the book of Genesis, where it is written that the character or spirit of Ishmael “shall dwell in the presence of all his brethren.” The king which rules over all of Islam is the spirit of Ishmael (their king), whose hand is “against every man”.

U knjizi Otkrivenja, u DEVETOM poglavlju, u JEDANAESTOM retku, prepoznaje se karakter islama, jer je u proročkom smislu karakter predstavljen imenom. Ime dano kralju koji vlada nad islamom odražava ono prvo upućivanje na islam u knjizi Postanka, gdje je zapisano da će karakter ili duh Jišmaelov „prebivati nasuprot svoj svojoj braći“. Kralj koji vlada nad cjelokupnim islamom jest duh Jišmaelov (njihov kralj), čija je ruka „protiv svakoga čovjeka“.

> 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.

In the Old Testament, represented by the Hebrew, or the New Testament, represented by the Greek, the character that reigns over the adherents of the religion of Islam is identified as either Abaddon or Apollyon, which in either means “death and destruction.” Death and destruction are the character of Islam, whether represented in the Old or New Testaments. The specific characteristics of the spirit that rules within every adherent of Islam, in connection with the symbol of the ass or the horse are both elements of the First and the Last references to Islam. These two prophetic attributes possess the signature of Alpha and Omega. When Sister White identifies the message that brings the one hundred and forty-four thousand to life as the mighty army of the third angel, she states the following:

U Starome zavjetu, predstavljenom hebrejskim, ili u Novome zavjetu, predstavljenom grčkim, karakter koji vlada nad sljedbenicima religije islama poistovjećen je ili s Abadonom ili s Apolionom, što u oba slučaja znači „smrt i uništenje“. Smrt i uništenje karakter su islama, bilo da je prikazan u Starome ili u Novome zavjetu. Posebne značajke duha koji vlada u svakom sljedbeniku islama, u vezi sa simbolom magarca ili konja, oba su sastavna elementa prvih i posljednjih upućivanja na islam. Ta dva proročka obilježja nose pečat Alfe i Omege. Kada sestra White poistovjećuje poruku koja oživljuje sto četrdeset i četiri tisuće sa silnom vojskom trećega anđela, ona izjavljuje sljedeće:

> “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.

> „Anđeli drže četiri vjetra, prikazana kao razjaren konj koji nastoji osloboditi se i provaliti preko lica cijele zemlje, noseći na svome putu razaranje i smrt.״

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> „Hoćemo li spavati na samome rubu vječnoga svijeta? Hoćemo li biti tromi i hladni i mrtvi? O, kad bismo u svojim crkvama imali Duha i dah Božji udahnut u Njegov narod, da bi stali na svoje noge i živjeli. Trebamo uvidjeti da je put uzak i vrata tijesna. Ali kad prođemo kroz tijesna vrata, njihova širina nema granica.“ Manuscript Releases, sv. 20, 217.

The four winds are held during the sealing of the one hundred and forty-four thousand, and the four winds are an “angry horse” that bears “death and destruction in its path.” On September 11, 2001 the third woe arrived into prophetic history bringing “death and destruction,” thus “angering the nations,” when it struck the spiritual glorious land “suddenly and unexpectedly.” On October 7, 2023, the third woe, continued on its path of “death and destruction” thus further “angering the nations” when it attacked the literal glorious land “suddenly and unexpectedly.” The first unexpected attack marked the beginning of the period of the sealing of the one hundred and forty-four thousand, and the recent attack on October 7, 2023, marks the beginning of the ending period or “binding off” of the sealing of the one hundred and forty-four thousand. Shall we sleep on the very verge of the eternal world?

Četiri vjetra zadržavaju se tijekom pečaćenja sto četrdeset i četiri tisuće, a četiri su vjetra „gnjevan konj” koji na svom putu nosi „smrt i razaranje”. Dana 11. rujna 2001. treći je jao stupio u proročku povijest, donoseći „smrt i razaranje” te tako „razgnjevivši narode”, kada je „iznenada i neočekivano” pogodio duhovnu slavnu zemlju. Dana 7. listopada 2023. treći je jao nastavio svojim putem „smrti i razaranja” te tako još više „razgnjevivši narode”, kada je „iznenada i neočekivano” napao doslovnu slavnu zemlju. Prvi neočekivani napad označio je početak razdoblja pečaćenja sto četrdeset i četiri tisuće, a nedavni napad 7. listopada 2023. označava početak završnog razdoblja, odnosno „vezivanja”, pečaćenja sto četrdeset i četiri tisuće. Hoćemo li spavati na samom pragu vječnoga svijeta?

On both sacred pioneer charts Islam of the first and second woes is graphically illustrated by Islamic warriors riding upon their warhorses. The rider upon the warhorse of the first woe in both illustrations is carrying a spear, and the rider of the horse representing the second woe, is firing a rifle. The distinction is plainly identified in Revelation chapter nine, for it was in the history of the second woe, that gunpowder was invented and first used in warfare. Commenting on verses seventeen through nineteen, of Revelation chapter nine, Uriah Smith records the following:

Na oba sveta pionirska grafikona islam prvoga i drugoga jao zorno je prikazan islamskim ratnicima koji jašu na svojim ratnim konjima. Jahač na ratnom konju prvoga jao u oba prikaza nosi koplje, a jahač na konju koji predstavlja drugo jao puca iz puške. Ta je razlika jasno naznačena u devetom poglavlju Otkrivenja, jer je upravo u povijesti drugoga jao izumljen barut i prvi put uporabljen u ratovanju. Komentirajući retke sedamnaest do devetnaest devetoga poglavlja Otkrivenja, Uriah Smith bilježi sljedeće:

> “The first part of this description may have reference to the appearance of these horsemen. Fire, representing a color, stands for red, ‘as red as fire’ being a frequent term of expression; jacinth, or hyacinth, for blue; and brimstone, for yellow. And these colors greatly predominated in the dress of these warriors; so that the description, according to this view, would be accurately met in the Turkish uniform, which was composed largely of red, or scarlet, blue, and yellow. The heads of the horses were in appearance as the heads of lions to denote their strength, courage, and fierceness; while the last part of the verse undoubtedly has reference to the use of gunpowder and firearms for purposes of war, which were then but recently introduced. As the Turks discharged their firearms on horseback, it would appear to the distant beholder that the fire, smoke, and brimstone issued out of the horses’ mouths, as illustrated by the accompanying plate.

> „Prvi dio ovoga opisa može se odnositi na pojavu ovih konjanika. Oganj, kao oznaka boje, označuje crvenu; ‘crveno kao oganj’ čest je izraz; hijacint, ili zumbul, plavu; a sumpor žutu. A te su boje uvelike prevladavale u odjeći ovih ratnika; tako da bi se opis, prema ovome gledištu, točno podudarao s turskom odorom, koja se najvećim dijelom sastojala od crvene, ili skerletne, plave i žute. Glave konja bijahu izgledom kao glave lavova, da označe njihovu snagu, hrabrost i žestinu; dok se posljednji dio retka bez sumnje odnosi na uporabu baruta i vatrenoga oružja u ratne svrhe, koje je tada bilo tek nedavno uvedeno. Budući da su Turci svoje vatreno oružje ispaljivali jašući, udaljenomu bi promatraču izgledalo da oganj, dim i sumpor izlaze iz usta konja, kao što je prikazano na priloženoj ilustraciji.“

> “Respecting the use of firearms by the Turks in their campaign against Constantinople, Elliott (Horae Apocalypticae, Vol. I, pp. 482–484) thus speaks:—‘It was to “the fire and the smoke and the sulphur,” to the artillery and firearms of Mahomet, that the killing of the third part of men, i.e., the capture of Constantinople, and by consequence the destruction of the Greek empire, was owing. Eleven hundred years and more had now elapsed since her foundation by Constantine. In the course of them, Goths, Huns, Avars, Persians, Bulgarians, Saracens, Russians, and indeed the Ottoman Turks themselves, had made their hostile assaults, or laid siege against it. But the fortifications were impregnable by them. Constantinople survived, and with it the Greek empire. Hence the anxiety of the Sultan Mahomet to find that which would remove the obstacle. “Canst thou cast a cannon,” was his question to the founder of cannon that deserted to him, “of the size sufficient to batter down the wall of Constantinople?” Then the foundry was established at Adrianople, the cannon cast, the artillery prepared, and the siege began.’

> „Glede uporabe vatrenoga oružja od strane Turaka u njihovu pohodu protiv Carigrada, Elliott (Horae Apocalypticae, sv. I, str. 482–484) ovako govori:—‘Upravo su „oganj i dim i sumpor”, topništvo i vatreno oružje Mahometovo, bili uzrokom pogibije trećega dijela ljudi, tj. osvajanja Carigrada, a posljedično i propasti Grčkoga Carstva. Jedanaest stotina godina i više bijaše tada proteklo od njegova utemeljenja po Konstantinu. Tijekom toga vremena Goti, Huni, Avari, Perzijanci, Bugari, Saraceni, Rusi, pa i sami osmanski Turci, poduzimali su protiv njega neprijateljske napade ili ga opsjedali. Ali njegove su utvrde za njih bile neosvojive. Carigrad je opstao, a s njime i Grčko Carstvo. Otuda tjeskobna briga sultana Mahometa da pronađe ono što bi uklonilo tu zapreku. „Možeš li izliti top”, upita on osnivača topova koji mu je prebjegao, „dovoljno velik da poruši zidine Carigrada?” Tada je u Adrianopolu osnovana ljevaonica, topovi su izliveni, topništvo pripravljeno, i opsada je započela.’”

> “It well deserves remark, how Gibbon, always the unconscious commentator on the Apocalyptic prophecy, puts this new instrumentality of war into the foreground of his picture, in his eloquent and striking narrative of the final catastrophe of the Greek empire. In preparation for it, he gives the history of the recent invention of gunpowder, ‘that mixture of saltpeter, sulphur, and charcoal;’ tells of its earlier use by the Sultan Amurath, and also, as before said, of Mahomet’s foundry of larger cannon at Adrianople; then, in the progress of the siege itself, describes how ‘the volleys of lances and arrows were accompanied with the smoke, the sound, and the fire of the musketry and cannon;’ how ‘the long order of the Turkish artillery was pointed against the walls, fourteen batteries thundering at once on the most accessible places;’ how ‘the fortifications which had stood for ages against hostile violence were dismantled on all sides by the Ottoman cannon, many breaches opened, and near the gate of St. Romanus, four towers leveled with the ground:’ how, as ‘from the lines, the galleys, and the bridge, the Ottoman artillery thundered on all sides, the camp and city, the Greeks and the Turks, were involved in a cloud of smoke, which could only be dispelled by the final deliverance or destruction of the Roman empire:’ how ‘the double walls were reduced by the cannon to a heap of ruins:’ and how the Turks at length ‘rising through the breaches,’ ‘Constantinople was subdued, her empire subverted, and her religion trampled in the dust by the Moslem conquerors.’ I say it well deserves observation how markedly and strikingly Gibbon attributes the capture of the city, and so the destruction of the empire, to the Ottoman artillery. For what is it but a comment on the words of our prophecy? ‘By these three was the third part of men killed, by the fire, and by the smoke, and by the sulphur, which issued out of their mouths.’

> „Svakako zaslužuje pozornost kako Gibbon, uvijek nesvjesni tumač apokaliptičkog proroštva, stavlja ovo novo ratno sredstvo u prvi plan svoje slike, u svojem rječitom i dojmljivom prikazu konačne katastrofe Grčkoga Carstva. U pripravi za to iznosi povijest nedavnoga izuma baruta, ‘te smjese salitre, sumpora i ugljena;’ pripovijeda o njegovoj ranijoj uporabi od strane sultana Amurata, a također, kao što je prije rečeno, i o Mahometovoj ljevaonici većih topova u Adrianopolu; zatim, u samome tijeku opsade, opisuje kako su ‘salve kopalja i strijela bile praćene dimom, zvukom i vatrom mušketa i topova;’ kako je ‘dugi raspored turskoga topništva bio usmjeren protiv zidina, četrnaest baterija grmjelo je odjednom po najpristupačnijim mjestima;’ kako su ‘utvrde koje su stoljećima odolijevale neprijateljskom nasilju bile sa svih strana razoružane osmanskim topovima, otvoreni mnogi prodori, a blizu vrata sv. Romana četiri kule sravnjene sa zemljom:’ kako su, dok je ‘s položaja, galija i mosta osmansko topništvo grmjelo sa svih strana, tabor i grad, Grci i Turci, bili obavijeni oblakom dima, koji je moglo rastjerati samo konačno izbavljenje ili uništenje Rimskoga Carstva:’ kako su ‘dvostruke zidine topovima bile svedene na gomilu ruševina:’ i kako su Turci naposljetku, ‘prodirući kroz prolome,’ ‘pokorili Carigrad, srušili njegovo carstvo i pogazili njegovu religiju u prašinu pod nogama muslimanskih osvajača.’ Kažem da doista zaslužuje opažanje kako Gibbon tako izrazito i dojmljivo pripisuje osvajanje grada, a time i uništenje carstva, osmanskom topništvu. Jer što je to nego komentar na riječi našega proroštva? ‘Od ovoga trojega pogibe trećina ljudi: od ognja i dima i sumpora što izlaze iz njihovih usta.’”

> “‘VERSE 18. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. 19. For their power is in their mouth, and in their tails; for their tails were like unto serpents, and had heads, and with them they do hurt.’

> „18. REDAK. Od ove tri pošasti poginu trećina ljudi: od ognja, od dima i od sumpora što izlažahu iz njihovih usta. 19. Jer je njihova moć u njihovim ustima i u njihovim repovima; jer su njihovi repovi bili slični zmijama i imali glave, te njima nanose zlo.“

> “These verses express the deadly effect of the new mode of warfare introduced. It was by means of these agents,—gunpowder, firearms, and cannon,—that Constantinople was finally overcome, and given into the hands of the Turks.” Uriah Smith, Daniel and Revelation, 510–514.

> „Ovi redci izražavaju smrtonosni učinak novoga načina ratovanja koji je bio uveden. Upravo je posredstvom tih sredstava — baruta, vatrenoga oružja i topova — Carigrad naposljetku bio svladan i predan u ruke Turcima.“ Uriah Smith, Daniel and Revelation, 510–514.

We will continue the study of the third woe, in the next article.

U sljedećem ćemo članku nastaviti proučavanje trećega jao.

> “I awoke from my sleep last night with a great burden upon my mind. I was delivering a message to our brethren and sisters, and it was a message of warning and instruction concerning the work of some who are advocating erroneous theories as to the reception of the Holy Spirit, and its operation through human agencies.

> „Protekle noći probudila sam se iz sna s velikim teretom na umu. Izlagala sam poruku našoj braći i sestrama, i to je bila poruka opomene i pouke u vezi s djelom nekih koji zastupaju pogrešne teorije o primanju Duha Svetoga i o njegovu djelovanju preko ljudskih posredstava.

> “I was instructed that fanaticism similar to that which we were called to meet after the passing of the time in 1844 would come in among us again in the closing days of the message, and that we must meet this evil just as decidedly now as we met it in our early experiences.

> Poučeno mi je da će među nas ponovno doći fanatizam sličan onomu s kojim smo bili pozvani suočiti se nakon prolaska vremena 1844., u završnim danima vijesti, te da se s tim zlom moramo suočiti jednako odlučno sada kao što smo se s njime suočili u svojim ranim iskustvima.

> “We are standing on the threshold of great and solemn events. Prophecies are fulfilling. Strange and eventful history is being recorded in the books of heaven—events which it was declared should shortly precede the great day of God. Everything in the world is in an unsettled state. The nations are angry, and great preparations for war are being made. Nation is plotting against nation, and kingdom against kingdom. The great day of God is hasting greatly. But although the nations are mustering their forces for war and bloodshed, the command to the angels is still in force, that they hold the four winds until the servants of God are sealed in their foreheads.” Selected Messages, book 1, 221.

> „Stojimo na pragu velikih i svečanih događaja. Proročanstva se ispunjavaju. Neobična i sudbonosna povijest bilježi se u nebeskim knjigama — događaji za koje je objavljeno da će uskoro prethoditi velikomu danu Božjemu. Sve je u svijetu u stanju nemira. Narodi se gnjeve i vrše se velike priprave za rat. Narod kuje urotu protiv naroda, i kraljevstvo protiv kraljevstva. Veliki dan Božji silno se približava. No premda narodi okupljaju svoje snage za rat i krvoproliće, zapovijed anđelima još je na snazi: da zadržavaju četiri vjetra dok sluge Božje ne budu zapečaćene na svojim čelima.” Selected Messages, knjiga 1, 221.

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