Article

# Rome Establishes the Vision - Number Two

Rim uspostavlja viđenje – broj dva

Identifying Modern Rome and the Prophetic Vision in the Last Days

Prepoznavanje suvremenog Rima i proročke vizije u posljednjim danima

Author

Jeff Pippenger

Published

July 5, 2024

Formats

PDF
Word
Song MP3

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> I u ona vremena mnogi će ustati protiv kralja juga; i nasilnici iz tvoga naroda uzvisit će se da utvrde viđenje, ali će pasti. Daniel 11,14.

The correct identification of the power in the last days that is represented as Modern Rome, and therefore the power that “establishes the vision” is essential and salvational. It represents an element of the final testing process of the one hundred and forty-four thousand. The word “vision” in the verse is the same Hebrew word which Solomon chose when he identified why God’s people perish.

Ispravno prepoznavanje sile u posljednjim danima koja je predstavljena kao Moderni Rim, i stoga sile koja „potvrđuje viđenje“, od presudne je važnosti i spasonosno. Ono predstavlja sastavni dio završnoga procesa kušnje sto četrdeset i četiri tisuće. Riječ „viđenje“ u tom retku ista je hebrejska riječ koju je Salomon odabrao kada je utvrdio zašto Božji narod propada.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Gdje nema viđenja, narod propada; a blago onomu koji drži Zakon. Izreke 29,18.

All the prophets are speaking more directly concerning the last days than any other period of sacred history, and Solomon’s warning about the need of possessing the “vision” is a life-or-death proposition. Truth always divides and produces two classes of worshippers. In the verse, there is a class that perishes and a class that happily keeps the law. It should be noted however, that Solomon’s counsel is placed in the context of a controversy over “truth.” It is also in the context of the parable of the ten virgins, for the parable of the ten virgins is a primary illustration of the experience of God’s people in the last days.

Svi proroci govore izravnije o posljednjim danima nego o bilo kojem drugom razdoblju svete povijesti, a Salomonovo upozorenje o potrebi posjedovanja „viđenja“ pitanje je života i smrti. Istina uvijek razdvaja i stvara dvije skupine štovatelja. U tom retku postoji skupina koja propada i skupina koja radosno drži Zakon. Valja, međutim, zapaziti da je Salomonov savjet smješten u kontekst prijepora oko „istine“. On je također u kontekstu prispodobe o deset djevica, jer je prispodoba o deset djevica temeljni prikaz iskustva Božjega naroda u posljednjim danima.

> A fool uttereth all his mind: but a wise man keepeth it in till afterwards. If a ruler hearken to lies, all his servants are wicked. The poor and the deceitful man meet together: the Lord lighteneth both their eyes. The king that faithfully judgeth the poor, his throne shall be established forever. The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall. Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul. Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:11–18.

> Bezumni iznosi sve što mu je na umu, a mudar ga čovjek zadržava za poslije. Ako vladar sluša laži, svi su njegovi sluge opaki. Siromah i prijevaran čovjek susreću se zajedno: Gospod prosvjetljuje oči obojici. Kralju koji vjerno sudi siromasima prijestolje će se utvrditi dovijeka. Štap i ukor daju mudrost, a dijete prepušteno samomu sebi donosi sramotu svojoj majci. Kad se opaki umnože, prijestup se umnaža, ali će pravednici vidjeti njihov pad. Odgajaj svoga sina, i on će ti dati pokoj; da, dat će nasladu tvojoj duši. Gdje nema viđenja, narod propada; a sretan je onaj koji drži Zakon. Izreke 29,11–18.

It is not my intent to point a finger at those that may hold to a different understanding of Modern Rome than I do. My intent is to illustrate that Solomon is addressing two classes of worshippers, which he identifies as a “wise man” and a “fool.” The “fool” is also identified as the “wicked.” The wise and foolish virgins of the parable are also identified in the prophetic line of Daniel chapter twelve as the wise and the wicked.

Nije mi namjera upirati prstom u one koji možda zastupaju drukčije razumijevanje suvremenoga Rima od mojega. Moja je namjera pokazati da se Salomon obraća dvjema skupinama štovatelja, koje označava kao „mudraca” i „luđaka”. „Luđak” se također poistovjećuje s „opakim”. Mudre i lude djevice iz prispodobe također su u proročkoj liniji dvanaestoga poglavlja Danielove knjige prepoznate kao mudri i opaki.

> 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. Daniel 12:10.

> Mnogi će se očistiti, i ubijeliti, i biti okušani; a bezbožnici će činiti bezbožno; i nitko od bezbožnika neće razumjeti; ali mudri će razumjeti. Daniel 12:10.

Solomon and Daniel agree with one another, for all the prophetic testimony aligns in the last days. The wise understand the “increase of knowledge.”

Salomon i Daniel slažu se jedan s drugim, jer se sva proročka svjedočanstva usklađuju u posljednjim danima. Mudri razumiju „umnožavanje znanja“.

> And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:3, 4.

> I razumni će sjati kao sjaj svoda nebeskoga; i oni koji mnoge obraćaju na pravednost kao zvijezde u vijeke vjekova. A ti, o Danijele, zatvori ove riječi i zapečati knjigu do vremena svršetka: mnogi će tumarati amo-tamo, i znanje će se umnožiti. Daniel 12:3, 4.

Verse ten identifies the three-step testing process that sifts the virgins, who are called to be among the one hundred and forty-four thousand. In both cases the sifting and testing process is based upon whether the virgins understand the increase of knowledge (the vision) that was unsealed at the time of the end in 1989.

Deseti redak utvrđuje trostupanjski proces kušanja koji prosijava djevice, koje su pozvane biti među sto četrdeset i četiri tisuće. U oba se slučaja proces prosijavanja i kušanja temelji na tome razumiju li djevice porast znanja (viđenje) koje je bilo otpečaćeno u vrijeme svršetka 1989. godine.

“The time of the end” in the last days was 1989, when verses forty through forty-five of Daniel eleven were unsealed. It was then established that the subject of the verses was the final rise and fall of the king of the north. It was then established that the king of the north in the verses is the papal power of the last days. Inspiration never uses the expression “Modern Rome.” The expression was invented by me, to represent the papal power of the last days, for prophetically “modern” represents the last days. Ellen White never used the expression “Modern Rome.”

„Vrijeme svršetka” u posljednjim danima bilo je 1989., kada su bili otpečaćeni stihovi četrdeset do četrdeset pet jedanaestog poglavlja Daniela. Tada je bilo utvrđeno da je predmet tih stihova konačni uspon i pad kralja sjevera. Tada je bilo utvrđeno da je kralj sjevera u tim stihovima papinska sila posljednjih dana. Nadahnuće nikada ne rabi izraz „Moderni Rim”. Taj sam izraz izmislio ja kako bi predstavljao papinsku silu posljednjih dana, jer proročki „moderno” predstavlja posljednje dane. Ellen White nikada nije rabila izraz „Moderni Rim”.

There are incorrect views of who the king of the north represents in the last six verses of Daniel eleven, but there is only one correct understanding. The understanding that the king of the north in the verses is the papal power was derived from many prophetic witnesses. Verse forty begins by identifying the papacy receiving a deadly wound in 1798, then verses forty-one through forty-three identify the dynamics involved with the healing of the deadly wound. Verse forty-four describes the message that enrages the papacy and leads into verse forty-five when the papal power comes to its final and complete end. The vision that was unsealed in 1989, is the vision of the final rise and fall of the papal power in the last days. That vision is the increase of knowledge that produces and manifests two classes of worshippers, based upon their acceptance or rejection of the knowledge located in those verses.

Postoje pogrešna gledišta o tome koga predstavlja kralj sjevera u posljednjih šest redaka jedanaestog poglavlja Daniela, ali postoji samo jedno ispravno razumijevanje. Razumijevanje da kralj sjevera u tim redcima predstavlja papinsku vlast proizašlo je iz mnogih proročkih svjedoka. Četrdeseti redak započinje prepoznavanjem papinstva kako prima smrtonosnu ranu 1798. godine, a zatim redci četrdeset i jedan do četrdeset i tri prepoznaju dinamiku povezanu s iscjeljenjem smrtonosne rane. Četrdeset i četvrti redak opisuje poruku koja razjaruje papinstvo i vodi u četrdeset i peti redak, kada papinska vlast dolazi svome konačnom i potpunom svršetku. Viđenje koje je bilo otpečaćeno 1989. godine jest viđenje konačnog uspona i pada papinske vlasti u posljednjim danima. To viđenje jest umnoženje znanja koje proizvodi i očituje dvije skupine štovatelja, na temelju njihova prihvaćanja ili odbacivanja znanja smještenog u tim redcima.

According to the very same chapter where the increase of knowledge was unsealed in 1989, the “robbers of thy people,” who “exalt themselves” and ultimately “fall” are the symbol that establishes the “vision.” In the final sifting, the first testing question is who is represented as the “robbers of thy people,” for they are the prophetic symbol that establishes the “vision.” Are the robbers the papal power or are they the United States?

Prema istom onom poglavlju u kojem je porast spoznaje bio otpečaćen 1989. godine, „nasilnici iz tvoga naroda“, koji se „uzvisuju“ i na koncu „padaju“, simbol su koji utvrđuje „viđenje“. U završnom prosijavanju, prvo ispitno pitanje jest tko je prikazan kao „nasilnici iz tvoga naroda“, jer su oni proročki simbol koji utvrđuje „viđenje“. Jesu li razbojnici papinska sila ili su to Sjedinjene Američke Države?

The books of Daniel and Revelation are the same book, representing two witnesses of the same line of prophecy. Daniel is the beginning and Revelation is the ending, and together they represent two witnesses of the truth that is unsealed at the time of the end in 1989.

Knjige Daniela i Otkrivenja jedna su te ista knjiga, predstavljajući dva svjedoka iste proročke linije. Daniel je početak, a Otkrivenje završetak, i zajedno predstavljaju dva svjedoka istine koja je otpečaćena u vrijeme svršetka 1989. godine.

Daniel describes the purification process that was produced when the Lion of the tribe of Judah unsealed verses forty to forty-five in 1989. At that time a testing process began to determine and manifest who would be the “priests” that make up the covenant people who are the one hundred and forty-four thousand in the last days. Hosea contributes that those who reject the increase of knowledge of the last days will not become one of the priests who make up the one hundred and forty-four thousand.

Daniel opisuje proces pročišćenja koji je nastao kada je Lav iz plemena Judina 1989. godine otpečatio stihove četrdeset do četrdeset i pet. U to je vrijeme započeo proces kušnje kako bi se utvrdilo i očitovalo tko će biti „svećenici” koji sačinjavaju saveznički narod, a koji su sto četrdeset i četiri tisuće u posljednjim danima. Hošea pridodaje da oni koji odbace porast znanja posljednjih dana neće postati jedan od svećenika koji sačinjavaju sto četrdeset i četiri tisuće.

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

> Moj narod propada zbog nedostatka znanja; budući da si odbacio znanje, i ja ću odbaciti tebe, da mi više ne budeš svećenik; budući da si zaboravio Zakon svoga Boga, i ja ću zaboraviti tvoju djecu. Hošea 4,6.

The book of Revelation identifies that the knowledge that is unsealed and rejected by one class accomplishes their rejection just before probation closes.

Knjiga Otkrivenja pokazuje da spoznaja koja je otpečaćena i odbačena od strane jedne skupine dovršava njihovo odbacivanje neposredno prije zaključenja vremena milosti.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> I reče mi: Ne zapečaćuj riječi proroštva ove knjige, jer je vrijeme blizu. Tko je nepravedan, neka i dalje čini nepravdu; tko je nečist, neka i dalje ostane nečist; tko je pravedan, neka i dalje čini pravdu; tko je svet, neka i dalje ostane svet. Otkrivenje 22,10.11.

The Millerite history illustrates the history of the one hundred and forty-four thousand, and together the Millerites and the one hundred and forty-four thousand represent the beginning and ending of the message and work of the three angels of Revelation chapter fourteen. The parallel histories identify the events connected with the close of probation. The work of both histories has been typified by Elijah and John the Baptist.

Povijest mileritskog pokreta prikazuje povijest sto četrdeset i četiri tisuće, a zajedno mileriti i sto četrdeset i četiri tisuće predstavljaju početak i završetak poruke i djela trojice anđela iz četrnaestog poglavlja Otkrivenja. Ove usporedne povijesti prepoznaju događaje povezane sa završetkom vremena milosti. Djelo obiju povijesti bilo je predočeno Ilijom i Ivanom Krstiteljem.

> “With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229, 230.

> „Sa strepnjom je William Miller počeo ljudima otkrivati tajne kraljevstva Božjega, vodeći svoje slušatelje kroz proročanstva sve do drugoga Kristova dolaska. Sa svakim naporom zadobivao je novu snagu. Kao što je Ivan Krstitelj navijestio prvi Isusov dolazak i pripravio put Njegovu dolasku, tako su William Miller i oni koji su mu se pridružili navješćivali drugi dolazak Sina Božjega.“ Early Writings, 229, 230.

The Millerite message identified the “events” connected with the close of probation, as represented by both Elijah and John the Baptist.

Mileritska je poruka prepoznala „događaje“ povezane sa završetkom vremena milosti, kako ih prikazuju i Ilija i Ivan Krstitelj.

> “It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.

> „Bilo je nužno da ljudi budu probuđeni za opasnost u kojoj se nalaze; da budu potaknuti da se priprave za svečane događaje povezane sa završetkom vremena milosti.” Velika borba, 310.

In 1989, with the collapse of the Soviet Union the portion of the book of Daniel that related to the last days was unsealed and a testing process began. The test was based upon the ability or inability of God’s people to understand or reject the increase of knowledge that is represented in the last six verses of Daniel chapter eleven; verses that lead to the first verse of chapter twelve, which identifies the “close of probation.” The message of the “events connected with the close of probation” was then unsealed, and the work of those who were the candidates to be the “priests” of the one hundred and forty-four thousand began. Their work was to “understand” and proclaim the message represented in the passage. The message and the work of the one hundred and forty-four thousand, was to present the unsealed message in order to rouse men “to prepare for the solemn events connected with the close of probation.”

Godine 1989., sa slomom Sovjetskoga Saveza, razapečaćen je onaj dio knjige proroka Daniela koji se odnosio na posljednje dane, te je započeo proces kušnje. Kušnja se temeljila na sposobnosti ili nesposobnosti Božjega naroda da razumije ili odbaci umnoženje znanja koje je prikazano u posljednjih šest redaka jedanaestoga poglavlja Daniela; redaka koji vode do prvoga retka dvanaestoga poglavlja, koji označuje „svršetak vremena milosti“. Tada je bila razapečaćena poruka o „događajima povezanima sa svršetkom vremena milosti“, i započelo je djelo onih koji su bili kandidati da budu „svećenici“ stotinu četrdeset i četiri tisuće. Njihovo je djelo bilo „razumjeti“ i objavljivati poruku prikazanu u tome odlomku. Poruka i djelo stotinu četrdeset i četiri tisuće trebali su iznijeti razapečaćenu poruku kako bi probudili ljude „da se pripreme za svečane događaje povezane sa svršetkom vremena milosti“.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.” Prophets and Kings, 715, 716.

> „Danas, u duhu i sili Ilije i Ivana Krstitelja, glasnici koje je Bog odredio skreću pozornost svijeta osuđenoga na sud na svečane događaje koji će se uskoro zbiti u vezi s posljednjim trenucima vremena milosti i pojavom Krista Isusa kao Kralja kraljeva i Gospodara gospodara. Uskoro će svakomu čovjeku biti suđeno za djela učinjena u tijelu. Došao je čas Božjega suda, i na pripadnicima Njegove crkve na zemlji počiva svečana odgovornost da upozore one koji stoje, takoreći, na samome rubu vječne propasti. Svakomu ljudskom biću u cijelome svijetu koje bude htjelo poslušati moraju se jasno izložiti načela o kojima je riječ u velikoj borbi koja se vodi, načela o kojima ovise sudbine cijeloga čovječanstva.“ Proroci i kraljevi, 715, 716.

The history of John the Baptist and Christ, as well as the history of the Millerites illustrates the message and work of the one hundred and forty-four thousand. Both John and Christ understood their message as representing the close of probation.

Povijest Ivana Krstitelja i Krista, kao i povijest milerita, prikazuje poruku i djelo sto četrdeset i četiri tisuće. I Ivan i Krist razumjeli su svoju poruku kao predstavljanje završetka vremena milosti.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Ali kad ugleda mnoge farizeje i saduceje gdje dolaze na njegovo krštenje, reče im: Leglo gujinje, tko vas je upozorio da bježite od gnjeva koji dolazi? Matej 3,7.

Christ presented the destruction of Jerusalem, the same destruction which John had warned the quibbling Jews about, as approaching. Jesus employed the destruction as a symbol of the “wrath” that begins when He, as Michael, stands up in Daniel chapter twelve, verse one.

Krist je prikazao razorenje Jeruzalema, ono isto razorenje na koje je Ivan upozorio cjepidlake Židove, kao nešto što se približava. Isus je upotrijebio to razorenje kao simbol „gnjeva” koji započinje kada On, kao Mihael, ustaje u dvanaestom poglavlju Danielove knjige, prvom retku.

> “Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life.

> „Krist je u Jeruzalemu vidio simbol svijeta otvrdnula u nevjeri i pobuni, koji hita ususret odmazdnim Božjim sudovima. Jao pali ljudskoga roda, koji je pritiskao Njegovu dušu, iznudio je s Njegovih usana onaj prekomjerno gorki vapaj. Vidio je zapis grijeha ocrtan u ljudskoj bijedi, suzama i krvi; Njegovo se srce pokrenulo beskonačnim sažaljenjem prema nevoljnima i onima koji trpe na zemlji; čeznuo je da ih sve olakša. Ali ni Njegova ruka nije mogla zaustaviti bujicu ljudske nevolje; malo će ih potražiti svoj jedini Izvor pomoći. Bio je voljan izliti svoju dušu na smrt, da im spasenje približi nadohvat ruke; ali malo će ih doći k Njemu da imaju život.“

> “The Majesty of heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for Infinite Power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of His government in heaven and earth. The precepts of Jehovah would be despised and set at nought. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!” The Great Controversy, 22.

> „Veličanstvo neba u suzama! Sin beskonačnoga Boga ožalošćen u duhu, shrvan tjeskobom! Taj je prizor ispunio cijelo nebo čuđenjem. Taj nam prizor otkriva krajnju grešnost grijeha; pokazuje koliko je težak zadatak, čak i za Beskonačnu Silu, spasiti krivca od posljedica prijestupa Božjega zakona. Isus je, gledajući dolje prema posljednjem naraštaju, vidio svijet obuzet obmanom sličnom onoj koja je prouzročila uništenje Jeruzalema. Veliki grijeh Židova bio je njihovo odbacivanje Krista; veliki grijeh kršćanskoga svijeta bit će njihovo odbacivanje Božjega zakona, temelja Njegove vladavine na nebu i na zemlji. Jehovine će odredbe biti prezrene i pogažene. Milijuni u ropstvu grijehu, robovi Sotone, određeni da pretrpe drugu smrt, odbit će slušati riječi istine u dan svojega pohođenja. Strašna sljepoća! neobična zaslijepljenost!” Velika borba, 22.

The warning message proclaimed by John the Baptist and also by Christ was the same warning message, just as the warning message of the Millerites was the same message identifying the events connected with the close of probation as the one hundred and forty-four thousand will proclaim. Three witnesses; John the Baptist, Christ and the Millerites testifying that the work and message of the one hundred and forty-four thousand is a life-or-death testing process accomplished by the increase of knowledge that was unsealed in 1989. The message unsealed at that time is the last day vision that must be understood by the wise if they are to be the “priests” that make up the one hundred and forty-four thousand. If those candidates do not understand that vision, they are identified as wicked, or as fools, and they perish. They and their children are rejected in agreement with their rejection of the vision that is the increase of knowledge.

Upozoravajuća poruka koju su objavljivali Ivan Krstitelj i sam Krist bila je ista upozoravajuća poruka, kao što je i upozoravajuća poruka milerita bila ista poruka koja prepoznaje događaje povezane sa svršetkom vremena milosti, a koju će objavljivati sto četrdeset i četiri tisuće. Tri svjedoka — Ivan Krstitelj, Krist i mileriti — svjedoče da su djelo i poruka sto četrdeset i četiri tisuće proces kušnje na život i smrt, ostvaren porastom znanja koje je bilo otpečaćeno 1989. godine. Poruka otpečaćena u to vrijeme jest viđenje posljednjih dana koje mudri moraju razumjeti ako žele biti „svećenici” koji sačinjavaju sto četrdeset i četiri tisuće. Ako ti kandidati ne razumiju to viđenje, prepoznaju se kao zli, odnosno kao ludi, i propadaju. Oni i njihova djeca bivaju odbačeni u skladu sa svojim odbacivanjem viđenja koje je porast znanja.

God’s Word identifies that Rome is the power that exalts itself, robs God’s people, and then falls and establishes the vision. The question of whether Modern Rome is the papal power or the United States is the test that identifies that those candidates are either wise or foolish virgins. The test is a prophetic test derived from the book of Daniel, that is thereafter confirmed and brought to perfection in the book of Revelation. The subject of Modern Rome is not simply a choice between the papal power or the United States, it is the final test for the one hundred and forty-four thousand. It is a prophetic test, and correctly understood it encompasses every representation of the final testing process that is set forth within God’s sanctified prophetic testimony.

Božja Riječ prepoznaje da je Rim sila koja se uzvisuje, pljačka Božji narod, a zatim pada i uspostavlja viđenje. Pitanje je li Moderni Rim papinska sila ili Sjedinjene Države test je koji otkriva jesu li ti kandidati mudre ili lude djevice. Taj je test proročki test proizašao iz knjige proroka Daniela, koji je potom potvrđen i doveden do savršenstva u knjizi Otkrivenja. Predmet Modernoga Rima nije naprosto izbor između papinske sile i Sjedinjenih Država, nego je završni test za sto četrdeset i četiri tisuće. To je proročki test i, ispravno shvaćen, obuhvaća svaki prikaz završnoga procesa kušnje koji je iznesen unutar Božjega posvećenog proročkog svjedočanstva.

The testing process of the time of John the Baptist and Christ was derived from the book of Daniel, as was the testing process in the time of the Millerites. As a prophetic test, the methodology of how truth is established is as essential for those candidates to correctly apply, as is simply holding to the correct view of who is Modern Rome. Whether the correct identification of Modern Rome, or the application of the correct methodology is considered, both elements of the test are couched in the book of Daniel. In Daniel chapter one, Daniel navigated through a three-step testing process beginning with diet, then a visual test, followed by a test accomplished by Nebuchadnezzar, a biblical symbol of the King of the North, the papal power of the last days.

Proces kušnje u vrijeme Ivana Krstitelja i Krista proizišao je iz knjige proroka Daniela, kao što je iz nje proizišao i proces kušnje u vrijeme milerita. Kao proročka kušnja, metodologija prema kojoj se utvrđuje istina jednako je bitna da je ti kandidati ispravno primijene kao što je bitno i samo držati se ispravnog gledišta o tome tko je Moderni Rim. Bilo da se razmatra ispravna identifikacija Modernog Rima ili primjena ispravne metodologije, oba su elementa kušnje sadržana u knjizi proroka Daniela. U prvom poglavlju Daniela, Daniel je prošao kroz trostupanjski proces kušnje koji je započeo prehranom, zatim vizualnom kušnjom, a potom kušnjom koju je proveo Nabukodonozor, biblijski simbol kralja Sjevera, papinske sile posljednjih dana.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. 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 inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.

> A što se tiče ove četvorice mladića, Bog im je dao znanje i vještinu u svakoj književnosti i mudrosti; a Daniel je imao razumijevanje svih viđenja i snova. A na svršetku dana za koje je kralj bio rekao da ih dovedu, predstojnik eunuha doveo ih je pred Nebukadnezara. I kralj je razgovarao s njima; i među svima njima ne nađe se nijedan kao Daniel, Hananija, Mišael i Azarija: zato su stajali pred kraljem. I u svim stvarima mudrosti i razboritosti, o kojima ih je kralj ispitivao, našao ih je deset puta boljima od svih vračara i zvjezdara koji bijahu u svem njegovu kraljevstvu. Daniel 1:17–20.

“At the end of the days,” which is prophetically the last days when the one hundred and forty-four thousand are tested, Daniel and the three worthies were found “ten times better than all the magicians and astrologers that were in all his realm,” and Daniel had “understanding in all visions and dreams.” Daniel represents the one hundred and forty four thousand, who in the last days understand the increase of knowledge that arrived when Christ, as the Lion of the tribe of Judah, unsealed “that portion of the book of Daniel that related to the last days,” in 1989.

„Na svršetku dana“, što u proročkom smislu označuje posljednje dane kada se iskušava sto četrdeset i četiri tisuće, Daniel i trojica dostojnika nađeni su „deset puta bolji od svih vračara i zvjezdoznanaca koji bijahu u svemu njegovu kraljevstvu“, a Daniel je imao „razumijevanje u svim viđenjima i snovima“. Daniel predstavlja sto četrdeset i četiri tisuće, koji u posljednjim danima razumiju umnoženje znanja koje je došlo kada je Krist, kao Lav iz plemena Judina, 1989. godine otpečatio „onaj dio Danielove knjige koji se odnosio na posljednje dane“.

Daniel did not simply understand more than others concerning dreams and visions, he had “understanding in all visions and dreams.” He represents those who employ the methodology of line upon line, for that methodology brings “all visions and dreams” together into one cohesive message. The message that brings together all dreams and visions into one prophetic line identifies the “events connected with the close of probation.” That message is established by the prophetic symbol that is Modern Rome, the power who exalts itself, robs God’s people, and falls.

Daniel nije tek razumio više od drugih u pogledu snova i viđenja, nego je imao „razumijevanje u svim viđenjima i snovima“. On predstavlja one koji primjenjuju metodologiju redak na redak, jer ta metodologija sjedinjuje „sva viđenja i snove“ u jednu skladnu poruku. Poruka koja sjedinjuje sve snove i viđenja u jednu proročku liniju prepoznaje „događaje povezane sa završetkom vremena milosti“. Ta je poruka uspostavljena proročkim simbolom koji je Moderni Rim, sila koja se uzvisuje, pljačka Božji narod i pada.

That power can only be established by applying the correct methodology. Most who profess to study the Bible reject the methodology of line upon line, and some who profess to employ it, misapply the rules that make up the methodology of line upon line. Those rules were first put into the public record by the Millerites, and God’s last day people have been forewarned that those who are actually the messengers of the third angel will be using William Miller’s rules of prophetic interpretation.

Ta se sila može uspostaviti jedino primjenom ispravne metodologije. Većina onih koji tvrde da proučavaju Bibliju odbacuje metodologiju redak na redak, a neki koji tvrde da je primjenjuju, pogrešno primjenjuju pravila koja sačinjavaju metodologiju redak na redak. Ta su pravila prvi put unesena u javni zapis od strane milerita, a Božji narod posljednjih dana unaprijed je upozoren da će oni koji su doista vjesnici trećega anđela koristiti pravila proročkoga tumačenja Williama Millera.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.

> „Oni koji su zauzeti objavljivanjem poruke trećega anđela istražuju Sveto pismo prema istome načelu koje je usvojio otac Miller.“ Review and Herald, 25. studenoga 1884.

William Miller represented the beginning of the three angels of Revelation fourteen, and he was typified by John the Baptist, who was the beginning of the message of which Christ was the ending. Sister White directly aligns the testing process of John the Baptist to Christ with the testing process of the three angels. John began the message, and it was not until just before the cross, when Christ had taken His disciples to Caesarea Philippi, that Jesus then added the details of the message that John had begun. The first truth John identified when He saw Christ, was identifying Christ as the Lamb of God, that takes away the sins of the world.

William Miller predstavljao je početak triju anđela iz Otkrivenja četrnaest, a bio je predoznačen Ivanom Krstiteljem, koji je bio početak poruke kojoj je Krist bio završetak. Sestra White izravno usklađuje proces kušanja od Ivana Krstitelja do Krista s procesom kušanja triju anđela. Ivan je započeo poruku, a tek neposredno prije križa, kada je Krist odveo svoje učenike u Cezareju Filipovu, Isus je tada dodao pojedinosti poruke koju je Ivan započeo. Prva istina koju je Ivan prepoznao kada je ugledao Krista, bila je prepoznavanje Krista kao Jaganjca Božjega koji oduzima grijehe svijeta.

> These things were done in Bethabara beyond Jordan, where John was baptizing. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. John 1:28–30.

> To se zbilo u Betabari s onu stranu Jordana, gdje je Ivan krstio. Sutradan Ivan ugleda Isusa gdje dolazi k njemu te reče: Evo Jaganjca Božjega koji oduzima grijeh svijeta! Ovo je onaj za koga rekoh: Za mnom dolazi čovjek koji je preda mnom, jer bijaše prije mene. Ivan 1,28–30.

Then began the three-and-a-half-year period of testing that ended at the cross. After John was murdered just before the cross, Jesus then began to explain that very first statement of John.

Tada je započelo troipolgodišnje razdoblje kušnje koje je završilo na križu. Nakon što je Ivan bio ubijen neposredno prije križa, Isus je tada počeo objašnjavati onu sasvim prvu Ivanovu izjavu.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.

> Kad Isus dođe u krajeve Cezareje Filipove, upita svoje učenike govoreći: Što ljudi kažu, tko sam ja, Sin Čovječji? A oni rekoše: Jedni kažu da si Ivan Krstitelj; drugi Ilija; a drugi opet Jeremija ili jedan od proroka. Reče im: A vi, što vi kažete, tko sam ja? Šimun Petar odgovori i reče: Ti si Krist, Sin Boga živoga. A Isus odgovori i reče mu: Blago tebi, Šimune Barjona, jer ti to nisu objavili tijelo i krv, nego Otac moj koji je na nebesima. I ja tebi kažem: ti si Petar, i na toj stijeni sagradit ću Crkvu svoju, i vrata paklena neće je nadvladati. I dat ću ti ključeve kraljevstva nebeskoga; i što god svežeš na zemlji, bit će svezano na nebesima; i što god razriješiš na zemlji, bit će razriješeno na nebesima. Tada zaprijeti svojim učenicima da nikomu ne kazuju da je on Isus Krist. Otada poče Isus pokazivati svojim učenicima da mora poći u Jeruzalem i mnogo pretrpjeti od starješina, glavara svećeničkih i pismoznanaca, i biti ubijen, i treći dan uskrsnuti. Matej 16,13–21.

Caesarea Philippi is the name of Panium in the time of Christ, and Panium is identified in the verse which follows verse fourteen of Daniel eleven, where the robbers of thy people, who exalt themselves, but fall, are introduced. The message of John the Baptist, inspired and perfect, was the message at the beginning that represented the Millerite message, that had been established upon Miller’s rules. Christ’s message at the ending, built upon and expanded John’s message, and it typified the message at the ending of the three angels, that is based upon Miller’s rules and the details that are added to Miller’s message when the methodology of line upon line arrives at the ending.

Cezareja Filipova naziv je za Panij u Kristovo vrijeme, a Panij se poistovjećuje u retku koji slijedi nakon četrnaestoga retka jedanaestoga poglavlja Daniela, gdje se uvode razbojnici tvoga naroda, koji se uzvisuju, ali padaju. Poruka Ivana Krstitelja, nadahnuta i savršena, bila je poruka na početku koja je predstavljala mileritsku poruku, utemeljenu na Millerovim pravilima. Kristova poruka na svršetku, izgrađena na Ivanovoj poruci i proširena iz nje, predočavala je poruku na svršetku triju anđela, koja se temelji na Millerovim pravilima i pojedinostima koje se dodaju Millerovoj poruci kada metodologija redak na redak prispije na svršetak.

To arrive at an incorrect understanding of the symbol that establishes the vision with the symbol of Modern Rome parallels those in the history of Christ that rejected the message of the cross. We are informed that the Jews who rejected the message of John the Baptist could not be benefitted by the teachings of Jesus, and that the history of those Jews that did that very thing represents those who rejected the first angel’s message. The Millerites identified the robbers of thy people, which I later coined with the words, “Modern Rome,” as the papal power.

Doći do pogrešnoga razumijevanja simbola koji utvrđuje viđenje sa simbolom Modernoga Rima usporedno je s onima u Kristovoj povijesti koji su odbacili poruku križa. Obaviješteni smo da Židovi koji su odbacili poruku Ivana Krstitelja nisu mogli imati koristi od Isusova naučavanja te da povijest onih Židova koji su učinili upravo to predstavlja one koji su odbacili poruku prvoga anđela. Mileriti su razbojnike tvoga naroda, koje sam kasnije označio riječima „Moderni Rim“, poistovjetili s papinskom silom.

We will continue these considerations in the next article.

Nastavit ćemo ta razmatranja u sljedećem članku.

Back to Articles