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

Knjiga proroka Daniela - sto šezdeset i dva

Rome’s Prophetic Time: Unveiling the Vision

Rimino proročko vrijeme: razotkrivanje viđenja

Author

Jeff Pippenger

Published

March 27, 2024

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Rome establishes the vision, and Rome is revealed in its “time”. This is a statement by Sister White where she states what should be understood as the obvious:

Rim uspostavlja viđenje, i Rim se otkriva u svom „vremenu“. Ovo je izjava sestre White u kojoj ona navodi ono što bi trebalo biti shvaćeno kao očito:

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> „Otkrivenje je zapečaćena knjiga, ali je također i otvorena knjiga. Ono bilježi veličanstvene događaje koji se imaju zbiti u posljednjim danima povijesti ove zemlje. Učenja ove knjige određena su, a ne mistična i nerazumljiva. U njoj se nastavlja ista proročka linija kao i u Danielu. Neka je proročanstva Bog ponovio, pokazujući tako da im se mora pridati važnost. Gospodin ne ponavlja ono što nije od velike važnosti.” Manuscript Releases, svezak 9, 8.

The “Lord does not repeat things that are of no great consequence” and the “times” associated with Rome are repeated over and over. It is of “great consequence” to understand the “time” associated with Rome, for that is what reveals Rome as the subject that establishes the vision. Seven times the twelve hundred and sixty years of papal rule is directly referenced in Daniel and Revelation.

„Gospodin ne ponavlja stvari koje nisu od velike važnosti“, a „vremena“ povezana s Rimom ponavljaju se iznova i iznova. Od „velike je važnosti“ razumjeti „vrijeme“ povezano s Rimom, jer upravo to otkriva Rim kao predmet koji uspostavlja viđenje. Sedam se puta u Danielu i Otkrivenju izravno spominje tisuću dvjesto šezdeset godina papinske vladavine.

> And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. Daniel 7:25.

> I govorit će velike riječi protiv Svevišnjega, i istrošiti svece Svevišnjega, i pomišljati da promijeni vremena i zakone; i bit će mu predani u ruku za vrijeme i vremena i pola vremena. Daniel 7,25.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> I čuh čovjeka odjevena u lan, koji bijaše nad vodama rijeke, kad podiže svoju desnicu i svoju ljevicu prema nebu, i zakle se Onim koji živi dovijeka da će to biti za jedno vrijeme, vremena i po vremena; i kad dovrši raspršiti snagu svetoga naroda, sve će se to svršiti. Daniel 12:7.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

> Ali vanjsko dvorište Hrama izostavi i ne mjeri ga, jer je dano poganima; i oni će gaziti sveti grad četrdeset i dva mjeseca. Otkrivenje 11,2.

> And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.

> I dat ću moć svojoj dvojici svjedoka, i oni će prorokovati tisuću dvjesto i šezdeset dana, odjeveni u kostrijet. Otkrivenje 11,3.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

> I žena pobježe u pustinju, gdje ima mjesto pripravljeno od Boga, da je ondje hrane tisuću dvjesto i šezdeset dana. Otkrivenje 12,6.

> And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

> A ženi su dana dva krila velikoga orla, da odleti u pustinju, na svoje mjesto, gdje se hrani vrijeme, vremena i pola vremena, daleko od lica zmije. Otkrivenje 12,14.

> And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.

> I dano joj bi usta koja govore velike stvari i hule; i dana joj bi vlast da djeluje četrdeset i dva mjeseca. Otkrivenje 13:5.

These seven direct references present different specific prophetic characteristics of Rome. It is in those passages that Rome is revealed. Sister White adds that these periods are also represented as “three years and a half or 1260 days.” You do not find either three and a half years or twelve hundred and sixty days” in the Bible. Sister White is simply applying the computation of the seven references accordingly.

Ovih sedam izravnih referenci iznose različite posebne proročke značajke Rima. U tim se odlomcima otkriva Rim. Sestra White dodaje da su ta razdoblja također prikazana kao „tri godine i pol ili 1260 dana“. U Bibliji ne nalazite ni tri i pol godine ni „tisuću dvjesta šezdeset dana“. Sestra White jednostavno u skladu s tim primjenjuje izračun sedam referenci.

> “In chapter 13 (verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

> „U 13. poglavlju (redci 1–10) opisana je druga zvijer, ‘slična leopardu’, kojoj je zmaj dao ‘svoju silu, i svoje prijestolje, i veliku vlast’. Taj simbol, kako je vjerovala većina protestanata, predstavlja papinstvo, koje je naslijedilo silu, prijestolje i vlast što ih je nekoć imalo staro Rimsko Carstvo. O zvijeri sličnoj leopardu izjavljuje se: ‘I dana joj bi usta koja govore velike stvari i hule…. I otvori usta svoja za hulu protiv Boga, da huli na ime Njegovo, i na Šator Njegov, i na one koji prebivaju na nebu. I dano joj bi da ratuje sa svetima i da ih nadvlada; i dana joj bi vlast nad svakim plemenom, i jezikom, i narodom.’ To proročanstvo, koje je gotovo istovjetno opisu maloga roga iz Daniela 7, nedvojbeno upućuje na papinstvo.

> “‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’” The Great Controversy, 439.

> „‘I bi mu dana vlast da djeluje četrdeset i dva mjeseca.’ I, kaže prorok, ‘vidjeh jednu od njegovih glava kao smrtno ranjenu.’ I opet: ‘Tko vodi u sužanjstvo, ići će u sužanjstvo; tko ubija mačem, mačem mora biti ubijen.’ Četrdeset i dva mjeseca isto su što i ‘vrijeme, vremena i po vremena’, tri i pol godine, ili 1260 dana, iz Daniela 7 — vrijeme tijekom kojega je papinska vlast trebala tlačiti Božji narod. To je razdoblje, kao što je navedeno u prethodnim poglavljima, započelo uspostavom prevlasti papinstva 538. po Kr., a završilo 1798. godine. Tada je papa bio odveden u sužanjstvo od strane francuske vojske, papinska je vlast zadobila svoju smrtonosnu ranu, i proročanstvo se ispunilo: ‘Tko vodi u sužanjstvo, ići će u sužanjstvo.’” Velika borba, 439.

With the inspired authority to also consider three and a half years as the “time” which “reveals” Rome, other biblical references to Rome emerge.

S nadahnutim autoritetom da se također tri i pol godine smatraju „vremenom” koje „otkriva” Rim, pojavljuju se i druge biblijske reference na Rim.

> But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land. Luke 4:25.

> Nego vam uistinu kažem: mnogo bijaše udovica u Izraelu u dane Ilijine, kad se nebo zatvori na tri godine i šest mjeseci, kad nastade velika glad po svoj zemlji. Luka 4,25.

The three and a half years of Elijah, connects the time with Jezebel, who is the symbol of papal Rome in the church of Thyatira.

Tri i pol godine Ilije povezuju to razdoblje s Jezabelom, koja je simbol papinskoga Rima u crkvi u Tijatiri.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Revelation 2:20, 21.

> Ali imam nekoliko stvari protiv tebe: što dopuštaš ženi Jezabeli, koja samu sebe naziva proročicom, da uči i zavodi moje sluge na blud i da jedu ono što je žrtvovano idolima. I dadoh joj vremena da se pokaje za svoj blud, ali se nije pokajala. Otkrivenje 2:20, 21.

The “time” given the fourth church, represented by Jezebel, is also a “space.”

„Vrijeme“ dano četvrtoj crkvi, predočenoj u Jezebeli, ujedno je i „razdoblje“.

> Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. James 5:17.

> Ilija bijaše čovjek podložan istim osjećajima kao i mi, pa se usrdno pomoli da ne bude kiše; i ne pade kiša na zemlju tri godine i šest mjeseci. Jakovljeva 5,17.

Commenting on the forty-two months being the same as the thousand two hundred and threescore days, Sister White identifies the period as “those days,” which Christ referred to.

Govoreći o četrdeset i dva mjeseca kao o istome razdoblju kao i tisuću dvjesto i šezdeset dana, sestra White poistovjećuje to razdoblje s „tim danima“ na koje je Krist uputio.

> “The periods here mentioned—‘forty and two months,’ and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.

> Ovdje spomenuta razdoblja — „četrdeset i dva mjeseca” i „tisuću dvjesto i šezdeset dana” — ista su, i oba predstavljaju vrijeme tijekom kojega je Kristova crkva trebala trpjeti ugnjetavanje od Rima. Tih 1260 godina papinske nadmoći započelo je 538. godine po Kr., te bi stoga završilo 1798. godine. U to je vrijeme francuska vojska ušla u Rim i zarobila papu, a on je umro u progonstvu. Premda je ubrzo potom bio izabran novi papa, papinska hijerarhija od tada više nikada nije bila kadra vršiti vlast kakvu je prije posjedovala.

> “The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266.

> „Progonstvo Crkve nije se nastavilo tijekom čitavoga razdoblja od 1260 godina. Bog je u milosti prema svome narodu skratio vrijeme njihova ognjenog kušanja. Proričući ‘veliku nevolju’ koja će zadesiti Crkvu, Spasitelj je rekao: ‘I kad se ne bi skratili oni dani, ne bi se spasilo nijedno tijelo; ali će se zbog izabranih skratiti oni dani.’ Matej 24,22. Utjecajem Reformacije progonstvo je bilo okončano prije 1798. godine.” Velika borba, 266.

Christ and Sister White identify the expression of “those days,” as the “time,” which identifies papal Rome. When Daniel speaks of the persecution which followed the placing of the papacy on the throne of the earth in verse thirty-one of chapter eleven, he speaks of that time of persecution as “many days.”

Krist i sestra White poistovjećuju izraz „onih dana” s „vremenom”, koje označava papinski Rim. Kada Daniel govori o progonstvu koje je uslijedilo nakon što je papinstvo postavljeno na prijestolje zemlje u trideset i prvom retku jedanaestoga poglavlja, o tom vremenu progonstva govori kao o „mnogim danima”.

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Daniel 11:31–33.

> I mišice će stajati na njegovoj strani, i one će oskvrnuti svetište utvrde, i ukinut će svagdašnju žrtvu, i postavit će grozotu pustoši. A one koji bezbožno postupaju protiv saveza pokvarit će laskanjem; ali narod koji poznaje Boga svojega bit će jak i činit će velika djela. I oni među narodom koji imaju razum poučit će mnoge; ipak će padati od mača i od ognja, od sužanjstva i od plijena, kroz mnoge dane. Daniel 11,31–33.

Rome is revealed in connection with the prophetic time which is associated with it, that is why Paul says the man of sin will be revealed in “his time”. The fact that Rome establishes the vision, which if we do not know, we perish, identifies why that prophetic time is represented so often, and in so many ways, for God “does not repeat things that are of no great consequence.” In the previous verses, the end of the period of time is also marked.

Rim se otkriva u vezi s proročkim vremenom koje je s njime povezano; zato Pavao kaže da će se čovjek grijeha otkriti „u svoje vrijeme“. Činjenica da Rim uspostavlja viđenje, bez kojega, ako ga ne poznajemo, propadamo, objašnjava zašto je to proročko vrijeme tako često prikazano i na toliko načina, jer Bog „ne ponavlja stvari koje nisu od velike važnosti“. U prethodnim je recima također označen svršetak toga vremenskog razdoblja.

> And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.

> I oni koji su razumni među narodom poučit će mnoge; ali će padati od mača i od ognja, od sužanjstva i od plijena, mnogo dana. A kad budu padali, bit će potpomognuti malom pomoći; ali će im se mnogi pridružiti s laskanjem. I neki od razumnih past će, da ih iskuša, i da ih očisti, i da ih izbjeljuje, sve do vremena svršetka; jer je to još za vrijeme određeno. Daniel 11:33–35.

The “time of the end” “is yet for a time appointed.” The Hebrew word “appointed” is “moed,” and means a fixed time or an appointment. The prophetic relevance and importance of the “time appointed,” in the book of Daniel is identified by how often it is referenced. Very few Laodicean Adventists, if any, recognize that 1989, was a “time of the end,” and therefore 1989 was an appointed time. It was an appointment made by God, when He would unseal the knowledge for the movement of the one hundred and forty-four thousand. For this reason, the book of Daniel provides witnesses to the fact that the “time appointed” marks the arrival of “the time of the end”. In Daniel eight, this prophetic symbol is set forth.

„Vrijeme svršetka“ „još je za određeno vrijeme“. Hebrejska riječ za „određeno“ jest „moed“ i znači utvrđeno vrijeme ili dogovoreni termin. Proročanska važnost i značaj „određenoga vremena“ u Danielovoj knjizi prepoznaje se po tome koliko se često na njega upućuje. Vrlo malo laodicejskih adventista, ako ih uopće ima, prepoznaje da je 1989. bila „vrijeme svršetka“ te je stoga 1989. bila određeno vrijeme. Bio je to termin koji je odredio Bog, kada će otpečatiti znanje za pokret sto četrdeset i četiri tisuće. Iz toga razloga Danielova knjiga pruža svjedočanstva o činjenici da „određeno vrijeme“ označava dolazak „vremena svršetka“. U Danielu osam iznosi se ovaj proročki simbol.

> And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:16–19.

> I začuh glas čovječji između obala Ulaja, koji povika i reče: Gabriele, učini da ovaj čovjek razumije viđenje. I on pristupi mjestu gdje sam stajao; a kad pristupi, prestravih se i padoh ničice. Ali on mi reče: Razumij, sine čovječji, jer viđenje se odnosi na vrijeme svršetka. I dok mi je govorio, padoh u dubok san, licem prema zemlji; ali me on dotače i postavi uspravno. I reče: Evo, dat ću ti da spoznaš što će biti na posljednjem kraju gnjeva, jer će u određeno vrijeme doći svršetak. Daniel 8:16–19.

As with chapter eleven, the word “end,” in “time of the end” in these verses is a different Hebrew word than is translated as “appointed.” The time of the end is representing a period that commences at the time appointed. The “time appointed” (moed) is an appointment, and the time of the end (the Hebrew word “gets”) is a period of time, which begins at the time appointed. It is the “time” that reveals Rome, and that “time” is so important that the end of that period of time, and the period which follows the end of that time, are represented by several witnesses. In verse twenty-four of chapter eleven of Daniel, pagan Rome is identified as ruling the world for a “time.”

Kao i u jedanaestom poglavlju, riječ „kraj” u izrazu „vrijeme kraja” u ovim je redcima druga hebrejska riječ od one koja se prevodi kao „određeno”. Vrijeme kraja predstavlja razdoblje koje započinje u određeno vrijeme. „Određeno vrijeme” (moed) jest određenje, a vrijeme kraja (hebrejska riječ „gets”) jest razdoblje vremena koje započinje u određeno vrijeme. To je „vrijeme” koje otkriva Rim, a to je „vrijeme” toliko važno da su završetak toga vremenskog razdoblja i razdoblje koje slijedi nakon završetka toga vremena predstavljeni s nekoliko svjedoka. U dvadeset i četvrtom retku jedanaestog poglavlja Daniela, poganski Rim je prikazan kao onaj koji vlada svijetom jedno „vrijeme”.

A symbolic “time,” is three hundred and sixty years, for there are three hundred and sixty days in a biblical year. Pagan Rome ruled for a “time,” and papal Rome ruled for “a time, times and half a time.” Modern Rome rules for a symbolic “hour,” or a symbolic “forty-two months.” There is no prophetic time after 1844, so the “hour” and the “forty-two months” is the period from the soon-coming Sunday law unto the close of human probation. But pagan Rome ruled supremely from the Battle of Actium in 31 BC, until Constantine moved the capital of the empire to Constantinople in the year 330. We know the following verses are speaking of pagan Rome, for Christ is represented as the “prince of the covenant” that “shall be broken” when He was crucified. The power then ruling was pagan Rome, so the verses we are now going to look at identify pagan Rome.

Simbolično „vrijeme” iznosi tristo šezdeset godina, jer u biblijskoj godini ima tristo šezdeset dana. Poganski Rim vladao je jedno „vrijeme”, a papinski Rim vladao je „vrijeme, vremena i pola vremena”. Suvremeni Rim vlada simbolični „sat”, ili simbolična „četrdeset i dva mjeseca”. Nakon 1844. nema proročkoga vremena, stoga „sat” i „četrdeset i dva mjeseca” označuju razdoblje od uskoro dolazećega nedjeljnog zakona do završetka ljudske kušnje. No poganski je Rim vrhovno vladao od Bitke kod Akcija 31. pr. Kr. do trenutka kada je Konstantin premjestio prijestolnicu Carstva u Konstantinopol godine 330. Znamo da sljedeći redci govore o poganskom Rimu, jer je Krist prikazan kao „knez saveza” koji će „biti slomljen” kada je bio razapet. Vlast koja je tada vladala bio je poganski Rim, pa stoga redci koje ćemo sada razmotriti prepoznaju poganski Rim.

> And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:21–24.

> I na njegovo će mjesto ustati prezrena osoba, kojoj neće dati čast kraljevstva; nego će doći mirno i laskanjem zadobiti kraljevstvo. I mišicama potopa bit će preplavljeni pred njim i bit će slomljeni; da, i knez saveza. I nakon saveza sklopljena s njim postupat će prijevarno; jer će doći i ojačati s malim narodom. Ući će mirno čak i u najplodnija mjesta pokrajine; i učinit će ono što nisu učinili njegovi oci, niti oci njegovih otaca; razdijelit će među njima plijen, grabež i bogatstva; da, smišljat će svoje naume protiv utvrda, ali samo za neko vrijeme. Daniel 11,21–24.

The word “against” in the last phrase of the verses actually means “from,” and the verse is saying that pagan Rome shall rule (forecast his devices) “from” its stronghold (the City of Rome) for three hundred and sixty years.

Riječ „against” u posljednjem izrazu ovih redaka zapravo znači „od”, i redak govori da će poganski Rim vladati (predskazivati njegove namjere) „od” svoje utvrde (grada Rima) tijekom tristo šezdeset godina.

> “‘VERSE 24. He shall enter peacefully even upon the fattest places of the province: and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strongholds, even for a time.’

> „‘REDAK 24. Ući će mirno čak i u najplodnija mjesta pokrajine; i učinit će ono što nisu učinili njegovi oci, niti oci njegovih otaca; razdijelit će među njima plijen, grabež i bogatstva; da, smišljat će svoje nakane protiv utvrda, ali samo za neko vrijeme.’“

> “The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.

> „Uobičajen način na koji su narodi, prije dana Rima, stupali u posjed vrijednih pokrajina i bogatih područja bio je ratom i osvajanjem. Rim je sada trebao učiniti ono što nisu učinili ni oci ni oci njihovih otaca; naime, primiti te stečevine mirnim putem. Tada je uveden dotad nečuven običaj da kraljevi oporukom ostavljaju svoja kraljevstva Rimljanima. Rim je na taj način došao u posjed velikih pokrajina.

> “And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.

> „A oni koji su tako došli pod vlast Rima iz toga nisu izvukli neznatnu korist. S njima se postupalo blago i popustljivo. Bilo je to kao da se među njih razdjeljuju plijen i otimačina. Bili su zaštićeni od svojih neprijatelja te su počivali u miru i sigurnosti pod okriljem rimske moći.״

> “To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.

> „Za potonji dio ovoga retka biskup Newton iznosi misao o smišljanju naprava iz tvrđava, a ne protiv njih. To su Rimljani činili iz jake tvrđave svoga grada na sedam brežuljaka. ‘Još za jedno vrijeme;’ nedvojbeno proročko vrijeme, 360 godina. Od koje se točke te godine imaju računati? Vjerojatno od događaja koji se iznosi u sljedećem retku.

> “‘VERSE 25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.’

> “‘REDAK 25. I podignut će svoju silu i svoju hrabrost protiv kralja juga s velikom vojskom; a kralj juga bit će potaknut na boj s vrlo velikom i moćnom vojskom; ali neće opstati, jer će skovati spletke protiv njega.’”

> “By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time?—They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.” Uriah Smith, Daniel and the Revelation, 271–273.

> „Stihovima 23 i 24 dovedeni smo na ovu stranu saveza između Židova i Rimljana, 161. pr. Kr., do vremena kada je Rim stekao sveopću vlast. Stih koji je sada pred nama iznosi na vidjelo snažan pohod protiv kralja juga, Egipta, i zbivanje znamenite bitke između velikih i moćnih vojski. Jesu li se takvi događaji doista odigrali u povijesti Rima otprilike u to vrijeme? — Jesu. Rat je bio rat između Egipta i Rima, a bitka je bila bitka kod Akcija. Uzmimo ukratko u razmatranje okolnosti koje su dovele do ovoga sukoba.” Uriah Smith, Daniel i Otkrivenje, 271–273.

In the following verses the time appointed and the end are again referenced by Daniel.

U sljedećim redcima Daniel ponovno upućuje na određeno vrijeme i na svršetak.

> And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:25–29.

> I on će podići svoju silu i svoju hrabrost protiv kralja juga s velikom vojskom; i kralj juga bit će potaknut na boj s vojskom vrlo velikom i moćnom; ali on neće opstati, jer će kovati spletke protiv njega. Da, oni koji jedu dio njegove hrane uništit će ga, i njegova će vojska preplaviti; i mnogi će pasti pobijeni. I srca obaju tih kraljeva bit će sklona zlu, i govorit će laži za jednim stolom; ali to neće uspjeti, jer će svršetak biti još u određeno vrijeme. Tada će se vratiti u svoju zemlju s velikim bogatstvom; i njegovo će srce biti protiv svetoga saveza; i činit će velika djela, pa će se vratiti u svoju zemlju. U određeno vrijeme opet će se vratiti i poći prema jugu; ali neće biti kao prije, ni kao poslije. Daniel 11,25–29.

In chapter eight, Gabriel identified that the “chazon,” vision of the twenty-five hundred and twenty years, would conclude at the time appointed, and then the period represented by “the time of the end” would begin. In this passage, the time appointed is the end of the three hundred and sixty years that pagan Rome would rule the world supremely. In this passage there is no “time of the end,” for there was nothing sealed up that was to be unsealed at the end of that period of history.

U osmom poglavlju Gabrijel je utvrdio da će se „chazon“, viđenje o dvije tisuće petsto dvadeset godina, završiti u određeno vrijeme, a tada će započeti razdoblje predstavljeno izrazom „vrijeme svršetka“. U ovom odlomku određeno vrijeme jest kraj tristo šezdeset godina tijekom kojih će poganski Rim vrhovno vladati svijetom. U ovom odlomku nema „vremena svršetka“, jer nije bilo ničega zapečaćenoga što bi trebalo biti otpečaćeno na kraju toga razdoblja povijesti.

In Daniel chapter eight, the vision of the “last end” of the indignation, which was the twenty-five hundred and twenty years that concluded at the same time as the twenty-three hundred years, was sealed up to the “time of the end,” for in 1844, which was the appointed time of both visions, the light of the third angel was unsealed. In Daniel eleven, verses thirty to thirty-six, at the end of the “first indignation” in 1798, there was to be a period represented as the “time of the end,” when the light of the first angel was unsealed. Therefore, the time prophecy of pagan Rome did not have a time of the end, but only a time appointed, identifying when the three hundred and sixty years concluded, but the time appointed in 1798, and the time appointed in 1844, both unsealed a message that was to be understood in the period represented as the “time of the end”.

U osmom poglavlju Daniela, viđenje o „posljednjem svršetku“ gnjeva, koje je predstavljalo dvije tisuće petsto i dvadeset godina što su završile u isto vrijeme kad i dvije tisuće tri stotine godina, bilo je zapečaćeno do „vremena svršetka“, jer je 1844., što je bilo određeno vrijeme obaju viđenja, svjetlo trećega anđela bilo odpečaćeno. U Danielu 11, reci trideseti do trideset šesti, na kraju „prvoga gnjeva“ 1798., trebao je nastupiti razdoblje prikazano kao „vrijeme svršetka“, kada je svjetlo prvoga anđela bilo odpečaćeno. Stoga vremensko proročanstvo o poganskom Rimu nije imalo vrijeme svršetka, nego samo određeno vrijeme, koje je označavalo kada je završilo tristo i šezdeset godina; ali određeno vrijeme 1798. i određeno vrijeme 1844. oba su odpečatila poruku koju je trebalo razumjeti u razdoblju prikazanom kao „vrijeme svršetka“.

Rome is revealed as it is represented prophetically within its prophetic time. “Time, times and dividing of time”, “forty-two months”, “twelve hundred and sixty days”, and “three and a half years” are some of the various symbols that represent the period when the papacy ruled during the Dark Ages. The period of time that links the movement of the Millerites to the movement of the one hundred and forty-four thousand is one hundred and twenty-six years. One hundred and twenty-six is also a symbol of twelve hundred and sixty days, for it is a tithe or a tenth of that amount. The one hundred and twenty-six years from the rebellion of 1863, unto the time appointed in 1989, identifies 1989 as God’s appointment with His last day people.

Rim se otkriva onako kako je proročki prikazan unutar svojega proročkog vremena. „Vrijeme, vremena i pola vremena“, „četrdeset i dva mjeseca“, „tisuću dvjesto i šezdeset dana“ i „tri i pol godine“ neki su od različitih simbola koji predstavljaju razdoblje u kojemu je papinstvo vladalo tijekom Mračnoga doba. Vremensko razdoblje koje povezuje pokret milerita s pokretom sto četrdeset i četiri tisuće iznosi sto dvadeset i šest godina. Sto dvadeset i šest također je simbol tisuću dvjesto i šezdeset dana, jer je to desetina ili desetoga dijela toga broja. Sto dvadeset i šest godina od pobune 1863. do određenoga vremena 1989. godine označava 1989. kao Božje određeno vrijeme za Njegov narod posljednjih dana.

We will continue this study in the next article.

Nastavit ćemo ovo proučavanje u sljedećem članku.

> “How shall we search the Scriptures? Shall we drive our stakes of doctrine one after another, and then try to make all Scripture meet our established opinions, or shall we take our ideas and views to the Scriptures, and measure our theories on every side by the Scriptures of truth? Many who read and even teach the Bible, do not comprehend the precious truth they are teaching or studying. Men entertain errors, when the truth is clearly marked out, and if they would but bring their doctrines to the word of God, and not read the word of God in the light of their doctrines, to prove their ideas right, they would not walk in darkness and blindness, or cherish error. Many give the words of Scripture a meaning that suits their own opinions, and they mislead themselves and deceive others by their misinterpretations of God’s word. As we take up the study of God’s word, we should do so with humble hearts. All selfishness, all love of originality, should be laid aside. Long-cherished opinions must not be regarded as infallible. It was the unwillingness of the Jews to give up their long established traditions that proved their ruin. They were determined not to see any flaw in their own opinions or in their expositions of the Scriptures; but however long men may have entertained certain views, if they are not clearly sustained by the written word, they should be discarded.

> „Kako ćemo istraživati Pisma? Hoćemo li jedno za drugim zabijati kolce svojih doktrina, a zatim nastojati da se sve Pismo uskladi s našim utvrđenim mišljenjima, ili ćemo svoje zamisli i gledišta iznijeti pred Pisma te svoje teorije sa svih strana mjeriti Pismima istine? Mnogi koji čitaju, pa čak i poučavaju Bibliju, ne razumiju dragocjenu istinu koju poučavaju ili proučavaju. Ljudi prihvaćaju zablude ondje gdje je istina jasno označena; i kada bi samo svoje doktrine iznijeli pred riječ Božju, a ne čitali riječ Božju u svjetlu svojih doktrina kako bi dokazali ispravnost svojih zamisli, ne bi hodili u tami i sljepoći niti bi njegovali zabludu. Mnogi riječima Pisma pridaju značenje koje odgovara njihovim vlastitim mišljenjima, te svojim pogrešnim tumačenjima Božje riječi zavode sami sebe i obmanjuju druge. Kad pristupamo proučavanju Božje riječi, trebamo to činiti ponizna srca. Svaku sebičnost, svaku ljubav prema originalnosti, valja odbaciti. Dugo njegovana mišljenja ne smiju se smatrati nepogrešivima. Upravo je nespremnost Židova da se odreknu svojih odavna ukorijenjenih predaja bila uzrokom njihove propasti. Bili su odlučni da ne vide nikakav nedostatak ni u vlastitim mišljenjima ni u svojim tumačenjima Pisama; ali ma koliko dugo ljudi zastupali određena gledišta, ako ona nisu jasno potkrijepljena pisanom Riječju, treba ih odbaciti.“

> “Those who sincerely desire truth will not be reluctant to lay open their positions for investigation and criticism, and will not be annoyed if their opinions and ideas are crossed. This was the spirit cherished among us forty years ago. We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one. Many tears were shed. If one brother rebuked another for his dullness of comprehension in not understanding a passage as he understood it, the one rebuked would afterward take his brother by the hand, and say, ‘Let us not grieve the Holy Spirit of God. Jesus is with us; let us keep a humble and teachable spirit;’ and the brother addressed would say, ‘Forgive me, brother, I have done you an injustice.’ Then we would bow down in another season of prayer. We spent many hours in this way. We did not generally study together more than four hours at a time, yet sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God’s appointed way, and then there was perfect harmony. We were all of one mind and one Spirit.

> „Oni koji iskreno žude za istinom neće oklijevati izložiti svoja stajališta ispitivanju i kritici, niti će se uznemiriti ako se njihovim mišljenjima i zamislima proturječi. Takav se duh njegovao među nama prije četrdeset godina. Okupljali bismo se s teretom na duši, moleći da budemo jedno u vjeri i nauku; jer smo znali da Krist nije razdijeljen. Jedna po jedna točka postajala je predmetom ispitivanja. Ozbiljnost je obilježavala ta vijećanja istraživanja. Sveto pismo otvaralo se sa strahopoštovanjem. Često smo postili kako bismo bili prikladnije osposobljeni za razumijevanje istine. Nakon usrdne molitve, ako koja točka nije bila razumljena, o njoj se raspravljalo, i svatko je slobodno iznosio svoje mišljenje; zatim bismo se opet prignuli u molitvi, i usrdne su se prošnje uzdizale k nebu da nam Bog pomogne gledati isto, kako bismo bili jedno, kao što su Krist i Otac jedno. Mnoge suze bile su prolivene. Ako bi jedan brat ukorio drugoga zbog njegove tromosti u razumijevanju, zato što nije razumio neki odlomak onako kako ga je on razumio, ukoreni bi poslije uzeo svoga brata za ruku i rekao: ‘Nemojmo žalostiti Svetoga Duha Božjega. Isus je s nama; čuvajmo ponizan i poučljiv duh;’ a oslovljeni bi brat rekao: ‘Oprosti mi, brate, učinio sam ti nepravdu.’ Tada bismo se opet priklonili u novom razdoblju molitve. Na taj smo način provodili mnoge sate. Obično nismo zajedno proučavali dulje od četiri sata odjednom, ali ponekad bi cijela noć bila provedena u ozbiljnom istraživanju Svetoga pisma, kako bismo razumjeli istinu za svoje vrijeme. U nekim bi prilikama Duh Božji sišao na me, i teški su dijelovi bivali razjašnjeni putem koji je Bog odredio, a tada je vladalo savršeno jedinstvo. Svi smo bili jedne misli i jednoga Duha.

> “We sought most earnestly that the Scriptures should not be wrested to suit any man’s opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that his disciples might be one as he and the Father are one. Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and without conversation with others, study the point of difference, asking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. At times the power of God came upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus; we loved one another.

> „Najusrdnije smo nastojali da se Sveto pismo ne izvrće kako bi odgovaralo mišljenjima bilo kojega čovjeka. Trudili smo se da naše razlike budu što je moguće manje time što se nismo zadržavali na točkama od manje važnosti, o kojima su postojala različita mišljenja. No teret svake duše bio je uspostaviti među braćom takvo stanje koje bi bilo odgovor na Kristovu molitvu da njegovi učenici budu jedno kao što su on i Otac jedno. Katkad bi se jedan ili dvojica braće tvrdoglavo usprotivili iznesenom shvaćanju i postupali prema naravnim osjećajima srca; ali kad bi se ta sklonost pokazala, obustavili bismo svoja istraživanja i prekinuli svoj sastanak, kako bi svatko imao priliku otići Bogu u molitvi i, bez razgovora s drugima, proučiti točku razilaženja, tražeći svjetlo s neba. S izrazima prijateljstva rastali bismo se, da se ponovno sastanemo što je prije moguće radi daljnjeg istraživanja. Katkad bi Božja sila došla na nas na osobit način, i kada bi jasno svjetlo razotkrilo točke istine, zajedno bismo plakali i radovali se. Ljubili smo Isusa; ljubili smo jedni druge.“

> “In those days God wrought for us, and the truth was precious to our souls. It is necessary that our unity today be of a character that will bear the test of trial. We are in the school of the Master here, that we may be trained for the school above. We must learn to bear disappointment in a Christ-like manner, and the lesson taught by this will be of great importance to us.

> „U ono vrijeme Bog je radio za nas, i istina je bila dragocjena našim dušama. Nužno je da naše jedinstvo danas bude takve naravi da može izdržati kušnju nevolje. Ovdje smo u školi Učitelja kako bismo bili osposobljeni za školu gore. Moramo naučiti podnositi razočaranje na kristolik način, a pouka koju ćemo time steći bit će nam od velike važnosti.״

> “We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.

> „Mnogo pouka moramo naučiti, a mnoge, mnoge odučiti. Jedino su Bog i nebo nepogrešivi. Oni koji misle da se nikada neće morati odreći nekoga omiljenog gledišta, da nikada neće imati povoda promijeniti neko mišljenje, bit će razočarani. Sve dok se s odlučnom ustrajnošću držimo vlastitih zamisli i mišljenja, ne možemo imati jedinstvo za koje je Krist molio.” Review and Herald, July 26, 1892.

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