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# The Book of Daniel - Number One-Hundred and Sixty-Nine

Knjiga proroka Daniela - Sto šezdeset i devet

Unraveling the Prophetic Threads: Understanding the Symbolism of “Fortress” in Daniel

Rasplitanje proročkih niti: razumijevanje simbolike „tvrđave” u Danielu

Author

Jeff Pippenger

Published

March 31, 2024

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Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.

Deseti redak jedanaestoga poglavlja Daniela povezuje unutarnju i vanjsku poruku riječju „utvrda“. Povezanost koju uspostavlja sa šezdesetpetogodišnjim Izaijinim proročanstvom poistovjećuje „utvrdu“ vanjskog proročanstva s Rusijom, kao i unutarnju „utvrdu“ hrama koji Krist podiže tijekom iste povijesti. Vanjska utvrda, koja se nalazi u trideset i prvom retku i koja je označena kao „svetište snage“, predstavlja zemaljskoga kralja ili kraljevstvo. Unutarnja utvrda, ili unutarnje svetište snage, jest hram koji Glasnik Saveza podiže u četrdeset i šest godina.

In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.

U Presvetom mjestu toga hrama (citadele), Bog sjedi na nebeskim mjestima.

In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.

U knjizi proroka Daniela dvije se hebrejske riječi obje prevode kao „svetište“. Jedna je „miqdash“, a druga je „qodesh“. „Miqdash“ može predstavljati pogansko svetište, ili Božje svetište, ili čak utvrdu. „Qodesh“ se u Bibliji rabi samo za predstavljanje Božjega svetišta. „Svetište“ (miqdash) snage (tvrđave), u trideset i prvom retku jedanaestoga poglavlja Daniela, prevedeno je kao „svetište snage“, a hebrejska riječ ondje prevedena kao svetište jest „miqdash“, koja predstavlja Grad Rim, simbol rimske snage u povijesti i poganskoga i papinskoga Rima. Daniel je te dvije hebrejske riječi upotrijebio vrlo pomno. U redcima koji su središnji stup adventizma nalazimo riječ „svetište“.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Tada začuh jednoga sveca gdje govori, i drugi svetac reče onomu svecu koji govoraše: Dokle će trajati viđenje o svagdanjoj žrtvi i o prijestupu pustoši, da se i Svetište i vojska predaju gaženju? I reče mi: Do dvije tisuće i tri stotine dana; tada će se Svetište očistiti. Daniel 8,13.14.

The Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”

Hebrejska riječ prevedena kao „svetište” u oba retka jest „qodesh” i rabi se isključivo za označavanje Božjega svetišta. U jedanaestom retku, koji poistovjećuje poganski Rim, a osobito hram Panteon u gradu Rimu, nalazimo riječ „svetište”, no u tome retku ona je hebrejska riječ „miqdash.”

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Da, uzvisi se čak do kneza vojske, i po njemu bi ukinuta svagdašnja žrtva, a mjesto njegove svetinje bilo je oboreno. Daniel 8,11.

The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.

„Svetište snage” u trideset i prvom retku jedanaestog poglavlja Daniela jest hebrejska riječ „miqdash”, i pojavljuje se u vezi s hebrejskom riječju koja se u sedmom i desetom retku jedanaestog poglavlja prevodi kao „tvrđava”. U sedmom retku kralj juga otišao je pravo u grad Rim i zarobio kralja sjevera, jer je ušao u njegovu tvrđavu, ali u desetom retku kralj sjevera samo ide gore „do” „tvrđave”, jer se zaustavio na graničnoj crti svojega kraljevstva i Egipta. Upravo je granična crta kod Rafije ono o čemu je sljedeći redak trebao govoriti. „Svetište snage” u trideset i prvom retku jest „miqdash” „tvrđave”.

The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.

Bitka na graničnom području u Raphiji predočuje bitku na graničnom području u Ukrajini. Ta se proročka povijest prepoznaje razumijevanjem da je „glava” kraljevstvo ili kralj; ona je tvrđava njegove snage, no proročanstvo se obraća i unutarnjoj i vanjskoj istini. „Svetište snage” za vanjsku crtu predstavljeno je svetištem „miqdash”, a svetište snage za unutarnju crtu predstavljeno je svetištem „qodesh”.

1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.

1844. do 1863. predstavlja crtu proročanske povijesti koja prikazuje pečaćenje sto četrdeset i četiri tisuće. Dvije tisuće petsto dvadeset godina rasijanja protiv sjevernoga kraljevstva završile su 1798., a ista crta od dvije tisuće petsto dvadeset godina protiv južnoga kraljevstva završila je 1844. Te dvije crte predstavljaju nižu narav čovječanstva i višu narav čovječanstva. Niža narav, koju predstavlja sjeverno kraljevstvo, jest tijelo, a viša narav jest glava. Glava je prijestolnica kraljevstva i ona je kralj. Za ovaj je prikaz Krist izabrao Judu, južno kraljevstvo, da ondje stavi svoje ime, a glavni je grad Jeruzalem. Jeruzalem je mjesto gdje se nalazi pravo svetište snage, a u tom se svetištu nalazi prijestolna odaja za kralja, koji je glava.

The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.

„Sedam vremena” iz Levitskog zakonika dvadeset šest bila su posljednja zapečaćujuća istina 1856. godine, namijenjena da osnaži stijeg kako bi dovršio djelo. Od 1844. do 1863. Krist je namjeravao sjediniti svoje božanstvo s čovještvom za vječnost, ali čovještvo se pobunilo.

He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.

On u to vrijeme nije mogao preobraziti čovjekovu nižu narav, jer se to zbiva o Njegovu drugom dolasku. Tada će preobraziti čovjekovu višu narav na svoju sliku, sjedinjujući glavu čovječanstva s glavom Božanstva. Glava je bila prijestolnica kraljevstva. Glava je bila kralj, i kada Krist izvrši preobrazbu sjedinjenja Božanstva s čovještvom, On sjedinjuje glavu i čovještva i Božanstva u svetištu u Jeruzalemu, u Svetinji nad svetinjama, gdje Krist sjedi sa svojim Ocem.

> To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.

> Onomu koji pobijedi dat ću da sjedi sa mnom na mojem prijestolju, kao što sam i ja pobijedio te sjeo sa svojim Ocem na njegovo prijestolje. Tko ima uho, neka čuje što Duh govori crkvama. Otkrivenje 3,21.22.

Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.

Krist obećava da će oni (Laodikejci) koji pobijede kao što je On pobijedio (i postanu Filadelfijci), biti posjednuti s Njime na nebeskim mjestima.

> Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.

> Koju je iskazao u Kristu kad ga je uskrisio od mrtvih i posadio sebi zdesna na nebesima, … te nas s njime uskrisio i s njime posadio na nebesima u Kristu Isusu. Efežanima 1,20; 2,6.

The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.

Spajanje dvaju Ezekielovih štapova (čovječanstva s božanstvom) ostvaruje se u Božjem svetištu snage (qodesh), upravo u vrijeme kada se tvrđava snage (miqdash) prepoznaje kao proročki ključ koji povezuje i unutarnju i vanjsku liniju proročanstva koje je Gabriel došao učiniti razumljivim Danielu u vezi s onim što je imalo zadesiti Božji narod tijekom vremena pečaćenja sto četrdeset i četiri tisuće. Krist je želio izvršiti to djelo u mileritskoj povijesti, ali je djelo bilo osujećeno pobunom 1863. godine, no povijest od 1844. do 1863. i dalje ostaje kao linija koja prikazuje taj pokušani rad.

Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.

Deseti redak jedanaestog poglavlja Daniela sadrži ključ za razumijevanje unutarnje i vanjske poruke redaka jedanaest do petnaest, koji su ušli u našu proročku povijest 2014. godine. Deseti redak identificira 1989. godinu, koja je vrijeme svršetka u reformnom pokretu sto četrdeset i četiri tisuće, ali također sadrži ključ koji omogućuje da se 2014. godina prepozna kao putokaz u povijesti pečaćenja.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.

Dana 22. listopada 1844. Glasnik Saveza iznenada je došao u hram koji je podigao. Taj putokaz predstavlja 11. rujna 2001., kada je treći anđeo ponovno stigao, a sedma truba ponovno počela zvučati. Tada se i povijest od 1840. do 1844. trebala ponoviti, jer anđeo koji je sišao 11. kolovoza 1840. nije bio nitko manji od Isusa Krista, a Njegovo je djelo bilo obasjati zemlju svojom slavom.

1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.

1840. do 1844. također predstavlja razdoblje od 11. rujna 2001. do uskoro dolazećeg nedjeljnog zakona, kao što i 1844. do 1863. predstavlja razdoblje od 11. rujna 2001. do uskoro dolazećeg nedjeljnog zakona. Sestra White usklađuje povijest 1844. s poviješću križa, a križ predstavlja razdiobu dviju povijesti od po tri i pol godine, koje su obje međusobno usklađene. Križ utvrđuje da su prethodna povijest koja počinje 1840. i završava 1844., i potonja povijest do 1863., dvije usporedne povijesti, koje obje predstavljaju razdoblje pečaćenja.

The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.

Prva crta od 1840. do 1844. predstavlja pobjedu filadelfijskih adventista; druga crta od 1844. do 1863. predstavlja neuspjeh laodicejskih adventista. Obje su skupine prikazane u desetom poglavlju Daniela, jer je Daniel, predstavljajući pobjedonosne mudre djevice tijekom vremena pečaćenja sto četrdeset i četiri tisuće, vidio viđenje, ali oni koji su bili s njim pobjegli su od viđenja.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:4–7.

> A dvadeset i četvrtoga dana prvoga mjeseca, dok bijah uz obalu velike rijeke, koja je Hiddekel, podigoh svoje oči i pogledah, i gle, neki čovjek odjeven u lanene haljine, kojemu bokovi bijahu opasani čistim zlatom iz Ufhaza. Tijelo mu bijaše kao krizolit, a lice kao bljesak munje, oči mu kao ognjene svjetiljke, ruke i noge kao uglačana mjed, a glas njegovih riječi kao žamor mnoštva. I ja, Daniel, sam vidjeh viđenje, jer ljudi koji bijahu sa mnom ne vidješe viđenje; ali velik strah obuze ih, te pobjegoše da se sakriju. Daniel 10:4–7.

In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.

U sedmom poglavlju Daniela, nakon što je Daniel vidio viđenje zvijeri grabežljivica, Gabriel je došao objasniti viđenje.

> I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.

> Ja, Daniel, bio sam ožalošćen u svojem duhu usred svojega tijela, i viđenja moje glave uznemirivala su me. Približio sam se jednome od onih koji su ondje stajali i upitao ga istinu o svemu tome. Tako mi je on kazao i obznanio mi tumačenje tih stvari. Daniel 7,15.16.

In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.

U osmom poglavlju Daniela, nakon što je Daniel vidio viđenje o zvijerima svetišta, Gabriel je došao protumačiti viđenje.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

> I dogodilo se, kad sam ja, Daniel, vidio viđenje i tražio njegovo značenje, gle, preda mnom je stajao netko nalik čovjeku. I čuo sam čovjekov glas između obala Ulaja, koji je povikao i rekao: Gabriele, učini da ovaj čovjek razumije viđenje. Daniel 8:15, 16.

In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.

U devetom poglavlju Daniela, nakon što je Daniel razumio broj godina koje je Jeremija naznačio, a koje su u Mojsijevim spisima prikazane i kao prokletstvo i kao Božja zakletva, Gabriel je došao da protumači viđenje.

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.

> I dok sam još govorio, molio se i ispovijedao svoj grijeh i grijeh svojega naroda Izraela, i iznosio svoju molbu pred Gospodina, Boga svojega, za svetu goru Boga svojega; da, dok sam još govorio u molitvi, onaj čovjek Gabrijel, kojega bijah vidio u viđenju na početku, hitro doletje, te me dotače oko vremena večernje žrtve. I pouči me, i govoraše sa mnom, i reče: Daniele, sada iziđoh da ti dam razboritost i razumijevanje. Daniel 9:20–22.

Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.

Stoga, na temelju triju svjedoka, svi iz knjige proroka Daniela, kada Gabrijel kaže Danielu u desetom poglavlju da je došao učiniti da Daniel razumije što će zadesiti Božji narod u posljednjim danima, Gabrijel tumači ženski „marah“, uzročnu viziju koju je Daniel vidio, a drugi je razred pobjegao od nje.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Sada dođoh da ti dam razumjeti što će zadesiti tvoj narod u posljednjim danima; jer je viđenje još za mnoge dane. Daniel 10,14.

The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.

Viđenje koje je Daniel vidio, a koje je prouzročilo razdvajanje vjernika, bilo je viđenje Kristova pojavljivanja, viđenje o dvije tisuće i tri stotine godina, ali to je bio ženski izraz toga viđenja. Razumijevanje viđenja Kristova iznenadnog pojavljivanja kao Glasnika Saveza promijenilo je Daniela (i one koje Daniel predstavlja) u obličje Kristovo. Ono što „snalazi Božji narod u posljednje dane“ prikazano je poviješću milerita od 1840. do 1844., a također i mileritima od 1844. do 1863. Jedan stalež bježi od viđenja u pobuni, a drugi stalež vjerom slijedi Krista u Svetinju nad svetinjama, da bi s Njim sjedio na nebeskim mjestima.

Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.

No kada Gabriel tumači viđenje u kojemu se Božji narod posljednjih dana preobražava u Kristovo obličje, on iznosi vanjsku povijest svijeta. Danielovo viđenje Krista Gabriel je protumačio kao vanjsku povijest vremena pečaćenja sto četrdeset i četiri tisuće. Kada se, u Gabrielovu tumačenju, dosegne povijest 11. rujna 2001., povijest koja je naglašena kao ona koja prethodi nedjeljnom zakonu iz šesnaestoga retka prepoznaje se samo uz pomoć ključa razumijevanja prikazanog kao „utvrda” u desetome retku. Dana 11. rujna 2001. učinak svakoga viđenja počeo se razvijati kao kotači unutar kotača.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> I riječ Jahvina dođe mi govoreći: Sine čovječji, kakva je to poslovica što je imate u zemlji Izraelovoj, govoreći: Dani se oduljuju i svako viđenje propada? Reci im stoga: Ovako govori Gospodin Jahve: Učinit ću da ta poslovica prestane, i neće se više njome služiti kao poslovicom u Izraelu; nego im reci: Dani su blizu i ispunjenje svakoga viđenja. Jer više neće biti nikakva isprazna viđenja ni laskava vračanja usred doma Izraelova. Jer ja sam Jahve: govorit ću, i riječ koju izreknem izvršit će se; neće se više odgađati; jer u vaše dane, dome odmetnički, izreći ću riječ i izvršiti je, govori Gospodin Jahve. I opet mi dođe riječ Jahvina govoreći: Sine čovječji, evo, oni iz doma Izraelova govore: Viđenje koje on vidi jest za mnoge dane koji imaju doći, i on prorokuje o vremenima koja su daleko. Zato im reci: Ovako govori Gospodin Jahve: Nijedna se od mojih riječi više neće odgađati, nego riječ koju sam izrekao bit će izvršena, govori Gospodin Jahve. Ezekiel 12:21–28.

Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.

Od svih proročkih kotača koji se vrte unutar drugih proročkih kotača u toj povijesti, postoji jedan kotač za koji je nadahnuće obavijestilo učenike proroštva posljednjih dana da je kotač po kojemu će biti odlučena njihova vječna sudbina. Redak na redak, taj kotač mora također biti viđenje koje je Daniel vidio i koje ga je promijenilo na Kristovu sliku, jer to je viđenje koje prepoznaje ono što zadesi Božji narod u posljednjim danima.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> „Gospodin mi je jasno pokazao da će se lik zvijeri oblikovati prije nego što se zaključi vrijeme milosti; jer to treba biti velika kušnja za Božji narod, po kojoj će biti odlučena njihova vječna sudbina. Vaše je stajalište takva zbrka nedosljednosti da će samo rijetki biti zavedeni.״

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> „U Otkrivenju 13 ova je tema jasno izložena; [Otkrivenje 13,11–17, citirano].“

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> „Ovo je kušnja koju Božji narod mora proći prije nego što bude zapečaćen. Svi koji su dokazali svoju vjernost Bogu držeći Njegov zakon i odbijajući prihvatiti lažnu subotu, stat će pod stijeg Gospoda Boga Jehove i primit će pečat živoga Boga. Oni koji se odreknu istine nebeskoga podrijetla i prihvate nedjeljnu subotu, primit će žig zvijeri.“ Manuscript Releases, volume 15, 15.

The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”

Kušnja koja se prepoznaje kao kušnja slike Zvijeri dvostruka je. To je kušnja koja zahtijeva da proučavatelj proročanstva prepozna razvoj slike Zvijeri, koja je spoj crkve i države u Sjedinjenim Državama prije nedjeljnoga zakona. To je također kušnja koja u onima predstavljenima Danielom ili onima koji su pobjegli proizvodi ili sliku Zvijeri ili sliku Krista. Razdvajanje se temelji na tome vide li te djevice „ovo veliko viđenje“, kao što ga je vidio Daniel, ili bježe od viđenja. Ključ za gledanje velikoga viđenja predstavljen je riječju „utvrda“.

We will continue this study in the next article.

Ovo ćemo proučavanje nastaviti u sljedećem članku.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

> „Moćni anđeo koji je poučavao Ivana nije bio nitko drugi doli Isus Krist. Time što je svoju desnu nogu postavio na more, a lijevu na suhu zemlju, pokazuje ulogu koju vrši u završnim prizorima velike borbe sa Sotonom. Taj položaj označava njegovu vrhovnu silu i vlast nad čitavom zemljom. Taj je sukob iz naraštaja u naraštaj postajao sve žešći i odlučniji, i takav će ostati sve do završnih prizora, kada će majstorsko djelovanje sila tame dosegnuti svoj vrhunac. Sotona će, ujedinjen sa zlim ljudima, zavesti sav svijet i crkve koje ne primaju ljubav prema istini. Ali moćni anđeo zahtijeva pozornost. On viče snažnim glasom. On treba pokazati silu i vlast svoga glasa onima koji su se udružili sa Sotonom da bi se suprotstavili istini.“

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> „Nakon što je ovih sedam gromova izreklo svoje glasove, Ivanu dolazi nalog, kao i Danielu u pogledu male knjige: ‘Zapečati ono što izrekoše sedam gromova.’ To se odnosi na buduće događaje koji će biti otkriveni svojim redom. Daniel će stajati na svojem dijelu na svršetku dana. Ivan vidi malu knjigu otpečaćenu. Tada Danielova proročanstva imaju svoje pravo mjesto u porukama prvoga, drugoga i trećega anđela koje trebaju biti dane svijetu. Otpečaćenje male knjige bijaše poruka u vezi s vremenom.“

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> „Knjige proroka Daniela i Otkrivenja jedno su. Jedna je proročanstvo, druga otkrivenje; jedna je zapečaćena knjiga, druga je otvorena knjiga. Ivan je čuo tajne koje su gromovi izrekli, ali mu je bilo zapovjeđeno da ih ne zapiše.“

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> „Posebna svjetlost dana Ivanu, koja je bila izražena u sedam gromova, bila je prikaz događaja koji će se zbiti pod porukama prvoga i drugoga anđela.“ The Seventh-day Adventist Bible Commentary, volume 7, 971.

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