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# The Book of Daniel - Number Ten

Knjiga proroka Daniela - Broj deset

The Process

Proces

Author

Jeff Pippenger

Published

December 5, 2023

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In Daniel chapter one, Daniel was carried into the captivity of seventy years prophesied by Jeremiah, and continued until the first year of Cyrus.

U prvom poglavlju Daniela, Daniel je bio odveden u sužanjstvo od sedamdeset godina koje je prorokovao Jeremija, i ostao je ondje do prve godine Kirove.

> And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.

> I Daniel osta sve do prve godine kralja Kira. Daniel 1,21.

Thus, Daniel lived through the entire history of the seventy years of captivity, until the decree that allowed the return of ancient Israel to rebuild and restore Jerusalem.

Tako je Daniel proživio cijelu povijest sedamdeset godina sužanjstva, sve do dekreta koji je omogućio povratak drevnog Izraela radi ponovne izgradnje i obnove Jeruzalema.

> Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying. Ezra 1:1.

> A prve godine perzijskoga kralja Kira, da se ispuni riječ Gospodnja iz Jeremijinih usta, Gospod pobudi duh Kira, kralja perzijskoga, te on oglasi po svem svojem kraljevstvu, i to još stavi i napismeno, govoreći. Ezra 1,1.

Daniel therefore is the symbol of the testing process of the one hundred and forty-four thousand that began on September 11, 2001, and continues until the “decree,” which marks the call out of Babylon.

Stoga je Daniel simbol procesa kušnje sto četrdeset i četiri tisuće, koji je započeo 11. rujna 2001. i traje do „dekreta”, koji označuje poziv na izlazak iz Babilona.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> I začuh drugi glas s neba gdje govori: Iziđite iz nje, narode moj, da ne budete sudionici njezinih grijeha i da ne primite od njezinih zala. Jer grijesi njezini dopriješe do neba, i Bog se spomenu njezinih bezakonja. Otkrivenje 18,4.5.

The seventy years of captivity is the testing and purification period of the one hundred and forty-four thousand. On September 11, 2001 the third Woe of Islam arrived. This is only recognized by those who accept the foundational truths of Adventism. The first Woe and the second Woe were both correctly identified as Islam by the pioneers. On both the 1843 and the 1850 pioneer charts, which Ellen White endorsed, and which are identified as a fulfillment of Habakkuk chapter two, Islam is identified as the fifth and sixth Trumpets. The last three Trumpets are Woe Trumpets.

Sedamdeset godina sužanjstva predstavlja razdoblje kušnje i pročišćenja sto četrdeset i četiri tisuće. Dana 11. rujna 2001. stigao je treći Jao islama. To prepoznaju samo oni koji prihvaćaju temeljne istine adventizma. Prvi Jao i drugi Jao pioniri su oboje ispravno prepoznali kao islam. I na pionirskoj karti iz 1843. i na onoj iz 1850., koje je Ellen White potvrdila i koje su prepoznate kao ispunjenje drugoga poglavlja Habakuka, islam je označen kao peta i šesta Truba. Posljednje tri Trube jesu Trube Jao.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> I vidjeh i čuh jednoga anđela gdje leti posred neba govoreći jakim glasom: Jao, jao, jao stanovnicima zemlje zbog ostalih glasova trube trojice anđela koji tek trebaju zatrubiti! Otkrivenje 8:13.

If there are three Woe Trumpets, and the first and second Woe Trumpets are Islam, it is pretty simple to recognize that the third Woe Trumpet is also Islam. An element of the symbol of Islam as Woe Trumpets, is their restraint, and then when they’re released. Sister White identifies the four winds of Revelation seven, as an “angry horse,” seeking to “break loose” and “bring death and destruction” in its wake.

Ako postoje tri trube Jao, i ako su prva i druga truba Jao islam, prilično je jednostavno prepoznati da je i treća truba Jao također islam. Jedan element simbola islama kao truba Jao jest njihovo obuzdavanje, a zatim trenutak kada budu puštene. Sestra White poistovjećuje četiri vjetra iz sedmog poglavlja Otkrivenja s „razjarenim konjem“ koji nastoji „otrgnuti se“ i za sobom „donijeti smrt i razaranje“.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> „Anđeli zadržavaju četiri vjetra, prikazana kao razjareni konj koji nastoji otrgnuti se i pojuriti preko lica cijele zemlje, noseći na svome putu razaranje i smrt.״

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> „Zar ćemo spavati na samome rubu vječnoga svijeta? Zar ćemo biti tromi i hladni i mrtvi? O, kad bismo u svojim crkvama imali Duha i dah Božji udahnut u Njegov narod, da bi mogli stati na svoje noge i živjeti. Trebamo uvidjeti da je put uzak i vrata tijesna. No kada prođemo kroz tijesna vrata, njihova je širina bez granica.” Manuscript Releases, volume 20, 217.

The four angels who are restraining the four winds are restraining the “angry horse” of Bible prophecy that produces death and destruction. In Revelation chapter nine, where the first and second Woe Trumpet are identified, there is a king that is identified. He is identified in Revelation “nine-eleven”.

Četiri anđela koji zadržavaju četiri vjetra zadržavaju „gnjevnoga konja” biblijskoga proroštva koji proizvodi smrt i uništenje. U devetom poglavlju Otkrivenja, gdje su prepoznate prva i druga truba Jao, prepoznat je i jedan kralj. On je prepoznat u Otkrivenju „devet-jedanaest”.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. as being over them. Revelation 9:11.

> I imali su nad sobom kralja, anđela bezdana, kojemu je ime na hebrejskom Abadon, a na grčkom mu je ime Apolion, kao onoga koji je nad njima. Otkrivenje 9,11.

The name, and therefore the character of the king of Islam is Abaddon in the Hebrew and Apollyon in the Greek. In both the Old and New Testaments, represented by the Hebrew and the Greek, the character of Islam is found in the definition of the two names. In both words the definition is “death and destruction.” Sister White says the “angry horse” that the four angels are restraining while the one hundred and forty-four thousand are being sealed is seeking to break loose and bring “death and destruction” in its path.

Ime, a stoga i karakter kralja islama, jest Abadon na hebrejskom i Apolion na grčkom. I u Starome i u Novome zavjetu, koje predstavljaju hebrejski i grčki, karakter islama nalazi se u značenju ta dva imena. U obje riječi značenje je „smrt i razaranje“. Sestra White kaže da „gnjevni konj“, kojega četiri anđela zadržavaju dok se sto četrdeset i četiri tisuće pečate, nastoji provaliti i na svom putu donijeti „smrt i razaranje“.

The first reference in the Scriptures to Islam is Ishmael, the father of those who uphold the religion of Islam. In that first reference he is identified as a wild man, and the word translated as “wild” means “the wild Arabian ass”. The first prophetic reference to Islam, is a symbol of the horse family, and a horse is how the pioneers illustrated Islam of the first and second Woes on the two sacred charts. The four winds of Revelation chapter seven, are held in check, or “restrained”, until God seals His people. The sealing process of the one hundred and forty-four thousand is also the testing process and purification process.

Prvo spominjanje islama u Svetome pismu jest Jišmael, otac onih koji drže vjeru islama. U tom se prvom spominjanju on označuje kao divlji čovjek, a riječ prevedena kao „divlji” znači „divlji arapski magarac”. Prvo proročko upućivanje na islam jest simbol iz porodice konja, a konj je način na koji su pioniri prikazali islam prvoga i drugoga Jaoa na dvjema svetim kartama. Četiri vjetra iz sedmoga poglavlja Otkrivenja drže se pod nadzorom, ili su „zadržana”, sve dok Bog ne zapečati svoj narod. Proces pečaćenja sto četrdeset i četiri tisuće također je proces kušnje i proces pročišćenja.

All these prophetic illustrations are represented by Daniel’s captivity for seventy years, beginning with Jehoiakim, the symbol of the empowerment of the first message, until the “decree” that calls men and women out of Babylon. The restraining and then the releasing of Islam is a prophetic characteristic of Islam as a symbol of biblical prophecy.

Sve te proročke slike prikazane su Danielovim sedamdesetogodišnjim sužanjstvom, počevši od Jojakima, simbola osnaženja prve poruke, pa sve do „dekreta“ koji poziva muškarce i žene da izađu iz Babilona. Obuzdavanje, a zatim i oslobađanje islama, proročka je značajka islama kao simbola biblijskog proroštva.

When they are referred to as the “four winds”, they are held in check while God’s servants are sealed. At the beginning of the second Woe, in the time prophecy of three hundred and ninety-one years and fifteen days that was fulfilled on August 11, 1840, four angels, representing Islam of the second Woe, were “loosed.” At the end of the prophecy, they were “restrained”.

Kada se na njih upućuje kao na „četiri vjetra“, oni se zadržavaju dok sluge Božje ne budu zapečaćene. Na početku drugoga Jaoa, u vremenskom proročanstvu od tristo devedeset i jedne godine i petnaest dana, koje se ispunilo 11. kolovoza 1840., četiri anđela, koji predstavljaju islam drugoga Jaoa, bila su „odriješena“. Na kraju proročanstva bila su „zadržana“.

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.

> Govoreći šestome anđelu koji je imao trubu: Odriješi četiri anđela svezana na velikoj rijeci Eufratu. I bila su odriješena četiri anđela, pripravljena za sat, i dan, i mjesec, i godinu, da pobiju trećinu ljudi. Otkrivenje 9,14.15.

On September 11, 2001, the first message in the history of the one hundred and forty-four thousand was empowered, when Islam of the third Woe was “loosed.” But it was immediately “restrained”. Sister White explains why this happened, but first we should remember that the purpose of Islam in its first biblical reference was to anger the nations, for Ishmael’s hand would be against every man, and every man’s hand would be against Islam.

Dana 11. rujna 2001. osnažena je prva poruka u povijesti sto četrdeset i četiri tisuće, kada je islam trećega Jaoa bio „odriješen“. No odmah je bio i „zadržan“. Sestra White objašnjava zašto se to dogodilo, ali najprije bismo se trebali prisjetiti da je svrha islama u njegovu prvom biblijskom spominjanju bila razgnjeviti narode, jer će Izmaelova ruka biti protiv svakoga čovjeka, i ruka svakoga čovjeka protiv islama.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> I anđeo Gospodnji reče joj: Evo, zatrudnjela si i rodit ćeš sina, i nadjenut ćeš mu ime Jišmael; jer je Gospod čuo tvoju nevolju. I on će biti divlji čovjek; ruka će njegova biti protiv svakoga, i ruka svakoga protiv njega; i živjet će pred licem sve svoje braće. Postanak 16:11, 12.

The purpose of Islam in Bible prophecy is to unite all nations against Islam, in advance of the United Nations turning their wrath upon Sabbath keepers. On September 11, 2001 everyone who understands 9/11 as marking the beginning of the repeat of the sequence of the Millerite events has become as “Daniel” when he was taken to Babylon for seventy years. Jehoiakim identifies the starting of that testing process, and Islam of the third Woe was then released, but immediately held in check, so God could seal His people.

Svrha islama u biblijskom proročanstvu jest ujediniti sve narode protiv islama, unaprijed, prije nego što Ujedinjeni narodi izliju svoj gnjev na one koji drže subotu. Dana 11. rujna 2001. svatko tko razumije 11. rujna kao obilježavanje početka ponavljanja slijeda mileritskih događaja postao je poput „Daniela” kada je bio odveden u Babilon na sedamdeset godina. Jojakim označava početak toga procesa kušnje, a islam trećega Jao tada je bio pušten, ali odmah zadržan pod nadzorom, kako bi Bog mogao zapečatiti svoj narod.

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> „Ovo viđenje dano je 1847. godine kada je bilo tek vrlo malo adventističke braće koja su svetkovala subotu, a od njih je samo nekolicina smatrala da je njezino svetkovanje od dovoljno velike važnosti da povuče crtu između Božjega naroda i nevjernika. Sada se počinje uviđati ispunjenje toga viđenja. ‘Početak onoga vremena nevolje’, koji se ovdje spominje, ne odnosi se na vrijeme kada će pošasti početi biti izlivane, nego na kratko razdoblje neposredno prije nego što budu izlivene, dok je Krist u Svetištu. U to vrijeme, dok se djelo spasenja privodi kraju, nevolja će dolaziti na zemlju, i narodi će se gnjeviti, ali će biti obuzdavani tako da ne spriječe djelo trećega anđela. U to će vrijeme doći ‘kasna kiša’, ili okrjepa od prisutnosti Gospodnje, da dâ snagu silnom glasu trećega anđela i pripravi svete da opstanu u razdoblju kada se bude izlijevalo sedam posljednjih pošasti.” Early Writings, 85.

Daniel’s seventy years began on September 11, 2001 when Islam was released and angered the nations by suddenly and unexpectedly striking the earth beast of Revelation thirteen. Islam was then restrained, so the work of the third angel can be finished. The work of the third angel is the sealing of God’s people, and when that work began on September 11, 2001 the Latter Rain began to “sprinkle”. Daniel chapter one is illustrating the testing process of the one hundred and forty-four thousand, beginning on September 11, 2001, and continuing until the second “voice” of Revelation eighteen calls God’s other flock out of Babylon. Daniel therefore represents a people who are now in spiritual captivity, until the very conclusion of the testing process. The conclusion of the testing period in Daniel chapter one is identified as the “end of the days.”

Danielovih sedamdeset godina započelo je 11. rujna 2001., kada je islam bio pušten te razgnjevio narode time što je iznenada i neočekivano udario zemaljsku zvijer iz Otkrivenja trinaest. Islam je tada bio obuzdan, kako bi djelo trećega anđela moglo biti dovršeno. Djelo trećega anđela jest pečaćenje Božjega naroda, a kada je to djelo započelo 11. rujna 2001., kasna je kiša počela „škropiti“. Prvo poglavlje Daniela prikazuje proces kušnje sto četrdeset i četiri tisuće, počevši od 11. rujna 2001. i nastavljajući se sve dok drugi „glas” iz Otkrivenja osamnaest ne pozove drugo Božje stado iz Babilona. Daniel stoga predstavlja narod koji je sada u duhovnom sužanjstvu, sve do samoga završetka procesa kušnje. Završetak razdoblja kušnje u prvom poglavlju Daniela označen je kao „svršetak dana“.

> Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

> A na svršetku dana za koje je kralj bio rekao da ih treba dovesti, predstojnik eunuha dovede ih pred Nabukodonozora. I kralj razgovaraše s njima; i među svima njima ne nađe se nijedan kao Daniel, Hananija, Mišael i Azarija; stoga stajahu pred kraljem. I u svim pitanjima mudrosti i razboritosti o kojima ih je kralj ispitivao nađe ih deset puta boljima od svih vračeva i zvjezdara koji bijahu u svemu njegovu kraljevstvu. Daniel 1:18–20.

The third test, which represents a prophetic litmus test for Daniel and the three worthies, was when they were judged by Nebuchadnezzar, and found to be “ten times better than all the magicians and astrologers that were in all his realm.” The third test is represented by judgment, and the judgment occurred at “the end of the days.” In the book of Daniel, the “end of the days,” is where Daniel stands in his lot.

Treća kušnja, koja predstavlja proročki lakmus-test za Daniela i trojicu dostojanstvenika, nastupila je kada ih je Nabukodonozor prosudio i ustanovio da su „deset puta bolji od svih vračara i zvjezdoznanaca što bijahu u svem njegovu kraljevstvu”. Treća je kušnja predstavljena sudom, a sud se zbio „na svršetku dana”. U knjizi proroka Daniela „svršetak dana” mjesto je gdje Daniel stoji u svojoj baštini.

> “‘Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘Mnogi će se očistiti i ubijeliti i prokušati; ali bezbožnici će bezbožno postupati; i nijedan od bezbožnika neće razumjeti; ali mudri će razumjeti…. Blago onomu koji čeka i dosegne tisuću tristo trideset i pet dana. A ti (Daniele) idi svojim putem do svršetka; jer ćeš počinuti i stajati u svojoj baštini na svršetku dana.’”

> “The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.

> „Došlo je vrijeme da Daniel stane na svoje mjesto. Došlo je vrijeme da svjetlo koje mu je dano pođe svijetu kao nikada prije. Ako oni za koje je Gospodin učinio toliko mnogo budu hodili u svjetlu, njihova će se spoznaja o Kristu i proročanstvima koja se odnose na Njega uvelike povećati kako se budu približavali završetku povijesti ove zemlje.” The Seventh-day Adventist Bible Commentary, sv. 4, 1174.

Sister White identifies the “end of the days” in association with the purification process of verse ten of Daniel chapter twelve. She often employs verse ten, with verse thirteen’s, “end of the days.”

Sestra White poistovjećuje „svršetak dana” s procesom očišćenja iz desetoga retka dvanaestoga poglavlja Daniela. Ona se često služi desetim retkom zajedno s izrazom iz trinaestoga retka: „svršetak dana”.

> “‘Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> „Mnogi će se očistiti, ubijeliti i prokušati; a bezbožnici će činiti bezbožno; i nijedan od bezbožnika neće razumjeti; ali će mudri razumjeti…. Blažen je onaj koji čeka i dođe do tisuću tristo trideset i pet dana. A ti (Daniele) idi svojim putem do kraja; jer ćeš počinuti i stajati u svojem dijelu na svršetku dana.“

> “Daniel is today standing in his lot, and we are to give him place to speak to the people. Our message is to go forth as a lamp that burneth. ‘At that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.’

> „Daniel danas stoji na svome mjestu, i trebamo mu dati mjesto da govori narodu. Naša poruka treba izići kao svjetiljka koja gori. ‘I u to će vrijeme ustati Mihael, veliki knez koji stoji za sinove tvoga naroda; i nastat će vrijeme tjeskobe kakve nije bilo otkako je naroda pa do toga vremena; i u to će vrijeme tvoj narod biti izbavljen, svaki koji se nađe zapisan u knjizi. I mnogi od onih koji spavaju u prahu zemaljskom probudit će se, jedni za život vječni, a drugi za sramotu i vječnu prezirnost. I razumni će sjati kao sjaj svoda nebeskoga; i oni koji mnoge privode pravednosti kao zvijezde u vijeke vjekova.’”

> “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling. It is too late to engage with Satan in his work of blinding eyes. It is too late to give heed to seducing spirits and doctrines of devils.

> „Ove riječi predočuju djelo koje trebamo izvršiti u ovim posljednjim danima. Nismo ni napola budni. Nemamo snagu koja je bitna za izvršenje djela koje se mora obaviti. Moramo ući u život, doći u jedinstvo. Sada, upravo sada, moramo stajati na onom položaju na kojemu će pokajanje i oprost biti istaknuta obilježja našega rada. Ne smije biti nikakve prepirke. Prekasno je upuštati se sa Sotonom u njegovo djelo zasljepljivanja očiju. Prekasno je obraćati pozornost na zavodljive duhove i nauke đavolske.“

> “I am instructed to say that when the Holy Spirit gives tongue and utterance, we shall see a work done similar to that done on the day of Pentecost. The representatives of Christ will work intelligently. There will not be found one man here and another there seeking to tear down and destroy.

> „Naloženo mi je reći da ćemo, kada Duh Sveti podari jezik i izričaj, vidjeti djelo učinjeno slično onomu koje je bilo učinjeno na dan Pedesetnice. Kristovi će predstavnici djelovati razumno. Neće se naći jedan čovjek ovdje, a drugi ondje, koji bi nastojali rušiti i razarati.“

> “‘Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you, seek ye the Lord, all ye meek of the earth, which have wrought His judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.’” Australian Union Conference Record, March 11, 1907.

> „Prije nego što odluka rodi, prije nego što dan prođe kao pljeva, prije nego što na vas dođe žestoki gnjev Gospodnji, prije nego što na vas dođe dan gnjeva Gospodnjega, tražite Gospodina, svi krotki na zemlji, koji izvršavate sud Njegov; tražite pravednost, tražite krotkost: možda ćete biti skriveni u dan gnjeva Gospodnjega.’” Australian Union Conference Record, 11. ožujka 1907.

The sealing of the one hundred and forty-four thousand that is represented by the seventy years of Daniel’s captivity in Babylon, is represented in Daniel chapter twelve, and verse ten. The verse possesses the signature of “truth” for it identifies the three-steps that are the characteristics of the Hebrew word “truth.” Many shall be purified, made white and then tried. Daniel and the three worthies were purified by the fear of God in chapter one, for they determined not to eat the Babylonian diet. They then demonstrated a countenance that was made fairer and fatter than those who ate the Babylonian food. Their countenance was the righteousness of Christ which is the white garments. They then were tried when they went into the judgment of Nebuchadnezzar, at the end of the days.

Pečaćenje sto četrdeset i četiri tisuće, koje je predočeno sedamdeset godina Danielova sužanjstva u Babilonu, prikazano je u Danielu, dvanaestom poglavlju, desetom retku. Taj redak nosi obilježje „istine“, jer prepoznaje tri koraka koji su obilježja hebrejske riječi „istina“. Mnogi će se očistiti, ubijeliti i potom biti okušani. Daniel i trojica dostojnika bili su očišćeni strahom Božjim u prvom poglavlju, jer su odlučili ne jesti babilonsku hranu. Potom su pokazali lice koje bijaše ljepše i punije od lica onih koji su jeli babilonsku hranu. Njihovo je lice bilo pravednost Kristova, koja su bijele haljine. Potom su bili okušani kada su izišli na sud Nebukadnezarov, na svršetku dana.

At “the end of the days,” when Daniel stands “in his lot”, “knowledge of Christ and the prophecies relating to Him will be greatly increased” for God’s people. Nebuchadnezzar noted that in “all matters of wisdom and understanding,” Daniel and the three worthies were “found” to be “ten times better than all the magicians and astrologers that were in all his realm.”

Na “svršetku dana”, kada Daniel ustane “u svojoj baštini”, “spoznaja o Kristu i proročanstvima koja se odnose na Njega bit će silno umnožena” za Božji narod. Nabukodonozor je zapazio da su u “svim stvarima mudrosti i razuma” Daniel i trojica dostojnika bili “nađeni” kao “deset puta bolji od svih vračara i zvjezdoznanaca koji bijahu u svemu njegovu kraljevstvu.”

Daniel chapter one is illustrating the experience of the one hundred and forty-four thousand, who go through a three-step testing process. Commenting on that process, Sister White says, “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling.”

Prvo poglavlje Danielove knjige prikazuje iskustvo sto četrdeset i četiri tisuće, koji prolaze kroz trostupanjski proces kušanja. Govoreći o tom procesu, sestra White kaže: „Ove riječi iznose djelo koje trebamo vršiti u ovim posljednjim danima. Nismo ni napola budni. Nemamo silu koja je nužna za izvršenje djela koje se mora obaviti. Moramo doći u život, doći u jedinstvo. Sada, upravo sada, moramo stajati na onom položaju na kojem će pokajanje i oprost biti istaknuta obilježja našega rada. Ne smije biti prepiranja.“

The testing process that leads to the “end of the days,” leads to the resurrection of the two witnesses in Revelation chapter eleven. The work we are to do now is to accept the message of September 11, 2001 and wake up, as represented by the dead dry bones. “We must come to life, come into union.” When we do this, the striking features of our work will be our “repentance and pardon.” The striking feature of our work is represented by Daniel in chapter nine, when he prays the Leviticus twenty-six prayer, asking for forgiveness of his sins, and the sins of his fathers, while also acknowledging that he had been walking contrary to God ever since the disappointment that marked the beginning of the tarrying time on July 18, 2020. He must also acknowledge that God had been walking contrary to him during that same period. Daniel represents those that have gone through a captivity of “seventy years”, ever since July 18, 2020.

Proces kušnje koji vodi do „svršetka dana“ vodi do uskrsnuća dvojice svjedoka u jedanaestom poglavlju Otkrivenja. Djelo koje sada trebamo činiti jest prihvatiti poruku od 11. rujna 2001. i probuditi se, kao što je to prikazano mrtvim suhim kostima. „Moramo oživjeti, doći u jedinstvo.“ Kada to učinimo, istaknuta obilježja našega djela bit će naše „pokajanje i oproštenje“. Istaknuto obilježje našega djela prikazano je Danielom u devetom poglavlju, kada moli molitvu iz Levitskog zakonika dvadeset i šest, tražeći oproštenje svojih grijeha i grijeha svojih otaca, dok ujedno priznaje da je hodio protivno Bogu još od razočaranja koje je označilo početak vremena odgode 18. srpnja 2020. On također mora priznati da je Bog hodio protivno njemu tijekom toga istog razdoblja. Daniel predstavlja one koji su prošli kroz sužanjstvo od „sedamdeset godina“, još od 18. srpnja 2020.

The seventy years is a symbol of the “seven times” of Leviticus twenty-six. The book of Chronicles informs us that the seventy years was the period that the land would “enjoy” the sabbaths which she was not allowed to enjoy due to ancient Israel’s rebellion against the covenant of Leviticus twenty-five.

Sedamdeset godina simbol je „sedam vremena” iz Levitskog zakonika dvadeset i šest. Knjiga Ljetopisa obavješćuje nas da je sedamdeset godina bilo razdoblje tijekom kojega će zemlja „uživati” subote koje joj nije bilo dopušteno uživati zbog pobune drevnoga Izraela protiv saveza iz Levitskog zakonika dvadeset i pet.

> To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:21.

> Da se ispuni riječ Gospodnja izrečena na usta Jeremijina, dokle god zemlja ne nadoknadi svoje subote; za sve vrijeme dok je ležala opustošena, počivala je, da se navrši sedamdeset godina. 2 Ljetopisa 36,21.

As a symbol of a prophetic “wilderness,” the “three and a half days” that the two witnesses of Revelation eleven were dead in the street after July 18, 2020 is a symbol of the “seventy years”, and also a symbol of the “seven times”. At the “end of the days,” is a symbol of the end of the prophetic days that were sealed up in the book of Daniel.

Kao simbol proročanske „pustinje”, „tri i pol dana” tijekom kojih su dva svjedoka iz jedanaestog poglavlja Otkrivenja ležala mrtva na ulici nakon 18. srpnja 2020. simbol su „sedamdeset godina”, a također i simbol „sedam vremena”. „Na svršetku dana” simbol je završetka proročanskih dana koji su bili zapečaćeni u knjizi proroka Daniela.

In 1798, the book of Daniel was unsealed and Daniel stood in his lot, ready to fulfill his purpose.

Godine 1798. knjiga proroka Daniela bila je otpečaćena, i Daniel je stao na svoje mjesto, spreman ispuniti svoju svrhu.

> “When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

> „Kad Bog čovjeku povjeri poseban posao, on treba stajati na svome dijelu i mjestu kao što je činio Daniel, spreman odgovoriti na Božji poziv, spreman ispuniti Njegovu namjeru.” Manuscript Releases, svezak 6, 108.

On October 22, 1844, in fulfillment of Daniel chapter eight, and verse fourteen, the book of Daniel once again stood in its lot. 1798, and 1844, are the conclusion of the first and second indignations, and therefore mark the end of “seven times.” The “end of the days” in the book of Daniel is a symbol of the conclusion of a captivity that is represented by the “seven times.” In Daniel chapter four, Nebuchadnezzar lived as a beast while “seven times” passed over him. At “the end of the days,” his kingdom and reason was restored to him.

Dana 22. listopada 1844., u ispunjenju osmog poglavlja Daniela i četrnaestoga retka, knjiga proroka Daniela ponovno je stala na svoje mjesto. 1798. i 1844. predstavljaju završetak prve i druge srdžbe te stoga označuju kraj „sedam vremena“. „Svršetak dana” u knjizi proroka Daniela simbol je završetka sužanjstva koje je prikazano izrazom „sedam vremena“. U četvrtom poglavlju Daniela, Nabukodonozor je živio kao zvijer dok je preko njega prolazilo „sedam vremena“. Na „svršetku dana“ njegovo su mu kraljevstvo i razum bili vraćeni.

> And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Daniel 4:34–36.

> A na svršetku onih dana ja, Nabukodonozor, podigoh oči svoje k nebu, i razum moj vrati mi se, te blagoslovih Svevišnjega i hvalih i slavih Onoga koji živi dovijeka, čija je vlast vlast vječna i čije je kraljevstvo od naraštaja do naraštaja. I svi stanovnici zemlje smatraju se kao ništa; i on postupa po volji svojoj s vojskom nebeskom i među stanovnicima zemaljskim; i nema nikoga tko bi zaustavio ruku njegovu ili mu rekao: Što to činiš? U isto vrijeme razum moj vrati mi se; i radi slave kraljevstva mojega vratiše mi se čast moja i sjaj moj; i savjetnici moji i velikaši moji potražiše me; i bijah utvrđen u kraljevstvu svojemu, i preizvrsno veličanstvo bi mi pridodano. Daniel 4:34–36.

The end of the sealing time of the one hundred and forty-four thousand is represented as the “end of the days,” and therefore represents the symbolic conclusion of the “seventy years” and also of the “seven times.” At that time, “repentance and pardon” will be the features that represent the work of those who were previously dead in the street that runs through the valley of dead dry bones.

Kraj vremena pečaćenja sto četrdeset i četiri tisuće prikazan je kao „svršetak dana” te stoga predstavlja simbolični završetak „sedamdeset godina”, a također i „sedam vremena”. U to će vrijeme „pokajanje i oproštenje” biti obilježja koja predstavljaju djelo onih koji su prethodno bili mrtvi na ulici koja prolazi dolinom mrtvih suhih kostiju.

The visible feature of the work of repentance of the one hundred and forty-four thousand is represented in Ezekiel chapter nine, as “sighing and crying.” When God’s people confess and put away their personal sins, when they acknowledge that they have repeated the same sins of their fathers, when they set aside their pride of opinion and admit that they have been walking contrary to God, and also that He has been walking contrary to them since the tarrying time arrived on July 18, 2020, they will then be found to have “ten times” more prophetic power than all the other professed wise men in the kingdom.

Vidljivo obilježje djela pokajanja sto četrdeset i četiri tisuće prikazano je u devetom poglavlju Ezekiela kao „uzdisanje i vapaj“. Kada Božji narod prizna i odbaci svoje osobne grijehe, kada prizna da je ponavljao iste grijehe svojih otaca, kada ostavi po strani svoju oholost mišljenja i prizna da je hodio protivno Bogu, a također i da je On hodio protiv njih otkako je vrijeme odgode nastupilo 18. srpnja 2020., tada će se pokazati da imaju „deset puta“ više proročanske sile od svih ostalih koji se izjašnjavaju kao mudraci u kraljevstvu.

The sealing process began with the loosing and then the restraining of Islam. That process ends as it began, when Islam is once again released. It is released at the end of the days of the sealing time, which for Daniel was the decree of Cyrus that called men out of Babylon. It is there, at the end of the days of purification, at the judgment of the Sunday law “decree” in the United States, that the faithful will be found to possess “ten times more” prophetic power.

Proces pečaćenja započeo je oslobađanjem, a zatim obuzdavanjem islama. Taj proces završava kako je i započeo, kada islam ponovno bude pušten. On se pušta na kraju dana vremena pečaćenja, što je za Daniela bio Kirův dekret koji je pozivao ljude da iziđu iz Babilona. Ondje, na kraju dana očišćenja, pri sudu nad „dekretom” nedjeljnoga zakona u Sjedinjenim Državama, naći će se da vjerni posjeduju „deset puta više” proročke sile.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> „Dolazak Gospodnji odgađate predaleko. Vidjela sam da kasna kiša dolazi [iznenada kao] ponoćni poklik, i s deset puta većom silom.” Spalding and Magan, 5.

We will begin the consideration of Daniel chapter two in the next article.

Razmatranje drugoga poglavlja Knjige proroka Daniela započet ćemo u sljedećem članku.

> “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 bijaše 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 koje je stajalo pred njima. Najdarovitiji ljudi nisu bili prvi koji su primili ovu poruku. Anđeli su bili poslani poniznima i odanima te ih potaknuli da podignu poklik: ‘Evo, Zaručnik dolazi; izađite mu u susret!’ Oni kojima je poklik bio povjeren požurili su se i, u sili Duha Svetoga, objavljivali poruku te probudili svoju obeshrabrenu braću. Ovo djelo nije počivalo na mudrosti i učenosti ljudi, nego na sili Božjoj, 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; izađite mu u susret!’“ Early Writings, 238.

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