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# The Book of Daniel - Number Thirty-Nine

Knjiga proroka Daniela - Broj trideset i devet

Unveiling the Prophetic Tapestry: William Miller’s Dream and the Restoration of Foundational Truths in the Last Days

Otkrivanje proročkog tkanja: san Williama Millera i obnova temeljnih istina u posljednjim danima

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Jeff Pippenger

Published

January 3, 2024

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We are considering the prophetic application of William Miller’s dream in the last days, which is where all prophecies find their perfect fulfillment. Miller’s dream identifies the discovery, establishment, rejection, burying and restoration of the foundational truths of Adventism that were assembled through the ministry of Miller. Those foundational truths represented the truths that were unsealed in 1798. Those truths are represented by the vision of the Ulai River. Miller’s dream, as recorded in the book Early Writings, was his second dream, and the dream had been typified by Nebuchadnezzar’s second dream, just as Miller himself had been typified by Nebuchadnezzar.

Razmatramo proročku primjenu sna Williama Millera u posljednjim danima, gdje sva proročanstva nalaze svoje savršeno ispunjenje. Millerov san prepoznaje otkrivanje, uspostavu, odbacivanje, pokapanje i obnovu temeljnih istina adventizma koje su bile sabrane kroz Millerovu službu. Te temeljne istine predstavljale su istine koje su bile otpečaćene 1798. godine. Te su istine prikazane viđenjem o rijeci Ulai. Millerov san, kako je zabilježen u knjizi Early Writings, bio je njegov drugi san, a taj je san bio predoznačen Nabukodonozorovim drugim snom, kao što je i sam Miller bio predoznačen Nabukodonozorom.

Previous articles have demonstrated how the conclusion of Nebuchadnezzar’s life of “seven times” living with the heart of a beast, ended symbolically in 1798. His kingdom was then restored, and for the first time, Nebuchadnezzar represented a fully converted man. In terms of the “time of the end,” in 1798, he represented the “wise.” We have also identified that as the first king of Babylon, Nebuchadnezzar’s judgment of “seven times,” typified the judgment of Belshazzar’s twenty-five hundred and twenty (mene, mene, tekel, upharsin), who was the last king of Babylon.

Prethodni članci pokazali su kako je završetak Nabukodonozorova života od „sedam vremena“ provedenih sa srcem zvijeri simbolično završio 1798. godine. Tada mu je kraljevstvo bilo obnovljeno i, po prvi put, Nabukodonozor je predstavljao potpuno obraćena čovjeka. U smislu „vremena svršetka“, on je 1798. predstavljao „mudre“. Također smo ustanovili da je, kao prvi kralj Babilona, Nabukodonozorova osuda od „sedam vremena“ bila praslika sudu Baltazarovih dvije tisuće petsto dvadeset (mene, mene, tekel, upharsin), koji je bio posljednji kralj Babilona.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, … to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> „Posljednjem vladaru Babilona, kao u pralik njegovu prvom, došla je presuda božanskoga Stražara: ‘Tebi se govori, kralju, kraljevstvo je odstupilo od tebe.’ Daniel 4:31.” Proroci i kraljevi, 533.

Sister White identified Belshazzar in his hour of judgment as the “foolish king.” In the conclusion of Nebuchadnezzar’s hour of judgment, he represents the “wise king,” for he was benefitted by the judgment of “seven times,” and Belshazzar, though he knew the history, refused to be benefitted.

Sestra White prepoznala je Belšazara u času njegova suda kao „bezumnoga kralja“. Na završetku Nebukadnezarova časa suda on predstavlja „mudroga kralja“, jer je imao koristi od suda „sedam vremena“, a Belšazar je, premda je poznavao tu povijest, odbio imati koristi od nje.

> “But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.

> „Ali Belšazarova ljubav prema zabavi i samouzdizanju izbrisala je pouke koje nikada nije smio zaboraviti; te je počinio grijehe slične onima koji su navukli znamenite sudove na Nabukodonozora. Proigrao je prilike koje su mu milostivo bile dane, zanemarujući iskoristiti mogućnosti koje su mu bile nadohvat da se upozna s istinom. ‘Što mi je činiti da se spasim?’ bilo je pitanje pokraj kojega je veliki, ali bezumni kralj ravnodušno prošao.” Bible Echo, 25. travnja 1898.

Nebuchadnezzar is a symbol of “the wise” in 1798, who understand the increase of knowledge at the time of the end.

Nebukadnezar je simbol „mudrih” godine 1798., koji razumiju porast spoznaje u vrijeme svršetka.

> “The proud boast had scarcely left his lips, when a voice from Heaven told him that God’s appointed time of judgment had come. In a moment his reason was taken away, and he became as a beast. For seven years he was thus degraded. At the end of this time his reason was restored to him, and then looking up in humility to the great God of Heaven, he recognized the divine hand in this chastisement, and was again restored to his throne.

> „Ohola se hvalisanje jedva bijaše odvojilo od njegovih usana kad mu glas s Neba objavi da je došlo vrijeme suda koje je Bog odredio. U jednom trenutku razum mu bi oduzet te on posta kao zvijer. Sedam godina bijaše tako ponižen. Na svršetku toga vremena razum mu bi vraćen, i tada, podigavši u poniznosti pogled k velikomu Bogu nebeskom, prepozna božansku ruku u toj kazni te ponovno bi vraćen na svoje prijestolje.“

> “In a public proclamation, King Nebuchadnezzar acknowledged his guilt, and the great mercy of God in his restoration. This was the last act of his life as recorded in Sacred History.” Review and Herald, February 1, 1881.

> „U javnom proglasu kralj Nabukodonozor priznao je svoju krivnju i veliko Božje milosrđe u svojoj obnovi. To je bio posljednji čin njegova života kako je zabilježen u svetoj povijesti.“ Review and Herald, 1. veljače 1881.

At the end of Nebuchadnezzar’s “seven times,” he made a public proclamation, which included a public confession. Miller, as Nebuchadnezzar, symbolizes the “wise” in 1798, who understand the increase of knowledge at the time of the end. They both had two dreams, and both of their respective second dreams symbolically identify the “seven times.” The “seven times” has been shown in previous articles to mark a transition point.

Na kraju Nabukodonozorovih „sedam vremena” izdao je javni proglas, koji je uključivao i javno priznanje. Miller, kao Nabukodonozor, simbolizira „mudre” godine 1798., koji razumiju porast znanja u vrijeme kraja. Obojica su imali po dva sna, a oba njihova druga sna simbolično označuju „sedam vremena”. U prethodnim je člancima pokazano da „sedam vremena” označuju prijelomnu točku.

In 1798, Nebuchadnezzar marks a transition from his proud condition, to the condition of the wise. It included his public confession. 1798, was also the transition point between the fifth and sixth kingdoms of Bible prophecy. It also marked the arrival of the first angel, thus marking a new dispensation, for the warning of the coming judgment could not take place until the fifth kingdom of Bible prophecy had received its deadly wound.

Godine 1798. Nabukodonozor označuje prijelaz iz svojega ohologa stanja u stanje mudrih. To je uključivalo njegovo javno priznanje. Godina 1798. bila je također prijelomna točka između petoga i šestoga kraljevstva biblijskog proroštva. Ona je također označila dolazak prvoga anđela, označujući tako novo razdoblje, jer upozorenje o dolazećem sudu nije moglo biti objavljeno sve dok peto kraljevstvo biblijskog proroštva nije zadobilo svoju smrtonosnu ranu.

> “The message itself sheds light as to the time when this movement is to take place. It is declared to be a part of the ‘everlasting gospel;’ and it announces the opening of the judgment. The message of salvation has been preached in all ages; but this message is a part of the gospel which could be proclaimed only in the last days, for only then would it be true that the hour of judgment had come. The prophecies present a succession of events leading down to the opening of the judgment. This is especially true of the book of Daniel. But that part of his prophecy which related to the last days, Daniel was bidden to close up and seal ‘to the time of the end.’ Not till we reach this time could a message concerning the judgment be proclaimed, based on the fulfillment of these prophecies. But at the time of the end, says the prophet, ‘many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4.

> „Sama poruka rasvjetljuje vrijeme u kojem se ovaj pokret treba dogoditi. Izjavljuje se da je dio ‘vječnoga evanđelja’; i navješćuje otvaranje suda. Poruka spasenja propovijedala se u svim vjekovima; ali ova je poruka dio evanđelja koji se mogao objaviti samo u posljednjim danima, jer bi jedino tada bilo istinito da je došao čas suda. Proročanstva prikazuju slijed događaja koji vodi sve do otvaranja suda. To osobito vrijedi za knjigu proroka Daniela. Ali onaj dio njegova proročanstva koji se odnosio na posljednje dane Danielu je bilo zapovjeđeno zatvoriti i zapečatiti ‘do vremena svršetka’. Tek kad stignemo u to vrijeme, mogla se objaviti poruka o sudu, utemeljena na ispunjenju tih proročanstava. No u vrijeme svršetka, kaže prorok, ‘mnogi će pretraživati, i znanje će se umnožiti’. Daniel 12:4.“

> “The apostle Paul warned the church not to look for the coming of Christ in his day. ‘That day shall not come,’ he says, ‘except there come a falling away first, and that man of sin be revealed.’ 2 Thessalonians 2:3. Not till after the great apostasy, and the long period of the reign of the ‘man of sin,’ can we look for the advent of our Lord. The ‘man of sin,’ which is also styled ‘the mystery of iniquity,’ ‘the son of perdition,’ and ‘that wicked,’ represents the papacy, which, as foretold in prophecy, was to maintain its supremacy for 1260 years. This period ended in 1798. The coming of Christ could not take place before that time. Paul covers with his caution the whole of the Christian dispensation down to the year 1798. It is this side of that time that the message of Christ’s second coming is to be proclaimed.

> „Apostol Pavao upozorio je crkvu da u svoje dane ne očekuje Kristov dolazak. ‘Jer taj dan neće doći’, kaže on, ‘ako prije ne dođe otpad i ne otkrije se čovjek grijeha.’ 2. Solunjanima 2,3. Tek nakon velikoga otpada i dugoga razdoblja vladavine ‘čovjeka grijeha’ možemo očekivati dolazak našega Gospodina. ‘Čovjek grijeha’, koji se također naziva ‘tajna bezakonja’, ‘sin propasti’ i ‘onaj bezakonik’, predstavlja papinstvo, koje je, kako je unaprijed naviješteno u proročanstvu, trebalo održavati svoju vrhovnu vlast tijekom 1260 godina. To je razdoblje završilo 1798. godine. Kristov dolazak nije se mogao dogoditi prije toga vremena. Pavao svojim upozorenjem obuhvaća cijelo kršćansko razdoblje sve do godine 1798. S ove strane toga vremena treba se navješćivati poruka o Kristovu drugom dolasku.”

> “No such message has ever been given in past ages. Paul, as we have seen, did not preach it; he pointed his brethren into the then far-distant future for the coming of the Lord. The Reformers did not proclaim it. Martin Luther placed the judgment about three hundred years in the future from his day. But since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

> „Takva poruka nikada nije bila dana u prošlim vjekovima. Pavao je, kao što smo vidjeli, nije propovijedao; svoju je braću upućivao na tada još daleku budućnost za Gospodnji dolazak. Reformatori je nisu navješćivali. Martin Luther smjestio je sud otprilike tristo godina u budućnost od svojega vremena. No od 1798. godine Danielova je knjiga otpečaćena, znanje o proročanstvima se umnožilo, i mnogi su navješćivali svečanu poruku o blizini suda.” Velika borba, 356.

In 1798, a new dispensation of the work of salvation arrived, and that new dispensation gave a warning of another dispensation that would begin in 1844. At that change of dispensation, a door would be closed, and a door opened.

Godine 1798. nastupio je novi razdjel u djelu spasenja, i taj je novi razdjel dao upozorenje o drugom razdjelu koji će započeti 1844. Pri toj promjeni razdjela jedna će se vrata zatvoriti, a jedna otvoriti.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

> I anđelu crkve u Filadelfiji napiši: Ovo govori Onaj koji je svet, koji je istinit, koji ima ključ Davidov, koji otvara, i nitko ne zatvara; i zatvara, i nitko ne otvara: Znam tvoja djela: evo, postavio sam pred tobom otvorena vrata, i nitko ih ne može zatvoriti; jer imaš malo snage, i održao si moju riječ, i nisi zanijekao moje ime. Otkrivenje 3:7, 8.

The opening of a door marks a new dispensation. There was a dispensational change of kingdoms and of message in 1798, at the end of the first indignation, that was accomplished from 723 BC through to 1798. There was also a dispensational change in 1844, at the end of the last indignation, that was accomplished from 677 BC through to 1844. In 1798, the dispensation of the first angel’s message, which warned of the approaching judgment, had arrived. Both Nebuchadnezzar and Miller are represented as the “wise,” at the “time of the end,” when “the door” was opened to the internal dispensation of the first angel’s message and to the external dispensation change from the sea beast unto the earth beast. The dispensation of the message of the first angel was fulfilled when the door into the Most Holy Place was opened on October 22, 1844, and the dispensation of the third angel, and the investigative judgment arrived.

Otvaranje vrata označava novu raspodjelu. Godine 1798., na kraju prve srdžbe, koja se izvršavala od 723. pr. Kr. do 1798., nastupila je raspodjelna promjena kraljevstava i poruke. Također je 1844., na kraju posljednje srdžbe, koja se izvršavala od 677. pr. Kr. do 1844., nastupila raspodjelna promjena. Godine 1798. nastupila je raspodjela poruke prvoga anđela, koja je upozoravala na približavanje suda. I Nabukodonozor i Miller prikazani su kao „mudri“ u „vrijeme svršetka“, kada su se „vrata“ otvorila unutarnjoj raspodjeli poruke prvoga anđela i vanjskoj raspodjelnoj promjeni od zvijeri iz mora do zvijeri iz zemlje. Raspodjela poruke prvoga anđela ispunila se kada su se 22. listopada 1844. otvorila vrata u Svetinju nad svetinjama, te su nastupili raspodjela trećega anđela i istražni sud.

Miller’s second dream begins when a door was opened in 1798, and it ends when a door was opened in the transitional period of the “two witnesses” who are brought back to life in order to proclaim the message of the Midnight Cry. Prophetically both Nebuchadnezzar and Miller represented the transition from the kingdom of the sea beast unto the kingdom of the earth beast in 1798. They both represent the announcement of the approach and the arrival of the investigative judgment in 1844. 1798, and 1844, represent the conclusion of the first and last “indignations” of God against His people that was accomplished over the period of “seven times,” as set forth in Leviticus twenty-six. The forty-six years from 1798, unto 1844, represent the erection of the spiritual temple which the messenger of the covenant suddenly came to on October 22, 1844, as Christ transitioned from the Holy Place unto the Most Holy Place.

Millerov drugi san započinje kada su se 1798. otvorila vrata, a završava kada su se vrata otvorila u prijelaznom razdoblju „dvaju svjedoka“ koji su vraćeni u život kako bi objavili poruku Ponoćnoga poklika. Proročki su i Nabukodonozor i Miller predstavljali prijelaz iz kraljevstva zvijeri iz mora u kraljevstvo zvijeri iz zemlje 1798. godine. Obojica predstavljaju objavu približavanja i dolaska istražnog suda 1844. godine. Godine 1798. i 1844. predstavljaju završetak prvoga i posljednjega Božjeg „gnjeva“ protiv Njegova naroda, koji je bio izvršen tijekom razdoblja „sedam vremena“, kako je izloženo u Levitskom zakoniku dvadeset i šest. Četrdeset i šest godina od 1798. do 1844. predstavljaju podizanje duhovnoga hrama, u koji je glasnik Saveza iznenada došao 22. listopada 1844., kada je Krist prelazio iz Svetinje u Svetinju nad svetinjama.

1798, and 1844, identify transitions (more than one), that are marked by the “seven times.” The transition of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism in 1856, was also marked by an increase of knowledge of the “seven times,” that was thereafter rejected in 1863. In 1798, there had been an increase of knowledge from the book of Daniel, which included the same “seven times,” of Leviticus twenty-six, that was to be rejected at the end of Millerite Philadelphian Adventism.

1798. i 1844. označavaju prijelaze (više od jednoga) koji su obilježeni „sedam vremena“. Prijelaz mileritskog filadelfijskog adventizma u mileritski laodicejski adventizam 1856. godine također je bio obilježen povećanjem spoznaje o „sedam vremena“, koje je potom bilo odbačeno 1863. godine. Godine 1798. došlo je do povećanja spoznaje iz Danielove knjige, koja je uključivala istih „sedam vremena“ iz Levitskog zakonika dvadeset i šest, a koja su trebala biti odbačena na kraju mileritskog filadelfijskog adventizma.

The transition of the movement of the first angel from Philadelphia unto Laodicea was represented by the seven years from 1856 to 1863. The Laodicean message arrived in 1856, and for seven years, the new light of the “seven times” that had been unsealed produced a three-step testing process that was failed by Adventism in 1863. Seven years were given for the light of the “seven times,” to either be received or rejected. The transition of the movement of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism, typifies the reversal of the sequence at the end, the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.

Prijelaz pokreta prvoga anđela iz Filadelfije u Laodiceju bio je predočen sa sedam godina od 1856. do 1863. Laodicejska je poruka stigla 1856., i tijekom sedam godina nova svjetlost „sedam vremena”, koja je bila zapečaćena te potom otpečaćena, proizvela je trostupanjski proces kušnje koji je adventizam 1863. pao. Sedam je godina bilo dano da svjetlost „sedam vremena” bude ili prihvaćena ili odbačena. Prijelaz pokreta milleritskog filadelfijskog adventizma u milleritski laodicejski adventizam predočuje preokret niza na svršetku, prijelaz laodicejskog pokreta trećega anđela u filadelfijski pokret trećega anđela.

The sixty-five-year prophecy of Isaiah, marks the beginning of the first and the last indignation of God against the northern and then the southern kingdoms of Israel.

Šezdesetpetogodišnje Izaijino proročanstvo označava početak prvoga i posljednjega Božjeg gnjeva protiv sjevernoga, a zatim i južnoga kraljevstva Izraela.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.

> Jer glava Sirije jest Damask, a glava Damaska jest Resin; i za šezdeset i pet godina Efrajim će biti satrt, tako da više ne bude narod. Izaija 7,8.

Isaiah’s prophecy of sixty-five years was given in 742 BC, and within sixty-five years the northern kingdom would be gone. Nineteen years after 742 BC, in 723 BC, the northern kingdom was carried into slavery by Assyria. At the conclusion of the sixty-five years the southern kingdom’s indignation began in 677 BC, when Manasseh was taken captive by the Babylonians. The sixty-five years therefore represent a nineteen-year period to the first captivity of the northern kingdom, then another forty-six years until the captivity of Manasseh.

Izaijino proroštvo o šezdeset i pet godina dano je 742. pr. Kr., i unutar šezdeset i pet godina sjeverno će kraljevstvo nestati. Devetnaest godina nakon 742. pr. Kr., 723. pr. Kr., Asirija je odvela sjeverno kraljevstvo u ropstvo. Na završetku šezdeset i pet godina započelo je negodovanje nad južnim kraljevstvom 677. pr. Kr., kada su Babilonci odveli Manašea u sužanjstvo. Šezdeset i pet godina, dakle, predstavlja razdoblje od devetnaest godina do prvoga sužanjstva sjevernoga kraljevstva, a zatim još četrdeset i šest godina do Manašeova sužanjstva.

Those prophecies reached their respective fulfillments in 1798, 1844 and 1863. In 1798, an internal transition of the message of salvation occurred with the arrival of the first angel, and an external transition of the kingdoms of Bible prophecy also occurred. In 1844, an internal transition of the message of salvation occurred as the door was closed to the Holy Place and the investigative judgment began with the arrival of the third angel. In 1863, an external change occurred as both horns of the earth beast divided into two classes.

Ta su proročanstva dosegla svoja odgovarajuća ispunjenja 1798., 1844. i 1863. godine. Godine 1798. nastupio je unutarnji prijelaz u poruci spasenja dolaskom prvoga anđela, a također je nastupio i vanjski prijelaz kraljevstava biblijskoga proročanstva. Godine 1844. nastupio je unutarnji prijelaz u poruci spasenja kada su se vrata Svetinje zatvorila i kada je započeo istražni sud dolaskom trećega anđela. Godine 1863. nastupila je vanjska promjena kada su se oba roga zvijeri iz zemlje podijelila u dvije skupine.

The Republican horn divided into the two political parties that would dominate the history of the earth beast from then onward. The Protestant horn divided into two apostate manifestations, one party claiming to be Protestant that claimed to keep the seventh-day Sabbath, and another class that claimed to be Protestant, but upheld the day of the sun as their chosen day of worship.

Republikanski rog podijelio se na dvije političke stranke koje će od tada nadalje dominirati poviješću zvijeri zemlje. Protestantski rog podijelio se na dva otpadnička očitovanja: jedna stranka, koja je tvrdila da je protestantska, tvrdila je da drži subotu sedmoga dana, a druga skupina, koja je tvrdila da je protestantska, uzdizala je dan sunca kao svoj izabrani dan bogoslužja.

In that history, the Protestant horn that had come out of the Dark Ages, was tested from August 11, 1840 until October 22, 1844, and failed the testing process and transitioned from the Sunday-keeping Protestant people to the Sunday-keeping apostate Protestant people.

U toj povijesti protestantski je rog, koji je izišao iz Mračnoga doba, bio iskušan od 11. kolovoza 1840. do 22. listopada 1844., te nije prošao postupak kušnje i prešao je od protestantskoga naroda koji svetkuje nedjelju k otpalom protestantskom narodu koji svetkuje nedjelju.

In the history of the true Protestant horn that was established and identified in 1844, a testing process occurred from 1856 through to 1863. Then the true Sabbath-keeping Protestant horn transitioned both from Philadelphia unto Laodicea, and also from the true Sabbath-keeping Protestant people unto the Sabbath-keeping apostate Protestant horn. The “seven times,” is associated with 1798, 1844, 1856 and 1863. The “seven times,” is a symbol associated with a transition point and this truth is established upon several witnesses.

U povijesti pravoga protestantskog roga koji je bio uspostavljen i prepoznat 1844. godine, od 1856. do 1863. odvijao se proces kušnje. Tada je pravi protestantski rog koji drži subotu prešao i iz Filadelfije u Laodiceju, i od pravoga protestantskog naroda koji drži subotu k otpadničkom protestantskom rogu koji drži subotu. „Sedam vremena“ povezano je s 1798., 1844., 1856. i 1863. godinom. „Sedam vremena“ simbol je povezan s prijelomnom točkom, a ta je istina utvrđena na temelju nekoliko svjedoka.

In 1798, there was an increase of knowledge on the “seven times,” because the very first time-prophecy Miller discovered was that very truth. By 1863, that truth had been rejected, thus identifying the conclusion of the ending period of the sixty-five years of the prophecy set forth in Isaiah chapter seven.

Godine 1798. došlo je do porasta spoznaje o „sedam vremena”, jer je upravo ta istina bila prvo vremensko proročanstvo koje je Miller otkrio. Do 1863. ta je istina bila odbačena, čime se prepoznaje završetak završnog razdoblja od šezdeset i pet godina proročanstva iznesenog u sedmom poglavlju Izaije.

The complete twenty-five hundred and twenty year prophecy has a sixty-five year span at both the beginning and the ending in a reverse-image, mirror-like fashion. In the beginning of the ending sixty-five years (1798) typified by the beginning of the beginning sixty-five years in 742 BC when the prophecy was given, there was an increase of knowledge upon the “seven times,” which the “wise” Millerites understood and proclaimed. At the ending of the ending sixty-five years in 1863, there was another increase of knowledge on the same truth which was ultimately rejected by the recently crowned “priests” of the true Protestant horn.

Cjelokupno proročanstvo od dvije tisuće petsto dvadeset godina ima raspon od šezdeset i pet godina i na početku i na završetku, na obrnut, zrcalan način. Na početku završetka od šezdeset i pet godina (1798.), predočenom početkom početka od šezdeset i pet godina 742. pr. Kr., kada je proročanstvo bilo dano, došlo je do povećanja spoznaje o „sedam vremena“, što su „mudri“ mileriti razumjeli i objavljivali. Na završetku završetka od šezdeset i pet godina, 1863., došlo je do još jednog povećanja spoznaje o istoj istini, koju su na koncu odbacili nedavno okrunjeni „svećenici“ pravoga protestantskog roga.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Moj je narod uništen zbog nedostatka znanja; budući da si odbacio znanje, i ja ću odbaciti tebe, da mi više ne budeš svećenik. Kako si zaboravio zakon Boga svojega, tako ću i ja zaboraviti tvoju djecu. Hošea 4,6.

The increase of knowledge when the book of Daniel is unsealed is associated with the “seven times,” so it not only is a symbol of a transition point, but also of the unsealing of the prophetic message.

Povećanje znanja kada se knjiga Danielova otpečati povezano je sa „sedam vremena“, stoga ono nije samo simbol prijelomne točke, nego i otpečaćenja proročanske poruke.

Another transition began on July 18, 2020, with the first disappointment, which began the “tarrying time” and marked the beginning of Revelation chapter eleven’s three-and-a-half-days of the two witnesses laying dead in the street of the great city of Sodom and Egypt.

Još jedan prijelaz započeo je 18. srpnja 2020. prvim razočaranjem, koje je započelo „vrijeme odugovlačenja” i označilo početak tri i pol dana iz jedanaestog poglavlja Otkrivenja, tijekom kojih su dva svjedoka ležala mrtva na ulici velikoga grada Sodome i Egipta.

July 18, 2020, marks the beginning of three-and-a-half symbolic days (a “seven times”), that had been illustrated by the history of 1856 through to 1863. Both periods are symbols of the “seven times.” Both periods mark a change of dispensation (a transition). Both periods represent an increase of knowledge associated with the “seven times.”

18. srpnja 2020. označava početak triju i pol simboličnih dana („sedam vremena“), koji su bili predočeni poviješću od 1856. do 1863. godine. Oba razdoblja simboli su „sedam vremena“. Oba razdoblja označavaju promjenu razdiobe (prijelaz). Oba razdoblja predstavljaju umnoženje znanja povezano sa „sedam vremena“.

It was in the period of transition from the kingdom of Babylon unto the kingdom of Medo-Persia that Daniel prayed the Leviticus twenty-six prayer, thus identifying the Leviticus twenty-six prayer as a waymark of the transition of the last days. In Miller’s dream, at the end of seven expressions of the word “scattering,” Miller both weeps and prays. The weeping marks the point when the Lion of the tribe of Judah (the dirt brush man), unseals a message that has been sealed.

U razdoblju prijelaza iz kraljevstva Babilona u kraljevstvo Medo-Perzije Daniel je molio molitvu iz Levitskog zakonika dvadeset i šest, identificirajući tako molitvu iz Levitskog zakonika dvadeset i šest kao putokaz prijelaza posljednjih dana. U Millerovu snu, na kraju sedam pojavljivanja riječi „raspršivanje“, Miller i plače i moli. Plač označuje točku u kojoj Lav iz plemena Judina (čovjek s četkom za prljavštinu) otpečaćuje poruku koja je bila zapečaćena.

Miller’s prayer marks the Leviticus twenty-six prayer of Daniel, that is associated with “seven times,” and occurs when the door and windows were opened in Miller’s dream. But the prayer of Daniel, in chapter nine, also aligns with the prayer of Daniel in chapter two. It also aligns with Nebuchadnezzar’s prayer of confession at the conclusion of his “seven times.”

Millerova molitva označava molitvu iz Levitskoga zakonika dvadeset i šest koju iznosi Daniel, a koja je povezana sa „sedam vremena“, i pojavljuje se kada su se vrata i prozori otvorili u Millerovu snu. No Danielova molitva u devetom poglavlju također je usklađena s Danielovom molitvom u drugom poglavlju. Također je usklađena s Nabukodonozorovom molitvom priznanja na završetku njegovih „sedam vremena“.

Miller’s prayer was therefore represented by the Leviticus twenty-six prayer, which was a public prayer of confession and a prayer of request for the unsealing of the last prophetic secret, because all prophecy illustrates the last days. Therefore the secret of Daniel chapter two represents the last secret to be unsealed. Miller’s prayer, in his dream, was a prayer of anxiety and righteous indignation concerning the abominations that had happened to the jewels in his room. His anxiety was illustrated by those who sigh and cry in Ezekiel chapter nine, during the sealing time of the one-hundred and forty-four thousand.

Millerova je molitva stoga bila predočena molitvom iz dvadeset i šestog poglavlja Levitskog zakonika, koja je bila javna molitva priznanja i molitva za otpečaćenje posljednje proročke tajne, jer sva proročanstva prikazuju posljednje dane. Stoga tajna iz drugog poglavlja Daniela predstavlja posljednju tajnu koju treba otpečatiti. Millerova je molitva, u njegovu snu, bila molitva tjeskobe i pravednog gnjeva zbog gadosti koje su se dogodile draguljima u njegovoj sobi. Njegova je tjeskoba bila predočena onima koji uzdišu i plaču u devetom poglavlju Ezekiela, u vrijeme pečaćenja sto četrdeset i četiri tisuće.

Miller watched as the truths were progressively buried by counterfeit doctrines, and which ultimately reached a point where the casket (the Bible itself) was destroyed. The destruction of Miller’s casket took place in the third generation of Adventism when there was a purposeful movement to set aside the King James Bible for the modern corrupted Catholic-based versions of the Bible.

Miller je promatrao kako su istine postupno bivale pokapane krivotvorenim naukama, što je na koncu dosegnulo točku u kojoj je lijes (sama Biblija) bio uništen. Uništenje Millerova lijesa zbilo se u trećem naraštaju adventizma, kada je postojao namjeran pokret da se Biblija kralja Jakova stavi po strani u korist suvremenih iskvarenih katolički utemeljenih verzija Biblije.

Miller wept, then prayed, and immediately a door opened, and the people all left. Then the dirt brush man (the Lion of the tribe of Judah) entered, opened the windows and began to clean. Then Miller expressed his concern for the scattered jewels, and the dirt brush man promised that he would take care of the jewels. In the bustle of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, and when he opened his eyes, the rubbish was gone. The jewels were scattered around the room, and the dirt brush man then placed the larger casket on the table, gathered the jewels and cast them into the casket and said, “come and see.”

Miller je zaplakao, zatim se pomolio, i odmah su se vrata otvorila te su svi ljudi otišli. Tada je ušao čovjek s četkom za prašinu (Lav iz plemena Judina), otvorio prozore i počeo čistiti. Potom je Miller izrazio svoju zabrinutost zbog rasutih dragulja, a čovjek s četkom za prašinu obećao je da će se pobrinuti za dragulje. U vrevi čišćenja koje je poduzeo čovjek s četkom za prašinu, Miller je na trenutak sklopio oči, a kad ih je otvorio, smeća više nije bilo. Dragulji su bili razasuti po sobi, a čovjek s četkom za prašinu tada je stavio veći kovčežić na stol, skupio dragulje i ubacio ih u kovčežić te rekao: „Dođi i vidi.”

The expression, “come and see,” is a symbol that a truth has just been unsealed. The truth that is unsealed for Miller is the final truth, for the next thing to happen is the awakening of Miller at the “shout,” representing the loud cry. Miller was the last to receive the message of the Midnight Cry in the history of the Millerites, and just before the shout that awakens him in the dream, he closed his eyes for a moment. The only passage in the Bible that references “a moment” and “eyes” is identifying the first resurrection.

Izraz „dođi i vidi” simbol je da je neka istina upravo bila otpečaćena. Istina koja je za Millera otpečaćena jest konačna istina, jer je sljedeće što se treba dogoditi buđenje Millera na „poklič”, koji predstavlja glasni vapaj. Miller je bio posljednji koji je primio poruku Ponoćnog pokliča u povijesti milerita, i neposredno prije pokliča koji ga budi u snu, zatvorio je oči na trenutak. Jedini odlomak u Bibliji koji spominje „trenutak” i „oči” odnosi se na prvo uskrsnuće.

> Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. 1 Corinthians 15:51–53.

> Evo, kazujem vam tajnu: nećemo svi usnuti, ali ćemo se svi preobraziti, ujedanput, u tren oka, na posljednju trubu; jer će zatrubiti, i mrtvi će uskrsnuti neraspadljivi, i mi ćemo se preobraziti. Jer ovo raspadljivo treba obući neraspadljivost, i ovo smrtno treba obući besmrtnost. 1 Corinthians 15:51–53.

In the history of the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel, as represented in Revelation chapter eleven, Miller represents the very last of the wise virgins to receive the message of the Midnight Cry. The first to receive it were the most spiritual.

U povijesti prijelaza laodicejskog pokreta trećega anđela u filadelfijski pokret trećega anđela, kako je prikazano u jedanaestom poglavlju Otkrivenja, Miller predstavlja sasvim posljednjega od mudrih djevica koji prima poruku Ponoćnoga pokliča. Prvi koji su je primili bili su najduhovniji.

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> „To je bio ponoćni poklik, koji je trebao dati silu poruci drugoga anđela. Anđeli su bili poslani s neba da probude obeshrabrene svete i priprave ih za veliko djelo pred njima. Najdarovitiji ljudi nisu bili prvi koji su primili ovu poruku. Anđeli su bili poslani k poniznima i predanima te ih potaknuli da podignu poklik: ‘Evo, Zaručnik dolazi; iziđite Mu u susret!’ Oni kojima je poklik bio povjeren požurili su i, u sili Duha Svetoga, razglasili poruku te probudili svoju obeshrabrenu braću. Ovo djelo nije počivalo na ljudskoj mudrosti i učenosti, nego na Božjoj sili, i Njegovi sveti, koji su čuli poklik, nisu mu se mogli oduprijeti. Najduhovniji su prvi primili ovu poruku, a oni koji su prije predvodili u djelu bili su posljednji koji su je primili i pomogli pojačati poklik: ‘Evo, Zaručnik dolazi; iziđite Mu u susret!’” Early Writings, 238.

At the end of the three and a half symbolic days of Revelation chapter eleven, the first of two messages, represented in Ezekiel chapter thirty-seven, is proclaimed. The first message brings the dead and scattered bones together, but they are still dead. The message was presented by the voice that cried “in the wilderness”, thus identifying that Ezekiel’s message begins before the three-and-a-half symbolic days concluded. Those three-and-a-half days represent a “wilderness”, and it is from the “wilderness” that the message is proclaimed. The “wilderness” is also a symbol of the “seven times,” which marks a transition and an unsealing that introduces a testing process.

Na kraju tri i pol simbolična dana iz jedanaestog poglavlja Otkrivenja proglašava se prva od dviju poruka, prikazana u trideset i sedmom poglavlju Ezekiela. Prva poruka sabire mrtve i raspršene kosti, ali one su još uvijek mrtve. Tu je poruku iznio glas koji je vikao „u pustinji“, čime se prepoznaje da Ezekielova poruka započinje prije nego što su tri i pol simbolična dana završila. Ta tri i pol dana predstavljaju „pustinju“, i upravo se iz „pustinje“ poruka proglašava. „Pustinja“ je također simbol „sedam vremena“, što označuje prijelaz i otpečaćenje koje uvodi proces kušanja.

There is a progressive development of the message, and a progressive reception as illustrated with the Midnight Cry of the Millerite history. The most spiritual were the first to receive the message of the voice crying in the wilderness, and the historians of Adventism point to a letter written by William Miller just days before October 22, 1844, where Miller testifies that he finally understood and accepted Samuel Snow’s message of the Midnight Cry.

Postoji postupni razvoj poruke i postupno prihvaćanje, kao što je prikazano Ponoćnim poklikom u mileritskoj povijesti. Oni najduhovniji bili su prvi koji su primili poruku glasa koji viče u pustinji, a povjesničari adventizma upućuju na pismo koje je William Miller napisao samo nekoliko dana prije 22. listopada 1844., u kojem Miller svjedoči da je napokon razumio i prihvatio poruku Samuela Snowa o Ponoćnom pokliku.

> “Dear Brother Himes: I see a glory in the seventh month which I never saw before. Although the Lord had shown me the typical bearing of the seventh month, one year and a half ago, yet I did not realize the force of the types. Now, blessed be the name of the Lord, I see a beauty, a harmony, and an agreement in the Scriptures, for which I have long prayed, but did not see until today. Thank the Lord, O my soul. Let Brother Snow, Brother Storrs, and others, be blessed for their instrumentality in opening my eyes. I am almost home. Glory! Glory! Glory! Glory!” William Miller, Signs of the Times, October 16, 1844.

> „Dragi brate Himes: Vidim slavu u sedmome mjesecu kakvu nikada prije nisam vidio. Premda mi je Gospod prije godinu i pol dana pokazao tipsko značenje sedmoga mjeseca, ipak nisam shvaćao snagu tih tipova. Sada, blagoslovljeno ime Gospodnje, vidim ljepotu, sklad i podudarnost u Pismima, za što sam se dugo molio, ali nisam vidio sve do danas. Hvala Gospodu, dušo moja. Neka brat Snow, brat Storrs i drugi budu blagoslovljeni za svoje posredovanje u otvaranju mojih očiju. Gotovo sam kod kuće. Slava! Slava! Slava! Slava!” William Miller, Signs of the Times, 16. listopada 1844.

In the repetition of the history of the Midnight Cry, as represented in Miller’s dream, Miller closed his eyes for a moment. Thus “in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised.” In Miller’s dream he represents the last to receive the message of the Midnight Cry, as he did in his own history. He represents those that finally accept the message just before the dirt brush man gathers up the scattered jewels and casts them into the larger casket. In Revelation chapter eleven, the last to accept the second message of Ezekiel, which is the message of the four winds of Islam, that is also the sealing message, do so just before the last of seven trumpets sound, which is the “third Woe” trumpet. “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” (1 Corinthians 15:52)

U ponavljanju povijesti Ponoćnog pokliča, kako je prikazana u Millerovu snu, Miller je na trenutak sklopio oči. Tako „u jedanput, u tren oka, na posljednju trubu; jer će zatrubiti, i mrtvi će uskrsnuti“. U Millerovu snu on predstavlja posljednjega koji prima poruku Ponoćnog pokliča, kao što je to bio slučaj i u njegovoj vlastitoj povijesti. On predstavlja one koji naposljetku prihvaćaju poruku neposredno prije nego što čovjek s četkom za prašinu skupi rasuto dragulje i baci ih u veću škrinju. U jedanaestom poglavlju Otkrivenja, posljednji koji prihvaćaju drugu Ezekielovu poruku, koja je poruka o četirima vjetrovima islama, a koja je također i poruka zapečaćenja, čine to neposredno prije nego što zatrubi posljednja od sedam truba, koja je truba „trećega Jao“. „U jedanput, u tren oka, na posljednju trubu; jer će zatrubiti, i mrtvi će uskrsnuti neraspadljivi, i mi ćemo se izmijeniti.“ (1. Korinćanima 15:52)

The passage is identifying the first resurrection that occurs at the second coming, but there is also a resurrection of the dead dry bones (the two witnesses) that occurs in the hour of the great earthquake of Revelation chapter eleven. In the “hour” of that earthquake, the last trumpet of the seven trumpets sounds, and the dead witnesses that were in the street are brought back to life, not as Laodiceans, but as Philadelphians, for at the trumpet of the third Woe, the two witnesses have been sealed and are changed to incorruptible, for they will never again sin. Miller represents the last to receive the message which brings the two witnesses to life, which is the message of the four winds of Islam, and is the sealing message.

Ovaj odlomak prepoznaje prvo uskrsnuće koje se zbiva o drugom dolasku, ali postoji i uskrsnuće mrtvih suhih kostiju (dva svjedoka) koje se zbiva u času velikoga potresa iz jedanaestoga poglavlja Otkrivenja. U „času“ toga potresa oglašuje se posljednja truba od sedam truba, a mrtvi svjedoci koji su bili na ulici vraćaju se u život, ne kao Laodicejci, nego kao Filadelfijci, jer su pri trubi trećega Jao dva svjedoka zapečaćena i promijenjena u neraspadljivost, jer više nikada neće sagriješiti. Miller predstavlja posljednjega koji prima poruku koja dva svjedoka dovodi u život, a to je poruka o četiri vjetra islama, i to je poruka pečaćenja.

The sound of that trumpet raises the last of the dead dry bones that had been scattered in the street of Sodom and Egypt. Miller watched as the truths were progressively buried by counterfeit doctrines. Eventually Miller wept, marking the time when the unsealing was to begin, for the unsealing is a progressive work. That unsealing began in the ending period of the three-and-a-half days.

Zvuk te trube podiže posljednje od mrtvih suhih kostiju koje su bile razasute po ulici Sodome i Egipta. Miller je promatrao kako su istine postupno bivale pokapane krivotvorenim naukama. Naposljetku je Miller zaplakao, označujući vrijeme kada je otpečaćivanje trebalo započeti, jer je otpečaćivanje postupan rad. To je otpečaćivanje započelo u završnom razdoblju triju i pol dana.

After Miller wept, the One who had the power to unseal the sealed book entered into the narrative. In Miller’s dream that was the Dirt Brush Man. Miller then prayed, and immediately a door opened, marking the point where the Laodicean movement of the third angel was going to transition unto the Philadelphia movement of the third angel. His prayer was the Leviticus twenty-six prayer, it was the prayer for understanding of the final prophetic secret and a public confession of the rebellion that brought the three-and-a-half days upon the two witnesses, it was the prayer of those who are sealed in Ezekiel chapter nine.

Nakon što je Miller zaplakao, u prikaz je ušao Onaj koji je imao vlast otvoriti zapečaćenu knjigu. U Millerovu snu to je bio Čovjek s četkom za prašinu. Miller je zatim molio, i odmah su se otvorila vrata, označujući točku u kojoj je laodicejski pokret trećega anđela trebao prijeći u filadelfijski pokret trećega anđela. Njegova je molitva bila molitva iz Levitskoga zakonika dvadeset i šest, bila je to molitva za razumijevanje posljednje proročke tajne i javno priznanje pobune koja je dovela tri i pol dana na dva svjedoka; bila je to molitva onih koji su zapečaćeni u devetom poglavlju Ezekiela.

Following the prayer, Christ (the dirt brush man) entered and began to clean up the room. At the end of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, identifying the end of the period that the dead dry bones were to be resurrected. The dirt brush man then gathered the scattered jewels in Miller’s room, and placed them in a new, larger casket, upon a table in the center of Miller’s room, as the two witnesses are lifted up as the ensign. As the ensign, they then call unto God’s other flock that is still in Babylon to “come and see” the message that the Lion of the tribe of Judah has just cast into the new, larger casket.

Nakon molitve, Krist (čovjek s četkom za prašinu) ušao je i počeo čistiti sobu. Na kraju projekta čišćenja čovjeka s četkom za prašinu, Miller je na trenutak zatvorio oči, označujući kraj razdoblja u kojemu su mrtve suhe kosti trebale uskrsnuti. Čovjek s četkom za prašinu zatim je sakupio raspršene dragulje u Millerovoj sobi i položio ih u nov, veći kovčeg, na stol u središtu Millerove sobe, dok se dva svjedoka podižu kao stijeg. Kao stijeg, oni tada pozivaju drugo Božje stado koje je još u Babilonu da „dođe i vidi” poruku koju je Lav iz plemena Judina upravo položio u nov, veći kovčeg.

We will begin to consider the vision of the Ulai River as the symbol of the truths from the book of Daniel that was unsealed in 1798 in the next article. We have placed a few points of reference in place in advance of that consideration. The first is that the message of the Millerites was perfect (at its stage of growth), but incomplete. It was placed in the framework of two, not three desolating powers. The second is that when Miller’s dream identifies the ultimate restoration of the foundational truths, the foundational truths then are “ten times brighter” than their original glory. A third point is that the movement of the first angel (the Millerite movement), is repeated in the movement of the third angel, but with a few important caveats. The Millerites as a symbol were Philadelphians, they were a converted Nebuchadnezzar, but who ultimately and unfortunately, “rebuilt Jericho” in 1863.

Viziju rijeke Ulaj kao simbola istina iz knjige proroka Daniela, koja je bila otpečaćena 1798. godine, počet ćemo razmatrati u sljedećem članku. Unaprijed smo postavili nekoliko uporišnih točaka za to razmatranje. Prva je da je poruka milerita bila savršena (u svojoj fazi rasta), ali nepotpuna. Bila je postavljena u okviru dviju, a ne triju sila pustošenja. Druga je da, kada Millerov san prepoznaje konačnu obnovu temeljnih istina, te su temeljne istine tada „deset puta sjajnije” od svoje izvorne slave. Treća je točka da se pokret prvoga anđela (mileritski pokret) ponavlja u pokretu trećega anđela, ali uz nekoliko važnih zadrški. Mileriti su kao simbol bili Filadelfijci, bili su obraćeni Nabukodonozor, ali su na koncu i nažalost „ponovno sagradili Jerihon” 1863. godine.

The movement of the third angel began as Laodiceans, in need of conversion, but they would ultimately participate in the final destruction of Jericho (the Jericho of the last days).

Pokret trećega anđela započeo je kao laodikejci, kojima je bilo potrebno obraćenje, ali će na koncu sudjelovati u konačnom uništenju Jerihona (Jerihona posljednjih dana).

> “The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.

> „Spasitelj nije došao ukinuti ono što su govorili patrijarsi i proroci; jer je On sam govorio po tim predstavničkim ljudima. Sve istine Božje riječi potjecale su od Njega. Ali ti neprocjenjivi dragulji bili su stavljeni u lažne okvire. Njihova dragocjena svjetlost bila je učinjena slugom zabludi. Bog je želio da budu uklonjeni iz svojih okvira zablude i ponovno postavljeni u okvir istine. To je djelo mogla izvršiti samo božanska ruka. Povezanošću sa zabludom, istina je služila cilju neprijatelja Boga i čovjeka. Krist je došao postaviti je ondje gdje će proslaviti Boga i djelovati na spasenje čovječanstva.” The Desire of Ages, 287.

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