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# The Book of Daniel - Number One-Hundred and Thirty-Eight

Knjiga proroka Daniela - broj sto trideset i osam

Unveiling Daniel 11: A Prophetic Journey through History

Otkrivanje Daniela 11: Proročko putovanje kroz povijest

Author

Jeff Pippenger

Published

March 15, 2024

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Verse forty of Daniel chapter eleven, represents one of the most profound verses of God’s Word. The prophetic histories that are represented therein are where the wheels within the wheels of Ezekiel’s vision are brought together. With the time of the end of the Millerite movement in 1798, and also the time of the end of the movement of the third angel in 1989, the internal and external histories of God’s people of the last days are portrayed. Within the verse is the announcement of the approaching judgment which arrived with the first angel in 1798, all the way until the Sunday law of verse forty-one. The verse therefore represents the investigative judgment of God’s church beginning with the dead, through to the sealing of the one hundred and forty-four thousand, and God spewing Laodicean Adventism out of His mouth.

Četrdeseti redak jedanaestoga poglavlja Daniela predstavlja jedan od najdubljih redaka Božje Riječi. Proročke povijesti koje su u njemu prikazane mjesto su gdje se združuju kotači unutar kotača iz Ezekielova viđenja. S vremenom svršetka mleritskoga pokreta 1798. godine, a također i vremenom svršetka pokreta trećega anđela 1989. godine, prikazane su unutarnje i vanjske povijesti Božjega naroda posljednjih dana. Unutar toga retka nalazi se objava približavajućega suda koji je došao s prvim anđelom 1798. godine, pa sve do nedjeljnoga zakona iz četrdeset i prvoga retka. Taj redak stoga predstavlja istražni sud nad Božjom crkvom, počevši od mrtvih, pa sve do pečaćenja sto četrdeset i četiri tisuće, i Božjega izbacivanja laodicejskoga adventizma iz svojih usta.

The history where the papacy received its deadly wound in 1798, until the deadly wound is healed in verse forty-one is represented in the history of the verse. Verse forty-one onward is set within the context of the escalating executive judgments of God, which begin in that verse. In this prophetic sense, verse forty is the end of Daniel chapter eleven, and verses one and two, of the chapter are the beginning. Chapter eleven presents the rebellion of the antichrist, and chapter ten represents the beginning of the Hiddekel River vision, and chapter twelve represents the end. Chapters ten and twelve represent the first and the last, and chapter eleven is the rebellion in the middle.

Povijest u kojoj je papinstvo primilo svoju smrtonosnu ranu 1798. godine, pa sve dok smrtonosna rana ne bude izliječena u četrdeset i prvom retku, prikazana je u povijesti toga retka. Od četrdeset i prvog retka nadalje, sve je postavljeno u kontekst sve jačih Božjih izvršnih sudova, koji u tome retku započinju. U tom proročkom smislu, četrdeseti redak jest kraj jedanaestoga poglavlja Daniela, a prvi i drugi redak toga poglavlja njegov su početak. Jedanaesto poglavlje prikazuje pobunu antikrista, deseto poglavlje predstavlja početak viđenja o rijeci Hiddekel, a dvanaesto poglavlje predstavlja njegov svršetak. Deseto i dvanaesto poglavlje predstavljaju prvo i posljednje, a jedanaesto poglavlje jest pobuna u sredini.

Chapters ten and twelve are the same, for, unlike chapter eleven, they represent Daniel’s experience in relation to the vision, and chapter eleven is the vision. Chapter ten is the first letter of the Hebrew alphabet, chapter eleven is the thirteenth rebellious letter of the Hebrew alphabet, and chapter twelve is the last letter of the alphabet. The Hiddekel River vision is the “Truth.”

Deseto i dvanaesto poglavlje isto su, jer, za razliku od jedanaestoga poglavlja, ona predstavljaju Danielovo iskustvo u odnosu na viđenje, a jedanaesto je poglavlje samo viđenje. Deseto je poglavlje prvo slovo hebrejskoga alfabeta, jedanaesto je poglavlje trinaesto buntovno slovo hebrejskoga alfabeta, a dvanaesto je posljednje slovo alfabeta. Viđenje na rijeci Hiddekel jest „Istina.”

In chapter eleven, the beginning illustrates the end, for Christ never changes. The final history represented in verse forty, is the testing time of the image of the beast. That testing time concludes with the mark of the beast, which is represented in verse forty-one. Verses one and two, must therefore address the sealing time of the one hundred and forty-four thousand, for that period of time is also the period of the formation of the image of the beast.

U jedanaestom poglavlju početak predočuje svršetak, jer se Krist nikada ne mijenja. Završna povijest prikazana u četrdesetom retku jest vrijeme kušnje slike Zvijeri. To vrijeme kušnje završava žigom Zvijeri, koji je prikazan u četrdeset i prvom retku. Stoga se prvi i drugi redak moraju odnositi na vrijeme pečaćenja sto četrdeset i četiri tisuće, jer je to vremensko razdoblje ujedno i razdoblje oblikovanja slike Zvijeri.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. . ..

> „Gospodin mi je jasno pokazao da će se lik zvijeri oblikovati prije nego što se zaključi vrijeme milosti; jer će on biti veliki ispit za Božji narod, po kojemu će se odlučiti njihova vječna sudbina....“

> “This is the test that the people of God must have before they are sealed.” Manuscript Releases, volume 15, 15.

> „To je kušnja koju Božji narod mora proći prije nego što bude zapečaćen.“ Manuscript Releases, svezak 15, 15.

There are always two waymarks that identify a time of the end. In the reform movement of Moses, it was Aaron’s birth followed three years later with Moses’ birth. In the reform movement to come out of Babylon and rebuild the temple it was king Darius, followed by king Cyrus. In the reform movement of Christ, it was the birth of John the Baptist, followed in six months by the birth of Christ. In the reform movement of the Millerites it was the death of the papal system in 1798, followed by the death of the pope in 1799. In the reform movement of the third angel, it was president Reagan and president Bush the first, who both represented 1989. In Daniel chapter ten, verse one, we find king Cyrus identified.

Uvijek postoje dva graničnika koja označavaju vrijeme svršetka. U reformnom pokretu Mojsija to je bilo Aronovo rođenje, nakon kojega je tri godine poslije uslijedilo Mojsijevo rođenje. U reformnom pokretu izlaska iz Babilona i ponovne izgradnje hrama to je bio kralj Darije, a za njim kralj Kir. U reformnom pokretu Krista to je bilo rođenje Ivana Krstitelja, nakon kojega je šest mjeseci poslije uslijedilo Kristovo rođenje. U reformnom pokretu milerita to je bila smrt papinskog sustava 1798. godine, nakon koje je uslijedila smrt pape 1799. godine. U reformnom pokretu trećeg anđela to su bili predsjednik Reagan i predsjednik Bush stariji, koji su obojica predstavljali 1989. godinu. U desetom poglavlju Daniela, u prvom retku, nalazimo da je kralj Kir identificiran.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Treće godine vladavine perzijskoga kralja Kira bijaše Danielu, koji se zvaše Baltazar, objavljena riječ; i riječ bijaše istinita, ali je određeno vrijeme bilo dugo; i on razumje riječ i steče razumijevanje viđenja. Daniel 10,1.

In the following verses of chapter ten, we see the experience of Daniel represented in advance of Gabriel delivering the vision of prophetic history in chapter eleven. Cyrus marks the time of the end, for previously Cyrus, Darius’ nephew, had been Darius’ general who slew Belshazzar, thus marking the end of the seventy years of captivity, which typified the twelve-hundred and sixty-year captivity of spiritual Israel in spiritual Babylon from 538 unto 1798.

U sljedećim recima desetoga poglavlja vidimo Danielovo iskustvo prikazano unaprijed, prije nego što Gabriel u jedanaestom poglavlju iznese viđenje proročke povijesti. Kir označuje vrijeme kraja, jer je prije toga Kir, nećak Darijev, bio Darijev vojskovođa koji je pogubio Belšacara, označivši tako kraj sedamdeset godina sužanjstva, koje su bile pralik tisuću dvjesto šezdeset godina sužanjstva duhovnoga Izraela u duhovnome Babilonu od 538. do 1798. godine.

> “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 jednako tako u sužanjstvu tijekom toga dugog razdoblja neumoljivog progonstva kao što su i sinovi Izraelovi bili držani u sužanjstvu u Babilonu tijekom razdoblja izgnanstva.” Proroci i kraljevi, 714.

The end of the twelve hundred and sixty years in 1798, marked the time of the end, so the end of the seventy years marked the “time of the end” for that history. Both Darius and Cyrus are represented at the death of Belshazzar and end of the kingdom of Babylon, for as Darius’s general who accomplished the work, Cyrus was representing Darius. When George Bush the first was inaugurated on January 20, 1989, Reagan had been president for the first nineteen days of 1989.

Završetak tisuću dvjesto šezdeset godina 1798. označio je vrijeme svršetka, pa je tako i završetak sedamdeset godina označio „vrijeme svršetka” za tu povijest. I Darije i Kir prikazani su u času Belšazarove smrti i kraja babilonskoga kraljevstva, jer je Kir, kao Darijev vojskovođa koji je izvršio to djelo, predstavljao Darija. Kada je George Bush stariji inauguriran 20. siječnja 1989., Reagan je bio predsjednik tijekom prvih devetnaest dana 1989. godine.

The vision of the Hiddekel began at the time of the end, in the third year of Cyrus. When Gabriel begins to unfold to Daniel the prophetic history of chapter eleven, he first references the first year of Darius, to establish clearly that the vision of prophetic history that he was about to present to Daniel begins in the last time of the end, in 1989, for all the prophets speak more of the last days than the days in which they lived.

Viđenje Hiddekel započelo je u vrijeme svršetka, treće godine Kira. Kada Gabriel počinje Danijelu izlagati proročku povijest iz jedanaestog poglavlja, on se najprije poziva na prvu godinu Darija, kako bi jasno utvrdio da viđenje proročke povijesti koje je upravo namjeravao iznijeti Danijelu započinje u posljednjem vremenu svršetka, 1989. godine, jer svi proroci više govore o posljednjim danima nego o danima u kojima su živjeli.

> But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. Daniel 10:21, 11:1.

> Ali pokazat ću ti ono što je zapisano u knjizi istine; i nema nijednoga koji sa mnom stoji u tome osim Mihaela, kneza vašega. A ja sam u prvoj godini Darija Međanina, upravo ja, stajao da ga poduprem i ojačam. Daniel 10,21; 11,1.

In the first year of Darius, which represents the time of the end in 1989, Gabriel “stood”, thus identifying that at a “time of the end”, an angel arrives. In 1798 the first angel arrived, and in 1989, the third angel arrived. It wasn’t until the message of the third angel was empowered in 2001 that the sealing of the third angel began, but the movement of the third angel arriving in 1989, is represented by Gabriel standing at the time of the end. Gabriel is going to show Daniel “that which is noted in the scripture of truth,” and the vision of the Hiddekel possesses the signature of “Truth,” which Gabriel is about to set forth.

U prvoj godini Darijevoj, koja predstavlja vrijeme svršetka 1989. godine, Gabriel „stade“, čime se prepoznaje da u „vrijeme svršetka“ dolazi anđeo. Godine 1798. došao je prvi anđeo, a 1989. godine došao je treći anđeo. Tek kada je poruka trećega anđela bila osnažena 2001. godine, započelo je pečaćenje trećega anđela, ali je kretanje trećega anđela koji je došao 1989. godine prikazano Gabrielovim stajanjem u vrijeme svršetka. Gabriel će Danielu pokazati „ono što je zapisano u knjizi istine“, a viđenje o Hiddekelu nosi obilježje „Istine“, koju će Gabriel upravo iznijeti.

In verse fourteen of chapter ten Gabriel had already informed Daniel that what he was addressing in the vision of the Hiddekel was “what would happen to God’s people in the last days.”

U četrnaestom retku desetoga poglavlja Gabriel je već obavijestio Daniela da se ono o čemu je govorio u viđenju Hiddekelâ odnosi na „ono što će se dogoditi Božjem narodu u posljednje dane“.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Sada sam došao da ti dam razumjeti što će zadesiti tvoj narod u posljednjim danima, jer se viđenje odnosi na daleke dane. Daniel 10,14.

Verse two of Daniel chapter eleven represents the knowledge that was unsealed at the time of the end in 1989, and which identifies what “shall befall” God’s people “in the latter days”.

Drugi redak jedanaestog poglavlja Daniela predstavlja znanje koje je bilo otpečaćeno u vrijeme svršetka 1989. godine te koje otkriva što će „zadesiti“ Božji narod „u posljednje dane“.

> 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. Daniel 11:2.

> A sada ću ti pokazati istinu. Evo, još će ustati tri kralja u Perziji; a četvrti će biti daleko bogatiji od svih njih; i svojom će snagom, po svojemu bogatstvu, podići sve protiv kraljevstva Grčke. Daniel 11,2.

Cyrus prefigures the second king since 1989. He is the king of the Medo-Persian Empire, which represents the kingdom of Bible prophecy in the last days that is made up of two horns, represented by the Medes and the Persians. After the second king of the kingdom of the two-horned earth beast at the time of the end in 1989, there would yet be three kings (Clinton, Bush the last, Obama), and then there would be a king that was far richer than they all were. The three kings that followed Bush the first, got wealthy after their presidencies, and only because they had become president. Trump, the fourth that was far richer, and was the wealthiest president ever, did not make his money because he had been president, but primarily through his work in real estate investments, well before he ran for president.

Kir unaprijed predočava drugoga kralja od 1989. godine. On je kralj Medo-perzijskoga Carstva, koje predstavlja kraljevstvo biblijskoga proroštva u posljednjim danima, sastavljeno od dvaju rogova, prikazanih Medijcima i Perzijancima. Nakon drugoga kralja kraljevstva dvorožne zemaljske zvijeri u vrijeme svršetka 1989. godine, trebala su još doći tri kralja (Clinton, Bush posljednji, Obama), a potom je trebao doći kralj koji je bio daleko bogatiji od svih njih. Tri kralja koja su slijedila nakon Busha prvoga obogatila su se nakon svojih predsjedničkih mandata, i to samo zato što su postali predsjednici. Trump, četvrti, koji je bio daleko bogatiji i najbogatiji predsjednik ikada, nije stekao svoje bogatstvo zato što je bio predsjednik, nego ponajprije svojim radom na ulaganjima u nekretnine, mnogo prije nego što se kandidirao za predsjednika.

Formerly the richest president in American history, relatively speaking, was the first president of the United States. Prior to Donald Trump, George Washington was the richest president in American history, and he made his money as did Donald Trump, through real estate investments. Both Washington and Trump came to the presidency from non-traditional political backgrounds. Washington was primarily a military leader before becoming president, and Trump was a businessman and television personality, who like unto Washington was without any prior political experience.

Nekoć je, relativno govoreći, najbogatiji predsjednik u američkoj povijesti bio prvi predsjednik Sjedinjenih Država. Prije Donalda Trumpa, George Washington bio je najbogatiji predsjednik u američkoj povijesti, a svoje je bogatstvo stekao, kao i Donald Trump, ulaganjima u nekretnine. I Washington i Trump došli su na predsjedničku dužnost iz netradicionalnih političkih sredina. Washington je prije nego što je postao predsjednik ponajprije bio vojni vođa, a Trump je bio poslovni čovjek i televizijska osoba, koji je, poput Washingtona, bio bez ikakva prethodnog političkog iskustva.

Both presidents were known for their strong personalities and leadership styles, although they manifested these traits quite differently. Washington was known for his stoic, calm, and confident leadership and unifying presence during the Revolutionary War and the early years of the Republic, while Trump is known for his assertive approach to leadership and governance. Both Washington and Trump were figures of significant controversy, albeit for very different reasons. Washington, while widely revered, faced criticism during his time for various issues, including his views on slavery. Trump’s presidency was marked by numerous controversies, including his use of “mean tweets” on social media, his America-first policy decisions, and his own self-awareness.

Oba predsjednika bila su poznata po svojim snažnim osobnostima i stilovima vodstva, premda su te osobine očitovali na posve različite načine. Washington je bio poznat po svom stoičkom, mirnom i samouvjerenom vodstvu te po svojoj ujedinjujućoj prisutnosti tijekom Revolucionarnoga rata i ranih godina Republike, dok je Trump poznat po svom odlučnom pristupu vodstvu i upravljanju. I Washington i Trump bili su osobe znatnih prijepora, premda iz posve različitih razloga. Washington je, iako nadaleko štovan, u svoje vrijeme bio izložen kritikama zbog različitih pitanja, uključujući svoje poglede na ropstvo. Trumpovo predsjedništvo bilo je obilježeno brojnim kontroverzama, uključujući njegovu uporabu „zlobnih tweetova” na društvenim mrežama, njegove političke odluke vođene načelom America-first i njegovu vlastitu samosvijest.

The richest and sixth president was to stir up the globalist dragon powers. When we lay the history of verse two of chapter eleven, upon the history of the period of 1776, 1789, and 1798, we find further information addressing the last president of the earth beast, for Jesus illustrates the end with the beginning. The first two periods represented by 1776, and 1789, provide two witnesses that the final president, will be the eighth president, who was of the seven. Trump was the sixth president after Reagan, and as the eighth president, he will be “of the seven”. The final, and eighth president will rule when the United States forms the image “to and of” the beast.

Najbogatiji i šesti predsjednik trebao je razdražiti zmajevske sile globalizma. Kada povijest drugoga retka jedanaestoga poglavlja položimo na povijest razdoblja 1776., 1789. i 1798., nalazimo daljnje obavijesti koje se odnose na posljednjega predsjednika zemaljske zvijeri, jer Isus kraj prikazuje početkom. Prva dva razdoblja, predstavljena godinama 1776. i 1789., pružaju dva svjedoka da će završni predsjednik biti osmi predsjednik, koji bijaše od sedmorice. Trump je bio šesti predsjednik nakon Reagana i, kao osmi predsjednik, bit će „od sedmorice“. Posljednji i osmi predsjednik vladat će kada Sjedinjene Države oblikuju sliku „zvijeri i od zvijeri“.

The president who rules when the image of the beast is formed by the United States, must be the eighth, that is of the seven, as witnessed to by Peyton Randolph, and John Hancock. The papacy is the eighth head that was of the seven, and it received a prophetic deadly wound. To be an image of the papacy, the eighth president that is of the seven, must also have a prophetic identification of being prophetically “wounded” or “killed”.

Predsjednik koji vlada kada Sjedinjene Države oblikuju sliku Zvijeri, mora biti osmi, to jest od sedmorice, kako svjedoče Peyton Randolph i John Hancock. Papinstvo je osma glava koja bijaše od sedam, i primilo je proročku smrtonosnu ranu. Da bi bio slika papinstva, osmi predsjednik koji je od sedmorice mora također imati proročku identifikaciju da je proročki „ranjen” ili „ubijen”.

The papacy received its deadly wound from a dragon power (France), a dragon power who the papacy had been struggling against since the time when Paul identified that, the mystery of iniquity (the man of sin), did already work at that time. The dragon of paganism was restraining the papacy from taking the throne, which it did in 538.

Papinstvo je zadobilo svoju smrtonosnu ranu od sile zmaja (Francuske), sile zmaja protiv koje se papinstvo borilo još od vremena kada je Pavao utvrdio da je otajstvo bezakonja (čovjek grijeha) već tada djelovalo. Zmaj poganstva priječio je papinstvu da preuzme prijestolje, što je ono učinilo 538. godine.

From the beginning of the papacy unto its final demise it struggles against dragon powers. An image of the papacy requires that the image struggles with a dragon power. In Revelation seventeen the papacy, who is the eighth head, that is of the seven heads, is ultimately burned with fire and her flesh is eaten by the ten kings. In both deaths (1798 and the last days), the papal beast is killed by a dragon power. In order for the United States to form an image of the beast, the eighth president would also need to be killed by a dragon power that it was at war with, and the sixth king after the time of the end in 1989, is the king that stirred up all the dragon powers.

Od početka papinstva pa sve do njegova konačnog sloma ono se bori protiv zmajskih sila. Obličje papinstva zahtijeva da se to obličje bori sa zmajskom silom. U Otkrivenju sedamnaest papinstvo, koje je osma glava, koja je od sedam glava, na koncu biva spaljeno ognjem, a njezino meso pojedu deset kraljeva. U obje smrti (1798. i u posljednjim danima), papinska zvijer biva ubijena od zmajske sile. Da bi Sjedinjene Države oblikovale obličje zvijeri, osmi predsjednik također bi morao biti ubijen od zmajske sile s kojom je bio u ratu, a šesti kralj nakon vremena svršetka 1989. godine jest kralj koji je uzburkao sve zmajske sile.

Ronald Reagan was an apostate Protestant, but George Bush the first, was a classic globalist. One of his famous quotes is where he lied by saying, on August 18, 1988, “And I’m the one who will not raise taxes. My opponent now says he’ll raise them as a last resort, or a third resort. But when a politician talks like that, you know that’s one resort he’ll be checking into. My opponent won’t rule out raising taxes. But I will. And the Congress will push me to raise taxes and I’ll say no. And they’ll push, and I’ll say no, and they’ll push again, and all I can say to them is: read my lips: no new taxes.”

Ronald Reagan bio je otpadnički protestant, ali George Bush stariji bio je klasični globalist. Jedan od njegovih poznatih citata jest onaj u kojem je lagao rekavši, 18. kolovoza 1988.: „A ja sam onaj koji neće povisiti poreze. Moj protivnik sada kaže da će ih povisiti kao posljednje sredstvo, ili kao treće sredstvo. Ali kad političar tako govori, znate da je to jedno sredstvo za kojim će posegnuti. Moj protivnik ne isključuje mogućnost povećanja poreza. Ali ja je isključujem. A Kongres će vršiti pritisak na mene da povisim poreze, i ja ću reći ne. I oni će pritiskati, a ja ću reći ne, i opet će pritiskati, a sve što im mogu reći jest: čitajte mi s usana: nema novih poreza.”

Other than that public lie, which is an attribute of a representative of the dragon power, his most famous quote was at a joint session of Congress on September 11, 1990, where he said, “Now, we can see a new world coming into view. A world in which there is the very real prospect of a new world order. In the words of Winston Churchill, a ‘world order’ in which ‘the principles of justice and fair play … protect the weak against the strong …’ A world where the United Nations, freed from cold war stalemate, is poised to fulfill the historic vision of its founders.” Bush the senior was a globalist, even if he identified as a Republican.

Osim te javne laži, koja je obilježje predstavnika zmajeve sile, njegov najpoznatiji citat bio je na zajedničkoj sjednici Kongresa 11. rujna 1990., gdje je rekao: „Sada možemo vidjeti kako nam u vidik dolazi novi svjetski poredak. Svijet u kojem postoji sasvim stvarna mogućnost novoga svjetskog poretka. Riječima Winstona Churchilla, ‘svjetski poredak’ u kojem ‘načela pravde i poštene igre … štite slabe od jakih …’ Svijet u kojem su Ujedinjeni narodi, oslobođeni zastoja hladnoga rata, spremni ispuniti povijesnu viziju svojih utemeljitelja.” Stariji Bush bio je globalist, premda se identificirao kao republikanac.

Bill Clinton was the first president to hold his inauguration ceremony at the Lincoln Memorial, which means he turned his back to Lincoln and faced the obelisk of Washington’s monument, an obelisk that is internally filled with symbols of Freemasonry. Both the obelisk and the symbols of Freemasonry he chose to face as he falsely swore his allegiance to the Constitution, represented not only that he had turned his back upon the anti-slavery symbol of the Lincoln Memorial, but Clintons’ chosen historic positioning, agrees with his acceptance speech, where he praised a professor whom he had studied under in the Jesuit University that he had attended.

Bill Clinton bio je prvi predsjednik koji je svoju inauguracijsku svečanost održao kod Lincolnova memorijala, što znači da je okrenuo leđa Lincolnu i suočio se s obeliskom Washingtonova spomenika, obeliskom koji je iznutra ispunjen simbolima slobodnoga zidarstva. I obelisk i simboli slobodnoga zidarstva prema kojima je odlučio biti okrenut dok je lažno prisezao svoju odanost Ustavu predstavljali su ne samo to da je okrenuo leđa proturopskom simbolu Lincolnova memorijala, nego se i Clintonovo povijesno odabrano pozicioniranje podudara s njegovim pristupnim govorom, u kojem je pohvalio profesora kod kojega je studirao na isusovačkom sveučilištu koje je pohađao.

That professor, Carroll Quigley, wrote the book: Tragedy and Hope: A History of the World in Our Time, which was published in 1966, and is correctly and widely understood to represent “the Bible for globalist ideas”. As the Koran is to Islam, and as Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, written by Albert Pike, and published in 1871, is considered the most comprehensive exposition of the esoteric teachings of Freemasonry; or as The Book of Mormon is to the Latter Day Saints, Quigley’s book is the Bible of globalist philosophy. Most would have known if Clinton praised Mohammed of the Koran, or if he praised Joseph Smith of The Book of Mormon, and some would have known who Albert Pike was, but few knew that Clinton’s praise of Quigley was consistent with his own globalist agenda, and his rejection of the principles represented by Abraham Lincoln.

Taj profesor, Carroll Quigley, napisao je knjigu Tragedy and Hope: A History of the World in Our Time, koja je objavljena 1966. godine i koja se s pravom i naširoko razumije kao „Biblija globalističkih ideja“. Kao što je Kuran islamu, i kao što se Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, koju je napisao Albert Pike i objavio 1871. godine, smatra najcjelovitijim izlaganjem ezoterijskih učenja slobodnog zidarstva; ili kao što je The Book of Mormon svecima posljednjih dana, tako je Quigleyjeva knjiga Biblija globalističke filozofije. Većina bi znala da je Clinton hvalio Muhameda iz Kurana, ili da je hvalio Josepha Smitha iz The Book of Mormon, a neki bi znali tko je bio Albert Pike, no malo ih je znalo da je Clintonova pohvala Quigleyju bila u skladu s njegovim vlastitim globalističkim programom i njegovim odbacivanjem načela koja je predstavljao Abraham Lincoln.

In the speech, Clinton said: “As a teenager, I heard John Kennedy’s summons to citizenship. And then, as a student at Georgetown, I heard that call clarified by a professor named Carroll Quigley, who said to us that America was the greatest nation in history because our people have always believed in two things: that tomorrow can be better than today and that every one of us has a personal moral responsibility to make it so.” Carroll Quigley’s idea on how to “make America great again”, was for the United States to surrender its national sovereignty to the United Nations. Clinton was a Democrat, globalist, representative of the dragon.

U govoru je Clinton rekao: „Kao tinejdžer čuo sam poziv Johna Kennedyja na građanstvo. A zatim sam, kao student na Georgetownu, čuo kako taj poziv razjašnjava profesor po imenu Carroll Quigley, koji nam je rekao da je Amerika najveća nacija u povijesti zato što je naš narod uvijek vjerovao u dvije stvari: da sutra može biti bolje od danas i da svatko od nas ima osobnu moralnu odgovornost da to ostvari.” Zamisao Carrolla Quigleyja o tome kako „učiniti Ameriku ponovno velikom” bila je da Sjedinjene Države predaju svoj nacionalni suverenitet Ujedinjenim narodima. Clinton je bio demokrat, globalist, predstavnik zmaja.

“Like father, like son”, George Bush the last, was a globalist, and just as was his father, a globalist who professed to be Republican. The apple does not fall far from the tree. The Bible raises the rhetorical question, “Can two walk together, except they be agreed?” One simply needs to track the many enterprises that Bush the last, accomplished together with Bill and Hillary Clinton to see who Bush the last agreed with.

„Kakav otac, takav sin“ — George Bush mlađi bio je globalist, kao što je to bio i njegov otac, globalist koji se izjašnjavao kao republikanac. Jabuka ne pada daleko od stabla. Biblija postavlja retoričko pitanje: „Mogu li dvojica hoditi zajedno ako se ne slažu?“ Dovoljno je samo pratiti mnoge pothvate koje je Bush mlađi ostvario zajedno s Billom i Hillary Clinton kako bi se vidjelo s kime se Bush mlađi slagao.

Barack Hussein Obama made a statement about fundamentally transforming the United States during a campaign rally shortly before he was elected as President. On October 30, 2008, in Columbia, Missouri, Obama said: “We are five days away from fundamentally transforming the United States of America.” The statement was part of Obama’s broader message of “hope and change”, which was a central theme of his 2008 presidential campaign, emphasizing his commitment to significant policy reforms and a different direction for the country. The direction he turned the country was into the dragon policies of globalism, anti-white, pro-abortion, anti-carbon fuels, anti-America pro-globalism, Diversity, Equity, Inclusion, the false history of Critical Race Theory, and on and on. Obama was not simply a community organizer; he was and still is a representative of the dragon power’s globalist agenda.

Barack Hussein Obama dao je izjavu o temeljitoj preobrazbi Sjedinjenih Država tijekom predizbornoga skupa nedugo prije nego što je izabran za predsjednika. Dana 30. listopada 2008., u Columbiji, Missouri, Obama je rekao: „Dijeli nas još pet dana od temeljite preobrazbe Sjedinjenih Američkih Država.” Ta je izjava bila dio Obamine šire poruke „nade i promjene”, koja je bila središnja tema njegove predsjedničke kampanje 2008. godine, naglašavajući njegovu predanost značajnim političkim reformama i drukčijem usmjerenju zemlje. Smjer u kojemu je zemlju okrenuo vodio je prema zmajskim politikama globalizma, anti-bjelaštva, pro-pobačaja, protivljenja ugljičnim gorivima, antiamerikanizma uz proglobalizam, raznolikosti, jednakosti, uključivosti, lažne povijesti Kritičke teorije rase, i tako dalje. Obama nije bio samo organizator zajednice; on je bio i još uvijek jest predstavnik globalističkog programa sile zmaja.

Trump however, unlike a typical modern politician, kept more promises than all the other seven presidents in the period beginning in 1989, combined. He was committed to making America great again, and in so attempting, he stirred up the globalist powers that be, not only in the United States, but in the entire world.

Trump je, međutim, za razliku od tipičnog suvremenog političara, održao više obećanja nego svih ostalih sedam predsjednika u razdoblju koje počinje 1989., zajedno. Bio je predan tomu da Ameriku ponovno učini velikom, i nastojeći to ostvariti, uzburkao je vladajuće globalističke sile, ne samo u Sjedinjenim Državama nego i u cijelome svijetu.

Joe Biden has no evidence whatsoever that he is anything other than another globalist.

Joe Biden nema nikakav dokaz da je išta drugo osim još jednog globalista.

The beast of Catholicism waged a long-drawn-out war with the dragon powers, and the president that is reigning when the United States forms an image of the papacy, will, of prophetic necessity, be in a struggle with the dragon powers. None of the living presidents, other than Donald Trump, would wage war with the dragon powers, for the Democrats are openly globalist (dragons), and George Bush the last, was, as his father was (a professed Republican, that is actually a globalist dragon), for Jesus always illustrates the last with the first.

Zvijer katolicizma vodio je dugotrajan rat sa silama zmaja, a predsjednik koji bude vladao kada Sjedinjene Države oblikuju sliku papinstva, po proročkoj nužnosti bit će u borbi sa silama zmaja. Nijedan od živućih predsjednika, osim Donalda Trumpa, ne bi vodio rat sa silama zmaja, jer su demokrati otvoreno globalisti (zmajevi), a George Bush mlađi bio je, kao što je bio i njegov otac (deklarirani republikanac, koji je zapravo globalistički zmaj), jer Isus uvijek posljednje prikazuje prvim.

We will continue this study in the next article.

Nastavit ćemo ovo proučavanje u sljedećem članku.

> “A great crisis awaits the people of God. A crisis awaits the world. The most momentous struggle of all the ages is just before us. Events which for more than forty years we have upon the authority of the prophetic word declared to be impending are now taking place before our eyes. Already the question of an amendment to the Constitution restricting liberty of conscience has been urged upon the legislators of the nation. The question of enforcing Sunday observance has become one of national interest and importance. We well know what the result of this movement will be. But are we ready for the issue? Have we faithfully discharged the duty which God has committed to us of giving the people warning of the danger before them?

> „Velika kriza očekuje Božji narod. Kriza očekuje svijet. Najsudbonosnija borba svih vjekova upravo je pred nama. Događaji za koje smo više od četrdeset godina, na temelju autoriteta proročke riječi, objavljivali da predstoje, sada se zbivaju pred našim očima. Već je pred zakonodavce ove nacije izneseno pitanje ustavnog amandmana kojim bi se ograničila sloboda savjesti. Pitanje nametanja svetkovanja nedjelje postalo je predmetom nacionalnog interesa i važnosti. Dobro znamo kakav će biti ishod ovoga pokreta. No jesmo li spremni za ono što dolazi? Jesmo li vjerno izvršili dužnost koju nam je Bog povjerio da upozorimo narod na opasnost koja je pred njim?“

> “There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.

> „Mnogi, čak i među onima koji sudjeluju u ovom pokretu za nametanje svetkovanja nedjelje, zaslijepljeni su glede posljedica koje će uslijediti nakon toga čina. Oni ne vide da time udaraju izravno protiv vjerske slobode. Mnogi nikada nisu razumjeli zahtjeve biblijske subote ni lažni temelj na kojem počiva ustanova nedjelje. Svaki pokret u prilog vjerskom zakonodavstvu u stvarnosti je čin popuštanja papinstvu, koje je kroz toliko vjekova postojano ratovalo protiv slobode savjesti. Svetkovanje nedjelje duguje svoje postojanje kao takozvana kršćanska ustanova „otajstvu bezakonja“; a njezino nametanje bit će stvarno priznavanje načela koja su sam kamen temeljac rimokatolicizma. Kad se naša nacija tako odrekne načela svoje vladavine da donese nedjeljni zakon, protestantizam će tim činom pružiti ruku papstvu; to neće biti ništa drugo doli davanje života tiraniji koja već dugo željno vreba priliku da ponovno plane u djelatni despotizam.“

> “The National Reform movement, exercising the power of religious legislation, will, when fully developed, manifest the same intolerance and oppression that have prevailed in past ages. Human councils then assumed the prerogatives of Deity, crushing under their despotic power liberty of conscience; and imprisonment, exile, and death followed for those who opposed their dictates. If popery or its principles shall again be legislated into power, the fires of persecution will be rekindled against those who will not sacrifice conscience and the truth in deference to popular errors. This evil is on the point of realization.

> „Pokret nacionalne reforme, vršeći vlast vjerskog zakonodavstva, kada se u potpunosti razvije, očitovat će istu netrpeljivost i ugnjetavanje koji su prevladavali u prošlim vjekovima. Ljudska su vijeća tada prisvajala prerogative Božanstva, satireći pod svojom despotskom moći slobodu savjesti; a tamnica, progonstvo i smrt slijedili su za one koji su se protivili njihovim odredbama. Ako se papinstvo ili njegova načela ponovno zakonodavno uzdignu na vlast, ognji progona ponovno će se raspaliti protiv onih koji ne budu htjeli žrtvovati savjest i istinu iz obzira prema općeprihvaćenim zabludama. Ovo je zlo na samom pragu ostvarenja.

> “When God has given us light showing the dangers before us, how can we stand clear in His sight if we neglect to put forth every effort in our power to bring it before the people? Can we be content to leave them to meet this momentous issue unwarned?” Testimonies, volume 5, 711, 712.

> „Kad nam je Bog dao svjetlo koje pokazuje opasnosti pred nama, kako možemo stajati čisti pred Njegovim očima ako zanemarimo uložiti svaki napor koji je u našoj moći da to iznesemo pred narod? Možemo li biti zadovoljni ostaviti ih da se suoče s ovim sudbonosnim pitanjem neupozoreni?” Testimonies, sv. 5, 711, 712.

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