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# The Book of Daniel - Number Fifty-Five

Knjiga proroka Daniela - broj pedeset i pet

Unveiling the Prophetic Tapestry: Gabriel’s Revelation to Daniel

Otkrivanje proročkoga tkanja: Gabrijelovo otkrivenje Danielu

Author

Jeff Pippenger

Published

January 19, 2024

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Gabriel came to Daniel after he had come to understand the seventy years of captivity of the prophecy of Jeremiah, and the oath and curse of Moses.

Gabrijel je došao Danielu nakon što je razumio sedamdeset godina sužanjstva iz proroštva Jeremijina te zakletvu i prokletstvo Mojsijevo.

> In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. . . . Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. Daniel 9:2, 11–14.

> Prve godine njegova kraljevanja, ja Daniel razumio sam iz knjigâ broj godina za koje je riječ Gospodnja došla proroku Jeremiji, da će navršiti sedamdeset godina pustošenja Jeruzalema.... Da, sav je Izrael prestupio tvoj zakon, odvrativši se da ne posluša tvoj glas; zato se na nas izlilo prokletstvo i zakletva koja je zapisana u zakonu Mojsija, sluge Božjega, jer smo sagriješili protiv njega. I on je potvrdio svoje riječi koje je izrekao protiv nas i protiv naših sudaca koji su nam sudili, pustivši na nas veliko zlo; jer pod svim nebom nije se učinilo kao što je učinjeno Jeruzalemu. Kao što je zapisano u zakonu Mojsijevu, sve je ovo zlo došlo na nas; ipak nismo upravili svoju molitvu pred Gospodina, Boga svojega, da se odvratimo od svojih bezakonja i razumijemo tvoju istinu. Zato je Gospod bdio nad zlom i pustio ga na nas; jer je Gospod, Bog naš, pravedan u svim djelima svojim koja čini, a mi nismo poslušali njegov glas. Daniel 9,2.11–14.

The word that Daniel used that is translated as “the oath,” is the same word Moses used that is translated as “seven times,” in Leviticus twenty-six. Sister White informs us that in chapter nine, Daniel was seeking to understand the relationship of Jeremiah’s period of seventy years and the period of twenty-three hundred years. Gabriel had been commanded in chapter eight to make Daniel understand the vision of the twenty-three hundred days, and Gabriel is finishing his work when he returns in chapter nine, and informs Daniel to mentally separate the two visions that have been the theme of chapters, seven, eight and also nine. Those two visions are the theme of the “increase of knowledge” that was unsealed in 1798.

Riječ koju je Daniel upotrijebio, a prevodi se kao „zakletva”, ista je riječ koju je Mojsije upotrijebio, a prevodi se kao „sedam puta”, u Levitskom zakoniku dvadeset i šest. Sestra White obavještava nas da je u devetom poglavlju Daniel nastojao razumjeti odnos između Jeremijina razdoblja od sedamdeset godina i razdoblja od dvije tisuće i tri stotine godina. Gabrielu je u osmom poglavlju bilo zapovjeđeno da Danielu dâ razumjeti viđenje o dvije tisuće i tri stotine dana, a Gabriel dovršava svoje djelo kada se vraća u devetom poglavlju i obavještava Daniela da u svom umu razluči dva viđenja koja su bila tema sedmog, osmog, a također i devetog poglavlja. Ta su dva viđenja tema „umnoženja znanja” koje je bilo otpečaćeno 1798.

Jeremiah’s seventy years and the “curse” of Moses are both symbols of the “seven times,” as represented by Moses’ “oath,” but Gabriel is going to present the breakdown of the period of twenty-three hundred years. It can only be rightly divided when the relation of the vision (“chazon”) of the trampling down, and the vision (“mareh”) of the appearance are rightly divided. Gabriel began by identifying that a probationary period of four hundred and ninety years was given for the Jews. That period was the same as the four hundred and ninety year period of rebellion which had produced the seventy years of captivity.

Jeremijinih sedamdeset godina i Mojsijevo „prokletstvo“ oboje su simboli „sedam vremena“, kako su predstavljeni Mojsijevom „zakletvom“, ali Gabriel će izložiti raščlambu razdoblja od dvije tisuće i tri stotine godina. Ono se može ispravno podijeliti samo kada se ispravno razluči odnos između viđenja („chazon“) gaženja i viđenja („mareh“) pojave. Gabriel je započeo utvrđivanjem da je Židovima dano kušobno razdoblje od četiri stotine i devedeset godina. To je razdoblje bilo isto kao i razdoblje od četiri stotine i devedeset godina pobune koje je proizvelo sedamdeset godina sužanjstva.

The word “determined” in verse twenty-four addresses the period from the going forth of the third decree in 457 BC, until the stoning of Stephen in 34 AD, but the word “determined” in verses twenty-six and twenty-seven is identifying the desolating powers of paganism and papalism.

Riječ „određeno” u dvadeset i četvrtom retku odnosi se na razdoblje od izdavanja trećega dekreta 457. pr. Kr. do kamenovanja Stjepana 34. po. Kr., ali riječ „određeno” u dvadeset i šestom i dvadeset i sedmom retku označuje pustošiteljske sile poganstva i papinstva.

> And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.

> I nakon šezdeset i dva tjedna Mesija će biti pogubljen, ali ne za sebe; i narod kneza koji će doći razorit će grad i Svetište; i svršetak će mu biti kao potop, i do kraja rata pustošenja su određena. I on će potvrditi Savez s mnogima za jedan tjedan; a usred tjedna učinit će da prestanu žrtva i prinos, i zbog širenja gnusoba opustošit će ga, sve do svršetka, i ono što je određeno izlijevat će se na opustošenoga. Daniel 9:26, 27.

Gabriel informs Daniel that “after” the “Messiah” was “cut off” the “people of the prince that shall come shall destroy the city and the sanctuary.” Pagan Rome destroyed the “city and sanctuary” in the siege that lasted exactly three and a half years from the year 66 to 70 AD. Gabriel identifies that “the end of the war” would be “with a flood,” and that the war would consist of “desolations.” The war that was accomplished against Jerusalem and the sanctuary was the trampling down that was accomplished by paganism and papalism. The pagan power that would destroy Jerusalem in the beginning was Babylon, but the pagan power that would destroy it after the Messiah was crucified was pagan Rome. But the war against the sanctuary and host was accomplished by two desolating powers, and the second of the two desolating powers in the Scriptures is the papacy.

Gabriel obavještava Daniela da će “nakon” što “Mesija” bude “pogubljen” “narod kneza koji će doći razoriti grad i Svetište.” Poganski Rim razorio je “grad i Svetište” u opsadi koja je trajala točno tri i pol godine, od 66. do 70. godine po. Kr. Gabriel naznačuje da će “svršetak rata” biti “s poplavom” te da će se rat sastojati od “pustošenja”. Rat koji je bio izvršen protiv Jeruzalema i Svetišta bilo je gaženje koje su izvršili poganstvo i papinstvo. Poganska sila koja je u početku trebala razoriti Jeruzalem bio je Babilon, ali poganska sila koja ga je razorila nakon što je Mesija bio raspet bio je poganski Rim. No rat protiv Svetišta i Vojske izvršile su dvije sile pustošenja, a druga od tih dviju sila pustošenja u Pismima jest papinstvo.

The papacy is the power represented as the “overflowing scourge,” it is the power in verse forty of Daniel eleven, that “overflows and passes over.” The trampling down of Jerusalem that began with Babylon, and continued with the iron nation that spoke dark sentences as represented by Moses in Deuteronomy, was followed by the papacy. Until the end of the trampling down “desolations” were “determined.” In verse twenty-seven, Christ confirms the covenant with many for one week. In the middle of that week, the earthly sacrificial system would cease as Christ began his high priestly ministry in the sanctuary in heaven. Because of the Jews’ disobedience during the probationary time that had been cut off for them, the sanctuary and city were again to be made desolate.

Papinstvo je sila predstavljena kao „preplavljujući bič“, ono je sila u četrdesetom retku jedanaestog poglavlja Daniela, koja „preplavljuje i prolazi“. Gaženje Jeruzalema koje je započelo s Babilonom, a nastavilo se sa željeznim narodom koji je govorio tamne izreke, kako ga Mojsije prikazuje u Ponovljenom zakonu, bilo je potom praćeno papinstvom. Sve do svršetka gaženja „pustoši“ su bile „određene“. U dvadeset i sedmom retku Krist potvrđuje Savez s mnogima za jedan tjedan. Usred toga tjedna zemaljski žrtveni sustav imao je prestati, jer je Krist započeo svoju velikosvećeničku službu u nebeskom Svetištu. Zbog neposlušnosti Židova tijekom vremena kušnje koje im je bilo odrezano, Svetište i grad trebali su ponovno biti opustošeni.

The verse says “for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” When the Jews finally filled their cup of probationary time to the brim, the city and sanctuary were to be desolate until the end of the war. At the “consummation” of the trampling down in 1798, it had been “determined” that the papacy would receive a deadly wound. Then the city and the sanctuary were to be restored and rebuilt, as typified when the Jews came out of literal Babylon under the three decrees.

Stih kaže: „i zbog širenja gadosti opustošit će ga, sve do svršetka; i ono što je određeno izliti će se na opustošitelja.” Kada su Židovi napokon do vrha ispunili čašu svoga vremena kušnje, grad i Svetište trebali su ostati opustošeni do kraja rata. Pri „svršetku” gaženja 1798. godine bilo je „određeno” da će papinstvo primiti smrtonosnu ranu. Tada su grad i Svetište trebali biti obnovljeni i ponovno sagrađeni, kako je bilo predočeno kada su Židovi izišli iz doslovnog Babilona na temelju tri dekreta.

Until the consummation of that war Jerusalem was to be trampled down by the papal power. The prophetic periods that make up the distinct periods within the twenty-three hundred years can only be understood correctly when the relation of the vision of trampling down of the seventy years is understood in connection with the vision of the restoration of the sanctuary and host. To reject the vision of the scattering of Moses curse is to reject the vision of the gathering. The vision of the seventy years is the vision of the scattering. The vision of the twenty-three hundred years is the vision of the gathering. The vision of the seventy years is the “chazon” vision of the scattering, and the vision of the twenty-three hundred years is the “mareh” vision of the gathering.

Do svršetka toga rata Jeruzalem je trebao biti gažen pod papinskom vlašću. Proročanska razdoblja koja sačinjavaju zasebna razdoblja unutar dvije tisuće i tristo godina mogu se ispravno razumjeti samo kada se odnos viđenja gaženja iz sedamdeset godina razumije u vezi s viđenjem obnove Svetišta i vojske. Odbaciti viđenje raspršenja Mojsijeva prokletstva znači odbaciti viđenje sabiranja. Viđenje sedamdeset godina jest viđenje raspršenja. Viđenje dvije tisuće i tristo godina jest viđenje sabiranja. Viđenje sedamdeset godina jest viđenje „chazon“ raspršenja, a viđenje dvije tisuće i tristo godina jest viđenje „mareh“ sabiranja.

> What therefore God hath joined together, let not man put asunder. Mark 10:9.

> Što je dakle Bog združio, čovjek neka ne rastavlja. Marko 10,9.

The two visions have been prophetically joined together, and to reject one is to reject them both. This fact identifies that in spite of Adventism claiming that they uphold the twenty-three hundred year prophecy, they have rejected the central pillar of Adventism, as certainly as they rejected the “seven times” in 1863. Did not the Jews profess to keep the law of God? Did not ancient Israel profess to be looking for the Messiah? Profession is meaningless if it does not uphold the Word of God.

Dvije su vizije proročki sjedinjene, i odbaciti jednu znači odbaciti obje. Ta činjenica pokazuje da su, usprkos tvrdnji adventizma da drži proročanstvo o dvije tisuće i tristo godina, odbacili središnji stup adventizma, jednako sigurno kao što su 1863. odbacili „sedam vremena“. Nisu li Židovi tvrdili da drže Božji zakon? Nije li drevni Izrael tvrdio da iščekuje Mesiju? Ispovijedanje je bezvrijedno ako ne podupire Božju Riječ.

The Millerites eventually identified October 22, 1844, as the termination of the period of twenty-three hundred days, but their understanding was limited. It was not until after the great disappointment that light came concerning the heavenly sanctuary and Christ’s appearance in the Most Holy Place on that date. Not until after that date, did they see the third angel’s message and the law of God.

Mileriti su naposljetku prepoznali 22. listopada 1844. kao završetak razdoblja od dvije tisuće i tri stotine dana, ali je njihovo razumijevanje bilo ograničeno. Tek nakon velikoga razočaranja došlo je svjetlo o nebeskom Svetištu i Kristovu stupanju u Svetinju nad svetinjama na taj datum. Tek nakon toga datuma uvidjeli su poruku trećega anđela i Božji zakon.

The Lord intended to increase the prophetic light associated with the twenty-three hundred years, and in 1856, he opened the door to further light, and over the next seven years Adventism closed that door. It was not until after September 11, 2001, that the Lord led students of prophecy back to Hiram Edson’s articles, and the light of the “seven times,” once again began to increase.

Gospodin je namjeravao povećati proročku svjetlost povezanu s dvije tisuće i tristo godina, i 1856. godine otvorio je vrata daljnjoj svjetlosti, a tijekom sljedećih sedam godina adventizam je zatvorio ta vrata. Tek nakon 11. rujna 2001. Gospodin je poveo proučavatelje proročanstava natrag k člancima Hirama Edsona, te je svjetlost o „sedam vremena“ ponovno počela rasti.

Refusing to see the relation between the twenty-three hundred year prophecy and the prophecy of twenty-five hundred and twenty years, Adventism came to understand October 22, 1844 in a stunted and incomplete fashion.

Odbijajući uvidjeti odnos između proročanstva o dvije tisuće i tristo godina i proročanstva o dvije tisuće petsto i dvadeset godina, adventizam je 22. listopada 1844. počeo shvaćati na osakaćen i nepotpun način.

Once S. S. Snow locked-in the date for the crucifixion, the date of October 22, 1844, was ascertained.

Nakon što je S. S. Snow utvrdio datum raspeća, utvrđen je datum 22. listopada 1844.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:25–27.

> Znaj dakle i razumij: od časa kad izađe riječ da se Jeruzalem obnovi i opet sazida do Mesije, Kneza, bit će sedam tjedana i šezdeset i dva tjedna; opet će biti sagrađeni trg i zid, i to u teškim vremenima. A poslije šezdeset i dva tjedna Mesija će biti pogubljen, ali ne za sebe; i narod kneza koji će doći razorit će grad i Svetište; i svršetak će mu biti kao potop, i do svršetka rata određena su pustošenja. I on će utvrditi savez s mnogima za jedan tjedan; a usred tjedna učinit će da prestane žrtva i prinos, i zbog raširenja gadosti opustošit će ga, sve do svršetka; i ono što je određeno izliti će se na pustošnika. Daniel 9:25–27.

The Millerites recognized the correct date for the crucifixion and then the end of the period of twenty-three hundred years was identified. The “cutting off of the Messiah” in “the midst of the week” in which Christ confirmed “the covenant” because of the Jews filling their cup of probationary time to the top, as represented by the “overspreading of Abominations”, was also identified. The cross became the historical waymark that was essential in the recognition of the message of the Midnight Cry.

Mileriti su prepoznali ispravan datum raspeća, a zatim je utvrđen svršetak razdoblja od dvije tisuće i tri stotine godina. Također je bilo prepoznato „odrezanje Mesije” „usred tjedna”, u kojem je Krist potvrdio „savez”, zbog toga što su Židovi ispunili čašu svojega vremena kušnje do vrha, kao što je prikazano „krilom gadosti”. Križ je postao povijesni putokaz koji je bio neophodan za prepoznavanje poruke Ponoćnog poklika.

In spite of the light located in the verses that produced such a powerful manifestation of God’s power, the Millerites never reached an understanding of those verses which was represented by Daniel’s desire to understand the relationship of the two visions. The week in which Christ confirmed the covenant was divided into two periods, which Sister White later identified as representing Christ’s personal ministry of three and a half years, followed by his ministry as represented by the disciples. They saw that the historical waymark of the cross became the anchor to ascertain the date of October 22, 1844, but they did not see that it also represented the center of two identical periods of three and a half years, and thus represented the “seven times,” which God through Moses called the “quarrel of his covenant.”

Unatoč svjetlu sadržanom u redcima koji su proizveli tako silno očitovanje Božje sile, mileriti nikada nisu došli do razumijevanja tih redaka koje je bilo predočeno Danielovom željom da razumije odnos između dviju viđenja. Tjedan u kojemu je Krist potvrdio savez bio je podijeljen na dva razdoblja, koja je sestra White kasnije prepoznala kao prikaz Kristove osobne službe od tri i pol godine, nakon čega slijedi njegova služba prikazana po učenicima. Vidjeli su da je povijesni orijentir križa postao sidro za utvrđivanje datuma 22. listopada 1844., ali nisu vidjeli da je on također predstavljao središte dvaju istovjetnih razdoblja od tri i pol godine, te je tako predstavljao „sedam vremena“, što je Bog po Mojsiju nazvao „sporom svojega saveza“.

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Tada ću i ja ići protiv vas i udarit ću vas još sedmerostruko za vaše grijehe. I dovest ću mač na vas, koji će osvetiti povredu mojega saveza; i kad se skupite u svojim gradovima, pustit ću kugu među vas; i bit ćete predani u ruku neprijatelju. Levitski zakonik 26:24, 25.

When Christ was confirming the covenant with many, it was the covenant that he had a quarrel over with the disobedient Jews. The “quarrel of his covenant,” began in 723 BC, when the Assyrians took the northern kingdom into captivity, and then for twelve hundred and sixty prophetic days, paganism trampled down literal Israel. That trampling down was then followed by another twelve hundred and sixty prophetic days, of papalism trampling down spiritual Israel.

Kad je Krist potvrđivao Savez s mnogima, bio je to Savez zbog kojega je imao spor s neposlušnim Židovima. „Spor njegova Saveza“ započeo je 723. pr. Kr., kada su Asirci odveli sjeverno kraljevstvo u sužanjstvo, a zatim je tijekom tisuću dvjesto šezdeset proročkih dana poganstvo gazilo doslovni Izrael. Nakon toga gaženja uslijedilo je drugih tisuću dvjesto šezdeset proročkih dana, tijekom kojih je papinstvo gazilo duhovni Izrael.

The prophetic week in which Christ confirmed the covenant, in fulfillment of the vision of twenty three hundred years, also represented the vision of twenty-five hundred and twenty years. The Millerites recognized enough of the prophecy of twenty-three hundred years to correctly proclaim the message of the Midnight Cry, but they chose to reject some of the light which Gabriel’s interpretation in chapter nine was meant to convey.

Proročki tjedan u kojem je Krist potvrdio savez, kao ispunjenje viđenja o dvije tisuće i tri stotine godina, također je predstavljao viđenje o dvije tisuće i pet stotina i dvadeset godina. Mileriti su dovoljno razumjeli proročanstvo o dvije tisuće i tri stotine godina da ispravno objave poruku Ponoćnog pokliča, ali su odlučili odbaciti dio svjetla koje je Gabrielovo tumačenje u devetom poglavlju trebalo prenijeti.

Gabriel had instructed Daniel to rightly divide (mentally separate) the two visions, represented as “matter” and “vision,” and in fulfillment of that counsel Sister White informs us that this was the very burden of Daniel as he sought to understand the relation of the seventy weeks (a symbol of “seven times”), and the twenty-three hundred years.

Gabriel je uputio Daniela da ispravno razluči (umno razdvoji) dvije vizije, prikazane kao „stvar” i „viđenje”, a ispunjavajući taj savjet, sestra White obavještava nas da je upravo to bilo Danielovo posebno breme dok je nastojao razumjeti odnos između sedamdeset tjedana (simbola „sedam vremena”) i dvije tisuće i tristo godina.

Adventism’s rejection of the “seven times,” placed them in a position where they could not understand that the first period of four hundred and ninety years, which was cut off from the twenty-three hundred years, represented the rebellion of the covenant that Moses identifies as the “quarrel of his covenant”.

Adventističko odbacivanje „sedam vremena“ dovelo ih je u položaj u kojem nisu mogli razumjeti da prvo razdoblje od četiri stotine i devedeset godina, koje je bilo odsječeno od dvije tisuće i tristo godina, predstavlja pobunu saveza koju Mojsije označuje kao „parbu njegova saveza“.

They were also prevented from recognizing that the crucifixion in the midst of the week did more than simply identify the date, for it identified the very center of Christ’s quarrel with Israel’s disobedience with the blood of the covenant. They were blind to the fact that the blood that was shed for many at the cross, that was confirming his covenant, was also confirming the covenant set forth in Leviticus twenty-five and twenty-six.

Također im je bilo onemogućeno prepoznati da raspeće usred tjedna nije učinilo više od pukoga određivanja datuma, jer je označilo samo središte Kristove parnice s neposlušnošću Izraela krvlju saveza. Bili su slijepi za činjenicu da je krv koja je na križu prolivena za mnoge, koja je potvrđivala njegov savez, također potvrđivala savez izložen u Levitskom zakoniku dvadeset i petom i dvadeset i šestom poglavlju.

Ancient Israel took upon themselves a covenant where they defined the covenant as their proclamation “that all that the Lord has said, we will do,” totally unaware that the covenant which Christ was offering required that His law be written upon the heart. Their pharisaical definition of the terms of the covenant prevented them from understanding and accepting the true covenant.

Drevni Izrael preuzeo je na sebe Savez u kojem su oni sami odredili Savez kao svoju izjavu: „sve što je Gospodin rekao, činit ćemo“, posve nesvjesni da je Savez koji je Krist nudio zahtijevao da Njegov Zakon bude upisan u srce. Njihova farizejska definicija odredbi Saveza spriječila ih je da razumiju i prihvate pravi Savez.

Modern Israel has defined the blood of the cross in the midst of the week in terms which cause the same blindness for modern Israel that was upon ancient Israel when they rejected the Messiah and proclaimed they had no king but Caesar.

Suvremeni Izrael definirao je krv križa usred tjedna izrazima koji uzrokuju istu sljepoću za suvremeni Izrael kakva je bila nad drevnim Izraelom kada su odbacili Mesiju i proglasili da nemaju kralja osim Cezara.

Modern Israel is blind to the fact that the history which Gabriel outlined for Daniel not only includes the confirmation of the covenant, but also the scattering that is brought upon those who reject that covenant, for the verses identify that pagan Rome (the prince that was to come), would destroy the city and the sanctuary, and that unto the end of the war (which trampled down the sanctuary and the host) “desolations,” in the plural, were determined.

Suvremeni Izrael slijep je za činjenicu da povijest koju je Gabriel izložio Danielu ne uključuje samo potvrdu saveza, nego i raspršenje koje dolazi na one koji taj savez odbacuju, jer stihovi naznačuju da će poganski Rim (knez koji ima doći) razoriti grad i Svetište te da su do svršetka rata (koji je pogazio Svetište i vojsku) određena „pustošenja”, u množini.

In the history where Christ shed his blood to confirm the covenant with many, the two desolating powers of pagan and papal Rome are specifically identified. The blood shed upon the cross is what Christ brings into the heavenly sanctuary, and is a symbol of His work represented by the “mareh” vision of twenty-three hundred years. That history is woven in with the history of the “chazon” vision of twenty-five hundred and twenty years, as represented by the two desolating powers that would trample down the sanctuary and the host.

U povijesti u kojoj je Krist prolio svoju krv da potvrdi Savez s mnogima, dvije pustošeće sile, poganski i papinski Rim, posebno su prepoznate. Krv prolivena na križu jest ono što Krist unosi u nebesko Svetište i simbol je njegova djela prikazanoga viđenjem „mareh” od dvije tisuće i tristo godina. Ta je povijest isprepletena s poviješću viđenja „chazon” od dvije tisuće petsto i dvadeset godina, kako je predstavljena dvjema pustošećim silama koje će pogaziti Svetište i vojsku.

The truths which were represented in Miller’s dream as jewels shone as bright as the sun, but they were incomplete. In the last days, when the Midnight Cry is repeated to the very letter, those very jewels will be cast into the new, larger casket by the “dirt brush Man”, and they will then shine ten times brighter than they originally did. They become the test of the final Midnight Cry message. Those jewels were specifically identified by the two witnesses prophesied by Habakkuk, as tables. When the two tables of the 1843 and 1850 pioneer charts are laid upon each other “line upon line”, Miller’s jewels are specifically identified, and in so doing those jewels represent the message of the final Midnight Cry.

Istine koje su u Millerovu snu bile prikazane kao dragulji sjale su blistavo kao sunce, ali su bile nepotpune. U posljednjim danima, kada se Ponoćni poklik ponovi do u samo slovo, ti će isti dragulji biti položeni u novu, veću škrinjicu od strane „Čovjeka s četkom za prašinu“, i tada će sjati deset puta jače nego što su izvorno sjali. Oni postaju kušnja poruke završnoga Ponoćnog poklika. Te je dragulje kao ploče posebno utvrdila dvojica svjedoka o kojima je prorokovao Habakuk. Kada se dvije ploče pionirskih karata iz 1843. i 1850. polože jedna na drugu „redak na redak“, Millerovi se dragulji točno prepoznaju, i time ti dragulji predstavljaju poruku završnoga Ponoćnog poklika.

Most of the truths upon the two charts illustrate prophecies that were fulfilled prior to 1844, such as the identification of the beasts of Daniel seven and eight. The image of Daniel two is represented. The argument over whether it is Rome or Antiochus Epiphanes which establishes the vision is there. The first disappointment and the tarrying time of Habakkuk and the ten virgins is there. The arrival of the third angel is there, as is the heavenly sanctuary. “The daily” as a symbol of paganism is there. And of course, the three Woes of Islam are there. When brought together the charts represent an illustration of the “increase of knowledge” that takes place when the Lion of the tribe of Judah unseals a prophetic truth.

Većina istina na dvama kartama prikazuje proročanstva koja su se ispunila prije 1844., kao što je prepoznavanje zvijeri iz Daniela sedam i osam. Prikazan je lik iz Daniela dva. Ondje se nalazi rasprava o tome uspostavlja li viđenje Rim ili Antioh Epifan. Ondje su i prvo razočaranje te vrijeme odgađanja iz Habakuka i deset djevica. Ondje je dolazak trećega anđela, kao i nebesko svetište. Ondje je i „svagdašnja“ kao simbol poganstva. I, naravno, ondje su i tri jao islama. Kada se uzmu zajedno, karte predstavljaju prikaz „umnoženja znanja“ koje nastupa kada Lav iz plemena Judina otpečati proročku istinu.

As we wind down our consideration of the vision of the Ulai River as the symbol of the prophetic knowledge that was unsealed at the time of the end in 1798, which increased to make up the jewels in the new, larger casket of William Miller’s dream, we will revisit the Millerite truths which were incomplete in their history. Some were left in an incomplete state because of the time in history in which the Millerites were living, and others were left incomplete through the disobedience of those who refused to keep up with the advancing light of the third angel.

Kako privodimo kraju naše razmatranje viđenja rijeke Ulai kao simbola proročkoga znanja koje je bilo otpečaćeno u vrijeme svršetka 1798. godine, a koje se umnožilo kako bi sačinjavalo dragulje u novoj, većoj škrinjici iz sna Williama Millera, ponovno ćemo se osvrnuti na milleritske istine koje su u njihovoj povijesti bile nepotpune. Neke su ostale u nepotpunu stanju zbog vremena u povijesti u kojem su Milleriti živjeli, a druge su ostale nepotpune zbog neposlušnosti onih koji su odbili ići ukorak s napredujućim svjetlom trećega anđela.

We will continue these things in the next article.

O tim ćemo stvarima nastaviti u sljedećem članku.

> “Those whom God has sent with a message are only men, but what is the character of the message which they bear? Will you dare to turn from, or make light of, the warnings, because God did not consult you as to what would be preferred? God calls men who will speak, who will cry aloud and spare not. God has raised up his messengers to do his work for this time. Some have turned from the message of the righteousness of Christ to criticize the men and their imperfections, because they do not speak the message of truth with all the grace and polish desirable. They have too much zeal, are too much in earnest, speak with too much positiveness, and the message that would bring healing and life and comfort to many weary and oppressed souls, is, in a measure, excluded; for just in proportion as men of influence close their own hearts and set up their own wills in opposition to what God has said, will they seek to take away the ray of light from those who have been longing and praying for light and for vivifying power. Christ has registered all the hard, proud, sneering speeches spoken against his servants as against himself.

> „Oni koje je Bog poslao s porukom samo su ljudi, ali kakav je karakter poruke koju nose? Hoćete li se usuditi odvratiti se od opomena ili ih olako shvaćati zato što se Bog nije posavjetovao s vama o tome što bi bilo poželjnije? Bog poziva ljude koji će govoriti, koji će vikati iz svega glasa i ne štedjeti. Bog je podigao svoje glasnike da obave njegovo djelo za ovo vrijeme. Neki su se odvratili od poruke o Kristovoj pravednosti kako bi kritizirali ljude i njihove nesavršenosti, zato što poruku istine ne iznose sa svom poželjnom ljupkošću i uglađenošću. Imaju previše revnosti, previše su gorljivi, govore s previše odlučnosti, i tako je poruka koja bi mnogim umornim i potlačenim dušama donijela iscjeljenje, život i utjehu, donekle isključena; jer upravo u onoj mjeri u kojoj ljudi od utjecaja zatvaraju vlastita srca i postavljaju vlastitu volju nasuprot onomu što je Bog rekao, u toj će mjeri nastojati oduzeti zraku svjetla onima koji su čeznuli i molili za svjetlo i za oživljujuću silu. Krist je sve tvrde, ohole i podrugljive riječi izgovorene protiv svojih slugu zabilježio kao izgovorene protiv samoga sebe.“

> “The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory. The work that might have been done, will be left undone by the rejecters of truth, because of their unbelief. We entreat of you who oppose the light of truth, to stand out of the way of God’s people. Let Heaven-sent light shine forth upon them in clear and steady rays. God holds you to whom this light has come, responsible for the use you make of it. Those who will not hear will be held responsible; for the truth has been brought within their reach, but they despised their opportunities and privileges. Messages bearing the divine credentials have been sent to God’s people; the glory, the majesty, the righteousness of Christ, full of goodness and truth, have been presented; the fullness of the Godhead in Jesus Christ has been set forth among us with beauty and loveliness, to charm all whose hearts were not closed with prejudice. We know that God has wrought among us. We have seen souls turn from sin to righteousness. We have seen faith revived in the hearts of the contrite ones. Shall we be like the lepers that were cleansed who went on their way, and only one returned to give glory to God? Let us rather tell of his goodness, and praise God with heart, with pen, and with voice.” Review and Herald, May 27, 1890.

> „Poruka trećega anđela neće biti shvaćena; svjetlo koje će obasjati zemlju svojom slavom bit će nazvano lažnim svjetlom od onih koji odbijaju hoditi u njegovoj sve većoj slavi. Djelo koje je moglo biti učinjeno ostat će neizvršeno od strane onih koji odbacuju istinu, zbog svojega nevjerovanja. Preklinjemo vas koji se protivite svjetlu istine da se uklonite s puta Božjemu narodu. Neka svjetlost poslana s Neba zasja na njih u jasnim i postojanim zrakama. Bog vas, kojima je ovo svjetlo došlo, drži odgovornima za uporabu koju od njega činite. Oni koji ne žele čuti bit će smatrani odgovornima; jer im je istina bila stavljena nadohvat, ali su prezreli svoje prilike i prednosti. Poruke koje nose božanske vjerodajnice bile su poslane Božjemu narodu; slava, veličanstvo, pravednost Kristova, puni dobrote i istine, bili su izneseni; punina božanstva u Isusu Kristu bila je izložena među nama s ljepotom i milinom, da zadivi sve čija srca nisu bila zatvorena predrasudama. Znamo da je Bog djelovao među nama. Vidjeli smo duše kako se odvraćaju od grijeha k pravednosti. Vidjeli smo vjeru oživljenu u srcima skrušenih. Hoćemo li biti poput gubavaca koji su bili očišćeni pa otišli svojim putem, a samo se jedan vratio dati slavu Bogu? Radije govorimo o njegovoj dobroti i hvalimo Boga srcem, perom i glasom.” Review and Herald, 27. svibnja 1890.

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