In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

Treće godine perzijskoga kralja Kira bi Danielu, koji se zvao Baltazar, otkrivena riječ; i riječ bijaše istinita, ali vrijeme određeno bijaše dugo; i on razumje riječ i steče razumijevanje viđenja. U one dane ja, Daniel, tugovah tri puna tjedna. Ne jedoh ugodna kruha, niti mi meso ni vino uđe u usta, niti se uopće pomazah, dok se ne navršiše tri puna tjedna. A dvadeset i četvrtoga dana prvoga mjeseca, dok bijah kraj velike rijeke, to jest Hiddekel. Daniel 10:1–4.

During the symbolic three and a half days of Revelation chapter eleven, when the two witnesses are dead in the street, a “thing” is revealed to Belteshazzar. He had previously understood the “vision” (mareh), for in chapter nine, Gabriel had already come and given him understanding of the vision.

Tijekom simbolična tri i pol dana iz jedanaestoga poglavlja Otkrivenja, kada dva svjedoka leže mrtva na ulici, Beltešasaru se otkriva jedna „stvar”. On je prethodno već razumio „viđenje” (mareh), jer je u devetome poglavlju Gabriel već došao i dao mu razumijevanje viđenja.

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. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

Da, dok sam još govorio u molitvi, gle, čovjek Gabriel, kojega vidjeh u viđenju na početku, poletjevši brzo, dotače me oko vremena večernjega prinosa. I pouči me, i govoraše sa mnom, i reče: O Daniele, sada iziđoh da ti dam razboritost i razumijevanje. Na početku tvojih molitava iziđe riječ, i ja dođoh da ti je objavim; jer si veoma ljubljen. Zato razumij stvar i promisli o viđenju. Daniel 9:21–23.

The “man Gabriel, whom” Daniel “had seen in the vision at the beginning,” is referencing the “chazon,” vision of prophetic history, which was referring to Gabriel interpreting the vision of the kingdoms of Bible prophecy for Daniel in chapter eight. But the “vision,” which Daniel was then to consider in chapter nine, was the “mareh,” vision of the appearance. Gabriel then provides the historical breakdown of the twenty-three hundred year prophecy for Daniel.

„Čovjek Gabrijel, kojega“ je Daniel „vidio u viđenju na početku“, upućuje na „chazon“, viđenje proročke povijesti, što se odnosilo na to da je Gabrijel Danielu u osmom poglavlju tumačio viđenje kraljevstava biblijskog proroštva. No „viđenje“ koje je Daniel potom trebao razmotriti u devetom poglavlju bilo je „mareh“, viđenje pojave. Gabrijel zatim Danielu iznosi povijesnu raščlambu proročanstva o dvije tisuće i tristo godina.

Chapter nine, was fulfilled in the first year of Darius. When Belteshazzar states that he “had understanding of the vision,” in “the third year of Cyrus,” he had understood the “mareh,” vision for two years. What Belteshazzar came to understand in “those days” of mourning was the “thing,” that is the Hebrew word “dabar,” and it was long, for the time appointed was twenty-five hundred and twenty years.

Deveto poglavlje ispunilo se prve godine Darijeve. Kada Beltešasar kaže da je „razumio viđenje“ „treće godine Cirove“, on je već dvije godine razumijevao viđenje „mareh“. Ono što je Beltešasar došao razumjeti „u one dane“ žalovanja bila je „stvar“, to jest hebrejska riječ „dabar“, a bila je duga, jer je određeno vrijeme bilo dvije tisuće petsto dvadeset godina.

Daniel had already understood some of the “thing,” for he was accomplishing the Leviticus twenty-six prayer in chapter nine, and that is the prayer of the “thing.” There was increased light upon the “seven times,” that Belteshazzar came to understand during the twenty-one days of mourning, and the increase of light on the “seven times,” during those days of mourning, typified the increased light upon the “seven times” in 1856. The Millerites also previously knew of the “seven times,” for they had proclaimed it, but there was added light that was to test them at the very point in their history when they transitioned from the Philadelphian to Laodicean movement.

Daniel je već bio razumio nešto od „stvari“, jer je u devetom poglavlju izvršavao molitvu iz Levitskog zakonika dvadeset i šest, a to je molitva o „stvari“. Došlo je do povećanja svjetla o „sedam vremena“, koje je Beltešasar došao razumjeti tijekom dvadeset i jednoga dana žalovanja, a povećanje svjetla o „sedam vremena“ tijekom tih dana žalovanja predočavalo je povećanje svjetla o „sedam vremena“ 1856. godine. I mileriti su također već prije znali za „sedam vremena“, jer su ih bili objavljivali, ali je trebalo doći dodatno svjetlo koje će ih iskušati upravo u onoj točki njihove povijesti kada su prešli iz filadelfijskog u laodicejski pokret.

Belteshazzar’s days of mourning parallel the prophetic history of when the Philadelphian movement transitioned to the Laodicean movement in 1856, and then to the Laodicean Adventist church in 1863. Both Belteshazzar’s and the Millerite’s history of the increased light upon the “seven times,” aligns with the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand, and in the days of mourning, which is during the tarrying time, when increased light upon the “seven times,” was to be revealed.

Belšasarovi dani žalosti usporedni su s proročkom poviješću vremena kada je filadelfijski pokret 1856. prešao u laodicejski pokret, a zatim 1863. u laodicejsku adventističku crkvu. I povijest Belšasara i povijest milerita o povećanoj svjetlosti o „sedam vremena” podudaraju se s prijelazom laodicejskog pokreta trećega anđela u filadelfijski pokret sto četrdeset i četiri tisuće, i to u danima žalosti, to jest tijekom vremena odgode, kada je trebala biti otkrivena povećana svjetlost o „sedam vremena”.

Belteshazzar represents both a messenger and a movement. In the days of his mourning the messenger is to understand the “thing,” which is Truth, and he is then to present the “thing” to a movement, when Michael resurrects the two witnesses in 2023.

Beltešazar predstavlja i glasnika i pokret. U danima svoje žalosti glasnik treba razumjeti „stvar“, koja je Istina, a zatim treba iznijeti „stvar“ jednom pokretu, kada Mihael uskrsne dva svjedoka 2023. godine.

The Hebrew word “mareh” (vision of Christ’s appearance), that Daniel is identified as understanding in verse one, is presented four times in Daniel’s last vision. Twice it is translated as “vision,” and twice as “appearance.” The first time Daniel employs the word in verse one, he is identifying that he understood the “vision,” but the other three references identify Daniel experiencing the vision. In verse six, Christ’s face was “as the ‘appearance’ of lightning.”

Hebrejska riječ „mareh” (viđenje Kristova izgleda), za koju se u prvom retku kaže da ju je Daniel razumio, pojavljuje se četiri puta u Danielovu posljednjem viđenju. Dvaput je prevedena kao „viđenje”, a dvaput kao „izgled”. Prvi put kada Daniel u prvom retku rabi tu riječ, pokazuje da je razumio „viđenje”, no preostala tri navoda ukazuju na to da je Daniel iskusio viđenje. U šestom retku Kristovo je lice bilo „kao ‘izgled’ munje”.

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. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:4–8.

A dvadeset četvrtoga dana prvoga mjeseca, dok bijah na obali velike rijeke, to jest Hiddekel, podigoh oči svoje i pogledah, i gle, neki čovjek odjeven u lan, kojemu bokovi bijahu opasani čistim zlatom iz Ufazâ. Tijelo mu bijaše kao krizolit, lice mu kao pojava munje, oči mu kao ognjene svjetiljke, ruke i noge kao sjaj uglačane mjedi, a glas njegovih riječi kao glas mnoštva. I ja, Daniel, sam vidjeh viđenje; ljudi koji bijahu sa mnom ne vidješe viđenje, ali na njih pade velik strah te pobjegoše da se sakriju. Tako ostadoh sam te vidjeh to veliko viđenje, i ne ostade u meni snage; jer se ljepota moja u meni pretvori u raspadljivost, i ne zadržah snage. Daniel 10:4–8.

There is another Hebrew word translated as “vision,” that we will address after we set forth some characteristics of the Hebrew word “mareh.” In the previous verses it is the word “appearance,” that is the Hebrew word “mareh.” The same word is translated as “vision” in verse sixteen. In verse sixteen, the vision of Christ has made Daniel sorrowful.

Postoji još jedna hebrejska riječ prevedena kao „viđenje”, o kojoj ćemo govoriti nakon što izložimo neka obilježja hebrejske riječi „mareh”. U prethodnim stihovima riječ „appearance” odgovara hebrejskoj riječi „mareh”. Ista je riječ u šesnaestom retku prevedena kao „viđenje”. U šesnaestom retku viđenje Krista ražalostilo je Daniela.

And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.

I gle, jedan kao obličje sinova čovječjih dotače moje usne; tada otvorih usta svoja, progovorih i rekoh onomu koji stajaše preda mnom: O gospodaru moj, zbog viđenja me spopadoše boli moje i ne zadržah nikakve snage. Daniel 10:16.

The Hebrew word translated as “sorrows,” means a hinge, and the “vision” of Christ’s appearance that Daniel saw in the verse turned a hinge. A “hinge” in prophecy represents a turning point.

Hebrejska riječ prevedena kao „žalosti” znači šarka, a „viđenje” Kristova pojavljivanja koje je Daniel vidio u retku okrenulo je šarku. „Šarka” u proroštvu predstavlja prekretnicu.

“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

“Iz povijesti prošlosti treba izvući pouke; i pozornost se na njih usmjerava kako bi svi mogli razumjeti da Bog i sada djeluje na isti način kao što je uvijek djelovao. Njegova se ruka vidi u Njegovu djelu i među narodima sada, upravo jednako kao što se vidi otkako je evanđelje prvi put bilo naviješteno Adamu u Edenu.

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

„Postoje razdoblja koja predstavljaju prekretnice u povijesti naroda i Crkve. U Božjoj providnosti, kada nastupe te različite krize, daje se svjetlo za to vrijeme. Ako bude prihvaćeno, dolazi do duhovnog napretka; ako bude odbačeno, slijede duhovno nazadovanje i brodolom. Gospodin je u svojoj Riječi razotkrio prodorno djelo evanđelja, onako kako se ono odvijalo u prošlosti i kako će se odvijati u budućnosti, sve do završnog sukoba, kada će sotonske sile poduzeti svoj posljednji čudesni pokret.“ Bible Echo, 26. kolovoza 1895.

Verse sixteen represents a turning point in the history that Belteshazzar is representing. It is a turning point for both the Republican horn (the nation) and the Protestant horn (the church). It represents a crisis, and it represents the point where special light for that history is given. The turning point for Daniel occurred when Daniel had been “touched,” the second time of three times. Daniel would be touched three times, and the second time he was touched, was a turning point for Daniel, and that turning point was the second of three times which Daniel saw the “mareh” vision.

Šesnaesti redak predstavlja prijelomnu točku u povijesti koju Belšacar predstavlja. To je prijelomna točka i za republikanski rog (naciju) i za protestantski rog (crkvu). Ona predstavlja krizu i predstavlja točku u kojoj se za tu povijest daje posebno svjetlo. Prijelomna točka za Daniela nastupila je kada je Daniel bio „dotaknut“, drugi put od tri puta. Daniel će biti dotaknut tri puta, a drugi put kada je bio dotaknut bio je prijelomna točka za Daniela, i ta prijelomna točka bila je drugi od tri puta kada je Daniel vidio viđenje „mareh“.

And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.

I gle, jedan kao obličje sinova čovječjih dotače moje usne; tada otvorih svoja usta, progovorih i rekoh onomu koji stajaše preda mnom: Gospodaru moj, od viđenja me obuzeše boli moje i ne zadržah nimalo snage. Daniel 10:16.

We will address the three touches shortly. The first of the four times the word “mareh” is employed by Daniel, was his testimony that he understood the vision, and the final three references identify his experience when he actually saw the appearance. The third time he identifies the vision of the appearance is verse eighteen, where he is touched for the third time.

Uskoro ćemo se osvrnuti na ta tri dodira. Prvi od četiri puta kada Daniel rabi riječ „mareh” bilo je njegovo svjedočanstvo da je razumio viđenje, a posljednja tri navoda označavaju njegovo iskustvo kada je doista vidio pojavnost. Treći put kada prepoznaje viđenje pojavnosti jest u osamnaestom retku, gdje je treći put dotaknut.

Then there came again and touched me one like the appearance of a man, and he strengthened me. Daniel 10:18.

Tada opet dođe i dotače me onaj koji bijaše poput čovjeka, i osnaži me. Daniel 10,18.

At the second touch, in verse sixteen, which is the second reference to the “marah” vision, his strength is gone, but at the third touch, his strength is restored. In verses ten, sixteen and eighteen Daniel is touched. In verse six, Daniel sees the appearance of Christ, and then Gabriel, and in verse ten, Gabriel touches Daniel for the first time.

Pri drugom dodiru, u šesnaestom retku, koji je drugo upućivanje na viđenje „marah“, njegova ga snaga napušta, ali pri trećem dodiru snaga mu se vraća. U desetom, šesnaestom i osamnaestom retku Daniel biva dotaknut. U šestom retku Daniel vidi pojavak Krista, a zatim Gabriela, a u desetom retku Gabriel prvi put dotiče Daniela.

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. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

Tada podigoh oči svoje i pogledah, i gle, neki čovjek odjeven u lan, kojemu bokovi bijahu opasani čistim zlatom iz Ufaza. Tijelo mu bijaše kao krizolit, lice kao munja, oči kao plamene svjetiljke, ruke i noge sjajne poput uglačane mjedi, a glas njegovih riječi kao glas mnoštva. I samo ja, Danijel, vidjeh viđenje; ljudi koji bijahu sa mnom ne vidješe viđenje, ali ih obuze silno drhtanje, te pobjegoše da se sakriju. Tako ostadoh sam i gledah ovo veliko viđenje, i ne osta u meni snage; jer se krasota moja u meni pretvori u raspadljivost, i ne zadržah snage.

Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. 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 10:5–14.

Ali čuh glas njegovih riječi; i kad začuh glas njegovih riječi, padoh u dubok san ničice, s licem prema zemlji. I gle, ruka me dotače te me podiže na koljena i na dlanove mojih ruku. I reče mi: Daniele, mužu veoma ljubljeni, razumij riječi koje ti govorim i stani uspravno, jer sada sam k tebi poslan. I kad mi izgovori tu riječ, ustadoh dršćući. Tada mi reče: Ne boj se, Daniele, jer od prvoga dana kad si upravio svoje srce da razumiješ i da se poniziš pred svojim Bogom, tvoje su riječi bile uslišane, i ja dođoh zbog tvojih riječi. Ali knez kraljevstva perzijskoga protivio mi se dvadeset i jedan dan; no gle, Mihael, jedan od prvih knezova, dođe mi u pomoć; i ja ostadoh ondje s kraljevima perzijskim. A sada sam došao da ti dam razumjeti što će zadesiti tvoj narod u posljednjim danima, jer je viđenje još za mnoge dane. Daniel 10:5–14.

Then in verse sixteen, Daniel is touched a second time, when he sees the vision of Christ.

Zatim je u šesnaestom retku Daniel drugi put dotaknut, kada ugleda viđenje Krista.

And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.

I kad mi izgovori takve riječi, oborih lice svoje k zemlji i zanijemjeh. I gle, netko nalik sinovima čovječjim dotače moje usne; tada otvorih usta svoja, progovorih i rekoh onomu koji stajaše preda mnom: Gospodaru moj, zbog viđenja obuzeše me boli moje i ne ostade u meni snage. Jer kako bi sluga ovoga gospodara mojega mogao govoriti s ovim gospodarom mojim? Jer što se mene tiče, smjesta ne ostade u meni snage niti osta daha u meni. Daniel 10:15–17.

Then Daniel is touched for the third time, at the appearance of Gabriel, not Christ.

Tada je Daniel dotaknut treći put, pri pojavi Gabriela, a ne Krista.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:18–21.

Tada ponovno dođe i dotače me onaj koji bijaše poput čovjeka te me okrijepi. I reče: Ne boj se, ljubljeni čovječe; mir tebi! Budi jak, da, budi jak. I kad mi to reče, ja se okrijepih te rekoh: Neka govori gospodar moj, jer si me okrijepio. Tada reče: Znaš li zašto sam došao k tebi? A sada ću se vratiti da se borim s knezom Perzije; i kad ja odem, evo, doći će knez Grčke. Ali pokazat ću ti ono što je zapisano u knjizi istine; i nema nijednoga koji sa mnom stoji u tome osim Mihaela, vašega kneza. Daniel 10:18–21.

Daniel is touched three times, and the first and third time he is touched by the angel Gabriel. The second time he is touched, it is by Christ. Daniel employed the same Hebrew word four times, but the first of the four times, in verse one, he was stating that he understood the “vision.” Understanding a truth is important, but it is not the same as experiencing the truth, as he did the other three times.

Daniel je dotaknut tri puta, a prvi i treći put dotiče ga anđeo Gabriel. Drugi put kada je dotaknut, to čini Krist. Daniel je četiri puta upotrijebio istu hebrejsku riječ, ali prvi od ta četiri puta, u prvom retku, iznosio je da je razumio „viđenje“. Razumjeti istinu važno je, ali to nije isto što i iskusiti istinu, kao što je učinio ona druga tri puta.

When Daniel’s days of mourning concluded he was given an experience of the vision, which he had an understanding of before the days of his mourning concluded. The experience is made up of three steps, represented by three touches. The first and the last touches were accomplished by Gabriel, and the middle touch was by Christ. The first and the last touches, were the first and last letters of the Hebrew alphabet. In that second step, Daniel recognizes his condition as a rebellious sinner in relation to his Lord, and thus the middle touch represents rebellion, as represented by the thirteenth letter of the Hebrew alphabet.

Kad su završili Danielovi dani žalovanja, dano mu je iskustvo viđenja, koje je razumio i prije nego što su se završili dani njegova žalovanja. To se iskustvo sastoji od tri koraka, prikazana trima doticajima. Prvi i posljednji doticaj izvršio je Gabriel, a srednji doticaj Krist. Prvi i posljednji doticaji bili su prvo i posljednje slovo hebrejskoga alfabeta. U tom drugom koraku Daniel prepoznaje svoje stanje kao buntovnoga grešnika u odnosu prema svome Gospodinu, te stoga srednji doticaj predstavlja pobunu, kako je predočeno trinaestim slovom hebrejskoga alfabeta.

“But Peter was unmindful now of boats or lading. This miracle, above any other he had ever witnessed, was to him a manifestation of divine power. In Jesus he saw One who held all nature under His control. The presence of divinity revealed his own unholiness. Love for his Master, shame for his own unbelief, gratitude for the condescension of Christ, above all, the sense of his uncleanness in the presence of infinite purity, overwhelmed him. While his companions were securing the contents of the net, Peter fell at the Saviour’s feet, exclaiming, ‘Depart from me; for I am a sinful man, O Lord.’

„No Petar sada nije mario ni za lađe ni za ulov. To mu je čudo, više od ijednoga kojemu je ikada svjedočio, bilo očitovanje božanske sile. U Isusu je gledao Onoga koji svu prirodu drži pod svojom vlašću. Prisutnost božanstva razotkrila mu je vlastitu nesvetost. Ljubav prema njegovu Učitelju, stid zbog vlastite nevjere, zahvalnost za Kristovu poniznost, a iznad svega svijest o vlastitoj nečistoći u prisutnosti beskrajne čistoće, sve ga je to svladalo. Dok su njegovi drugovi osiguravali sadržaj mreže, Petar pade pred Spasiteljeve noge, uzvikujući: ‘Idi od mene, jer sam grešan čovjek, Gospodine.’”

“It was the same presence of divine holiness that had caused the prophet Daniel to fall as one dead before the angel of God. He said, ‘My comeliness was turned in me into corruption, and I retained no strength.’ So when Isaiah beheld the glory of the Lord, he exclaimed, ‘Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Daniel 10:8; Isaiah 6:5. Humanity, with its weakness and sin, was brought in contrast with the perfection of divinity, and he felt altogether deficient and unholy. Thus it has been with all who have been granted a view of God’s greatness and majesty.

„Bila je to ista prisutnost božanske svetosti koja je navela proroka Danijela da padne kao mrtav pred anđelom Božjim. On je rekao: ‘I sva se moja krasota u meni pretvori u raspadljivost, i ne zadržah snage.’ Tako je i Izaija, kada je ugledao slavu Gospodnju, uskliknuo: ‘Jao meni! Pogiboh; jer sam čovjek nečistih usana, i živim usred naroda nečistih usana: jer moje oči vidješe Kralja, Gospoda nad vojskama.’ Daniel 10:8; Isaiah 6:5. Čovječanstvo, sa svojom slabošću i grijehom, bilo je dovedeno u suprotnost sa savršenstvom božanstva, i on se osjetio posve nedostatnim i nesvetim. Tako je bilo sa svima kojima je bio dan pogled na Božju veličinu i veličanstvo.”

“Peter exclaimed, ‘Depart from me; for I am a sinful man;’ yet he clung to the feet of Jesus, feeling that he could not be parted from Him. The Saviour answered, ‘Fear not; from henceforth thou shalt catch men.’ It was after Isaiah had beheld the holiness of God and his own unworthiness that he was entrusted with the divine message. It was after Peter had been led to self-renunciation and dependence upon divine power that he received the call to his work for Christ.” The Desire of Ages, 246.

„Petar je uzviknuo: ‘Otiđi od mene; jer sam grešan čovjek;’ ipak se držao Isusovih nogu, osjećajući da se ne može odvojiti od Njega. Spasitelj je odgovorio: ‘Ne boj se; odsada ćeš loviti ljude.’ Tek nakon što je Izaija ugledao Božju svetost i vlastitu nedostojnost, bilo mu je povjereno božansko poslanje. Tek nakon što je Petar bio doveden do odricanja od sebe i oslanjanja na božansku silu, primio je poziv na svoje djelo za Krista.” The Desire of Ages, 246.

The “mareh” vision is the vision of Christ’s appearance, but the angel Gabriel is represented by the second and fourth time Daniel employed the word. The first time was a statement that Belteshazzar understood the vision, but the last three represent Daniel experiencing the vision. The three times Daniel experiences the vision, he is also touched.

Vizija „mareh“ jest vizija Kristova pojavljivanja, no anđeo Gabriel predstavljen je drugim i četvrtim putem kada je Daniel upotrijebio tu riječ. Prvi put bila je to izjava da je Beltešasar razumio viziju, ali posljednja tri puta predstavljaju Daniela kako doživljava viziju. Tri puta kada Daniel doživljava viziju, on je također dotaknut.

The first time he was touched by Gabriel was after he had seen the appearance of the glorified Christ, and the experience left him in “a deep sleep on my face, and my face toward the ground.” The vision had produced a separation, for those who had been with him “saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.” In the first disappointment, Jeremiah “sat alone, because of God’s hand,” and in Belteshazzar “there remained no strength” “for” his “comeliness was turned in me into corruption, and” he “retained no strength.”

Prvi put kada ga je Gabriel dotaknuo bilo je nakon što je vidio pojavu proslavljenoga Krista, a to ga je iskustvo ostavilo „u duboku snu na mom licu, s licem mojim prema zemlji“. Viđenje je proizvelo odvajanje, jer oni koji su bili s njim „ne vidješe viđenja; nego velik strah obuze ih, te pobjegoše da se sakriju“. U prvom razočaranju Jeremija je „sjedio sam, zbog ruke Božje“, a u Beltšasaru „ne osta snage“, „jer“ se njegova „ljepota u njemu pretvorila u raspadanje, i“ on „ne zadrža snage“.

Once Gabriel touched him for the first time, Gabriel then sat Daniel upon his knees and the palms of his hands. He then commanded Daniel to understand the words he spoke and stand up, which he did, though he was trembling. Gabriel then provides Daniel a breakdown of what has occurred during the twenty-one days of Daniel’s mourning. He identified that after struggling with the kings of Persia for the twenty-one days, that Michael came down out of heaven to engage in the battle, and then Gabriel came to answer Daniel’s prayers and explain to Daniel “what shall befall thy people in the latter days.” When Michael came down out of heaven Gabriel was sent to explain the last days to Daniel.

Nakon što ga je Gabriel prvi put dotaknuo, potom je postavio Daniela na njegova koljena i na dlanove njegovih ruku. Zatim je zapovjedio Danielu da razumije riječi koje mu govori i da ustane, što je i učinio, premda je drhtao. Gabriel potom daje Danielu prikaz onoga što se zbivalo tijekom dvadeset i jednog dana Danielove žalosti. Objasnio je da je, nakon što se dvadeset i jedan dan borio s kraljevima Perzije, Mihael sišao s neba kako bi stupio u boj, a zatim je Gabriel došao odgovoriti na Danielove molitve i objasniti Danielu „što će zadesiti tvoj narod u posljednje dane”. Kada je Mihael sišao s neba, Gabriel je bio poslan da Danielu objasni posljednje dane.

Gabriel’s explanation was given to Daniel at the end of the twenty-one days of mourning, which, in the line upon line application of Revelation chapter eleven, represents when Ezekiel in chapter thirty-seven is twice commanded to prophesy to the dead bones, in order to raise the two prophets out of their graves. It occurs when Michael comes down out of heaven and resurrects the body of Moses, while refusing to interact with Satan in the book of Jude. Daniel is still going to be touched twice more after Gabriel had given him the overview of the days of mourning.

Gabrijelovo objašnjenje dano je Danielu na kraju dvadeset i jednog dana žalovanja, što, u primjeni retka na redak jedanaestoga poglavlja Otkrivenja, predstavlja trenutak kada je Ezekielu u trideset i sedmome poglavlju dvaput zapovjeđeno da prorokuje mrtvim kostima, kako bi podigao dva proroka iz njihovih grobova. To se zbiva kada Mihael silazi s neba i uskrsava Mojsijevo tijelo, dok se odbija upustiti u doticaj sa Sotonom u Poslanici Judi. Daniela će se još dvaput dotaći nakon što mu je Gabrijel dao pregled dana žalovanja.

After Gabriel finished, Daniel, “set his face toward the ground, and he became dumb”, and then Christ Himself “touched” Daniel’s “lips,” and then Daniel “opened” his “mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.”

Nakon što je Gabriel završio, Daniel „okrenu lice svoje k zemlji i zanijemi“, a zatim sam Krist „dotaknu“ Danielove „usne“, te Daniel „otvori“ svoja „usta, progovori i reče onomu koji je stajao preda mnom: Gospodaru moj, od viđenja me obuzeše boli moje i ne ostade u meni snage. Jer kako bi sluga ovoga gospodara mojega mogao govoriti s ovim gospodarom mojim? jer u meni odmah ne ostade snage, niti je daha ostalo u meni.“

The experience of seeing and speaking with Christ humbles Daniel into the dust. He was dumb, and would have remained so if Christ had not touched his lips, as Isaiah’s lips had been touched by the coal from the altar.

Iskustvo viđenja Krista i razgovora s njime ponizuje Daniela do praha. Zanijemio je i takav bi i ostao da Krist nije dotaknuo njegove usne, kao što su Izaijine usne bile dotaknute žeravicom sa žrtvenika.

We will continue this study in the next article.

Nastavit ćemo ovo proučavanje u sljedećem članku.

“As Isaiah beheld this revelation of the glory and majesty of his Lord, he was overwhelmed with a sense of the purity and holiness of God. How sharp the contrast between the matchless perfection of his Creator, and the sinful course of those who, with himself, had long been numbered among the chosen people of Israel and Judah! ‘Woe is me!’ he cried; ‘for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Verse 5. Standing, as it were, in the full light of the divine presence within the inner sanctuary, he realized that if left to his own imperfection and inefficiency, he would be utterly unable to accomplish the mission to which he had been called. But a seraph was sent to relieve him of his distress and to fit him for his great mission. A living coal from the altar was laid upon his lips, with the words, ‘Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ Then the voice of God was heard saying, ‘Whom shall I send, and who will go for Us?’ and Isaiah responded, ‘Here am I; send me.’ Verses 7, 8.

„Kad je Izaija promatrao ovo otkrivenje slave i veličanstva svojega Gospodina, bio je obuzet osjećajem Božje čistoće i svetosti. Kako je oštar bio kontrast između neusporedive savršenosti njegova Stvoritelja i grešnoga puta onih koji su, zajedno s njime, dugo bili ubrajani među izabrani narod Izraela i Jude! ‘Jao meni!’ povikao je; ‘jer propadoh; jer sam čovjek nečistih usana i prebivam usred naroda nečistih usana: jer moje su oči vidjele Kralja, Gospoda nad vojskama.’ Redak 5. Stojeći, takoreći, u punome svjetlu božanske prisutnosti unutar unutarnjega svetišta, shvatio je da bi, prepušten vlastitoj nesavršenosti i nedostatnosti, bio posve nesposoban izvršiti poslanje na koje je bio pozvan. Ali seraf mu je bio poslan da ga oslobodi njegove tjeskobe i osposobi ga za njegovo veliko poslanje. Užareni ugljen sa žrtvenika bio je prislonjen na njegove usne, uz riječi: ‘Evo, ovo se dotače tvojih usana; i tvoja je bezakonost uklonjena, i tvoj je grijeh očišćen.’ Tada se začuo Božji glas kako govori: ‘Koga da pošaljem, i tko će poći za Nas?’ a Izaija je odgovorio: ‘Evo me; pošalji mene.’ Redci 7, 8.“

“The heavenly visitant bade the waiting messenger, ‘Go, and tell this people, Hear ye indeed, but understand not; And see ye indeed, but perceive not. Make the heart of this people fat, And make their ears heavy, and shut their eyes; Lest they see with their eyes, and hear with their ears, And understand with their heart, And convert, and be healed.” Verses 9, 10.

„Nebeski posjetitelj naloži glasniku koji je čekao: ‘Idi i reci ovomu narodu: Doista slušajte, ali ne razumijevajte; i doista gledajte, ali ne opažajte. Učini srce ovoga naroda bešćutnim, i uši im otežaj, i zatvori im oči; da ne vide svojim očima, i ne čuju svojim ušima, i ne razumiju svojim srcem, i ne obrate se, i ne budu iscijeljeni.’ Redci 9, 10.

“The prophet’s duty was plain; he was to lift his voice in protest against the prevailing evils. But he dreaded to undertake the work without some assurance of hope. ‘Lord, how long?’ he inquired. Verse 11. Are none of Thy chosen people ever to understand and repent and be healed?

Prorokova je dužnost bila jasna; trebao je podići svoj glas u prosvjedu protiv prevladavajućih zala. Ali bojao se prihvatiti toga djela bez nekog jamstva nade. „Gospodine, dokle?” upitao je. Redak 11. Zar nitko od Tvoga izabranog naroda nikada neće razumjeti i pokajati se te biti iscijeljen?

“His burden of soul in behalf of erring Judah was not to be borne in vain. His mission was not to be wholly fruitless. Yet the evils that had been multiplying for many generations could not be removed in his day. Throughout his lifetime he must be a patient, courageous teacher—a prophet of hope as well as of doom. The divine purpose finally accomplished, the full fruitage of his efforts, and of the labors of all God’s faithful messengers, would appear. A remnant should be saved. That this might be brought about, the messages of warning and entreaty were to be delivered to the rebellious nation, the Lord declared: ‘Until the cities be wasted without inhabitant, And the houses without man, And the land be utterly desolate, And the Lord have removed men far away, And there be a great forsaking in the midst of the land.’ Verse 11, 12.

„Njegov teret duše za zalutalu Judu nije se imao nositi uzalud. Njegova misija nije trebala biti posve bez ploda. Ipak, zla koja su se umnažala tijekom mnogih naraštaja nisu se mogla ukloniti u njegovo doba. Tijekom cijeloga svojega života morao je biti strpljiv i hrabar učitelj — prorok nade kao i propasti. Božanska namjera, naposljetku ostvarena, puni rod njegovih nastojanja i truda svih Božjih vjernih glasnika, pokazat će se. Ostatak će se spasiti. Da bi se to moglo ostvariti, poruke upozorenja i usrdne molbe trebale su biti upućene buntovnom narodu, objavio je Gospodin: ‘Dok gradovi ne opuste, bez stanovnika, I kuće bez čovjeka, I zemlja posve opustošena, I Gospodin ne ukloni ljude daleko, I ne nastane veliko pustošenje usred zemlje.’ Redci 11, 12.

“The heavy judgments that were to befall the impenitent,—war, exile, oppression, the loss of power and prestige among the nations,—all these were to come in order that those who would recognize in them the hand of an offended God might be led to repent. The ten tribes of the northern kingdom were soon to be scattered among the nations and their cities left desolate; the destroying armies of hostile nations were to sweep over their land again and again; even Jerusalem was finally to fall, and Judah was to be carried away captive; yet the Promised Land was not to remain wholly forsaken forever. The assurance of the heavenly visitant to Isaiah was: ‘In it shall be a tenth, And it shall return, and shall be eaten: As a teil tree, and as an oak, Whose substance is in them, when they cast their leaves: So the holy seed shall be the substance thereof.’ Verse 13.

„Teški sudovi koji su trebali snaći nepokajane — rat, izgnanstvo, tlačenje, gubitak moći i ugleda među narodima — sve je to trebalo doći kako bi oni koji bi u tome prepoznali ruku uvrijeđenoga Boga bili navedeni na pokajanje. Deset plemena sjevernoga kraljevstva uskoro je trebalo biti raspršeno među narodima, a njihovi gradovi ostavljeni pusti; razorne vojske neprijateljskih naroda trebale su iznova i iznova prelaziti preko njihove zemlje; čak je i Jeruzalem naposljetku trebao pasti, a Juda je trebao biti odveden u sužanjstvo; ipak, Obećana zemlja nije trebala zauvijek ostati posve napuštena. Jamstvo nebeskoga posjetitelja Izaiji glasilo je: ‘U njoj će ostati desetina, I opet će biti satrta: Ali kao od terabinta i hrasta, Nakon što im lišće opadne, Ostaje panj, Tako će sveto sjeme biti njegov panj.’ Redak 13.”

“This assurance of the final fulfillment of God’s purpose brought courage to the heart of Isaiah. What though earthly powers array themselves against Judah? What though the Lord’s messenger meet with opposition and resistance? Isaiah had seen the King, the Lord of hosts; he had heard the song of the seraphim, ‘The whole earth is full of His glory;’ he had the promise that the messages of Jehovah to backsliding Judah would be accompanied by the convicting power of the Holy Spirit; and the prophet was nerved for the work before him. Verse 3. Throughout his long and arduous mission he carried with him the memory of this vision. For sixty years or more he stood before the children of Judah as a prophet of hope, waxing bolder and still bolder in his predictions of the future triumph of the church.” Prophets and Kings, 307–310.

„To jamstvo konačnog ispunjenja Božje namjere unijelo je hrabrost u Izaijino srce. Što ako se zemaljske sile svrstaju protiv Jude? Što ako Gospodnji glasnik naiđe na protivljenje i otpor? Izaija je vidio Kralja, Jahvu nad Vojskama; čuo je pjesmu serafa: ‘Sva je zemlja puna slave njegove’; imao je obećanje da će poruke Jehove upućene otpaloj Judi biti praćene osvjedočujućom silom Duha Svetoga; i prorok je bio osnažen za djelo koje je stajalo pred njim. Redak 3. Tijekom svoje duge i mukotrpne službe nosio je sa sobom uspomenu na to viđenje. Šezdeset godina ili više stajao je pred sinovima Jude kao prorok nade, postajući sve smjeliji i još smjeliji u svojim proročanstvima o budućem trijumfu Crkve.“ Proroci i kraljevi, 307–310.