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

Knjiga proroka Daniela - sto pedeset i deveta

Unveiling the Three Angelic Touches in Daniel’s Vision: A Prophetic Revelation

Otkrivanje triju anđeoskih dodira u Danielovu viđenju: proročko otkrivenje

Author

Jeff Pippenger

Published

March 26, 2024

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In chapter ten Daniel is touched three times, and those three touches correspond to the three times Daniel personally experiences the “mareh,” vision. The first and last appearances were of Gabriel, the messenger of the Revelation of Jesus Christ. Gabriel is the one who takes the message from Christ, that was given Him by the Father, and delivers it to the prophet, who is to send it to the churches.

U desetom poglavlju Daniel je dotaknut tri puta, a ta tri dodira odgovaraju trima putovima kada Daniel osobno doživljava „mareh“, viđenje. Prva i posljednja pojava bile su pojave Gabriela, glasnika Otkrivenja Isusa Krista. Gabriel je onaj koji uzima poruku od Krista, koja mu je dana od Oca, i predaje je proroku, koji je treba poslati crkvama.

> 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 10:21.

> Ali pokazat ću ti ono što je zapisano u Pismu istine; i nema nijednoga koji sa mnom stoji u ovome osim Mihaela, vašega kneza. Daniel 10,21.

Gabriel knows he is a created being, and this is why he straightly informed John not to worship him in the book of Revelation.

Gabriel zna da je stvoreno biće, i zato je izravno obavijestio Ivana da mu se ne klanja u knjizi Otkrivenja.

> And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

> I padoh pred njegove noge da mu se poklonim. A on mi reče: Gledaj da toga ne učiniš! Ja sam tvoj sudrug, i tvoje braće koja imaju svjedočanstvo Isusovo. Bogu se pokloni, jer svjedočanstvo Isusovo duh je proroštva. Otkrivenje 19,10.

The student of prophecy is therefore to understand that the reason Gabriel identifies that there is none above him in connection with what “is noted in the scripture of truth,” has a specific prophetic purpose. When he identifies the fact that only Christ understands the scriptures better than himself, he identifies Christ as “Michael your prince.” But Michael is not only a prince, he is the archangel.

Stoga proučavatelj proročanstava treba razumjeti da razlog zbog kojega Gabriel ističe kako iznad njega nema nikoga u vezi s onim što je „zapisano u knjizi istine” ima određenu proročku svrhu. Kada ističe činjenicu da jedino Krist razumije Pisma bolje od njega, on Krista označuje kao „Mihael, knez vaš”. No Mihael nije samo knez; on je arkanđeo.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.

> Ali Mihael arkanđeo, kad se prepirao s đavlom i raspravljao o Mojsijevu tijelu, nije se usudio iznijeti protiv njega pogrdnu optužbu, nego je rekao: Gospodin neka te ukori. Juda 7.

All three touches are therefore angelic touches, and the three times Daniel experiences the “mareh,” vision it is angelic. The third time Daniel is touched it is to be strengthened, for previously, at the second touch he lost his strength.

Sva su tri dodira stoga anđeoski dodiri, a i tri puta kada Daniel doživljava „mareh“, viđenje, to je anđeosko. Treći put kada je Daniel dotaknut, to je da bude osnažen, jer je prethodno, pri drugom dodiru, izgubio svoju snagu.

> 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. Daniel 10:18–20.

> Tada opet dođe i dotače me onaj koji bijaše kao čovjek na izgled, i osnaži me, te reče: Ne boj se, čovječe veoma ljubljeni; mir tebi! Budi jak, da, budi jak! I kad mi progovori, ja se osnažih te rekoh: Neka govori gospodar moj, jer si me osnažio. Tada reče: Znaš li zašto sam došao k tebi? A sada ću se vratiti da se borim s knezom perzijskim; i kad ja odem, gle, doći će knez grčki. Daniel 10:18–20.

Gabriel reminds Daniel that he had “come to make” Daniel “understand what shall befall thy people in the latter days,” when he asked Daniel if he “knowest thou wherefore I come unto thee?” In agreement with what he had taught Daniel of the latter days, Gabriel then states that he would then “return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come.” He then begins the prophetic narrative of chapter eleven, that describes what befalls the one hundred and forty-four thousand in the latter days. That prophetic narrative is placed in the context of the battle with “the prince of Persia” and “the prince of Grecia”.

Gabrijel podsjeća Daniela da je „došao da“ Danielu „dade razumjeti što će zadesiti tvoj narod u posljednjim danima“, kada pita Daniela: „Znaš li zašto dođoh k tebi?“ U skladu s onim što je poučio Daniela o posljednjim danima, Gabrijel zatim izjavljuje da će se potom „vratiti da se bori s knezom perzijskim; a kad ja odem, evo, doći će knez grčki“. Tada započinje proročki prikaz jedanaestoga poglavlja, koji opisuje što zadesi sto četrdeset i četiri tisuće u posljednjim danima. Taj je proročki prikaz postavljen u kontekst bitke s „knezom perzijskim“ i „knezom grčkim“.

The actual history between Cyrus the Great and Alexander the Great was over two hundred years. But in the great earthquake of Revelation chapter eleven, the final movements are rapid ones, and as soon as the sixth kingdom is conquered by the counterfeit king of the north, the seventh kingdom, the ten kings, represented by Greece, immediately agree to give their kingdom unto the beast.

Stvarna povijest između Kira Velikoga i Aleksandra Velikoga obuhvaćala je više od dvjesto godina. No u velikom potresu iz jedanaestoga poglavlja Otkrivenja, završni pokreti zbivaju se brzo, i čim šesto kraljevstvo bude osvojeno od strane krivotvorenoga kralja sa sjevera, sedmo kraljevstvo, deset kraljeva, koje predstavlja Grčka, odmah pristaje predati svoje kraljevstvo Zvijeri.

At one level the “mareh” vision is employed seven times in Daniel chapter ten. We have considered four of those seven times, and identified that the first reference is Daniel identifying that before the third year of Cyrus Daniel understood the vision. In the next three references the three touches at each vision identify the experience of Daniel as he awakens from the mourning of the twenty-one days. His awakening of revival is structured upon the three-step process of the everlasting gospel, and the three steps are represented by angel’s, though step number two is Michael the archangel, who is He who raised Moses out of death, and translated him into heaven.

Na jednoj razini, viđenje „mareh” upotrijebljeno je sedam puta u desetom poglavlju Daniela. Razmotrili smo četiri od tih sedam pojava i utvrdili da je prvo upućivanje Danielovo prepoznavanje da je prije treće godine Kira Daniel razumio viđenje. U sljedeća tri upućivanja, tri dodira pri svakom viđenju označuju Danielovo iskustvo dok se budi iz žalovanja tijekom dvadeset i jednoga dana. Njegovo buđenje oživljenja ustrojeno je na trostupanjskom procesu vječnoga evanđelja, a ta su tri koraka predstavljena anđelima, premda je drugi korak Mihael arkanđeo, Onaj koji je Mojsija podigao iz smrti i prenio ga na nebo.

The other three times the word “vision” is located in chapter ten, is not the “mareh,” it is the “marah.” “Marah” is the feminine of “mareh.” It means a vision, and causatively a “mirror” or “looking-glass”. The key to its definition is that it is “causative.” It is the vision of “the appearance”, but it is different in its gender, thus identifying a different prophetic message. As its definition the “mirror” implies that those who see the vision, see some type of reflection. This is the element of the word that is “causative.” The definition of a causative word in the context of “marah,” is profound.

Druga tri puta kada se riječ „viđenje” nalazi u desetom poglavlju, nije riječ o „mareh”, nego o „marah”. „Marah” je ženski oblik riječi „mareh”. Ona znači viđenje, a u uzročnom smislu „zrcalo” ili „ogledalo”. Ključ njezina značenja jest u tome što je „uzročna”. To je viđenje „pojave”, ali se razlikuje po svom rodu, čime označava drukčiju proročku poruku. Kao što to pokazuje njezina definicija, „zrcalo” podrazumijeva da oni koji vide viđenje vide neku vrstu odraza. To je sastavni element riječi koji je „uzročan”. Definicija uzročne riječi u kontekstu riječi „marah” duboka je.

The term “causative” relates to the concept of causation or the action of causing something to happen. In linguistics, specifically in verb morphology, the causative form is a grammatical construction that indicates that the subject of a verb is causing another person or thing to perform the action described by the verb. For example, in English, the verb “to read” becomes causative when we say “to make someone read.” Here, the subject is causing another person to perform the action of reading.

Pojam „kauzativ” odnosi se na pojam uzročnosti ili na čin izazivanja da se nešto dogodi. U lingvistici, osobito u morfologiji glagola, kauzativni oblik jest gramatička konstrukcija koja označava da subjekt glagola uzrokuje da druga osoba ili stvar izvrši radnju opisanu glagolom. Na primjer, u engleskom jeziku glagol „to read” poprima kauzativno značenje kada kažemo „to make someone read”. Ovdje subjekt uzrokuje da druga osoba izvrši radnju čitanja.

The causative form indicates that the subject is responsible for bringing about the action described by the verb. “Causative” refers to the manner in which an action or event is caused to occur. The three times Daniel uses the Hebrew word “marah,” the vision that is looked upon causes the beholder to be changed into the image he is beholding.

Kauzativni oblik naznačuje da je subjekt odgovoran za to da se radnja opisana glagolom dovede do ostvarenja. „Kauzativno“ se odnosi na način na koji se uzrokuje da se neka radnja ili događaj dogodi. U sva tri navrata kada Daniel rabi hebrejsku riječ „marah“, viđenje koje se promatra uzrokuje da promatrač bude preobražen u sliku koju promatra.

> 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 (mareh) 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 (marah): for the men that were with me saw not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision (marah), and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. 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. Daniel 10:4–9.

> A dvadeset i četvrtoga dana prvoga mjeseca, dok bijah na obali velike rijeke, to jest Hiddekel, podigoh svoje oči i pogledah, i gle, neki čovjek odjeven u lan, a bokovi mu bijahu opasani čistim zlatom iz Ufhaza. Tijelo mu bijaše kao beril, lice mu kao pojava (mareh) 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 (marah), jer ljudi koji bijahu sa mnom ne vidješe viđenje (marah); ali veliki strah obuze ih te pobjegoše da se sakriju. I ostadoh sam te vidjeh to veliko viđenje (marah), i ne osta u meni snage; jer se moja ljepota u meni pretvori u izobličenje, i ne zadržah snage. Ipak, čuh glas njegovih riječi; i kad čuh glas njegovih riječi, padoh u dubok san na svoje lice, licem prema zemlji. Daniel 10:4–9.

At the end of the twenty-one days of mourning, which in the last days align with the three and a half days the two witnesses are dead in the street, Daniel was suddenly caused to see the appearance of Christ, and His appearance is “as the appearance (mareh) of lightning.” That event, at the end of the three and a half days of Revelation chapter eleven, produces a separation, for “the men that were with” Daniel were caused to “[see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore” Daniel “was left alone,” but “the men that were with me [were caused to see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves”.

Na kraju dvadeset i jednoga dana tugovanja, koji se u posljednjim danima podudaraju s tri i pol dana tijekom kojih su dva svjedoka mrtva na ulici, Danielu je iznenada dano da vidi pojavu Krista, a Njegova je pojava „kao pojava (mareh) munje“. Taj događaj, na kraju tri i pol dana iz jedanaestoga poglavlja Otkrivenja, proizvodi razdvajanje, jer je „ljudima koji bijahu s“ Danielom bilo dano da „[ne vide] viđenje (marah); nego velik strah obuze ih, te pobjegoše da se sakriju. Zato“ Daniel „osta sam“, ali „ljudi koji bijahu sa mnom [bijahu dovedeni do toga da ne vide] viđenje (marah); nego velik strah obuze ih, te pobjegoše da se sakriju“.

The vision that Daniel saw while he was alone was the feminine, causative vision that transformed Daniel into the image of the vision. The transformation was accomplished by Daniel’s human strength being removed, and his comeliness being turned into corruption.

Viđenje koje je Daniel vidio dok je bio sam bilo je žensko, uzročno viđenje koje je preobrazilo Daniela na sliku viđenja. Preobrazba je bila ostvarena tako što je Danielova ljudska snaga bila uklonjena, a njegova krasota pretvorena u raspadljivost.

> “The very flesh in which the soul tabernacles and through which it works is the Lord’s. We have no right to neglect any part of the living machinery. Every portion of the living organism is the Lord’s. The knowledge of our own physical organism should teach us that every member is to do God’s service, as an instrument of righteousness.

> „Samo tijelo u kojem duša prebiva kao u šatoru i po kojem djeluje pripada Gospodinu. Nemamo pravo zanemariti ijedan dio živoga ustrojstva. Svaki dio živoga organizma pripada Gospodinu. Poznavanje vlastitoga tjelesnog ustrojstva treba nas poučiti da svaki ud treba vršiti Božju službu, kao oruđe pravednosti.

> “None but God can subdue the pride of man’s heart. We cannot save ourselves. We cannot regenerate ourselves. In the heavenly courts there will be no song sung, To me that loved myself, and washed myself, redeemed myself, unto me be glory and honor, blessing and praise. But this is the keynote of the song that is sung by many here in this world. They do not know what it means to be meek and lowly in heart; and they do not mean to know this, if they can avoid it. The whole gospel is comprised in learning of Christ, His meekness and lowliness.

> „Nitko osim Boga ne može pokoriti oholost ljudskoga srca. Ne možemo sami sebe spasiti. Ne možemo sami sebe obnoviti. U nebeskim dvorovima neće se pjevati nikakva pjesma: Meni koji sam sebe ljubio i sam sebe oprao, sam sebe otkupio, meni slava i čast, blagoslov i hvala. Ali to je temeljni ton pjesme koju mnogi ovdje na ovome svijetu pjevaju. Oni ne znaju što znači biti krotak i ponizan u srcu; i ne namjeravaju to doznati, ako to mogu izbjeći. Cijelo se evanđelje sastoji u učenju od Krista, o Njegovoj krotkosti i poniznosti.”

> “What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself.” Testimonies to Ministers, 456.

> „Što je opravdanje vjerom? To je Božje djelo koje čovjekovu slavu polaže u prah i čini za čovjeka ono što on sam nema moći učiniti za sebe.“ Testimonies to Ministers, 456.

The experience of justification by faith is the work of God in laying the glory of man in the dust. The vision the men that were with Daniel were caused to flee from was the “causative” feminine vision of Christ’s appearance, and immediately after Daniel’s self-righteousness was laid in the dust, the three angelic touches were applied that ultimately empowered Daniel to carry the message.

Iskustvo opravdanja vjerom Božje je djelo u polaganju čovjekove slave u prah. Viđenje od kojega su ljudi koji bijahu s Danielom bili navedeni da pobjegnu bilo je „kauzativno“ žensko viđenje Kristova pojavljivanja, i odmah nakon što je Danielova samopravednost bila položena u prah, primijenjena su tri anđeoska dodira koja su Daniela naposljetku osposobila da nosi poruku.

In 1888, the mighty angel descended with the message of justification by faith, as presented by Elders Jones and Waggoner. That very same angel again descended on September 11, 2001, with the very same message of justification by faith. That marked the beginning of the sealing of the one hundred and forty-four thousand. At the ending of the sealing of the one hundred and forty-four thousand, the message at the beginning is repeated, for Jesus always illustrates the end of a thing, with the beginning of a thing.

Godine 1888. moćni je anđeo sišao s porukom opravdanja vjerom, kako su je iznijeli starješine Jones i Waggoner. Taj isti anđeo ponovno je sišao 11. rujna 2001. s tom istom porukom opravdanja vjerom. To je označilo početak zapečaćivanja sto četrdeset i četiri tisuće. Na završetku zapečaćivanja sto četrdeset i četiri tisuće, poruka s početka ponavlja se, jer Isus uvijek prikazuje svršetak neke stvari njezinim početkom.

On August 11, 1840 that very same angel descended and began the three-steps that were accomplished from 1840 to 1844. Those three steps began with the empowerment of the first angel on August 11, 1840, the arrival of the second angel on April 19, 1844, and the arrival of the third angel on October 22, 1844. That history prefigured the descent of the first of three angels on September 11, 2001, which was followed by the second angel at the disappointment of July 18, 2020, and that concludes with the arrival of the third angel at the soon coming Sunday law.

Dana 11. kolovoza 1840. upravo je taj isti anđeo sišao i započeo tri koraka koja su se ostvarila od 1840. do 1844. Ta su tri koraka započela osnaženjem prvoga anđela 11. kolovoza 1840., dolaskom drugoga anđela 19. travnja 1844. i dolaskom trećega anđela 22. listopada 1844. Ta je povijest predoznačila silazak prvoga od triju anđela 11. rujna 2001., nakon čega je uslijedio drugi anđeo pri razočaranju 18. srpnja 2020., a to se zaključuje dolaskom trećega anđela pri uskoro dolazećem nedjeljnom zakonu.

At the end of that history, when Michael descends to resurrect Moses and Elijah after the three and a half days of death in the streets, as represented in Revelation chapter eleven, and as also represented by Daniel’s twenty-one days of mourning, Christ again descends. He first presents the vision of His glory, the vision which lays the glory of man in the dust, and produces a separation. Once Daniel is in the dust, and after Daniel has become changed by beholding the “causative” feminine vision, he is touched by Gabriel the first time, and placed upon his trembling feet.

Na kraju te povijesti, kada Mihael silazi uskrisiti Mojsija i Iliju nakon tri i pol dana smrti na ulicama, kako je prikazano u jedanaestom poglavlju Otkrivenja, i kako je također prikazano Danielovih dvadeset i jedan dan žalovanja, Krist ponovno silazi. On najprije iznosi viđenje svoje slave, viđenje koje slavu čovjekovu polaže u prah i proizvodi razdvajanje. Kada je Daniel u prahu, i nakon što je Daniel promijenjen promatranjem „uzročne“ ženske vizije, Gabriel ga prvi put dotiče i postavlja na njegove drhtave noge.

Then Michael the archangel descends to “resurrect Moses” and touches Daniel the second time, leaving him powerless for being overwhelmed with the reality that he was actually speaking to his Lord. Then Gabriel comes and touches him the third time, and strengthens him for the work of being the ensign in the soon-coming Sunday law. The three touches are symbols of the three angels of Revelation fourteen, though they occur in a single day.

Tada arkanđeo Mihael silazi da „uskrsne Mojsija” i dotiče Daniela drugi put, ostavljajući ga bez snage jer je bio svladan stvarnošću da doista govori sa svojim Gospodinom. Zatim dolazi Gabriel i dotiče ga treći put te ga osnažuje za djelo da bude stijeg u uskoro nadolazećem nedjeljnom zakonu. Ta su tri dodira simboli triju anđela iz Otkrivenja četrnaest, premda se zbivaju u jednom jedinom danu.

The experience of the first angel includes the appearance of Christ as lightning, the “causative” vision that separates, and the first touch that raises Daniel out of the dust of his human glory. The first angel possesses all three steps included in the first, for it represents the first message. It is not an accident that the first touch is recorded in verses NINE to ELEVEN.

Iskustvo prvoga anđela uključuje pojavu Krista poput munje, „uzročnu” viziju koja razdvaja, i prvi dodir koji podiže Daniela iz praha njegove ljudske slave. Prvi anđeo posjeduje sva tri koraka uključena u prvi, jer predstavlja prvu poruku. Nije slučajno što je prvi dodir zabilježen u redcima DEVET do JEDANAEST.

> 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. Daniel 10:9–11.

> Ipak čuh glas njegovih riječi; i kad začuh glas njegovih riječi, padoh u dubok san ničice, s licem prema zemlji. I gle, jedna me ruka dotače te me podiže na koljena i na dlanove mojih ruku. I reče mi: O Daniele, čovječe veoma ljubljeni, razumij riječi koje ti govorim i uspravi se, jer sada sam k tebi poslan. A kad mi izgovori tu riječ, ustadoh dršćući. Daniel 10:9–11.

The experience of the second touch, which was administered by Christ Himself, changes Daniel from being unable to speak, to being able to speak with his Lord. In the second touch, Daniel has no breath, so he is here represented at the point of Ezekiel’s first message in chapter thirty-seven.

Iskustvo drugoga dodira, koji je izvršio sâm Krist, mijenja Daniela iz stanja nesposobnosti da govori u stanje u kojem može govoriti sa svojim Gospodinom. Pri drugom dodiru Daniel nema daha, te je ovdje stoga prikazan na točki prve Ezekielove poruke u trideset i sedmom poglavlju.

> 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 je izgovorio takve riječi, oborih lice k zemlji i zanijemjeh. I gle, netko poput sina čovječjih dotače moje usne; tada otvorih usta svoja i progovorih te rekoh onomu koji je stajao preda mnom: Gospodaru moj, od viđenja me spopadoše boli moje i ne ostade u meni snage. Jer kako bi sluga ovoga mojega gospodara mogao govoriti s ovim mojim gospodarom? Jer meni odmah nestade snage i ne osta u meni daha. Daniel 10,15–17.

In the second message of Ezekiel, a message from the four winds is to be breathed upon the bones, that they might live and stand up as a mighty army. The empowerment of that army is represented by the third touch.

U drugoj Ezekielovoj poruci, poruka od četiri vjetra treba biti udahnuta u kosti, da bi oživjele i ustale kao silna vojska. Osnaženje te vojske predstavljeno je trećim dodirom.

> 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. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 10:18–11:2.

> Tada ponovno dođe i dotače me netko nalik po obličju čovjeku te me okrijepi. I reče: Ne boj se, ljubljeni čovječe; mir tebi; budi jak, da, budi jak. I kad mi je progovorio, bio sam okrijepljen te rekoh: Neka govori moj gospodar, jer si me okrijepio. Tada reče: Znaš li zašto sam došao k tebi? Sada ću se vratiti da se borim s knezom perzijskim; a kad odem, evo, doći će knez grčki. Ali pokazat ću ti ono što je zapisano u knjizi istine; i nema nijednoga koji sa mnom stoji u tome osim Mihaela, vašega kneza. A ja sam u prvoj godini Darija Međanina, upravo ja, stajao da ga poduprem i osnažim. A sada ću ti pokazati istinu. Evo, podići će se još tri kralja u Perziji; a četvrti će biti daleko bogatiji od svih njih; i svojom snagom, po svojem bogatstvu, podići će sve protiv kraljevstva Grčke. Daniel 10,18–11,2.

The message that brings the two witnesses to life in Ezekiel chapter thirty-seven is the message of Islam of the third woe, but line upon line, the message that Gabriel identifies in the illustration of Michael raising Moses up and taking him up into heaven as an ensign, is the message of the final president of the United States. It is the message of the sixth president (the Republican horn) who was slain in 2020, as had been the true Protestant horn. In Daniel’s narrative the resurrection from the days of mourning for the true Protestant horn, led into the identification of the resurrection of the Republican horn.

Poruka koja oživljuje dva svjedoka u trideset i sedmom poglavlju Ezekiela jest poruka islama trećega jaoa, ali red po red, poruka koju Gabriel prepoznaje u prikazu kako Mihael podiže Mojsija i uzima ga na nebo kao stijeg, jest poruka posljednjega predsjednika Sjedinjenih Država. To je poruka šestoga predsjednika (republikanskoga roga) koji je bio ubijen 2020. godine, kao što je bio i istinski protestantski rog. U Danielovu prikazu uskrsnuće iz dana žalosti za istinskim protestantskim rogom vodilo je do prepoznavanja uskrsnuća republikanskoga roga.

Seven times in Daniel chapter ten, the word “vision” or “appearance” is employed. Those seven references are identified by the same Hebrew word, with the exception that three of those times the word is in the feminine tense and the other four it is in the masculine tense. Seven being the number of perfection, and the three-four combination that equals seven is a primary characteristic of the book of Revelation where the last three of the seven churches, and the last three of the seven seals, and the last three of the seven trumpets are specifically distinguished from the first four.

Sedam puta u desetom poglavlju Daniela upotrebljava se riječ „viđenje” ili „pojava”. Tih se sedam navoda označuje istom hebrejskom riječju, uz iznimku da je u tri navrata ta riječ u ženskom rodu, a u druga četiri u muškom rodu. Budući da je sedam broj savršenstva, a kombinacija tri i četiri, koja daje sedam, temeljno je obilježje knjige Otkrivenja, u kojoj se posljednje tri od sedam crkava, i posljednja tri od sedam pečata, i posljednje tri od sedam truba osobito razlikuju od prvih četiri.

The books of Daniel and Revelation are the same book, and in this sense Daniel and John are the same last day symbol. The vision of Christ in chapter ten, is the vision of Christ in Revelation chapter one.

Knjige Daniela i Otkrivenja ista su knjiga, i u tom su smislu Daniel i Ivan isti simbol posljednjih dana. Viđenje Krista u desetom poglavlju jest viđenje Krista u prvom poglavlju Otkrivenja.

In Revelation chapter one, John hears a voice behind him and turns to see the one who is speaking.

U prvom poglavlju Otkrivenja Ivan čuje glas iza sebe i okreće se da vidi onoga koji govori.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

> Bijah u u Duhu u dan Gospodnji te začuh iza sebe snažan glas, kao glas trube, koji govoraše: Ja sam Alfa i Omega, Prvi i Posljednji; i: Što vidiš, napiši u knjigu i pošalji sedmerim crkvama koje su u Aziji: u Efez, i u Smirnu, i u Pergam, i u Tijatiru, i u Sard, i u Filadelfiju, i u Laodiceju. Otkrivenje 1,10.11.

Whether it is the three touches in Daniel chapter ten, or the same vision in chapter one of Revelation, or the two messages of Ezekiel in chapter thirty-seven, or Isaiah being touched with a live coal from off the altar, the experience is identifying the empowering of the final warning message, and that message begins at the resurrection of the two witnesses in July of 2023. Daniel, John, Ezekiel and Isaiah all represent a messenger that hears the “voice” from the “old paths” behind him, which asks, “whom shall I send?” When that messenger responds, “here am I, send me,” he is strengthened and raises his voice, as one who is crying in the wilderness. “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Bilo da je riječ o trima doticajima u desetom poglavlju Daniela, ili o istom viđenju u prvom poglavlju Otkrivenja, ili o dvjema porukama Ezekiela u trideset i sedmom poglavlju, ili o tome da je Izaija bio dotaknut živim ugljenom s oltara, to iskustvo označava osnaženje završne poruke upozorenja, a ta poruka započinje pri uskrsnuću dvaju svjedoka u srpnju 2023. Daniel, Ivan, Ezekiel i Izaija svi predstavljaju glasnika koji čuje „glas” iz „starih staza” iza sebe, koji pita: „koga da pošaljem?” Kad taj glasnik odgovori: „evo me, mene pošalji”, on biva osnažen te podiže svoj glas, kao onaj koji viče u pustinji. „Tko ima uho, neka čuje što Duh govori crkvama.”

We will continue this study in our next article.

Nastavit ćemo ovo proučavanje u našem sljedećem članku.

> “Upon the occasion just described, the angel Gabriel imparted to Daniel all the instruction which he was then able to receive. A few years afterward, however, the prophet desired to learn more of subjects not yet fully explained, and again set himself to seek light and wisdom from God. ‘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…. 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’ (Daniel 10:2–6).

> „Prigodom upravo opisanog događaja anđeo Gabrijel prenio je Danielu svu pouku koju je tada bio sposoban primiti. Nekoliko godina poslije, međutim, prorok je poželio doznati više o predmetima koji još nisu bili potpuno objašnjeni te se ponovno dao na traženje svjetla i mudrosti od Boga. ‘U ono vrijeme ja Daniel tugovah pune tri sedmice. Ugodna kruha ne jedoh, ni mesa ni vina ne uđe u moja usta, niti se pomazah uopće…. Tada podigoh oči svoje i pogledah, i gle, čovjek neki odjeven u lan, a bokovi mu opasani čistim zlatom iz Ufaza. Tijelo mu bijaše kao krizolit, lice kao bljesak munje, oči kao ognjene svjetiljke, ruke i noge sjajne kao ulaštena mjed, a glas njegovih riječi kao glas mnoštva’ (Daniel 10:2–6).”

> “This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.

> „Ovaj je opis sličan onomu koji je dao Ivan kada mu je Krist bio otkriven na otoku Patmosu. Nikomu manjemu od samoga Sina Božjega nije se ukazao Daniel. Naš Gospodin dolazi s drugim nebeskim vjesnikom da pouči Daniela o onome što će se zbiti u posljednjim danima.״

> “The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire. Yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that He may open our understanding to comprehend the truths brought to us from heaven.

> „Velike istine što ih je otkrio Otkupitelj svijeta namijenjene su onima koji traže istinu kao skriveno blago. Daniel bijaše star čovjek. Njegov je život protekao usred privlačnosti neznabožačkoga dvora, a njegov um bio je opterećen poslovima velikoga carstva. Ipak, on se od svega toga odvraća da bi ponizio svoju dušu pred Bogom i tražio spoznaju o naumima Svevišnjega. A kao odgovor na njegove usrdne molitve, svjetlo iz nebeskih dvorova bilo je dano onima koji će živjeti u posljednjim danima. S kolikom bismo, dakle, ozbiljnošću trebali tražiti Boga da otvori naš razum kako bismo shvatili istine donesene nam s neba.“

> “‘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…. And there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength’ (verses 7, 8). All who are truly sanctified will have a similar experience. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’

> „Samo ja, Daniel, vidjeh viđenje; ljudi koji bijahu sa mnom ne vidješe viđenje, ali na njih pade velik strah te pobjegoše i sakriše se…. I ne osta u meni snage; moje se lice izmijeni i nagrdi, i ne zadržah snage“ (redci 7, 8). Svi koji su uistinu posvećeni imat će slično iskustvo. Što su jasniji njihovi pogledi na veličinu, slavu i savršenstvo Kristovo, to će življe uviđati vlastitu slabost i nesavršenost. Neće imati nikakve sklonosti pripisivati sebi bezgrešan karakter; ono što im se u njima samima činilo ispravnim i lijepim, u usporedbi s Kristovom čistoćom i slavom pokazat će se jedino nedostojnim i raspadljivim. Kad su ljudi odvojeni od Boga i kad imaju vrlo nejasne poglede na Krista, tada govore: „Ja sam bez grijeha; ja sam posvećen.“

> “Gabriel now appeared to the prophet, and thus addressed him: ‘Oh 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’ (verses 11, 12).

> „Gabrijel se sada pojavio proroku i ovako mu se obratio: ‘O Danijele, čovječe veoma ljubljeni, razumij riječi koje ti govorim i uspravi se: jer sada sam poslan k tebi. I kad mi je izgovorio tu riječ, stao sam dršćući. Tada mi reče: Ne boj se, Danijele; 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 sam došao zbog tvojih riječi’ (retci 11, 12).”

> “What great honor is shown to Daniel by the Majesty of heaven! He comforts His trembling servant and assures him that his prayer has been heard in heaven. In answer to that fervent petition the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but heaven’s Prince, the Archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.

> „Kakva je velika čast iskazana Danielu od strane Veličanstva neba! On tješi svojega drhtećeg slugu i uvjerava ga da je njegova molitva uslišana na nebu. Kao odgovor na tu žarku molbu, anđeo Gabrijel bio je poslan da utječe na srce perzijskoga kralja. Vladar se opirao dojmovima Duha Božjega tijekom tri tjedna dok je Daniel postio i molio se, ali Knez neba, arkanđeo Mihael, bio je poslan da obrati srce tvrdokornoga kralja kako bi poduzeo neku odlučnu mjeru kao odgovor na Danielovu molitvu.“

> “‘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…. 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’ (verses 15–19). So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men’ (verse 16). By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

> „A kad mi izgovori takve riječi, oborih lice svoje k zemlji i onijemjeh. I gle, jedan kao obličje sinova ljudskih dotače moje usne… i reče: O čovječe, veoma ljubljeni, ne boj se: mir tebi; budi jak, da, budi jak. A kad mi progovori, ojačah i rekoh: Neka govori moj gospodar, jer si me okrijepio“ (reci 15–19). Tolika je bila božanska slava otkrivena Danielu da nije mogao podnijeti taj prizor. Tada je nebeski glasnik zastro blistavost svoje prisutnosti i ukazao se proroku kao „jedan kao obličje sinova ljudskih“ (redak 16). Svojom božanskom silom osnažio je toga čovjeka čestitosti i vjere da čuje poruku koja mu je bila poslana od Boga.

> “Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character and unwavering fidelity are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Sanctified Life, 49–52.

> „Daniel je bio odani sluga Svevišnjega. Njegov dug život bio je ispunjen plemenitim djelima službe za svojega Gospodara. Njegova čistoća karaktera i nepokolebljiva vjernost ravne su jedino njegovoj poniznosti srca i njegovoj skrušenosti pred Bogom. Ponavljamo: Danielov je život nadahnuto prikazanje istinskoga posvećenja.“ Sanctified Life, 49–52.

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