The Book of Daniel - Number Three | English and Croatian Stacked

We are currently addressing the “seven times” of Leviticus twenty-six in the book of Daniel. It is hidden to those who have chosen to close their eyes, but it is there for those who wish to see. We will begin in Daniel chapter eight, and verse thirteen.

Trenutačno se u knjizi proroka Daniela bavimo „sedam vremena” iz Levitskog zakonika dvadeset i šest. To je skriveno onima koji su odlučili zatvoriti svoje oči, ali je ondje za one koji žele vidjeti. Počet ćemo u osmom poglavlju Daniela, i trinaestom retku.

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? Daniel 8:13.

Tada sam čuo jednoga sveca kako govori, a 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? Daniel 8:13.

The verse begins with the word “then,” and is making a distinction between the vision of prophetic history Daniel has just seen in the previous ten verses. Verse one and two of the chapter, identify the year when Daniel received the vision and also that he received it by the Ulai river. From verse three to verse twelve, he “sees” the vision of prophetic history. “Then” he “hears” a heavenly dialogue consisting of a question and an answer. In verse fifteen, he begins to seek what the vision of prophetic history that he had just “seen” represented. It is essential to recognize the distinction between the vision that Daniel “saw” in verses three through twelve, and the heavenly dialogue, which he “heard”—for they are two different visions.

Redak započinje riječju „tada“ i pravi razliku između viđenja proročke povijesti koje je Daniel upravo vidio u prethodnih deset redaka. Prvi i drugi redak poglavlja određuju godinu u kojoj je Daniel primio viđenje te također da ga je primio kraj rijeke Ulaj. Od trećega do dvanaestoga retka on „vidi“ viđenje proročke povijesti. „Tada“ on „čuje“ nebeski dijalog koji se sastoji od pitanja i odgovora. U petnaestom retku počinje tražiti što predstavlja viđenje proročke povijesti koje je upravo bio „vidio“. Bitno je prepoznati razliku između viđenja koje je Daniel „vidio“ u recima od trećega do dvanaestoga i nebeskoga dijaloga koji je „čuo“—jer su to dva različita viđenja.

But blessed are your eyes, for they see: and your ears, for they hear. Matthew 13:16.

A blagoslovljene su vaše oči, jer vide; i vaše uši, jer čuju. Matej 13,16.

The question in verse thirteen is, “How long shall be the vision,” and the word translated as “vision” is a different Hebrew word than the word translated as “vision” in verse sixteen.

Pitanje u trinaestom retku glasi: „Dokle će trajati viđenje“, a riječ prevedena kao „viđenje“ drukčija je hebrejska riječ od one koja je u šesnaestom retku prevedena kao „viđenje“.

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 8:16.

I začuh glas čovječji između obala Ulaja, koji povika i reče: Gabriele, učini da ovaj čovjek razumije viđenje. Daniel 8,16.

By translating two different Hebrew words into the English word “vision,” the “seven times” of Leviticus twenty-six, became “hidden in plain sight”. Biblical students who are satisfied to simply skim the surface consider these two different Hebrew words as the same word, but they do so at their own peril.

Prevođenjem dviju različitih hebrejskih riječi engleskom riječju „vision”, „sedam vremena” iz Levitskog zakonika dvadeset i šest postalo je „skriveno naočigled”. Proučavatelji Biblije koji su zadovoljni time da tek ovlaš prijeđu preko površine smatraju te dvije različite hebrejske riječi istom riječju, ali to čine na vlastitu pogibelj.

“To skim over the surface will do little good. Thoughtful investigation and earnest, taxing study are required to comprehend it. There are truths in the word which are like veins of precious ore concealed beneath the surface. By digging for them, as the man digs for gold and silver, the hidden treasures are discovered. Be sure that the evidence of truth is in the Scripture itself. One scripture is the key to unlock other scriptures. The rich and hidden meaning is unfolded by the Holy Spirit of God, making plain the word to our understanding: ‘The entrance of Thy words giveth light; it giveth understanding unto the simple.’” Fundamentals of Christian Education, 390.

„Površno prelaženje preko teksta donijet će vrlo malo koristi. Za njegovo razumijevanje potrebno je promišljeno istraživanje i ozbiljno, zahtjevno proučavanje. U Riječi postoje istine koje su poput žila dragocjene rude, skrivenih ispod površine. Kopajući za njima, kao što čovjek kopa za zlatom i srebrom, otkrivaju se skrivena blaga. Budite sigurni da se dokaz istine nalazi u samome Svetome pismu. Jedan je redak ključ kojim se otključavaju drugi redci. Bogati i skriveni smisao razotkriva Sveti Duh Božji, čineći Riječ jasnom našem razumijevanju: ‘Objava tvojih riječi prosvjetljuje, bezazlene urazumljuje.’” Fundamentals of Christian Education, 390.

We are informed that “every fact has its bearing” in the Word of God, and if we choose to ignore the fact there are two different Hebrew words translated as “vision” in chapter eight, we are responsible for inflicting Laodicean blindness upon ourselves. The old adage is, “there are none so blind as those who will not see.”

Obaviješteni smo da „svaka činjenica ima svoje značenje” u Božjoj Riječi, i ako odlučimo zanemariti činjenicu da u osmom poglavlju postoje dvije različite hebrejske riječi prevedene kao „viđenje”, sami smo odgovorni što na sebe navlačimo laodicejsku sljepoću. Stara izreka glasi: „nema tako slijepih kao onih koji ne žele vidjeti.”

“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

„Biblija sadrži sva načela koja ljudi trebaju razumjeti kako bi bili osposobljeni bilo za ovaj život bilo za život koji dolazi. A ta načela mogu razumjeti svi. Nitko tko ima duha da cijeni njezino učenje ne može pročitati ni jedan odlomak iz Biblije a da iz njega ne stekne neku korisnu misao. Ali najvrjednije pouke Biblije ne stječu se povremenim ili nepovezanim proučavanjem. Njezin veliki sustav istine nije izložen tako da bi ga mogao razabrati žuran ili nemaran čitatelj. Mnoga od njezinih blaga leže daleko ispod površine i mogu se zadobiti samo marljivim istraživanjem i ustrajnim naporom. Istine koje sačinjavaju tu veliku cjelinu moraju se istražiti i sabrati, ‘ovdje malo, ondje malo.’ Izaija 28,10.”

“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

„Kad se tako istraže i dovedu zajedno, pokazat će se da su savršeno usklađeni jedni s drugima. Svako Evanđelje dopuna je ostalima, svako proročanstvo tumačenje je drugoga, svaka istina razrada je neke druge istine. Tipovi židovskog poretka postaju jasni po Evanđelju. Svako načelo u Božjoj riječi ima svoje mjesto, svaka činjenica svoje značenje. A cjelokupna građevina, u zamisli i izvedbi, svjedoči o svojemu Autoru. Takvu građevinu nijedan um osim uma Beskonačnoga ne bi mogao zamisliti ni oblikovati.“ Education, 123.

The word “vision” occurs ten times in Daniel chapter eight, but those ten times consist of two different Hebrew words, and the meanings of those words are not the same. If they meant the same thing, Daniel would have only used one of those words in each of the ten occurrences. Daniel wrote two words, for each of those two words possess their own meanings, and one represents a vision Daniel “saw”, and the other a vision he “heard”. In verse thirteen, the word translated as “vision” is châzôn, and it means “a sight”, or “a vision”, “a dream” or “an oracle”. I call it the “vision of prophetic history” based upon its definition and on how Daniel employs it.

Riječ „viđenje” pojavljuje se deset puta u osmom poglavlju Daniela, ali tih deset pojavljivanja sastoje se od dviju različitih hebrejskih riječi, a značenja tih riječi nisu ista. Kad bi značile isto, Daniel bi u svakome od tih deset pojavljivanja upotrijebio samo jednu od njih. Daniel je napisao dvije riječi, jer svaka od tih dviju riječi ima vlastito značenje, i jedna označuje viđenje koje je Daniel „vidio”, a druga viđenje koje je „čuo”. U trinaestom retku riječ prevedena kao „viđenje” jest châzôn, a znači „prizor” ili „viđenje”, „san” ili „proroštvo”. Ja je nazivam „viđenjem proročke povijesti” na temelju njezine definicije i načina na koji je Daniel upotrebljava.

In verse one, of Daniel chapter eight, Daniel says “a vision appeared unto me,” and in verse two he twice states that he “saw in a vision.” Then in verse thirteen, the question is raised of “how long shall be the vision.” All of those usages are the Hebrew word “châzôn.” Then in verse fifteen, we come to perhaps the most important time Daniel used that very same word, for he says, “when I”…“had seen the vision and sought for the meaning.” After Daniel had seen the châzôn vision, he wanted to understand what it meant. This is a fact that has great bearing on the hiding of the “seven times” of Leviticus twenty-six in the chapter.

U prvom retku osmog poglavlja Daniela, Daniel kaže: „ukaza mi se viđenje“, a u drugom retku dvaput izjavljuje da je „vidio u viđenju“. Zatim se u trinaestom retku postavlja pitanje: „Dokle će trajati viđenje?“ Sve te uporabe odgovaraju hebrejskoj riječi „châzôn“. Potom, u petnaestom retku, dolazimo možda do najvažnijeg mjesta na kojem Daniel rabi upravo tu istu riječ, jer kaže: „kad sam ja“…„vidio viđenje i tražio njegovo značenje“. Nakon što je Daniel vidio viđenje châzôn, želio je razumjeti što ono znači. To je činjenica koja ima veliko značenje za skrivanje „sedam vremena“ iz Levitskog zakonika dvadeset i šest u tom poglavlju.

He also uses the word châzôn in verses seventeen and twenty-six. The word “vision” appears ten times in Daniel chapter eight, and the word châzôn represents seven of those occurrences. Daniel uses the other Hebrew word that is translated as “vision” four times. The other Hebrew word is mar’eh, and means “appearance”.

On također rabi riječ châzôn u sedamnaestom i dvadeset i šestom retku. Riječ „viđenje” pojavljuje se deset puta u osmom poglavlju Daniela, a riječ châzôn predstavlja sedam od tih pojava. Daniel četiri puta rabi drugu hebrejsku riječ koja se prevodi kao „viđenje”. Ta druga hebrejska riječ jest mar’eh i znači „pojava”.

Châzôn is found seven times in Daniel chapter eight, and mar’eh is found four times, and together they represent the ten times the English word “vision” occurs in Daniel chapter eight. Seven plus four is eleven, for one of the times Daniel employed the word mar’eh, it was translated just as it is defined, for in verse fifteen, when Daniel “sought for the meaning” of the châzôn vision of prophetic history, there “stood before” him “as the appearance of a man.” The word “appearance” is mar’eh. Therefore, mar’eh is used by Daniel four times in Daniel eight, and it is translated once in agreement with its primary definition of “appearance,” and the other three times it is translated as “vision.”

Châzôn se pojavljuje sedam puta u osmom poglavlju Daniela, a mar’eh četiri puta, te zajedno predstavljaju deset pojavljivanja engleske riječi “vision” u osmom poglavlju Daniela. Sedam plus četiri jest jedanaest, jer je jednom prilikom, kada je Daniel upotrijebio riječ mar’eh, ona prevedena upravo onako kako je i definirana; jer u petnaestom retku, kada je Daniel “tražio značenje” viđenja châzôn o proročkoj povijesti, “stade pred” njim “kao pojava čovjeka.” Riječ “pojava” jest mar’eh. Stoga Daniel upotrebljava mar’eh četiri puta u Danielu 8, i jednom je prevedena u skladu s njezinom osnovnom definicijom kao “pojava”, a preostala tri puta prevedena je kao “vision.”

I am not suggesting any criticism of the men who translated the King James Bible. It needs to be noted though, that in verse thirteen, is found the only added word in the King James Bible (sacrifice), that inspiration states definitively, “does not belong to the text.” Inspiration further states that the added word had been “added by human wisdom.” In the very same chapter, two different Hebrew words are both translated as the same English word. The reason it is essential to recognize the distinction between these two words is profoundly important.

Ne iznosim nikakvu kritiku na račun ljudi koji su preveli Bibliju kralja Jakova. Ipak, valja primijetiti da se u trinaestom retku nalazi jedina dodana riječ u Bibliji kralja Jakova („žrtva”), za koju nadahnuće izričito kaže da „ne pripada tekstu”. Nadahnuće nadalje kaže da je ta dodana riječ bila „dodana ljudskom mudrošću”. U istom tom poglavlju dvije različite hebrejske riječi obje su prevedene istom engleskom riječju. Razlog zbog kojega je nužno prepoznati razliku između tih dviju riječi od presudne je važnosti.

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 dogodi se, kad ja, Daniel, vidjeh ovo viđenje i tražih njegovo značenje, gle, stade preda mnom kao lik čovjeka. I začuh glas čovječji između obala Ulaja, koji povika i reče: Gabriele, pouči ovoga čovjeka da razumije viđenje. Daniel 8:15, 16.

As Daniel “sought for the meaning” of the “châzôn vision” which he had just “seen,” Christ informs Gabriel to “make” Daniel to understand the “mar’eh vision” which he had just “heard”. Daniel wanted to understand the vision of prophetic history, but Christ, who had been identified in verse thirteen as Palmoni (that certain saint which spake), instructed Gabriel to make Daniel understand the “mar’eh vision”, not the “châzôn vision”. In verses fifteen and sixteen, the stated purpose for Gabriel is that he is to make Daniel understand the “mar’eh vision”, which is the word translated as “vision” which means “appearance,” not the vision of prophetic history which Daniel wanted to understand. Without recognizing Gabriel’s job assignment, the “seven times” of Leviticus twenty-six is hidden in plain sight.

Dok je Daniel „tražio značenje“ „viđenja châzôn“ koje je upravo bio „vidio“, Krist obavještava Gabrijela da Danielu „dâ“ razumjeti „viđenje mar’eh“ koje je upravo bio „čuo“. Daniel je želio razumjeti viđenje proročke povijesti, ali Krist, koji je u trinaestom retku bio označen kao Palmoni (onaj izvjesni svetac koji govoraše), uputio je Gabrijela da Danielu dâ razumjeti „viđenje mar’eh“, a ne „viđenje châzôn“. U recima petnaest i šesnaest navedena je svrha Gabrijelova poslanja: da Danielu dâ razumjeti „viđenje mar’eh“, što je riječ prevedena kao „viđenje“, a znači „pojava“, a ne viđenje proročke povijesti koje je Daniel želio razumjeti. Bez prepoznavanja Gabrijelove zadaće, „sedam vremena“ iz Levitskog zakonika dvadeset i šest skriveno je naočigled.

In verse twenty-six both Hebrew words that are translated as “vision” are located in the same verse, and the verse becomes one of the primary keys to opening the truth of Daniel’s testimony of the “seven times.”

U dvadeset i šestom retku obje se hebrejske riječi koje se prevode kao „viđenje” nalaze u istome retku, te taj redak postaje jednim od primarnih ključeva za otvaranje istine Danielova svjedočanstva o „sedam vremena”.

And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. Daniel 8:26.

A viđenje o večeri i jutru koje je objavljeno istinito je; zato zapečati viđenje, jer se odnosi na mnoge dane. Daniel 8:26.

In verse twenty-six, the “vision of the evening and mornings” is the mar’eh vision, meaning “appearance”, but the vision that was to be “shut up,” is the châzôn vision of prophetic history. The expression “evening and mornings” is what isolates and identifies the distinction between the two visions. It does so with another illustration of the human factor in producing the Bible. The human factor consisted of both the prophets that recorded the words of the Bible, but also of those that translated the Bible. The Bible, as with Christ, represents a combination of divinity and humanity. That humanity descended down through history, from Adam after he sinned to those who recorded and translated the Bible. Christ and the Bible are both the Word of God, and the Word of God’s is pure, for the divinity of the combination always overruled any limitations that existed in the flesh.

U dvadeset i šestom retku „viđenje o večerima i jutrima” jest viđenje mar’eh, koje znači „pojava”, ali viđenje koje je trebalo biti „zapečaćeno” jest viđenje châzôn proročanske povijesti. Izraz „večeri i jutra” ono je što izdvaja i prepoznaje razliku između ta dva viđenja. To čini još jednim prikazom ljudskog čimbenika u nastanku Biblije. Ljudski se čimbenik sastojao ne samo od proroka koji su zapisali riječi Biblije, nego i od onih koji su Bibliju prevodili. Biblija, kao i Krist, predstavlja spoj božanskoga i ljudskoga. Ta se ljudskost spuštala kroz povijest, od Adama nakon što je sagriješio pa do onih koji su zapisivali i prevodili Bibliju. Krist i Biblija oboje su Riječ Božja, a Riječ Božja jest čista, jer je božanska sastavnica toga spoja uvijek nadvladavala svaka ograničenja koja su postojala u tijelu.

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh. Romans 1:1–3.

Pavao, sluga Isusa Krista, pozvan da bude apostol, odvojen za evanđelje Božje, koje je on unaprijed obećao po svojim prorocima u Svetim pismima, o Sinu svojemu, Isusu Kristu, Gospodinu našemu, koji je po tijelu rođen od sjemena Davidova. Rimljanima 1,1–3.

The expression “evening and morning” is found repeatedly in God’s Word, and it is always translated as “evening and morning,” as it is in verse twenty-six, and as it is so often translated in the creation story in Genesis that repeatedly states, “and the evening and the morning were….” In fact, and every fact has its bearing (and this fact is essential to understand), the only place in the Bible that the expression “evening and morning” is not translated as “evening and morning” (as it is in verse twenty-six), is in verse fourteen of Daniel eight. There, and only there in God’s Word the phrase “evening and morning” is translated as simply “days.”

Izraz „večer i jutro” više se puta nalazi u Božjoj Riječi i uvijek se prevodi kao „večer i jutro”, kao što je i u dvadeset i šestom retku, te kao što se tako često prevodi u izvještaju o stvaranju u Postanku, gdje se više puta kaže: „i bi večer, i bi jutro….” Doista, a svaka činjenica ima svoje značenje (i ovu je činjenicu bitno razumjeti), jedino mjesto u Bibliji gdje se izraz „večer i jutro” ne prevodi kao „večer i jutro” (kao što je u dvadeset i šestom retku) jest u četrnaestom retku osmog poglavlja Daniela. Tamo, i samo tamo u Božjoj Riječi, izraz „večer i jutro” prevodi se jednostavno kao „dani”.

And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:14.

I reče mi: Do dvije tisuće i tri stotine dana; tada će Svetište biti očišćeno. Daniel 8,14.

Twelve verses later, in the same chapter of Daniel, the Hebrew phrase “evening and morning” is translated as it always is; but in the verse that is the central pillar and foundation of Adventism, the phrase is simply translated as “days.” What influence led the translators of the King James Bible to make such a glaring contradiction? They had translated the phrase in verse twenty-six in agreement with every other occurrence of the phrase in the rest of the Bible. But twelve verses before verse twenty-six, in verse fourteen, their humanity placed a special distinction upon the answer to the question of verse thirteen. And the question of verse thirteen, included the one word (sacrifice), that was not to be added to the Bible. God wanted verse fourteen, to stand out in a very profound and distinctive way. In doing so, he also identified what Gabriel was instructed to make Daniel understand.

Dvanaest stihova poslije, u istome poglavlju Daniela, hebrejski izraz „večer i jutro” preveden je onako kako se uvijek prevodi; no u stihu koji je središnji stup i temelj adventizma, taj je izraz jednostavno preveden kao „dani”. Kakav je utjecaj naveo prevoditelje Biblije kralja Jakova da načine tako očitu proturječnost? Oni su izraz u dvadeset i šestome stihu preveli u skladu sa svakim drugim pojavljivanjem toga izraza u ostatku Biblije. Ali dvanaest stihova prije dvadeset i šestoga stiha, u četrnaestome stihu, njihova je ljudskost stavila posebno razlikovanje na odgovor na pitanje iz trinaestoga stiha. A pitanje iz trinaestoga stiha uključivalo je jednu riječ (žrtva) koja nije smjela biti dodana Bibliji. Bog je htio da se četrnaesti stih istakne na vrlo dubok i osebujan način. Time je također označio ono što je Gabrielu bilo naloženo da Daniel razumije.

In verse sixteen, Jesus commanded Gabriel to make Daniel understand the mar’eh vision, in spite of the fact that Daniel was seeking to understand the châzôn vision of prophetic history. Verse twenty-six says the “vision of the evenings and mornings which was told” was “true.” The châzôn vision had been a prophetic “sight”, but the mar’eh vision was “told,” for it had been spoken. It had been spoken in verse fourteen when Palmoni said “unto two thousand and three hundred evenings and mornings; then shall the sanctuary be cleansed.” Verse twenty-six, employs the expression “evening and mornings,” as it identifies it as the vision that had been “spoken” to identify the distinction between the two visions in Daniel chapter eight. The vision of prophetic history that Daniel had “seen”, and that Daniel wished to understand, was different from the vision that was “spoken” which Daniel had “heard”. More importantly, the vision that Daniel “heard” was the vision that Gabriel was to give Daniel understanding of.

U šesnaestom retku Isus je zapovjedio Gabrielu da Danielu omogući razumijevanje viđenja mar’eh, unatoč činjenici da je Daniel nastojao razumjeti viđenje châzôn o proročkoj povijesti. Dvadeset i šesti redak kaže da je „viđenje o večerima i jutrima koje je bilo kazano“ bilo „istinito“. Viđenje châzôn bilo je proročki „prizor“, ali viđenje mar’eh bilo je „kazano“, jer je bilo izgovoreno. Bilo je izgovoreno u četrnaestom retku kada je Palmoni rekao: „do dvije tisuće i tri stotine večeri i jutara; tada će Svetište biti očišćeno.“ Dvadeset i šesti redak rabi izraz „večeri i jutra“ te ga prepoznaje kao viđenje koje je bilo „kazano“ kako bi označio razliku između dvaju viđenja u osmom poglavlju Daniela. Viđenje proročke povijesti koje je Daniel bio „vidio“ i koje je Daniel želio razumjeti bilo je različito od viđenja koje je bilo „kazano“, a koje je Daniel bio „čuo“. Još važnije, viđenje koje je Daniel „čuo“ bilo je ono viđenje o kojemu je Gabriel trebao dati Danielu razumijevanje.

The humanity that participated in creating the Holy Bible recorded the word “vision” ten times in Daniel chapter eight, and in so doing it hid the distinction of a vision that was “seen” and another vision that was “heard”. In doing so, it obscured the emphasis that identifies that Christ’s intent was for Daniel to understand the vision he had “heard”, above understanding the vision he had “seen”. We can now consider what Gabriel does in order to fulfill his job assignment.

Čovještvo koje je sudjelovalo u sastavljanju Svete Biblije zabilježilo je riječ „viđenje” deset puta u osmom poglavlju Daniela te je time prikrilo razliku između jednoga viđenja koje je bilo „viđeno” i drugoga viđenja koje je bilo „čuveno”. Time je zamaglilo naglasak koji pokazuje da je Kristova namjera bila da Daniel razumije viđenje koje je „čuo”, više nego viđenje koje je „vidio”. Sada možemo razmotriti što Gabriel čini kako bi ispunio zadatak koji mu je dodijeljen.

So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:17–19.

I pristupi onamo gdje sam stajao; i kad je pristupio, uplaših se i padoh ničice; ali mi on reče: Razumij, sine čovječji, jer se viđenje odnosi na vrijeme svršetka. A dok mi je govorio, bio sam pao u dubok san, licem prema zemlji; ali me on dotače i uspravi me. I reče: Evo, obznanit ću ti što će biti na kraju gnjeva; jer će svršetak biti u određeno vrijeme. Daniel 8:17–19.

Gabriel now begins his work of making Daniel to understand the vision of the twenty-three hundred evenings and mornings, which is true. He first informs him that the vision of prophetic history, the châzôn vision, would be at the “time of the end.” Then, while Daniel was in a prophetic sleep, Gabriel touched Daniel and set him upright. He informs him “I will make thee know.”

Gabriel sada započinje svoje djelo kako bi Danielu dao razumjeti viđenje o dvije tisuće i tri stotine večeri i jutara, koje je istinito. Najprije ga obavješćuje da će viđenje proročke povijesti, viđenje châzôn, biti u „vrijeme svršetka“. Zatim, dok je Daniel bio u proročkom snu, Gabriel dotakne Daniela i uspravi ga. Obavješćuje ga: „Dat ću ti znati.“

That is what Palmoni (Christ), had told Gabriel to do, when he said, “Gabriel, make this man to understand the mar’eh vision” of the evening and mornings. Gabriel says that he will make Daniel “know what shall be in the last end of the indignation.” There it is! There is the “seven times” of Leviticus twenty-six! It is hidden by the very prophetic technique which Gabriel had led the prophets repeatedly to testify to and employ in their writings! That technique is “line upon line, here a little and there a little”.

To je ono što je Palmoni (Krist) rekao Gabrielu da učini kada je rekao: „Gabrijele, učini da ovaj čovjek razumije viđenje mar’eh” o večerima i jutrima. Gabrijel kaže da će dati Danielu da „spozna što će biti na svršetku gnjeva”. Eto ga! Tu su „sedam vremena” iz Levitskog zakonika dvadeset i šest! To je skriveno upravo onom proročkom tehnikom o kojoj je Gabrijel uvijek iznova navodio proroke da svjedoče i da se njome služe u svojim spisima! Ta je tehnika „redak na redak, ovdje malo i ondje malo”.

In the book “Thoughts on Daniel and the Revelation”, by Uriah Smith (which all Adventists, and even their neighbors, should be familiar with), Smith comments on verses seventeen to nineteen of Daniel chapter eight:

U knjizi „Misli o Danielu i Otkrivenju“, Uriaha Smitha (s kojom bi svi adventisti, pa čak i njihovi susjedi, trebali biti upoznati), Smith komentira sedamnaesti do devetnaesti redak osmog poglavlja Daniela:

“With a general statement that at the time appointed the end shall be, and that he will make him to know what shall be in the last end of the indignation, he enters upon an interpretation of the vision. The indignation must be understood to cover a period of time. What time? God told his people Israel that he would pour upon them his indignation for their wickedness; and thus he gave directions concerning the ‘profane wicked prince of Israel:’ ‘Remove the diadem, and take off the crown. . . . I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him.’ Ezekiel 21:25–27, 31.

„Općom izjavom da će u određeno vrijeme doći svršetak i da će mu dati da spozna što će biti na samom kraju gnjeva, on pristupa tumačenju viđenja. Gnjev se mora razumjeti kao razdoblje vremena. Kojega vremena? Bog je rekao svome narodu Izraelu da će izliti na njih svoj gnjev zbog njihove opačine; i tako je dao upute u vezi s ‘bezbožnim opačenim knezom Izraelovim:’ ‘Skini turban i uzmi krunu.... Prevrnut ću, prevrnut ću, prevrnut ću je; i nje više neće biti, dok ne dođe onaj komu ona po pravu pripada; i njemu ću je dati.’ Ezekiel 21:25–27, 31.

“Here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot. The diadem was removed, and the crown taken off, when Israel was subjected to the kingdom of Babylon. It was overturned again by the Medes and Persians, again by the Grecians, again by the Romans, corresponding to the three times the word is repeated by the prophet. The Jews then, having rejected Christ, were soon scattered abroad over the face of the earth; and spiritual Israel has taken the place of the literal seed; but they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him. Then the indignation will have ceased. What shall take place in the last end of this period, the angel is now to make known to Daniel.” Uriah Smith, Daniel and the Revelation, 201, 202.

„Ovo je razdoblje Božjega gnjeva protiv njegova zavjetnog naroda; razdoblje tijekom kojega će Svetište i vojska biti pogaženi. Dijadem je bio uklonjen, a kruna skinuta, kada je Izrael bio podvrgnut kraljevstvu Babilona. Bio je ponovno oboren od Medijaca i Perzijanaca, ponovno od Grka, ponovno od Rimljana, u skladu s trima ponavljanjima te riječi kod proroka. Židovi su tada, odbacivši Krista, uskoro bili raspršeni po svoj površini zemlje; a duhovni je Izrael zauzeo mjesto doslovnoga sjemena; ali oni su podložni zemaljskim vlastima i bit će to sve dok prijestolje Davidovo ponovno ne bude uspostavljeno,—dok ne dođe Onaj koji je njegov zakoniti baštinik, Mesija, Knez mira, i tada će mu ono biti dano. Tada će gnjev prestati. Što će se zbiti na samome kraju ovoga razdoblja, anđeo sada treba obznaniti Danielu.” Uriah Smith, Daniel i Otkrivenje, 201, 202.

The “indignation” that Smith is identifying, began when Manasseh was carried to Babylon by the Assyrians in 677 BC. Unfortunately, Smith takes Zedekiah’s overthrow in 586 BC and assigns that as the starting point of the period of the “indignation” of verse nineteen. Smith simply does not address what it means that the verse states “the last end of the indignation.” He treats it as simply “indignation,” though if there is a “last end” of the indignation, grammar and logic demand that there is also at minimum a “first end” of the indignation. Smith knew the seventy years of captivity began with the first attack of Nebuchadnezzar against Jehoiakim in 606 BC, but determined the starting for the period of the indignation was the third of Nebuchadnezzar’s attacks, which was carried out against Zedekiah, the last Judean king.

„Gnjev“ koji Smith prepoznaje započeo je kada su Asirci odveli Manašea u Babilon 677. pr. Kr. Nažalost, Smith uzima svrgavanje Sidkije 586. pr. Kr. i to određuje kao početnu točku razdoblja „gnjeva“ iz devetnaestog retka. Smith se jednostavno ne bavi time što znači činjenica da redak kaže „posljednji kraj gnjeva“. On ga tretira jednostavno kao „gnjev“, premda, ako postoji „posljednji kraj“ gnjeva, gramatika i logika zahtijevaju da postoji također, u najmanju ruku, i „prvi kraj“ gnjeva. Smith je znao da je sedamdeset godina sužanjstva započelo prvim Nabukodonozorovim napadom na Jojakima 606. pr. Kr., ali je odredio da početak razdoblja gnjeva bude treći Nabukodonozorov napad, koji je bio izvršen protiv Sidkije, posljednjega judejskog kralja.

“Though we have a more minute account of his [Daniel’s] early life than is recorded of that of any other prophet, yet his birth and lineage are left in complete obscurity, except that he was of the royal line, probably of the house of David, which had at this time become very numerous. He first appears as one of the noble captives of Judah, in the first year of Nebuchadnezzar, king of Babylon, at the commencement of the seventy years’ captivity, BC 606. Jeremiah and Habakkuk were yet uttering their prophecies. Ezekiel commenced soon after, and a little later, Obadiah; but both these finished their work years before the close of the long and brilliant career of Daniel. Three prophets only succeeded him, Haggai and Zechariah, who exercised the prophetic office for a brief period contemporaneously, BC 520–518, and Malachi, the last of the Old Testament prophets, who flourished a little season about BC 397.” Uriah Smith, Daniel and the Revelation, 19.

„Premda o njegovu [Danielovu] ranom životu imamo podrobniji izvještaj nego što je zabilježeno o životu bilo kojega drugog proroka, ipak su njegovo rođenje i podrijetlo ostavljeni u potpunoj tami, osim što je bio kraljevskoga roda, vjerojatno iz doma Davidova, koji je u to vrijeme postao vrlo brojan. Prvi se put pojavljuje kao jedan od plemenitih sužnjeva Jude, prve godine Nabukodonozora, kralja babilonskoga, na početku sedamdesetogodišnjega sužanjstva, 606. pr. Kr. Jeremija i Habakuk još su tada izricali svoja proroštva. Ezekiel je započeo ubrzo nakon toga, a nešto kasnije i Obadija; no obojica su završila svoje djelo godinama prije završetka duge i sjajne Danielove službe. Naslijedila su ga samo tri proroka: Hagaj i Zaharija, koji su kratko vrijeme vršili proročku službu istodobno, 520.–518. pr. Kr., te Malahija, posljednji starozavjetni prorok, koji je djelovao kratko vrijeme oko 397. pr. Kr.“ Uriah Smith, Daniel and the Revelation, 19.

Smith correctly identified the “indignation” of verse nineteen as a period of time. He correctly identified the period as the treading down of the sanctuary and host in agreement with Daniel chapter eight verse thirteen, and he correctly identified the ending point as October 22, 1844.

Smith je ispravno prepoznao „gnjev” iz devetnaestoga retka kao vremensko razdoblje. Ispravno je odredio to razdoblje kao gaženje Svetišta i vojske, u skladu s Danielom 8,13, i ispravno je odredio završnu točku kao 22. listopada 1844.

Smith was partially correct, but missed the truth by doing what was the characteristic of his prophetic applications. He allowed history to guide his interpretation of the prophetic word, instead of allowing the prophetic word to guide his understanding of history. If we allow the Bible to define prophetic history, we then have the correct information to approach history.

Smith je bio djelomično u pravu, ali je promašio istinu čineći ono što je bilo obilježje njegovih proročkih primjena. Dopustio je da povijest usmjerava njegovo tumačenje proročke riječi, umjesto da dopusti da proročka riječ usmjerava njegovo razumijevanje povijesti. Ako dopustimo Bibliji da odredi proročku povijest, tada imamo ispravne podatke da pristupimo povijesti.

The Bible teaches that by whom a man is overcome, he is that man’s servant.

Biblija uči da je čovjek sluga onoga od koga je nadvladan.

While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 2 Peter 2:19.

Dok im obećavaju slobodu, sami su sluge pokvarenosti; jer od koga je tko nadvladan, tomu je i podložan u ropstvu. 2. Petrova 2,19.

Manasseh was taken captive to Babylon in 677 BC. It is there that Judah was overcome and brought into bondage. This is the starting point that is represented on both the 1843 and the 1850 charts, which Sister White endorses as correct. Smith starts the treading down of Daniel chapter eight, and verse thirteen with Zedekiah, the last of Judah’s kings. Zedekiah was the end of a progressive judgment and not the beginning. Sister White identifies that Manasseh’s captivity in Babylon was an “earnest” of what was to come. An “earnest” is a down payment, and marks the beginning of a purchase that has other payments to follow.

Manaše je bio odveden u sužanjstvo u Babilon 677. pr. Kr. Ondje je Juda bio svladan i doveden u ropstvo. To je početna točka koja je prikazana i na karti iz 1843. i na karti iz 1850., koje sestra White potvrđuje kao točne. Smith početak gaženja iz osmog poglavlja Danielove knjige, trinaestog retka, smješta u vrijeme Sidkije, posljednjega Judina kralja. Sidkija je bio kraj postupnog suda, a ne njegov početak. Sestra White utvrđuje da je Manašeovo sužanjstvo u Babilonu bilo „kapara” onoga što je imalo doći. „Kapara” je predujam i označava početak kupnje nakon koje slijede i druge uplate.

“Faithfully the prophets continued their warnings and their exhortations; fearlessly they spoke to Manasseh and to his people; but the messages were scorned; backsliding Judah would not heed. As an earnest of what would befall the people should they continue impenitent, the Lord permitted their king to be captured by a band of Assyrian soldiers, who ‘bound him with fetters, and carried him to Babylon,’ their temporary capital. This affliction brought the king to his senses; ‘he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto Him: and He was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord He was God.’ 2 Chronicles 33:11–13. But this repentance, remarkable though it was, came too late to save the kingdom from the corrupting influence of years of idolatrous practices. Many had stumbled and fallen, never again to rise.” Prophets and Kings, 382.

„Proroci su vjerno nastavljali svoja upozorenja i svoje opomene; neustrašivo su govorili Manašeu i njegovu narodu; ali poruke su bile prezrene; odmetnuta Juda nije htjela poslušati. Kao zalog onoga što će zadesiti narod nastave li ostati nepokajani, Gospodin je dopustio da njihova kralja zarobi četa asirskih vojnika, koji su ga ‘okovali u verige i odveli u Babilon’, svoju privremenu prijestolnicu. Ta je nevolja urazumila kralja; ‘on se molio Gospodinu, Bogu svojemu, i silno se ponizio pred Bogom otaca svojih, i pomolio Mu se: a On mu se dao umoliti, i uslišio njegovu molbu, i vratio ga opet u Jeruzalem u njegovo kraljevstvo. Tada je Manaše spoznao da je Gospodin Bog.’ 2. Ljetopisa 33:11–13. Ali to je pokajanje, koliko god bilo izvanredno, došlo prekasno da spasi kraljevstvo od kvarnoga utjecaja godina idolopokloničkih običaja. Mnogi su se spotaknuli i pali, da više nikada ne ustanu.” Proroci i kraljevi, 382.

Manasseh marked the “down payment” that began the “curse” of the “seven times,” which was the last “indignation,” for the “first indignation,” had already begun when the northern kingdom was taken into captivity in 723 BC. Then at Jehoiakim’s overthrow, when Daniel was carried into captivity, the seventy years of captivity that Jeremiah identified began in 606 BC. Two kings after Jehoiakim, Jerusalem was destroyed and the last Judean king, Zedekiah, watched as his sons were slain before him, then he had his eyes gouged out and was carried captive into Babylon.

Manaše je označio „predujam” koji je započeo „prokletstvo” „sedam vremena”, što je bilo posljednje „gnjevanje”, jer je „prvo gnjevanje” već bilo započelo kada je sjeverno kraljevstvo odvedeno u sužanjstvo 723. pr. Kr. Zatim je, pri svrgavanju Jojakima, kada je Daniel bio odveden u sužanjstvo, započelo sedamdeset godina sužanjstva koje je Jeremija naznačio, 606. pr. Kr. Dva kralja nakon Jojakima, Jeruzalem je bio razoren, a posljednji judejski kralj, Sidkija, gledao je kako mu sinove kolju pred njim; zatim su mu iskopali oči i odveli ga kao sužnja u Babilon.

Smith assigned the entire progressive judgment to Zedekiah and employed the judgment of Zedekiah as the proof text for his supposition. The judgment of Zedekiah, who was the “wicked and profane prince,” did identify that the crown of Judah was to be removed until Christ came to set up a kingdom. Smith said, “they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him.” On October 22, 1844, in fulfillment of Daniel chapter seven, and verses thirteen and fourteen, Christ, represented as the Son of man, came before the Father to receive a kingdom.

Smith je sav progresivni sud pripisao Sedekiji i poslužio se sudom nad Sedekijom kao dokaznim tekstom za svoju pretpostavku. Sud nad Sedekijom, koji je bio „opaki i bezbožni knez“, doista je pokazao da se kruna Judina ima ukloniti dok Krist ne dođe uspostaviti kraljevstvo. Smith je rekao: „oni su podložni zemaljskim vlastima, i bit će sve dok se prijestolje Davidovo ponovno ne uspostavi,—dok ne dođe Onaj koji je njegov zakoniti baštinik, Mesija, Knez mirni, i tada će mu biti dano.“ Dana 22. listopada 1844., u ispunjenju sedmoga poglavlja Daniela, stihova trinaest i četrnaest, Krist, prikazan kao Sin Čovječji, došao je pred Oca da primi kraljevstvo.

I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

Gledao sam u noćnim viđenjima, i gle, netko kao Sin čovječji dođe s oblacima nebeskim i pristupi k Pradavnome, te ga dovedoše preda nj. I bijaše mu dana vlast, i slava, i kraljevstvo, da mu služe svi pukovi, narodi i jezici: vlast je njegova vlast vječna, koja neće proći, i kraljevstvo njegovo ono koje neće biti razoreno. Daniel 7,13.14.

Sister White confirms that Daniel chapter seven, and verses thirteen and fourteen were fulfilled on October 22, 1844.

Sestra White potvrđuje da su se sedmo poglavlje Knjige proroka Daniela, te trinaesti i četrnaesti redak, ispunili 22. listopada 1844. godine.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

„Dolazak Krista kao našega Velikoga svećenika u Svetinju nad svetinjama, radi očišćenja Svetišta, kako je prikazan u Danielu 8,14; dolazak Sina čovječjega k Pradavnomu, kako je iznesen u Danielu 7,13; i dolazak Gospodina u Njegov hram, prorečen po Malahiji, opisi su istoga događaja; a to je također predočeno dolaskom zaručnika na svadbu, što je Krist opisao u prispodobi o deset djevica, u Mateju 25.“ Velika borba, 426.

Smith did not address the key element of the “last end of the indignation.” He avoided the biblical principle that identified that Judah was overcome in the time of Manasseh, and that the captivity which began two kings before Zedekiah, also represented that Judah was already in subjection to Babylon, before Zedekiah met his fate. With these blatant omissions, he still stated, “here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot.” He therefore, directly associates “the period of God’s indignation” with Daniel chapter eight, and verse thirteen’s question of “how long.” The answer in verse fourteen, was until October 22, 1844.

Smith se nije osvrnuo na ključni element „posljednjega kraja gnjeva“. Izbjegao je biblijsko načelo koje je utvrdilo da je Juda bio svladan u vrijeme Manaše te da je sužanjstvo koje je započelo dva kralja prije Sidkije također predstavljalo da je Juda već bio podložan Babilonu prije nego što je Sidkija doživio svoju sudbinu. Unatoč tim očitim izostavljanjima, ipak je ustvrdio: „ovdje je razdoblje Božjega gnjeva protiv njegova zavjetnog naroda; razdoblje tijekom kojega će Svetište i vojska biti gaženi nogama.“ Stoga on izravno povezuje „razdoblje Božjega gnjeva“ s osmim poglavljem Danielove knjige i s pitanjem iz trinaestoga retka: „Dokle?“ Odgovor u četrnaestome retku bio je: do 22. listopada 1844.

The scattering into Babylonian slavery was a progressive history beginning in 677 BC, and continuing until 1844. That period equates to twenty-five hundred and twenty years, which is of course the “seven times” of Leviticus twenty-six. The end of that period of time on October 22, 1844 provided Daniel with a second witness to the “mar’eh vision” of the twenty-three hundred evening and mornings.

Rasijavanje u babilonsko ropstvo bilo je progresivna povijest koja je započela 677. pr. Kr. i trajala do 1844. To razdoblje iznosi dvije tisuće petsto dvadeset godina, što je, naravno, „sedam vremena” iz Levitskog zakonika dvadeset i šest. Svršetak toga vremenskog razdoblja 22. listopada 1844. pružio je Danielu drugoga svjedoka za „viđenje mar’eh” o dvije tisuće i tristo večeri i jutara.

Gabriel was told to make Daniel understand that vision, and what Gabriel did was provide a second witness to the termination date of October 22, 1844. Not only did he provide a second witness to establish the date of the fulfillments of both time prophecies, but as Smith correctly pointed out, the period of time associated with the second witness to 1844, had been identified in verse thirteen, as the period that the sanctuary and host were to be trodden under foot. The question in verse thirteen is, “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?” That period of time was the “seven times” of Leviticus twenty-six.

Gabrielu je bilo rečeno da Danielu objasni ono viđenje, a ono što je Gabriel učinio bilo je da pruži drugo svjedočanstvo o datumu završetka, 22. listopada 1844. Ne samo da je pružio drugo svjedočanstvo kako bi se utvrdio datum ispunjenja obaju vremenskih proročanstava, nego je, kako je Smith ispravno istaknuo, vremensko razdoblje povezano s drugim svjedočanstvom za 1844. bilo u trinaestom retku prepoznato kao razdoblje tijekom kojega su Svetište i vojska trebali biti gaženi pod nogama. Pitanje u trinaestom retku glasi: „Dokle će trajati viđenje o svagdašnjoj žrtvi i o prijestupu pustoši, da se i Svetište i vojska predaju gaženju pod noge?“ To vremensko razdoblje bilo je „sedam vremena“ iz Levitskog zakonika dvadeset i šest.

What Smith did not see, or avoided identifying, was that the “indignation” of verse nineteen, was the “last end” of that indignation. If there is a “last” then there is also a “first”, and Daniel identifies when the “first indignation” ended, in chapter eleven. He is identifying the papacy reigning during the Dark Ages, and he states that the papacy would prosper until the indignation was accomplished, or ended.

Ono što Smith nije vidio, ili je izbjegao prepoznati, bilo je da je „gnjev” iz devetnaestog retka bio „svršetak” toga gnjeva. Ako postoji „svršetak”, onda postoji i „početak”, a Daniel u jedanaestom poglavlju utvrđuje kada je „prvi gnjev” završio. On prepoznaje papinstvo koje je vladalo tijekom Mračnog doba te izjavljuje da će papinstvo napredovati dok se gnjev ne izvrši, odnosno ne završi.

And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

I kralj će činiti po svojoj volji; i uzvisit će se, i uzveličat će se iznad svakoga boga, i govorit će čudesne stvari protiv Boga nad bogovima, i napredovat će dok se ne izvrši gnjev; jer će se učiniti ono što je određeno. Daniel 11,36.

Verse thirty-six is widely understood to be the verse the apostle Paul paraphrases in his second letter to the Thessalonians.

Trideset i šesti redak naširoko se smatra retkom koji apostol Pavao parafrazira u svojoj drugoj poslanici Solunjanima.

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 2 Thessalonians 2:3, 4.

Neka vas nitko ni na koji način ne zavede: jer taj dan neće doći ako prije ne nastupi otpad i ne otkrije se čovjek grijeha, sin propasti; koji se protivi i uzvisuje iznad svega što se zove Bog ili se štuje; tako da on kao Bog sjedi u hramu Božjem, pokazujući sebe da je Bog. 2 Solunjanima 2:3, 4.

Paul’s “man of sin” who is also “the son of perdition,” who “opposeth and exalteth himself above all that is called God, or that is worshipped,” is also the “king” who “shall do according to his will; and he shall exalt himself, and magnify himself above every god.” Both passages refer to the pope of Rome. Daniel writes that the pope would prosper, which means push forward, until the “indignation be accomplished.” The indignation in verse thirty-six had been “determined.” The word “determined” means “to wound”.

Pavlov „čovjek grijeha“, koji je također „sin propasti“, koji se „protivi i uzdiže iznad svega što se zove Bog ili što se štuje“, također je i „kralj“ koji će „raditi po svojoj volji; i uzvisit će se i uznositi iznad svakoga boga“. Oba odlomka odnose se na rimskoga papu. Daniel piše da će papa napredovati, što znači prodirati naprijed, dok se „gnjev ne dovrši“. Gnjev je u trideset i šestom retku bio „određen“. Riječ „određen“ znači „raniti“.

The papacy received its “deadly wound” in 1798, and at that point the “first indignation” was accomplished or terminated. The word “accomplish” means to end or cease. The end of “the indignation” in chapter eight, and verse nineteen identified the end of the period that the sanctuary and host were to be trampled down. It ended in 1844, but the “first” indignation ended in 1798.

Papinstvo je zadobilo svoju „smrtnu ranu” 1798. godine, i u tom je trenutku „prva srdžba” bila izvršena ili okončana. Riječ „izvršiti” znači završiti ili prestati. Svršetak „srdžbe” u osmom poglavlju, devetnaestom retku, označio je završetak razdoblja tijekom kojega su Svetište i vojska trebali biti pogaženi. To je završilo 1844. godine, ali „prva” srdžba završila je 1798. godine.

The “last indignation” ended in 1844, twenty-five hundred and twenty years after king Manasseh was carried to Babylon by the Assyrians in 677 BC. The “first” indignation ended in 1798, twenty-five hundred and twenty years after the northern kingdom of Israel was carried into slavery by the Assyrians in 723 BC.

„Posljednja srdžba” završila je 1844. godine, dvije tisuće petsto dvadeset godina nakon što su Asirci 677. pr. Kr. odveli kralja Manašea u Babilon. „Prva” srdžba završila je 1798. godine, dvije tisuće petsto dvadeset godina nakon što su Asirci 723. pr. Kr. odveli sjeverno kraljevstvo Izrael u ropstvo.

There is more to say about the hidden “seven times” in the book of Daniel and we will address that in our next article.

Ima još toga za reći o skrivenih „sedam vremena” u knjizi Daniela, i o tome ćemo govoriti u našem sljedećem članku.

“‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

„I anđelu crkve u Laodiceji napiši: Ovo govori Amen, vjerni i istiniti Svjedok, Početak Božjega stvorenja; znam tvoja djela: nisi ni studen ni vruć. O, da si studen ili vruć! Tako, jer si mlak, i nisi ni studen ni vruć, izbljuvat ću te iz svojih usta. Jer govoriš: Bogat sam, obogatio sam se i ništa mi ne treba; a ne znaš da si upravo ti nevoljan i jadan i siromašan i slijep i gol.“

“The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

„Gospodin nam ovdje pokazuje da poruka koju Njegovu narodu trebaju nositi službenici koje je On pozvao da opominju narod nije poruka mira i sigurnosti. Ona nije samo teorijska, nego praktična u svakom pogledu. Božji narod prikazan je u poruci Laodicejcima kao onaj koji se nalazi u stanju tjelesne sigurnosti. Oni su bezbrižni, vjerujući za sebe da se nalaze u uzvišenom stanju duhovnih dostignuća. ‘Jer govoriš: Bogat sam, i obogatio sam se, i ništa ne trebam; a ne znaš da si nevoljan, i jadan, i siromašan, i slijep, i gol.’”

“What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.” Testimonies, volume 3, 252.

„Kakva veća obmana može snaći ljudske umove od uvjerenja da su u pravu, a posve su u krivu! Poruka Vjernoga Svjedoka nalazi Božji narod u žalosnoj obmani, a ipak pošten u toj obmani. Oni ne znaju da je njihovo stanje žalosno u Božjim očima. Dok oni kojima je poruka upućena laskaju sebi da se nalaze u uzvišenom duhovnom stanju, poruka Vjernoga Svjedoka razbija njihovu sigurnost zapanjujućom osudom njihova pravoga stanja duhovne sljepoće, siromaštva i bijede. To svjedočanstvo, tako prodorno i strogo, ne može biti pogrešno, jer govori Vjerni Svjedok, i njegovo svjedočanstvo mora biti točno.“ Svjedočanstva, svezak 3, 252.