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# The Book of Daniel - Number Fifty-Two

Knjiga proroka Daniela - Broj pedeset i dva

Unveiling the Prophetic Puzzle: Daniel’s Vision and the Rise of Kingdoms

Otkrivanje proročanske zagonetke: Danielovo viđenje i uspon kraljevstava

Author

Jeff Pippenger

Published

January 16, 2024

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In the last article we pointed out that Gabriel provided the conclusion of the “last indignation” in order to confirm the date of 1844, based upon two witnesses. Miller understood the “seven times” of Leviticus twenty-six, that was carried out against the kingdom of Judah, but never reached a point where he saw the purpose and relationship of the judgment of the “seven times,” upon both the northern and southern kingdoms of Israel. Whether he ever recognized the distinction of “the last indignation” in verse nineteen is doubtful, though he no doubt understood in a general sense that the “indignation” was the “seven times.” The light of a first and last indignation was unsealed by Palmoni in 1856, but it was rejected in 1863. Yet Miller’s message of the “seven times” was correct, though limited.

U posljednjem smo članku istaknuli da je Gabriel iznio zaključak o „posljednjem gnjevu” kako bi, na temelju dvaju svjedoka, potvrdio datum 1844. Miller je razumio „sedam vremena” iz Levitskog zakonika dvadeset i šest, koja su bila izvršena nad kraljevstvom Jude, ali nikada nije došao do točke u kojoj bi uvidio svrhu i odnos suda „sedam vremena” nad i sjevernim i južnim kraljevstvom Izraela. Dvojbeno je je li ikada prepoznao razlikovanje „posljednjega gnjeva” u devetnaestom retku, premda je bez sumnje u općem smislu razumio da je „gnjev” bio „sedam vremena”. Svjetlo o prvom i posljednjem gnjevu Palmoni je otpečatio 1856., ali je ono bilo odbačeno 1863. Ipak, Millerova poruka o „sedam vremena” bila je ispravna, premda ograničena.

Miller would not have recognized that the little horn of pagan Rome lifted up and exalted paganism, in verse eleven of Daniel eight, for to Miller “take away” was simply to remove in each of its three occurrences in Daniel. Yet his message was still correct, though limited.

Miller ne bi prepoznao da je mali rog poganskoga Rima, u jedanaestom retku osmog poglavlja Daniela, uzdigao i uzvisio poganstvo, jer je za Millera izraz „ukloniti“ u sve tri svoje pojave u Danielu jednostavno značio odstraniti. Ipak, njegova je poruka i dalje bila ispravna, premda ograničena.

The Millerites did recognize the “sanctuary” in verse eleven was the pagan temple in the city of Rome (the Pantheon), but the Hebrew language was not what their message was based upon. Miller’s message was focused upon prophetic time. The history where their message was unsealed prevented them from seeing the United States as the sixth kingdom of Bible prophecy, but more than that, it prevented them from seeing the papacy as the fifth kingdom of Bible prophecy.

Mileriti su doista prepoznali da je „svetište“ u jedanaestom retku bio poganski hram u gradu Rimu (Panteon), ali hebrejski jezik nije bio ono na čemu se temeljila njihova poruka. Millerova poruka bila je usredotočena na proročko vrijeme. Povijest u kojoj je njihova poruka bila otpečaćena spriječila ih je da Sjedinjene Države vide kao šesto kraljevstvo biblijskog proroštva, ali više od toga, spriječila ih je da papinstvo vide kao peto kraljevstvo biblijskog proroštva.

Forced by the history in which they lived they applied the prophecies in agreement with their anticipated soon-coming return of Christ, and they were disappointed, yet their message was correct. When Gabriel provides the interpretation of the two visions in verses fifteen through twenty-seven, Miller’s understanding prevented him from grasping the broader revelation of the kingdoms that was represented in the gender oscillation of the little horn in verses nine through twelve. The Millerites only see Rome as a fourth and final earthly kingdom in Gabriel’s interpretation.

Prisiljeni poviješću u kojoj su živjeli, primijenili su proročanstva u skladu sa svojim očekivanim skorašnjim Kristovim povratkom i bili su razočarani, no njihova je poruka bila ispravna. Kada Gabriel daje tumačenje dviju viđenja u redcima petnaest do dvadeset i sedam, Millerovo ga je razumijevanje spriječilo da shvati šire otkrivenje kraljevstava koje je bilo prikazano rodnim osciliranjem maloga roga u redcima devet do dvanaest. Mileriti u Gabrielovu tumačenju vide samo Rim kao četvrto i posljednje zemaljsko kraljevstvo.

> 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. 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. The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. 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. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:15–27.

> I kad se dogodi da ja, ja Daniel, vidjeh viđenje i tražih njegovo značenje, gle, stade preda mnom kao obličje čovjeka. I čuh glas čovječji između obala Ulaja, koji povika i reče: Gabriele, učini da ovaj čovjek razumije viđenje. I dođe blizu gdje sam stajao; a kad dođe, uplaših se i padoh ničice; ali mi on reče: Razumij, sine čovječji, jer viđenje je za vrijeme svršetka. A dok mi je govorio, bio sam u duboku snu, licem prema zemlji; ali me dotače i uspravi me. I reče: Evo, obznanit ću ti što će biti na posljednjem kraju gnjeva; jer će svršetak biti u određeno vrijeme. Ovan kojega si vidio, a koji ima dva roga, jesu kraljevi Medije i Perzije. A dlakavi jarac jest kralj Grčke; i veliki rog koji je među njegovim očima jest prvi kralj. A kad se on slomi, te umjesto njega ustanu četiri, četiri će kraljevstva ustati iz toga naroda, ali ne u njegovoj sili. A u posljednje vrijeme njihova kraljevstva, kad prijestupnici navrše mjeru, ustat će kralj drska lica i vješt u zagonetkama. I njegova će moć biti silna, ali ne njegovom vlastitom moći; i čudesno će pustošiti, i napredovat će, i djelovat će, i uništavat će moćne i sveti narod. I svojom će lukavošću učiniti da prijevara napreduje u njegovoj ruci; i uzvisit će se u srcu svome, i mirom će pogubiti mnoge; ustat će i protiv Kneza knezova, ali će biti slomljen bez ruke. A viđenje o večeri i jutru koje je kazano istinito je; zato zapečati viđenje, jer se odnosi na mnoge dane. I ja, Daniel, klonuh i bolovah nekoliko dana; potom ustah i obavljah kraljev posao; i bijah zaprepašten zbog viđenja, ali ga nitko nije razumio. Daniel 8:15–27.

Though Daniel received the vision of the Ulai River (which is now in the process of fulfillment), in the history of Babylon, the first kingdom is left out of the vision. It had been included as the head of gold, and the lion in chapters two and seven, but the prophetic attribute of Babylon being removed and restored was emphasized in chapter eight. Nebuchadnezzar had typified the deadly wound of the papacy when he was driven from men for “seven times,” thus typifying the symbolic seventy years that the whore of Tyre is forgotten. In Daniel chapter eight, Babylon is forgotten from the kingdoms of Bible prophecy and the vision begins with the Medes and Persians (the ram), which was followed by Greece (the goat).

Premda je Daniel primio viđenje o rijeci Ulai (koje se sada nalazi u procesu ispunjenja), u povijesti Babilona prvo je kraljevstvo izostavljeno iz viđenja. Ono je bilo uključeno kao glava od zlata i kao lav u drugom i sedmom poglavlju, ali je u osmom poglavlju naglašen proročki atribut Babilona da bude uklonjen i obnovljen. Nabukodonozor je predočio smrtnu ranu papinstva kada je bio otjeran od ljudi za „sedam vremena”, čime je predočio simboličnih sedamdeset godina tijekom kojih je bludnica iz Tira zaboravljena. U osmom poglavlju Daniela Babilon je zaboravljen među kraljevstvima biblijskog proroštva i viđenje započinje s Medijcima i Perzijancima (ovan), nakon čega slijedi Grčka (jarac).

The kingdom of Alexander the Great disintegrated into four kingdoms of lesser power than Alexander, as had also been represented in chapter seven with the leopard which had four wings and four heads. Four represents worldwide as represented by north, east, south and west. In verse eight of chapter eight, four notable ones came up towards the four winds of heaven. In chapter seven Greece’s four wings align with the four winds of chapter eight, and Greece’s four heads align with the four notable ones. The four heads and four notable ones represent the four kingdoms Alexander’s original kingdom disintegrated into, and the four wings and four winds represent the four areas of division. The distinction of the point is important to see, for it represents an argument which the Millerites had against the traditional understanding of the Protestants about the fourth kingdom of Rome.

Kraljevstvo Aleksandra Velikoga raspalo se na četiri kraljevstva manje moći od Aleksandrove, kao što je to također bilo prikazano u sedmom poglavlju leopardom koji je imao četiri krila i četiri glave. Četiri označava svjetsko, kako je predstavljeno sjeverom, istokom, jugom i zapadom. U osmom retku osmoga poglavlja četiri znamenita izrasla su prema četirima vjetrovima nebeskim. U sedmom poglavlju četiri grčka krila podudaraju se s četirima vjetrovima osmoga poglavlja, a četiri grčke glave podudaraju se s četirima znamenitima. Četiri glave i četiri znamenita predstavljaju četiri kraljevstva na koja se raspalo izvorno Aleksandrovo kraljevstvo, a četiri krila i četiri vjetra predstavljaju četiri područja podjele. Razlikovanje te pojedinosti važno je uočiti, jer ono predstavlja jedan od argumenata koje su mileriti imali protiv tradicionalnoga protestantskog razumijevanja četvrtoga kraljevstva Rima.

On the tables of Habakkuk, represented by the 1843 and 1850 pioneer charts, there is only one representation which is not illustrating a prophetic application, and it has to do with the distinction between the four heads and notable ones, and the four wings and winds. In an effort to obscure the truth of Rome as the fourth kingdom of Bible prophecy, Satan introduced an argument concerning the true or false meaning of the four heads and notable ones, and the four wings and winds. Satan did so for the book of Daniel clearly identifies that there is one distinct symbol in the book of Daniel that established the vision. Part of the evidence which establishes that symbol is in the four heads and notable ones, and the four wings and winds. The Protestants upheld a satanic view of this argument, and the argument was so significant to Millerite history that they referenced the argument upon the chart. The power which establishes the “chazon” vision in the book of Daniel is identified as the “robbers of thy people,” and the Protestants identified that power as one of a long line of Syrian kings named Antiochus Epiphanes, and Miller identified them as Rome.

Na Habakukovim pločama, prikazanima na pionirskim kartama iz 1843. i 1850. godine, postoji samo jedan prikaz koji ne oslikava proročku primjenu, a odnosi se na razlikovanje između četiri glave i znamenitih rogova, te četiri krila i vjetrova. U nastojanju da zamagli istinu o Rimu kao četvrtom kraljevstvu biblijskog proroštva, Sotona je uveo raspravu o pravom ili pogrešnom značenju četiri glave i znamenitih rogova, te četiri krila i vjetrova. Sotona je to učinio jer knjiga proroka Daniela jasno utvrđuje da u Danielovoj knjizi postoji jedan poseban simbol koji je uspostavio viđenje. Dio dokaza koji utvrđuje taj simbol nalazi se u četiri glave i znamenitim rogovima, te četiri krila i vjetrovima. Protestanti su zastupali sotonsko gledište u toj raspravi, a rasprava je bila toliko značajna za mileritsku povijest da su je naveli na karti. Sila koja u knjizi proroka Daniela uspostavlja viđenje „chazon“ poistovjećena je kao „nasilnici iz tvoga naroda“, a Protestanti su tu silu poistovjećivali s jednim iz dugog niza sirijskih kraljeva imenom Antioh Epifan, dok ju je Miller poistovjetio s Rimom.

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

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

Antiochus was one of the kings, in a line of kings that descended out of one of the four kingdoms which Alexander’s kingdom had disintegrated into. The little horn of verse nine of Daniel eight, had followed the kingdom of Alexander, and verse nine says that out of one of them, came forth the little horn.

Antioh je bio jedan od kraljeva, u nizu kraljeva koji su proizišli iz jednoga od četiriju kraljevstava na koja se Aleksandrovo kraljevstvo bilo raspalo. Mali rog iz devetoga retka osmog poglavlja Daniela uslijedio je nakon Aleksandrova kraljevstva, a deveti redak kaže da je iz jednoga od njih izišao mali rog.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> I iz jednoga od njih izađe mali rog, koji naraste veoma velik prema jugu, prema istoku i prema krasnoj zemlji. Daniel 8:9.

The argument of whether Rome establishes the vision, or a weak and fairly insignificant Syrian king establishes the vision, includes the argument of whether the little horn power came out of one of the four horns, or out of one of the four winds. It is not much of an argument, for history and prophecy is clear that Rome was not a descendant of the Greek empire, but that Rome was a new power. If Rome was the fourth kingdom, then the “one of them” of verse nine, must be one of the four winds or wings. If it was Antiochus Epiphanes, it came out of the horn of Syria.

Rasprava o tome uspostavlja li viđenje Rim ili ga uspostavlja slab i prilično beznačajan sirijski kralj uključuje i raspravu o tome je li sila maloga roga proizišla iz jednoga od četiri roga ili iz jednoga od četiri vjetra. To i nije neka osobita rasprava, jer su povijest i proročanstvo jasni da Rim nije bio potomak grčkoga carstva, nego da je Rim bio nova sila. Ako je Rim bio četvrto kraljevstvo, tada „jedan od njih“ iz devetoga retka mora biti jedan od četiri vjetra ili krila. Ako je to bio Antioh Epifan, proizašao je iz sirijskoga roga.

The Millerites identified that the power represented as “the robbers of thy people” would stand up against Christ.

Mileriti su prepoznali da će sila prikazana kao „nasilnici tvoga naroda” ustati protiv Krista.

> And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. Daniel 8:25.

> I svojom će lukavošću učiniti da prijevara napreduje u njegovoj ruci; i uzvisit će se u svom srcu, te će mirom mnoge uništiti; podignut će se i protiv Kneza nad knezovima, ali će biti slomljen bez ruke. Daniel 8,25.

The “Prince of princes” is Christ, and Antiochus Epiphanes lived well before Christ was born, so the Millerites pointed this fact out on the 1843 chart. On the chart they included the date 164, which in reality has no biblical reference, and was simply a notation which identifies the significance of the argument over the fourth kingdom between Miller and the Protestant theologians. Next to the year “164” on the chart they wrote, “Death of Antiochus Epiphanes who of course stood not up against the Prince of princes as he had been dead 164 years before the prince of princes was born.”

„Knez nad knezovima” jest Krist, a Antioh Epifan živio je mnogo prije Kristova rođenja, pa su mileriti na tu činjenicu ukazali na karti iz 1843. Na karti su uključili godinu 164, koja zapravo nema nikakvo biblijsko uporište, nego je bila jednostavno bilješka koja označava značenje rasprave o četvrtom kraljevstvu između Millera i protestantskih teologa. Pokraj godine „164” na karti su napisali: „Smrt Antioha Epifana, koji se, dakako, nije podigao protiv Kneza nad knezovima, budući da je bio mrtav 164 godine prije nego što se rodio Knez nad knezovima.”

Today Adventism teaches that “the robbers of thy people” is Antiochus Epiphanes, as does apostate Protestantism, in spite of the fact that inspiration recorded that “the 1843 chart was directed by the hand of the Lord and should not be altered.” The Millerites knew that the king of fierce countenance was Rome, so they were not shaken by the satanic teaching that undermines the ability to establish the “chazon” vision. The Bible is clear that if there is no vision, the people perish.

Danas adventizam naučava da su „sinovi nasilnika tvoga naroda“ Antioh Epifan, kao i otpali protestantizam, usprkos činjenici da je nadahnuće zabilježilo da je „kartu iz 1843. usmjerila ruka Gospodnja i ne treba je mijenjati.“ Mileriti su znali da je kralj drska lica Rim, stoga nisu bili uzdrmani sotonskim učenjem koje potkopava sposobnost utvrđivanja viđenja „chazon“. Biblija jasno kaže da gdje nema viđenja, narod propada.

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

> Gdje nema viđenja, narod propada; a blažen je onaj koji drži Zakon. Izreke 29,18.

The vision that Solomon identifies in the verse is the “chazon” vision, which in verse thirteen of Daniel eight, is the vision that identifies paganism and papalism trampling down the sanctuary and host. For the Millerites those two desolating powers represented the fourth kingdom of Bible prophecy, and without recognizing the fourth kingdom of Rome (the robbers of thy people), they would not have been able to establish the vision. The “robbers of thy people” in verse fourteen of Daniel eleven, were to stand up against the king of the south, exalt themselves, establish the vision and fall. Rome fulfilled each of those characteristics.

Vizija koju Salomon poistovjećuje u retku jest vizija „chazon“, koja je u trinaestom retku osmog poglavlja Daniela ona vizija koja prepoznaje poganstvo i papinstvo kako gaze Svetište i vojsku. Za milerite su te dvije pustošeće sile predstavljale četvrto kraljevstvo biblijskog proroštva, i bez prepoznavanja četvrtoga kraljevstva Rima (razbojnika tvoga naroda), oni ne bi mogli utvrditi viziju. „Razbojnici tvoga naroda“ u četrnaestom retku jedanaestog poglavlja Daniela trebali su ustati protiv kralja juga, uzvisiti se, utvrditi viziju i pasti. Rim je ispunio svaku od tih značajki.

In chapter seven, the fourth kingdom is specifically identified as being “diverse” from the kingdoms before it.

U sedmom poglavlju četvrto je kraljevstvo izričito označeno kao „različito” od kraljevstava koja su mu prethodila.

> After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns…. Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:7, 19, 20.

> Nakon toga gledah u noćnim viđenjima, i gle, četvrta zvijer, strašna i užasna, i silno jaka; imala je velike željezne zube: proždirala je, lomila na komade i gazila ostatak svojim nogama; i bijaše različita od svih zvijeri koje bijahu prije nje; i imala je deset rogova…. Tada poželjeh doznati istinu o četvrtoj zvijeri, koja bijaše različita od svih drugih, neizmjerno strašna, čiji zubi bijahu od željeza, a nokti od mjedi; koja proždiraše, lomljaše na komade i gazaše ostatak svojim nogama; I o deset rogova što bijahu na njezinoj glavi, i o drugome koji izraste, pred kojim tri padoše; upravo o onome rogu koji imaše oči i usta koja govorahu vrlo velike stvari, i čiji izgled bijaše smioniji od njegovih drugova. Daniel 7:7, 19, 20.

The fourth kingdom of Daniel seven was twice identified as being “diverse” from the kingdoms that preceded it. If the “little horn” of verse nine was simply an extension of the Syrian horn (Antiochus Epiphanes), it would not have been different. The beasts that preceded Rome in chapter seven were the lion, the bear and the leopard, all animals that actually exist in nature, but when it came to the fourth beast with iron teeth and nails of brass, Daniel knew of no beast of nature that represented the dreadful beast that devoured. It was different (diverse). The “little horn” of verse nine, came forth out of one of the areas represented by the four winds and wings, and not out of one of the horns or notable ones.

Četvrto kraljevstvo iz sedmoga poglavlja Daniela dvaput je bilo označeno kao „različito” od kraljevstava koja su mu prethodila. Kad bi „mali rog” iz devetoga retka bio tek produžetak sirijskoga roga (Antioha Epifana), ne bi bio drukčiji. Zvijeri koje su prethodile Rimu u sedmome poglavlju bile su lav, medvjed i leopard, sve životinje koje doista postoje u prirodi; no kada je riječ o četvrtoj zvijeri sa željeznim zubima i brončanim kandžama, Daniel nije poznavao nijednu prirodnu zvijer koja bi predstavljala onu strašnu zvijer što je proždirala. Bila je drukčija (različita). „Mali rog” iz devetoga retka izišao je iz jednoga od područja što su ih predstavljali četiri vjetra i krila, a ne iz jednoga od rogova ili znamenitih.

Daniel chapter eight, states that “in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.” In the “latter time of their kingdom (Greece, which had disintegrated into four kingdoms), during the time “when the transgressors are come to the full,” a new king would stand up.

Osmo poglavlje Daniela kaže da će se „u posljednje vrijeme njihova kraljevstva, kad prijestupnici navrše mjeru, podignuti kralj žestoka lica i vješt u zagonetkama.” U „posljednje vrijeme njihova kraljevstva” (Grčke, koja se bila raspala na četiri kraljevstva), u vrijeme „kad prijestupnici navrše mjeru”, podignut će se novi kralj.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that the fact might be determined whether it would fulfill the purposes of the Watcher and the Holy One. Prophecy has traced the rise and progress of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with the nations of less power, history has repeated itself. Each has had its period of test; each has failed, its glory faded, its power departed.” Prophets and Kings, 535.

> „Svakom narodu koji je stupio na pozornicu djelovanja bilo je dopušteno zauzeti svoje mjesto na zemlji, kako bi se utvrdilo hoće li ispuniti namjere Stražara i Sveca. Proroštvo je pratilo uspon i napredak velikih svjetskih carstava — Babilona, Medo-Perzije, Grčke i Rima. Sa svakim od njih, kao i s narodima manje moći, povijest se ponavljala. Svaki je imao svoje razdoblje kušnje; svaki je podbacio, njegova je slava izblijedjela, njegova je moć iščezla.” Proroci i kraljevi, 535.

At the end (“latter time”) of the kingdom of Greece, when their cup of probationary time had been filled (“when the transgressors are come to the full”), a “king of fierce countenance” would stand up. That king would understand “dark sentences,” for he would speak a completely different language than the Hebrew of the Jews or the Greek of the previous kingdom, for he would speak Latin. That kingdom had been identified by Moses as the nation that would bring the siege of the years 66 to 70 AD, where among other things the famine was so terrible that the Jews ate their own children to survive.

Na svršetku („u potonje vrijeme”) kraljevstva Grčke, kada se napunila čaša njihova vremena kušnje („kad prijestupnici navrše mjeru”), podignut će se „kralj smjela lica”. Taj će kralj razumjeti „tamne izreke”, jer će govoriti posve drukčijim jezikom od hebrejskoga kojim su govorili Židovi ili grčkoga prethodnoga kraljevstva, jer će govoriti latinski. To je kraljevstvo Mojsije prepoznao kao narod koji će dovesti opsadu godina 66. do 70. po Kr., u kojoj je, među ostalim, glad bila toliko strašna da su Židovi jeli vlastitu djecu kako bi preživjeli.

> Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee. Deuteronomy 28:47–53.

> Jer nisi služio Gospodinu, Bogu svojemu, s radošću i s veselim srcem, zbog obilja svega; zato ćeš služiti svojim neprijateljima, koje će Gospod poslati na tebe, u gladi i žeđi, u golotinji i oskudici svega; i on će staviti jaram željezni na tvoj vrat, dok te ne uništi. Gospod će dovesti na tebe narod izdaleka, s kraja zemlje, brz kao što orao leti; narod čijega jezika nećeš razumjeti; narod surova lica, koji neće poštovati starca niti će iskazati milost mladiću. I on će jesti plod tvoje stoke i plod tvoje zemlje, dok ne budeš uništen; koji ti također neće ostaviti ni žita, ni vina, ni ulja, ni poroda tvojih goveda, ni stada tvojih ovaca, dok te ne uništi. I opsjedat će te na svim tvojim vratima, dok ne padnu tvoji visoki i utvrđeni zidovi, u koje si se uzdao, po svoj tvojoj zemlji; i opsjedat će te na svim tvojim vratima po svoj tvojoj zemlji, koju ti je dao Gospod, Bog tvoj. I jest ćeš plod utrobe svoje, meso svojih sinova i svojih kćeri, koje ti je dao Gospod, Bog tvoj, u opsadi i u tjeskobi kojom će te pritiskivati tvoji neprijatelji. Ponovljeni zakon 28,47–53.

In Daniel chapter two the fourth kingdom was represented by “iron,” and Moses identified “a nation,” which would put a “yoke of iron,” upon the Jews. The “nation” would “destroy” the Jews, and it would be as swift as an eagle, of which the eagle is the symbol of Rome. It would be a “nation” “whose tongue thou shalt not understand,” for its language would be “dark sentences” to the Jews. It would be a “nation of fierce countenance” as described in Daniel chapter eight as a “king of fierce countenance.” And in the “siege” of Jerusalem the Jews ate their “sons and daughters.”

U drugom poglavlju Danielove knjige četvrto je kraljevstvo bilo predstavljeno „željezom“, a Mojsije je označio „narod“ koji će staviti „željezni jaram“ na Židove. Taj će „narod“ „uništiti“ Židove, i bit će brz poput orla, pri čemu je orao simbol Rima. Bit će to „narod“ „čijega jezika nećeš razumjeti“, jer će njegov jezik Židovima biti „tamne izreke“. Bit će to „narod okrutna lica“, kako je u osmom poglavlju Danielove knjige opisan kao „kralj okrutna lica“. A u „opsadi“ Jeruzalema Židovi su jeli svoje „sinove i kćeri“.

Miller recognized pagan Rome as the power predicted by Moses, and as the fourth “iron” kingdom of Daniel two, and the “nation” who spoke Latin, not Hebrew or Greek. Miller made no distinction between the fourth and fifth kingdom of Bible prophecy, for to him they both were simply Rome. So after pagan Rome stood up in verse twenty-three, he would not see the distinction represented in verse twenty-four. In the vision the little horn had oscillated from masculine to feminine to masculine to feminine in verses nine through twelve, and verse twenty-three identifies the prophetic characteristics of pagan Rome, Gabriel’s interpretation in verse twenty-four changes to feminine Rome. The power in verse twenty-four was to possess “mighty power,” “but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people.”

Miller je prepoznao poganski Rim kao silu koju je prorekao Mojsije, i kao četvrto „željezno“ kraljevstvo iz Daniela dva, te kao „narod“ koji je govorio latinski, a ne hebrejski ili grčki. Miller nije pravio razliku između četvrtoga i petoga kraljevstva biblijskog proročanstva, jer su za njega oboje jednostavno bili Rim. Stoga, nakon što se poganski Rim pojavio u dvadeset i trećem retku, nije uviđao razliku prikazanu u dvadeset i četvrtom retku. U viđenju je mali rog oscilirao od muškoga prema ženskome pa opet prema muškome pa prema ženskome u recima devet do dvanaest, a dvadeset i treći redak prepoznaje proročke značajke poganskoga Rima; Gabrielovo tumačenje u dvadeset i četvrtom retku prelazi na ženski Rim. Sila u dvadeset i četvrtom retku trebala je posjedovati „snažnu moć“, „ali ne svojom vlastitom moći; i on će čudesno uništavati, i napredovat će, i djelovat će, i uništit će moćne i sveti narod.“

Papal Rome was to be given the military power of pagan Rome, and it would destroy God’s people for one thousand two hundred and sixty years, from the year 538 to 1798. It would destroy “wonderfully” for it is the beast the whole world “wonders after,” and it was the power that would “practice and prosper” until the first indignation that had been “determined” to be finished in 1798 was fulfilled.

Papinskom Rimu trebala je biti dana vojna sila poganskoga Rima, i on će uništavati Božji narod tisuću dvjesto i šezdeset godina, od 538. do 1798. godine. Uništavat će „čudesno”, jer je to zvijer za kojom se sav svijet „čudi”, i to je bila sila koja će „djelovati i napredovati” sve dok se ne ispuni prvo ogorčenje koje je bilo „određeno” da završi 1798. godine.

Then in verse twenty-five Gabriel follows the oscillation established in the verses he was interpreting for Daniel, and again addresses pagan Rome, who through a different type of “policy,” brought together its empire, as attested to by all the historians. The “craft” of pagan Rome was to induce nations to join their growing empire, and it used the promise of peace and prosperity to build the empire, unlike the previous empires that were forged simply by military might. Pagan Rome was also to “stand up against the Prince of princes,” as it did when it placed Christ upon the cross of Calvary.

Zatim u dvadeset i petom retku Gabriel slijedi izmjenu uspostavljenu u redcima koje je tumačio Danielu te se ponovno obraća poganskom Rimu, koji je putem drukčije vrste „politike“ okupio svoje carstvo, kako o tome svjedoče svi povjesničari. „Lukavština“ poganskoga Rima bila je u tome da navodi narode da se pridruže njegovu rastućem carstvu, te se služio obećanjem mira i blagostanja kako bi izgradio carstvo, za razliku od prethodnih carstava koja su bila stvorena naprosto vojnom silom. Poganski je Rim također trebao „ustati protiv Kneza knezova“, kao što je to učinio kada je Krista stavio na križ Golgote.

Then Gabriel addresses the two visions he was interpreting for Daniel, by identifying that the “mareh” vision of the appearance (the twenty-three hundred days) was true, and that the “chazon” vision of the trampling down of the sanctuary and host by pagan Rome and papal Rome was to be “shut up (sealed), “for many days” (until the time of the end in 1798).

Tada se Gabriel obraća dvjema viđenjima koja je tumačio Danielu, utvrđujući da je viđenje „mareh” o ukazanju (dvije tisuće i tri stotine dana) bilo istinito, te da je viđenje „chazon” o pogaženju Svetišta i Vojske od strane poganskoga Rima i papinskoga Rima trebalo biti „zatvoreno (zapečaćeno)” „za mnoge dane” (do vremena kraja 1798. godine).

Then Daniel was sick for some time, and then returned to work, but he still did not understand the “mareh” vision, which is the vision which Gabriel was commanded to make him understand. For that reason Gabriel would return in chapter nine, to finish his work of making Daniel understand the “mareh” vision.

Tada je Daniel neko vrijeme bio bolestan, a zatim se vratio na posao, ali još uvijek nije razumio viđenje „mareh“, to jest viđenje za koje je Gabrielu bilo zapovjeđeno da mu ga pomogne razumjeti. Zbog toga će se Gabriel vratiti u devetom poglavlju kako bi dovršio svoje djelo pomaganja Danielu da razumije viđenje „mareh“.

In Daniel chapter nine, Daniel had been studying the prophetic Word and came to understand through the writings of Moses and Jeremiah. Jeremiah had identified the captivity he was in would last seventy years.

U devetom poglavlju Daniela, Daniel je proučavao proročku Riječ te je došao do razumijevanja po spisima Mojsija i Jeremije. Jeremija je utvrdio da će sužanjstvo u kojem se nalazio trajati sedamdeset godina.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> I sva će ova zemlja postati pustoš i užas; i ovi će narodi služiti kralju babilonskomu sedamdeset godina. A kad se navrši sedamdeset godina, pohodit ću kralja babilonskoga i onaj narod, govori Gospod, zbog njihova bezakonja, i zemlju kaldejsku, i pretvorit ću je u vječne pustoši. Jeremija 25:11, 12.

According to Moses the captivity in the enemy’s land would correspond to a time that the land would enjoy its sabbaths.

Prema Mojsiju, sužanjstvo u zemlji neprijatelja odgovaralo bi vremenu tijekom kojega bi zemlja uživala svoje subote.

> And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:32–35.

> I zemlju ću opustošiti; i vaši će se neprijatelji koji u njoj prebivaju zaprepastiti nad njom. A vas ću raspršiti među pogane i izvući mač za vama; i vaša će zemlja biti pusta, a vaši gradovi razvaljeni. Tada će zemlja uživati svoje subote, dokle god bude ležala opustošena i vi budete u zemlji svojih neprijatelja; tada će zemlja počinuti i uživati svoje subote. Dokle god bude ležala opustošena, počivat će, jer nije počivala u vaše subote dok ste prebivali na njoj. Levitski zakonik 26:32–35.

Daniel had understood from God’s prophetic Word, upon two witnesses that His people had been scattered into the enemy’s land, during which time the land would enjoy its sabbaths. He understood what the author of Chronicles understood concerning Jeremiah’s seventy years.

Daniel je iz Božje proročke Riječi, na temelju dva svjedoka, razumio da je Njegov narod bio raspršen u zemlju neprijatelja, za koje će vrijeme zemlja uživati svoje subote. Razumio je ono što je pisac Ljetopisa razumio u vezi s Jeremijinih sedamdeset godina.

> And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.

> A one koji su izmakli maču odvede u Babilon; i ondje bijahu sluge njemu i njegovim sinovima sve do uspostave kraljevstva Perzije: da se ispuni riječ Gospodnja iz Jeremijinih usta, dok zemlja ne odsluži svoje subote; sve vrijeme dok je ležala opustošena počivala je, da se navrši sedamdeset godina. A prve godine perzijskoga kralja Kira, da bi se ispunila riječ Gospodnja izrečena na usta Jeremijina, Gospod pobudi duh Kira, kralja perzijskoga, te on oglasi proglas po svemu svojem kraljevstvu i stavi ga također napismeno, govoreći: Ovako veli Kir, kralj perzijski: Sva kraljevstva zemaljska dade mi Gospod, Bog nebeski; i on mi naloži da mu sagradim Dom u Jeruzalemu, koji je u Judi. Tko je među vama od svega njegova naroda? Neka Gospod, Bog njegov, bude s njim, i neka pođe gore. 2 Ljetopisa 36:20–23.

Daniel understood that Jeremiah’s seventy years of scattering in the enemy’s land, while the land enjoyed her sabbaths, was based upon the curse of “seven times” in Leviticus twenty-six, and in obedience to that understanding, he fulfilled the commanded remedy given there for those who finally awaken to their scattered condition.

Daniel je razumio da se Jeremijinih sedamdeset godina raspršenosti po zemlji neprijatelja, dok je zemlja uživala svoje subote, temeljilo na prokletstvu „sedam vremena” iz Levitskog zakonika dvadeset i šest, te je, u poslušnosti tom razumijevanju, ispunio ondje propisani lijek za one koji se naposljetku probude za svoje raspršeno stanje.

> And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. These are the statutes and judgments and laws, which the Lord made between him and the children of Israel in mount Sinai by the hand of Moses. Leviticus 26:36–46.

> A na one od vas koji ostanu na životu pustit ću malodušnost u njihova srca u zemljama njihovih neprijatelja; i šum uzdrhtala lista gonit će ih; i bježat će kao da bježe pred mačem; i padat će kad ih nitko ne progoni. I padat će jedan preko drugoga, kao pred mačem, kad ih nitko ne progoni; i nećete imati snage opstati pred svojim neprijateljima. I propast ćete među poganima, i zemlja vaših neprijatelja proždrijet će vas. A oni koji od vas ostanu kopnjet će zbog svoje bezakonosti u zemljama svojih neprijatelja; i također će kopnjeti zbog bezakonosti svojih otaca zajedno s njima. Ako priznaju svoju bezakonost i bezakonost svojih otaca, zbog svoje nevjere kojom su mi se iznevjerili, i također da su hodili protiv mene; te da sam i ja hodio protiv njih i doveo ih u zemlju njihovih neprijatelja; ako se tada ponizi njihovo neobrezano srce i tada prihvate kaznu za svoju bezakonost: tada ću se spomenuti svojega saveza s Jakovom, i također svojega saveza s Izakom, i također svojega saveza s Abrahamom spomenut ću se; i spomenut ću se zemlje. I zemlja će biti ostavljena od njih i uživat će svoje subote dok bude ležala pusta bez njih; a oni će prihvatiti kaznu za svoju bezakonost, jer su, upravo zato što su prezreli moje sudove i što se njihova duša gnušala mojih odredaba. Pa ipak, uza sve to, kad budu u zemlji svojih neprijatelja, neću ih odbaciti niti ću ih se gnušati da ih sasvim istrijebim i raskinem svoj savez s njima, jer ja sam Gospodin, njihov Bog. Nego ću se njih radi spomenuti saveza njihovih predaka, koje sam izveo iz zemlje egipatske naočigled pogana, da bih im bio Bog: ja sam Gospodin. To su uredbe i sudovi i zakoni koje je Gospodin ustanovio između sebe i sinova Izraelovih na gori Sinaju po Mojsijevoj ruci. Levitski zakonik 26:36–46.

Daniel’s prayer in chapter nine, is addressing every element of the counsel for those who find themselves scattered in the enemy’s land. That prayer is to be aligned with his prayer in chapter two, for together they represent the prayer of those in Revelation chapter eleven, that were dead in the streets of that great city of Sodom and Egypt, who find that they also had been scattered. As Daniel concludes his prayer, Gabriel returns to finish the work of explaining the “mareh” vision, just as the Holy Spirit intends to accomplish for the two witnesses of Revelation chapter eleven.

Danielova molitva u devetom poglavlju obuhvaća svaki element savjeta za one koji se nađu raspršeni u zemlji neprijatelja. Tu molitvu treba uskladiti s njegovom molitvom u drugom poglavlju, jer zajedno predstavljaju molitvu onih iz jedanaestog poglavlja Otkrivenja, koji su bili mrtvi na ulicama onoga velikoga grada Sodome i Egipta, a koji uviđaju da su i oni također bili raspršeni. Dok Daniel privodi svoju molitvu kraju, Gabriel se vraća dovršiti djelo objašnjavanja viđenja „mareh“, upravo kao što Sveti Duh namjerava ostvariti za dva svjedoka iz jedanaestog poglavlja Otkrivenja.

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

> I dok sam još govorio, molio se i ispovijedao svoj grijeh i grijeh svoga naroda Izraela, te iznosio svoju molbu pred Gospodina, Boga svojega, za svetu goru Boga svojega; da, dok sam još govorio u molitvi, čovjek Gabriel, kojega bijah vidio u viđenju na početku, doletje brzo i dotače me oko vremena večernjega prinosa. I poučio me, i govorio sa mnom, i rekao: O Daniele, sada iziđoh da ti dam razboritost i razum. Daniel 9:20–22.

We will continue this study in the next article.

Nastavit ćemo ovo proučavanje u sljedećem članku.

> “Shortly before the fall of Babylon, when Daniel was meditating on these prophecies and seeking God for an understanding of the times, a series of visions was given him concerning the rise and fall of kingdoms. With the first vision, as recorded in the seventh chapter of the book of Daniel, an interpretation was given; yet not all was made clear to the prophet. ‘My cogitations much troubled me,’ he wrote of his experience at the time, ‘and my countenance changed in me: but I kept the matter in my heart.’ Daniel 7:28.

> „Nedugo prije pada Babilona, dok je Daniel razmatrao ta proroštva i tražio Boga radi razumijevanja vremena, bio mu je dan niz viđenja o usponu i padu kraljevstava. Uz prvo viđenje, kako je zabilježeno u sedmom poglavlju knjige proroka Daniela, dano je i tumačenje; ipak, nije sve bilo razjašnjeno proroku. ‘Moje me pomisli silno uznemiriše’, napisao je o svojem iskustvu u to vrijeme, ‘i lice mi se promijeni; ali stvar zadržah u svojem srcu.’ Daniel 7,28.“

> “Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.

> „Kroz drugo viđenje bačeno je daljnje svjetlo na događaje budućnosti; i upravo na svršetku toga viđenja Daniel je čuo „jednoga sveca gdje govori, i drugi svetac reče onomu svecu koji govoraše: Dokle će trajati viđenje?“ Daniel 8,13. Odgovor koji je bio dan: „Do dvije tisuće i tri stotine dana; tada će se Svetište očistiti“ (redak 14), ispunio ga je nedoumicom. Usrdno je tražio značenje viđenja. Nije mogao razumjeti odnos između sedamdesetogodišnjega sužanjstva, prorečenoga po Jeremiji, i dvije tisuće i tri stotine godina za koje je u viđenju čuo nebeskoga posjetitelja kako izjavljuje da će proteći prije očišćenja Božjega Svetišta. Anđeo Gabriel dao mu je djelomično tumačenje; ipak, kad je prorok čuo riječi: „Viđenje … odnosi se na mnogo dana“, obuze ga nesvjestica. „Ja Daniel klonuh“, bilježi o svome iskustvu, „i bolovah neke dane; potom ustadoh i obavljah kraljev posao; i bijah zapanjen viđenjem, ali ga nitko nije razumio.“ Redci 26, 27.

> “Still burdened in behalf of Israel, Daniel studied anew the prophecies of Jeremiah. They were very plain—so plain that he understood by these testimonies recorded in books ‘the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.’ Daniel 9:2.

> „Još uvijek opterećen zbog Izraela, Daniel je iznova proučavao Jeremijina proročanstva. Bila su veoma jasna — tako jasna da je iz tih svjedočanstava zapisanih u knjigama razumio ‘broj godina, o kojima je došla riječ Gospodnja proroku Jeremiji, da će se navršiti sedamdeset godina u pustošenju Jeruzalema.’ Daniel 9:2.

> “With faith founded on the sure word of prophecy, Daniel pleaded with the Lord for the speedy fulfillment of these promises. He pleaded for the honor of God to be preserved. In his petition he identified himself fully with those who had fallen short of the divine purpose, confessing their sins as his own.” Prophets and Kings, 553, 554.

> „S vjerom utemeljenom na sigurnoj proročkoj riječi, Daniel je usrdno molio Gospodina za brzo ispunjenje ovih obećanja. Molio je da se očuva čast Božja. U svojoj molbi potpuno se poistovjetio s onima koji su podbacili u odnosu na božansku namjeru, priznajući njihove grijehe kao svoje vlastite.” Proroci i kraljevi, 553, 554.

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