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# The Book of Daniel - Number Thirty-Six

Knjiga proroka Daniela - broj trideset i šest

Nebuchadnezzar’s Prophetic Symbolism: Unveiling the Millerite Movement’s Historic Waymarks and the Sealed Vision of the Ulai River

Proročki simbolizam Nebukadnezara: razotkrivanje povijesnih putokaza mileritskoga pokreta i zapečaćenoga viđenja rijeke Ulaj

Author

Jeff Pippenger

Published

December 31, 2023

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Daniel chapter one represents the history of the first and second angels from August 11, 1840, until October 22, 1844. Daniel chapter four also addresses the history of the first and second angels from 723 BC, until October 22, 1844. Of course, this is impossible to see without the latter rain methodology of “line upon line.”

Prvo poglavlje Daniela predstavlja povijest prvoga i drugoga anđela od 11. kolovoza 1840. do 22. listopada 1844. Četvrto poglavlje Daniela također obrađuje povijest prvoga i drugoga anđela od 723. pr. Kr. do 22. listopada 1844. Naravno, to je nemoguće uvidjeti bez metodologije kasne kiše „redak na redak”.

Nebuchadnezzar, in chapter four, is a very complex prophetic symbol. It is important to remind ourselves of what he represents as we begin to consider the unsealing of the Ulai River vision in the history of William Miller. Nebuchadnezzar’s second dream, not unlike William Miller’s second dream, represented the “seven times,” of Leviticus twenty-six, which is the prophetic thread that weaves the entire book of Daniel together. When Daniel interpreted Nebuchadnezzar’s dream of chapter four, he warned him of a coming judgment, and in so doing typified the first angel’s message that arrived into history at the “time of the end” in 1798.

Nebukadnezar je u četvrtom poglavlju vrlo složen proročki simbol. Važno je podsjetiti se što on predstavlja dok počinjemo razmatrati otpečaćenje viđenja o rijeci Ulai u povijesti Williama Millera. Nebukadnezarov drugi san, ne za razliku od drugoga sna Williama Millera, predstavljao je „sedam vremena“ iz Levitskog zakonika dvadeset šest, što je proročka nit koja povezuje cijelu knjigu proroka Daniela. Kada je Daniel protumačio Nebukadnezarov san iz četvrtog poglavlja, upozorio ga je na nadolazeći sud te je time predočio poruku prvoga anđela koja je ušla u povijest u „vrijeme svršetka“ 1798. godine.

When the judgment that Nebuchadnezzar was warned was to come arrived, the arrival typified October 22, 1844, when the investigative judgment began. In chapter four, both the warning message provided by Daniel, and the arrival of the judgment connected with the warning message were represented by the word “hour”. The “hour” of Nebuchadnezzar’s judgment represented the “hour” of God’s judgment in the first angel’s message. It also typified the “hour” of the Sunday law, when God’s executive judgment begins. The portion of Daniel chapter four that represents the arrival of the first angel’s message in 1798, and the arrival of the third angel on October 22, 1844, which is symbolized by the word “hour,” is then repeated and enlarged upon. The technique of repeat and enlarge is a prophetic technique that occurs repeatedly in prophecy, but especially in the book of Daniel.

Kada je stigao sud za koji je Nebukadnezar bio upozoren da će doći, njegov je dolazak predoznačavao 22. listopada 1844., kada je započeo istražni sud. U četvrtom poglavlju i opomena koju je Daniel dao, i dolazak suda povezanoga s tom opomenom, bili su predstavljeni riječju „sat”. „Sat” Nebukadnezarova suda predstavljao je „sat” Božjega suda u poruci prvoga anđela. On je također predoznačavao „sat” zakona o nedjelji, kada započinje Božji izvršni sud. Zatim se ponavlja i proširuje onaj dio četvrtoga poglavlja Daniela koji predstavlja dolazak poruke prvoga anđela 1798. godine i dolazak trećega anđela 22. listopada 1844., koji je simboliziran riječju „sat”. Tehnika ponavljanja i proširivanja proročka je tehnika koja se u proroštvu opetovano pojavljuje, a osobito u knjizi proroka Daniela.

Once Nebuchadnezzar arrived at the “hour” of judgment, the “seven times,” that was his judgment, began, and as the king of the north, he then represented the judgment brought upon the northern kingdom of Israel in 723 BC. He was given the heart of a beast, and a beast is a kingdom in Bible prophecy, and from 723 BC, through to 1798, he represented the two forms of paganism that are so often the subject of the book of Daniel.

Kad je Nabukodonozor stigao do „časa” suda, započelo je njegovih „sedam vremena”, što je bila njegova osuda, i on je tada, kao kralj sa sjevera, predstavljao sud koji je bio doveden nad sjeverno kraljevstvo Izraela 723. pr. Kr. Bilo mu je dano srce zvijeri, a zvijer je u biblijskom proroštvu kraljevstvo, i od 723. pr. Kr. pa sve do 1798. predstavljao je dva oblika poganstva koji su tako često predmet Danielove knjige.

For twelve hundred and sixty days, representing twelve hundred and sixty years, he represented the pagan desolating power, and then for another twelve hundred and sixty days, symbolizing twelve hundred and sixty years, he represented the papal desolating power. The heart of both desolating powers was the same, for papalism is simply paganism wearing the profession of Christianity.

Tijekom tisuću dvjesto šezdeset dana, koji predstavljaju tisuću dvjesto šezdeset godina, predstavljao je pogansku pustošničku silu, a zatim je tijekom još tisuću dvjesto šezdeset dana, koji simboliziraju tisuću dvjesto šezdeset godina, predstavljao papinsku pustošničku silu. Srž obiju pustošničkih sila bila je ista, jer je papinstvo jednostavno poganstvo zaodjenuto ispoviješću kršćanstva.

At the “end of the days,” which is a symbol identified in Daniel chapter twelve, that represents the “time of the end” in 1798, his kingdom was restored unto him. The testimony of Daniel four, and the Spirit of Prophecy, identifies that when his kingdom was restored at the “end of the days,” he was a converted man. He then becomes a prophetic symbol of four significant truths. He becomes the prophetic link between the dragon power of paganism, which he represented in the first half of his “seven times,” and of the beast power, which he represented in the last half of his “seven times.” As a symbol of those two powers, standing as a restored kingdom in 1798, he then represents the third desolating power (the false prophet), which was to reign for seventy symbolic years, while the whore of Tyre was forgotten. As the king of Babylon, Nebuchadnezzar represents the prophetic link between the three powers that would become modern Babylon in the last days, which then leads the world to Armageddon.

Na „svršetku dana“, što je simbol prepoznat u dvanaestom poglavlju Daniela i predstavlja „vrijeme svršetka“ godine 1798., njegovo mu je kraljevstvo bilo vraćeno. Svjedočanstvo četvrtog poglavlja Daniela i Duh Proroštva utvrđuju da je, kada mu je kraljevstvo bilo vraćeno na „svršetku dana“, bio obraćen čovjek. Tada on postaje proročki simbol četiriju značajnih istina. Postaje proročka poveznica između zmajske sile poganstva, koju je predstavljao u prvoj polovici svojih „sedam vremena“, i zvijeri-sile, koju je predstavljao u posljednjoj polovici svojih „sedam vremena“. Kao simbol tih dviju sila, stojeći kao obnovljeno kraljevstvo 1798. godine, on tada predstavlja treću silu pustošenja (lažnog proroka), koja je trebala vladati sedamdeset simboličkih godina, dok je bludnica iz Tira bila zaboravljena. Kao kralj Babilona, Nabukodonozor predstavlja proročku poveznicu između triju sila koje će postati suvremeni Babilon u posljednjim danima, koji potom vodi svijet u Armagedon.

He also represented the birth of the United States as the earth beast, which began in 1798 as a lamb, symbolized by his converted experience. He would simultaneously represent the two horns on the earth beast, which as Republicanism and Protestantism representing the strength of the United States, which was what allowed it to become the most favored nation in the world. Yet at the end of the seventy symbolic years those two horns would then be represented as apostate Republicanism and apostate Protestantism, with both horns divided into two classes. Republicanism’s horn would consist of the Democratic party that openly disregarded the sacred principles of the Constitution, and the Republican party that professed to be the defenders and champions of the Constitution, but in actuality denying the sacred principles of the Constitution, while choosing traditions and customs to supersede the principles within that sacred document.

On je također predstavljao rođenje Sjedinjenih Država kao zvijeri iz zemlje, koja je 1798. započela kao janje, simbolizirano njegovim obraćenim iskustvom. On bi istodobno predstavljao dva roga na zvijeri iz zemlje, koji su kao republikanizam i protestantizam predstavljali snagu Sjedinjenih Država, a to je bilo ono što joj je omogućilo da postane najpovlaštenija nacija na svijetu. Ipak, na kraju sedamdeset simboličkih godina ta bi dva roga tada bila predstavljena kao otpali republikanizam i otpali protestantizam, pri čemu bi oba roga bila podijeljena u dvije klase. Rog republikanizma sastojao bi se od Demokratske stranke, koja otvoreno zanemaruje sveta načela Ustava, i Republikanske stranke, koja tvrdi da je branitelj i zagovornik Ustava, ali u stvarnosti niječe sveta načela Ustava, birajući pritom predaje i običaje da nadvladaju načela sadržana u tom svetom dokumentu.

The two parties were typified by the Sadducees and Pharisees in the time of Christ. The spirit of the Sadducees and Pharisees would also be manifested in the horn of apostate Protestantism, with one class upholding Sunday worship and the other Sabbath worship. Nebuchadnezzar’s converted condition at the “end of the days,” in 1798, fitly represents the United States, and both horns of the earth beast. All three symbols—the earth beast and its two horns, were destined to change from a lamb unto a dragon.

Dvije su strane bile predočene saducejima i farizejima u Kristovo vrijeme. Duh saduceja i farizeja također se trebao očitovati u rogu otpale protestantske vjere, pri čemu bi jedna skupina podupirala bogoslužje nedjelje, a druga bogoslužje subote. Obraćeno stanje Nabukodonozora na „svršetku danā“, 1798. godine, prikladno predstavlja Sjedinjene Države i oba roga zvijeri iz zemlje. Sva tri simbola — zvijer iz zemlje i njezina dva roga — bili su određeni promijeniti se od janjeta u zmaja.

Nebuchadnezzar, at the end of his “seven times,” represented the link which identified his literal kingdom of Babylon as the symbol of modern Babylon in the last days, which is made up of the dragon, the beast and the false prophet. He also represented the three prophetic entities represented by the earth beast with two horns, that changes from a lamb unto a dragon during the seventy symbolic years that the whore of Tyre is forgotten. It is profound that his literal kingdom is the very kingdom that typifies the kingdom that reigns for seventy symbolic years.

Nebukadnezar je, na kraju svojih „sedam vremena“, predstavljao vezu koja je njegovo doslovno kraljevstvo Babilona identificirala kao simbol suvremenog Babilona u posljednjim danima, koji se sastoji od zmaja, Zvijeri i lažnog proroka. On je također predstavljao tri proročka entiteta prikazana zemaljskom Zvijeri s dva roga, koja se tijekom sedamdeset simboličnih godina, koliko je bludnica iz Tira zaboravljena, mijenja od janjeta u zmaja. Duboko je značajno da je njegovo doslovno kraljevstvo upravo ono kraljevstvo koje predočava kraljevstvo koje vlada sedamdeset simboličnih godina.

Nebuchadnezzar’s symbolism of chapter four, is to be laid over the top of chapter one. When that application is made, it brings together the waymarks of Millerite history, and confirms several truths of the Ulai River vision that were unsealed at that time. The foundation and central pillar of the Millerite movement was the question and answer of Daniel chapter eight, and verses thirteen and fourteen. The question was, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”

Simboliku Nabukodonozora iz četvrtoga poglavlja treba položiti preko prvoga poglavlja. Kada se ta primjena izvrši, ona povezuje putokaze mileritske povijesti i potvrđuje nekoliko istina viđenja o rijeci Ulai koje su u to vrijeme bile otpečaćene. Temelj i središnji stup mileritskoga pokreta bili su pitanje i odgovor iz osmoga poglavlja Daniela, u trinaestom i četrnaestom retku. Pitanje je glasilo: „Dokle će trajati viđenje o svagdašnjoj žrtvi i o prijestupu pustošenja, da se i Svetište i vojska predaju gaženju?“

Of the hundreds, if not thousands of added words in the Bible, it is only the added word “sacrifice” that inspiration identifies as not belonging to the text. When the word is properly removed it clearly identifies that “the daily and the transgression” are two distinct desolating powers. Sister White specifically identifies the word “sacrifice” was added by human wisdom and does not apply to the text, and in the same passage she also identifies that the Millerites were correct in identifying “the daily” as paganism. The grammatical terms within the question of verse thirteen, were carefully identified by Christ through the writings of Sister White, and when governed by the texts and the added inspired instructions, the question is, “How long shall be the vision concerning the two desolating powers of paganism and papalism, that were to trample down both the sanctuary and God’s people?”

Od stotina, ako ne i tisuća, dodanih riječi u Bibliji, jedino je dodana riječ „žrtva” ona za koju nadahnuće utvrđuje da ne pripada tekstu. Kada se ta riječ ispravno ukloni, jasno se pokazuje da su „svagdašnja i prijestup” dvije različite sile pustošenja. Sestra White izričito utvrđuje da je riječ „žrtva” dodana ljudskom mudrošću i da se ne odnosi na tekst, a u istome odlomku također utvrđuje da su mileriti bili u pravu kada su „svagdašnju” poistovjetili s poganstvom. Gramatički pojmovi unutar pitanja iz trinaestoga retka bili su pažljivo određeni od Krista kroz spise sestre White, i kada se njima upravlja prema tekstovima i dodanim nadahnutim uputama, pitanje glasi: „Dokle će trajati viđenje o dvjema silama pustošenja, o poganstvu i papinstvu, koje su trebale pogaziti i Svetište i Božji narod?”

Therefore, when Nebuchadnezzar is located at the “time of the end,” in 1798, he is representing a converted man and therefore represents the “wise” that would understand the central pillar and foundation of Adventism. His conversion identifies the “wise” that understand the “increase of knowledge” which was unsealed at that time, but his own prophetic symbolism directly illustrates the history that is the subject of the question of, “how long would be the vision of the desolating power of paganism and papalism which would trample down God’s people (the host), and God’s sanctuary?” As a symbol of a “wise virgin” who understands the “increase of knowledge,” he represents William Miller, for Miller is the symbol of those who were “wise” in the history that began at the “time of the end,” in 1798.

Stoga, kada se Nabukodonozor smješta u „vrijeme svršetka”, 1798. godine, on predstavlja obraćena čovjeka i stoga predstavlja „mudre” koji bi razumjeli središnji stup i temelj adventizma. Njegovo obraćenje identificira „mudre” koji razumiju „umnoženje znanja” koje je u to vrijeme bilo otpečaćeno, no njegova vlastita proročka simbolika izravno prikazuje povijest koja je predmet pitanja: „dokle će trajati viđenje o pustošnoj sili poganstva i papinstva koja će pogaziti Božji narod (vojsku) i Božje Svetište?” Kao simbol „mudre djevice” koja razumije „umnoženje znanja”, on predstavlja Williama Millera, jer Miller je simbol onih koji su bili „mudri” u povijesti koja je započela u „vremenu svršetka”, 1798. godine.

Nebuchadnezzar is a symbol of the waymark of the “time of the end,” and when laid over chapter one, he also represents the arrival of the first angel at that time, because in chapter four, the “hour” in which Daniel provides Nebuchadnezzar with the warning message, marks when the first angel arrived, and that was 1798. The “hour” when Nebuchadnezzar’s judgment arrived, represented the “hour” of the beginning of God’s investigative judgment on October 22, 1844. The waymarks produced by the symbolism of Nebuchadnezzar in chapter four, are 723 BC, 538, 1798 (the time of the end) and October 22, 1844.

Nebukadnezar je simbol putokaza „vremena svršetka“, a kada se položi preko prvoga poglavlja, on također predstavlja dolazak prvoga anđela u to vrijeme, jer u četvrtome poglavlju „sat“ u kojem Daniel Nebukadnezaru pruža poruku upozorenja označuje vrijeme kada je prvi anđeo došao, a to je bilo 1798. „Sat“ kada je stigao Nebukadnezarov sud predstavljao je „sat“ početka Božjega istražnoga suda 22. listopada 1844. Putokazi nastali simbolikom Nebukadnezara u četvrtome poglavlju jesu 723. pr. Kr., 538., 1798. (vrijeme svršetka) i 22. listopada 1844.

The waymarks of Millerite history in Daniel chapter one, begin with Jehoiakim, who is a symbol of the empowerment of the first message which had arrived at the “time of the end,” in 1798. The empowerment of the first message, represented by Jehoiakim, marks August 11, 1840. The conquering of Jehoiakim begins the seventy years of Babylon’s reign, that ends with the decree of Cyrus. Chapter one of Daniel identifies a three-step testing process, represented as a dietary test, followed by a visual test that concludes with a litmus test. Those three tests represent August 11, 1840, when the mighty angel that was no less a personage than Jesus Christ, came down out of heaven with a little book that God’s people were then to “eat”, just as Daniel and the three worthies chose to eat the diet of pulse, rather than the diet of Babylon.

Prekretnice mileritske povijesti u prvom poglavlju Daniela započinju s Jojakimom, koji je simbol osnaženja prve vijesti što je stigla u „vrijeme svršetka“, 1798. godine. Osnaženje prve vijesti, prikazano Jojakimom, označava 11. kolovoza 1840. Osvajanje Jojakima započinje sedamdeset godina babilonske vladavine, koje završavaju s Kiromovom uredbom. Prvo poglavlje Daniela prepoznaje trostupanjski proces kušnje, prikazan kao kušnja hranom, nakon koje slijedi vizualna kušnja koja završava lakmus-kušnjom. Te tri kušnje predstavljaju 11. kolovoza 1840., kada je silni anđeo, koji nije bio nitko manji od osobe Isusa Krista, sišao s neba s malom knjigom koju je Božji narod tada trebao „pojesti“, upravo kao što su Daniel i trojica dostojanstvenika izabrali jesti jelo od povrća, a ne babilonsku hranu.

The second test of that process represented the manifestation of the Protestant churches’ rejection of Miller’s message (the first angel’s message), when a distinction could then be seen between the Millerite movement, and the Protestant churches that then began their prophetic role as apostate Protestantism. The distinction between those two classes was as marked as was Daniel and the three worthies’ flesh appearing fairer and fatter for eating the heavenly food, instead of the Babylonian diet. That distinction was marked at the end of the biblical year of 1843 (April 19, 1844), when the tarrying time of the parable of the ten virgins arrived.

Druga kušnja toga procesa predstavljala je očitovanje odbacivanja Millerove poruke (poruke prvoga anđela) od strane protestantskih crkava, kada se tada mogla uočiti razlika između milleritskog pokreta i protestantskih crkava koje su tada započele svoju proročku ulogu kao otpali protestantizam. Razlika između tih dviju skupina bila je jednako izrazita kao što su Daniel i tri mladića izgledali ljepše i uhranjenije jer su jeli nebesku hranu, umjesto babilonske prehrane. Ta je razlika bila jasno označena na kraju biblijske godine 1843. (19. travnja 1844.), kada je nastupilo vrijeme zakašnjenja iz prispodobe o deset djevica.

The third test, which was the litmus test, represented October 22, 1844 when, after three years, the “hour” came when Nebuchadnezzar himself judged and pronounced Daniel and the three worthies “ten times” better than the Babylonian wise men. Placing Daniel chapter four, over chapter one, produces the waymarks of Millerite history beginning with the “time of the end” in 1798; the empowerment of the first angel’s message on August 11, 1840; the first disappointment on April 19, 1844; and the great disappointment of October 22, 1844.

Treći ispit, koji je bio odlučujuća kušnja, predstavljao je 22. listopada 1844., kada je, nakon tri godine, došao „čas” u kojem je sam Nabukodonozor sudio i proglasio Daniela i trojicu dostojanstvenika „deset puta” boljima od babilonskih mudraca. Postavljanje četvrtog poglavlja Daniela povrh prvoga poglavlja iznosi putokaze mileritske povijesti, počevši od „vremena svršetka” 1798.; osnaženja poruke prvog anđela 11. kolovoza 1840.; prvog razočaranja 19. travnja 1844.; i velikog razočaranja 22. listopada 1844.

Beyond identifying the specific waymarks of Millerite history, the two chapters, when brought together “line upon line,” illustrate the message of the first angel, identify the two desolating powers that are the subject of the foundational doctrine of the twenty-three hundred days, and also the three-step testing process of Daniel twelve which always occurs when the book of Daniel is unsealed.

Osim što prepoznaju posebne orijentire mileritske povijesti, ta dva poglavlja, kada se dovedu zajedno „redak na redak“, prikazuju poruku prvoga anđela, prepoznaju dvije pustošeće sile koje su predmet temeljne doktrine o dvije tisuće i tri stotine dana, kao i trostupanjski proces kušnje iz Daniela dvanaest koji se uvijek zbiva kada se knjiga Daniela otpečati.

They also identify that Nebuchadnezzar, as the symbol of the wise in 1798, in conjunction with his second dream in chapter four, represents William Miller, whose movement was to become the true Protestant horn. The work of William Miller, that represents the foundational truths of Adventism, are represented upon Habakkuk’s two tables, and God directed in the production of both those sacred tables.

Oni također prepoznaju da Nabukodonozor, kao simbol mudrih u 1798. godini, u vezi sa svojim drugim snom u četvrtom poglavlju, predstavlja Williama Millera, čiji je pokret trebao postati pravi protestantski rog. Djelo Williama Millera, koje predstavlja temeljne istine adventizma, prikazano je na Habakukovim dvjema pločama, a Bog je upravljao izradom obiju tih svetih ploča.

There were several prophetic truths that Miller did not see correctly because his vantage point of prophetic history disallowed him from recognizing that there are three desolating powers; not only paganism (the dragon), papalism (the beast), but also apostate Protestantism (the false prophet). In God’s providence those prophetic understandings of Miller, that were limited by his vantage point in history, were not represented upon the two sacred tables of Habakkuk.

Postojalo je nekoliko proročkih istina koje Miller nije ispravno uvidio, jer mu njegovo stajalište unutar proročke povijesti nije dopuštalo prepoznati da postoje tri pustošeće sile: ne samo poganstvo (zmaj), papinstvo (zvijer), nego i otpalo protestantstvo (lažni prorok). U Božjoj providnosti ta Millerova proročka razumijevanja, ograničena njegovim položajem u povijesti, nisu bila prikazana na dvjema svetim pločama Habakuka.

Nebuchadnezzar’s second dream in chapter four of Daniel, represents William Miller’s second dream. Both dreams address the “seven times,” and Miller’s dream identifies the rejection of his work that began in 1863, and escalates until the Midnight Cry. Both dreams end with a kingdom restored after a period of scattering. For this reason, we will consider Miller’s second dream, before we consider directly the vision of the Ulai River that was unsealed in 1798.

Nabukodonozorov drugi san u četvrtom poglavlju Daniela predstavlja drugi san Williama Millera. Oba sna odnose se na „sedam vremena“, a Millerov san prepoznaje odbacivanje njegova djela koje je započelo 1863. godine i pojačava se sve do Ponoćnog poklika. Oba sna završavaju kraljevstvom obnovljenim nakon razdoblja raspršenja. Iz toga ćemo razloga razmotriti Millerov drugi san prije nego što se izravno osvrnemo na viđenje rijeke Ulaj koje je bilo odpečaćeno 1798. godine.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.

> „Sanjala sam da mi je Bog, nevidljivom rukom, poslao osobito vješto izrađen kovčežić, dug oko deset inča, a širok i visok po šest, načinjen od ebanovine i bisera, osebujno optočen. Uz kovčežić je bio pričvršćen ključ. Odmah sam uzela ključ i otvorila kovčežić te, na svoje čuđenje i iznenađenje, ustanovila da je ispunjen svakovrsnim draguljima, dijamantima, dragim kamenjem te zlatnim i srebrnim novcem svake veličine i vrijednosti, sve lijepo poredano na svojim mjestima u kovčežiću; i tako poredani odražavali su svjetlost i slavu kojoj je bio ravan jedino sunčev sjaj.

> “I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

> „Mislio sam da nije moja dužnost uživati u ovom čudesnom prizoru sam, premda je moje srce bilo preplavljeno radošću zbog sjaja, ljepote i vrijednosti njegova sadržaja. Stoga sam ga postavio na središnji stol u svojoj sobi i razglasio da svi koji to žele mogu doći i vidjeti najslavniji i najsjajniji prizor koji je čovjek ikada vidio u ovom životu.

> “The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.

> „Ljudi su počeli dolaziti, isprva malobrojni, ali broj im je rastao sve dok se nije okupilo mnoštvo. Kad bi prvi put zavirili u kovčežić, čudili bi se i klicali od radosti. Ali kad se broj promatrača povećao, svi su počeli dirati dragulje, vaditi ih iz kovčežića i razbacivati po stolu. Počela sam misliti da će vlasnik ponovno zatražiti od mene kovčežić i dragulje; i ako dopustim da budu razasuti, nikada ih više neću moći vratiti na njihova mjesta u kovčežiću kao prije; i osjećala sam da se nikada neću moći suočiti s odgovornošću, jer bi bila golema. Tada sam počela moliti ljude da ih ne diraju niti da ih vade iz kovčežića; ali što sam ih više molila, to su ih više razbacivali; a sada se činilo da su ih razasuli po cijeloj sobi, po podu i po svakom komadu namještaja u sobi.״

> “I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.

> „Tada sam vidio da su među prave dragulje i pravi novac razasuli nebrojenu količinu lažnih dragulja i krivotvorenoga novca. Silno sam se razgnjevio zbog njihove podlosti i nezahvalnosti te sam ih zbog toga ukorio i prekorio; ali što sam ih više korio, to su više među prave dragulje i pravi novac rasipali lažne dragulje i krivotvoreni novac.״

> “I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.

> „Tada me obuze ogorčenje u mojoj tjelesnoj duši te počeh uporabljivati tjelesnu silu da ih istjeram iz sobe; ali dok sam jednoga istjerivala, još bi trojica ušla i unosila prljavštinu i strugotine i pijesak i svakojako smeće, dok ne prekriše svaki od pravih dragulja, dijamanata i novčića, tako da svi bijahu uklonjeni iz vidokruga. Također su raskomadali moju škrinjicu i razasuli je među smećem. Mislila sam da nitko ne mari za moju žalost ni za moj gnjev. Postala sam posve obeshrabrena i klonula duhom, te sjedoh i zaplakah.

> “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.

> „Dok sam tako plakala i tugovala zbog svojega velikog gubitka i odgovornosti, sjetila sam se Boga te usrdno molila da mi pošalje pomoć. Odmah su se vrata otvorila i u sobu je ušao čovjek, pri čemu su je svi ljudi napustili; a on je, držeći u ruci četku za prašinu, otvorio prozore i počeo iznositi prašinu i smeće iz sobe.

> “I cried to him to forbear, for there were some precious jewels scattered among the rubbish.

> „Zaklinjala sam ga da se suzdrži, jer je među ruševinama bilo razasuto nešto dragocjenih dragulja.“

> “He told me to ‘fear not,’ for he would ‘take care of them.’

> Rekao mi je: „Ne boj se“, jer će se „pobrinuti za njih.“

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> „Tada je, dok je čistio prljavštinu i smeće, lažne dragulje i krivotvoreni novac, sve to uzdiglo se i izišlo kroz prozor poput oblaka, a vjetar ih je odnio. U toj vrevi zatvorio sam oči na trenutak; kad sam ih otvorio, svega je smeća nestalo. Dragocjeni dragulji, dijamanti, zlatnici i srebrnjaci ležali su razasuti u izobilju po cijeloj sobi.

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> „Zatim je na stol stavio kovčežić, mnogo veći i ljepši od prijašnjega, te je pregrštima skupljao dragulje, dijamante, novčiće i ubacivao ih u kovčežić, dok nije ostao ni jedan, premda neki od dijamanata nisu bili veći od vrška pribadače.“

> “He then called upon me to ‘come and see.’

> „Tada me pozvao da ‘dođem i vidim.’“

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, everyone in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> „Pogledala sam u kovčeg, ali su mi oči bile zaslijepljene tim prizorom. Sjale su deset puta većom slavom nego prije. Mislila sam da su bile izribane u pijesku nogama onih opakih osoba koje su ih razasule i pogazile u prah. Bile su složene u prekrasnom redu u kovčegu, svaka na svome mjestu, bez ikakva vidljivog traga napora čovjeka koji ih je tamo bacio. Viknula sam od same radosti, i taj me usklik probudio.” Early Writings, 81–83.

We will address Miller’s dream in the next article.

Millerov san razmotrit ćemo u sljedećem članku.

The following is an introduction of William Miller’s second dream, written by James White when he published Miller’s dream in the Advent Herald.

Slijedi uvod u drugi san Williama Millera, koji je napisao James White kada je objavio Millerov san u časopisu Advent Herald.

> “The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past Second Advent experience, and that God gave the dream for the benefit of the scattered flock.

> „Sljedeći san bio je objavljen u Advent Heraldu prije više od dvije godine. Tada sam uvidjela da on jasno ocrtava naše prošlo iskustvo Drugoga dolaska te da je Bog dao taj san na korist raspršenomu stadu.

> “Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastics 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.

> „Među znakovima skoroga približavanja velikoga i strašnoga Dana Gospodnjega, Bog je postavio snove. Vidi Joel 2:28–31; Djela 2:17–20. Snovi mogu doći na tri načina: prvo, ‘od mnoštva poslova’. Vidi Propovjednik 5:3. Drugo, oni koji su pod nečistim duhom i Sotoninom prijevarom mogu imati snove pod njegovim utjecajem. Vidi Ponovljeni zakon 8:1–5; Jeremija 23:25–28; 27:9; 29:8; Zaharija 10:2; Juda 8. I treće, Bog je oduvijek poučavao, i još uvijek poučava, svoj narod više ili manje snovima, koji dolaze posredovanjem anđela i Duha Svetoga. Oni koji stoje u jasnom svjetlu istine znat će kada im Bog daje san; i takvi neće biti prevareni niti zavedeni lažnim snovima.“

> “‘And he said, Hear now my words; if there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.’ Numbers 12:6. Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, [Genesis 37:5–9], and then the interesting story of their fulfilment in Egypt. ‘In Gibeon the Lord appeared to Solomon in a dream by night.’ 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.

> „I reče: Čujte sada moje riječi: ako bude među vama prorok, ja, Gospod, objavit ću mu se u viđenju, u snu ću mu govoriti.“ Brojevi 12,6. Reče Jakov: „Anđeo Gospodnji govorio mi je u snu.“ Postanak 31,2. „I dođe Bog k Labanu Aramejcu u noćnom snu.“ Postanak 31,24. Čitajte Josipove snove [Postanak 37,5–9], a zatim zanimljivu povijest njihova ispunjenja u Egiptu. „U Gibeonu se Gospod ukaza Salomonu noću u snu.“ 1. o kraljevima 3,5. Veliki i znameniti kip iz drugoga poglavlja Daniela bio je dan u snu, kao i četiri zvijeri itd. iz sedmoga poglavlja. Kad je Herod nastojao uništiti novorođenoga Spasitelja, Josip je bio opomenut u snu da pobjegne u Egipat. Matej 2,13.

> “‘And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.’ Acts 2:17.

> „I dogodit će se u POSLJEDNJE DANE, govori Bog, izlit ću od Duha svojega na svako tijelo; i sinovi vaši i kćeri vaše prorokovat će, i mladići vaši viđenja će gledati, a starci vaši snove će snivati.“ Djela 2:17.

> “The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

> „Dar proroštva, po snovima i viđenjima, ovdje je plod Duha Svetoga, i u posljednje dane treba se očitovati dostatno da predstavlja znak. To je jedan od darova evanđeoske Crkve.״

> “‘And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.’ Ephesians 4:11–12.

> „I on je jedne dao za apostole, a jedne za PROROKE, a jedne za evanđeliste, a jedne za pastire i učitelje; za usavršavanje svetih, za djelo službe, za izgrađivanje tijela Kristova.“ Efežanima 4:11–12.

> “‘And God hath set some in the church, first apostles, secondarily PROPHETS,’ etc. 1 Corinthians 12:28. ‘Despise not PROPHESYINGS.’ 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.

> „‘I Bog je postavio neke u Crkvi, prvo apostole, drugo PROROKE’, itd. 1. Korinćanima 12:28. ‘Proroštva ne prezirite.’ 1. Solunjanima 5:20. Vidi također Djela 13:1; 21:9; Rimljanima 7:6; 1. Korinćanima 14:1, 24, 39. Proroci ili proroštva dani su za izgrađivanje Kristove crkve; i ne može se iz Božje riječi iznijeti nikakav dokaz da su oni trebali prestati prije nego što bi trebali prestati evanđelisti, pastiri i učitelji. Ali, kaže prigovaratelj, ‘Bilo je tako mnogo lažnih viđenja i snova da ne mogu imati povjerenja ni u što takve vrste.’ Istina je da Sotona ima svoje krivotvorine. On je oduvijek imao lažne proroke, i zacijelo ih možemo očekivati i sada, u ovom njegovu posljednjem času obmane i trijumfa. Oni koji odbacuju takva posebna otkrivenja zato što postoji krivotvorina, mogu s jednakim opravdanjem otići i korak dalje te zanijekati da se Bog ikada objavio čovjeku u snu ili viđenju, jer je krivotvorina oduvijek postojala.

> “Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.

> „Snovi i viđenja sredstvo su po kojemu se Bog objavljivao čovjeku. Tim je sredstvom govorio prorocima; dar proroštva postavio je među darove evanđeoske Crkve te je snove i viđenja uvrstio među ostale znakove „POSLJEDNJIH DANA“. Amen.

> “My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White.

> „Moj je cilj u gornjim napomenama bio ukloniti prigovore na biblijski način i pripraviti um čitatelja za ono što slijedi.” James White.

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