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

Knjiga proroka Daniela - sto pedeset i četvrta

Understanding Daniel’s Last Vision: The Significance of Belteshazzar and the Unveiling of Prophecy

Razumijevanje Danielova posljednjeg viđenja: značenje Beltešasara i otkrivanje proroštva

Author

Jeff Pippenger

Published

March 23, 2024

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The last vision of Daniel consists of the last three chapters. The first of those chapters, as with the last of those three chapters identifies the experience of Daniel, and the middle chapter identifies the prophetic history that addresses the final rise and fall of the counterfeit king of the north. The first chapter is as the last, and the middle chapter represents the rebellion of the counterfeit king of the north. Daniel’s last vision, the vision of the Hiddekel River, bears the signature of Alpha and Omega, who is the Truth. As we begin to address Daniel’s last vision, we will start with verse one.

Posljednje Danielovo viđenje sastoji se od posljednja tri poglavlja. Prvo od tih poglavlja, kao i posljednje od ta tri poglavlja, prikazuje Danielovo iskustvo, a srednje poglavlje prikazuje proročku povijest koja obrađuje konačni uspon i pad krivotvorenoga kralja sa sjevera. Prvo je poglavlje kao i posljednje, a srednje poglavlje predstavlja pobunu krivotvorenoga kralja sa sjevera. Danielovo posljednje viđenje, viđenje rijeke Hiddekel, nosi potpis Alfe i Omege, koji je Istina. Dok počinjemo razmatrati Danielovo posljednje viđenje, započet ćemo s prvim retkom.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Treće godine perzijskoga kralja Kira bilo je otkriveno nešto Danielu, koji se zvao Beltšašar; i to je bilo istinito, ali određeno vrijeme bilo je dugo; i on je razumio to, i imao je razumijevanje viđenja. Daniel 10,1.

There are several truths wrapped up in this verse. The first is Daniel’s name of “Belteshazzar”.

U ovom su retku sadržane nekoliko istina. Prva je Danielovo ime „Beltešazar”.

> Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. Daniel 1:7.

> Kojima poglavar dvorana nadjenu imena: Danielu nadjenu ime Beltešazar; Hananiји Šadrah; Mišaelu Mešah; a Azariji Abednego. Daniel 1:7.

Daniel was given the name “Belteshazzar” in chapter one, and he is never identified as “Belteshazzar” again until his last vision is introduced. Belteshazzar is therefore his name in his first and last testimony. The change of a name in prophecy represents a symbol of the covenant relation between God and His people. When the Lord entered into covenant with Abram and Sarai, He changed their names to Abraham and Sarah. He changed Jacob’s name to Israel, and He promises to give His last day covenant people a new name.

Danijelu je u prvom poglavlju dano ime „Beltešasar“, i on se više nikada ne označava kao „Beltešasar“ sve dok se ne uvede njegovo posljednje viđenje. Stoga je Beltešasar njegovo ime u njegovu prvom i posljednjem svjedočanstvu. Promjena imena u proročanstvu predstavlja simbol savezničkog odnosa između Boga i Njegova naroda. Kada je Gospodin stupio u savez s Abramom i Sarajom, promijenio je njihova imena u Abraham i Sara. Jakovu je promijenio ime u Izrael, i obećava da će svome savezničkom narodu posljednjih dana dati novo ime.

> For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Isaiah 61:1, 2.

> Poradi Siona neću šutjeti i poradi Jeruzalema neću mirovati dok pravednost njegova ne zasja kao svjetlost i spasenje njegovo kao svjetiljka što gori. I narodi će vidjeti tvoju pravednost, i svi kraljevi tvoju slavu; i zvat ćeš se novim imenom koje će odrediti usta Gospodnja. Izaija 61,1.2.

To the Philadelphians, who are the one hundred and forty-four thousand of the last days, He also makes this promise.

Filadelfijcima, koji su sto četrdeset i četiri tisuće posljednjih dana, On također daje ovo obećanje.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Onoga koji pobijedi učinit ću stupom u hramu Boga svojega, i više neće izići van; i napisat ću na njemu ime Boga svojega i ime grada Boga svojega, novoga Jeruzalema, koji silazi s neba od Boga mojega; i napisat ću na njemu svoje novo ime. Tko ima uho, neka čuje što Duh govori crkvama. Otkrivenje 3,12.13.

The prophets illustrate God’s people of the last days, and unlike Abraham, Sarah and Israel the precise meaning of Belteshazzar is unknown. The name God gives to His last day people to represent His covenant relationship is an unknown name until the time when He gives them the name. The name Belteshazzar is identifying Daniel as God’s covenant people of Philadelphia in the last days, but the actual name is hidden until the sealing, for the name is written upon their foreheads, which is also where the seal is written.

Proroci prikazuju Božji narod posljednjih dana, i za razliku od Abrahama, Sare i Izraela točno značenje imena Beltešasar nije poznato. Ime koje Bog daje svojemu narodu posljednjih dana da predstavlja njihov zavjetni odnos nepoznato je ime sve do vremena kada im On to ime dade. Ime Beltešasar poistovjećuje Danijela s Božjim saveznim narodom filadelfijske crkve u posljednjim danima, ali je stvarno ime skriveno sve do zapečaćenja, jer je ime napisano na njihovim čelima, gdje je također napisan i pečat.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. Revelation 14:1.

> I pogledah, i gle: Jaganjac stajaše na gori Sionu, i s njim sto četrdeset i četiri tisuće onih koji na svojim čelima imahu napisano ime njegova Oca. Otkrivenje 14,1.

Daniel is called Belteshazzar in chapter one and then in chapter ten, thus identifying himself as a symbol of the movement of the first angel, and the movement of the third angel, for chapter one, represents the first angel’s message, as previously identified in detail in earlier articles. Chapter ten therefore represents the movement of the third angel, and the covenant people of the last days. The verse then identifies Belteshazzar as a symbol of those who understand the increase of knowledge that was unsealed in the reform movement that began in 1989. This is represented by the emphasis upon what Daniel (Belteshazzar) knew.

Daniel se naziva Baltazar u prvom poglavlju, a zatim u desetom poglavlju, poistovjećujući tako sebe kao simbol pokreta prvoga anđela i pokreta trećega anđela, jer prvo poglavlje predstavlja poruku prvoga anđela, kao što je prethodno podrobno utvrđeno u ranijim člancima. Deseto poglavlje stoga predstavlja pokret trećega anđela i zavjetni narod posljednjih dana. Taj redak zatim poistovjećuje Baltazara kao simbol onih koji razumiju umnoženje znanja koje je bilo otpečaćeno u reformnom pokretu koji je započeo 1989. godine. To je prikazano naglaskom na onome što je Daniel (Baltazar) znao.

Daniel is identified as knowing the “thing” which “was revealed unto Daniel,” “and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.” Daniel understood the “thing,” and also “the vision.” The Hebrew word “dabar,” is translated as “thing” in the verse, and it means “word.” Prophetically the “word” represents both the vision of the “seven times,” but also it represents Christ, who is the Word. Both the “seven times,” and Christ are the Rock which the builders rejected, and Daniel represents a people who understand both elements of the symbolism of the Word.

Danijel je prepoznat kao onaj koji poznaje „stvar“ koja je „bila otkrivena Danijelu“, „i stvar bijaše istinita, ali određeno vrijeme bijaše dugo; i on razumje stvar i steče razumijevanje viđenja.“ Danijel je razumio „stvar“, a također i „viđenje“. Hebrejska riječ „dabar“ u tome je retku prevedena kao „stvar“, a znači „riječ“. U proročkom smislu „riječ“ predstavlja i viđenje o „sedam vremena“, ali također predstavlja Krista, koji je Riječ. I „sedam vremena“ i Krist jesu Kamen koji graditelji odbaciše, a Danijel predstavlja narod koji razumije oba elementa simbolike Riječi.

In Daniel chapter nine, verse twenty-three we find one of the most important verses connected with the time prophecies of the twenty-three hundred years and twenty-five hundred and twenty years, which are represented by the question of Daniel chapter eight, verse thirteen, and the answer in verse fourteen. The question asks, “How long shall be the “chazon” vision identifying the trampling down of the sanctuary and host that was accomplished by paganism and then papalism?” The trampling down took twenty-five hundred and twenty years, in fulfillment of Leviticus twenty-six’s “seven times.”

U devetom poglavlju Daniela, u dvadeset i trećem retku, nalazimo jedan od najvažnijih redaka povezanih s vremenskim proročanstvima o dvije tisuće i tristo godina te dvije tisuće petsto i dvadeset godina, koja su prikazana pitanjem iz osmog poglavlja Daniela, trinaestog retka, i odgovorom u četrnaestom retku. Pitanje glasi: „Dokle će trajati viđenje ‘chazon’ koje označava gaženje Svetišta i vojske, a koje je izvršeno najprije poganstvom, a zatim papinstvom?” To gaženje trajalo je dvije tisuće petsto i dvadeset godina, kao ispunjenje „sedam vremena” iz Levitskog zakonika 26.

The answer to verse thirteen’s question was unto twenty-three hundred years, then shall the sanctuary that has been trampled down, be cleansed, and the “mareh” vision of twenty-three hundred years ties the two time prophecies together, and in verse twenty-three of Daniel nine, Gabriel is leading Daniel to understand the relation of the two visions.

Odgovor na pitanje iz trinaestoga retka glasio je: do dvije tisuće i tri stotine godina; tada će Svetište, koje je bilo pogaženo, biti očišćeno, a viđenje „mareh” o dvije tisuće i tri stotine godina povezuje ta dva vremenska proročanstva, te u dvadeset trećem retku devetoga poglavlja Daniela Gabriel vodi Daniela da razumije odnos između ta dva viđenja.

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

> Na početku tvojih molitava izišla je zapovijed, i ja dođoh da ti to objavim; jer si veoma mio; zato razumij riječ i razaberi viđenje. Daniel 9:23.

The word translated both as “understand,” “consider” in the verse is the Hebrew word “biyn,” and it means “to mentally separate”. Gabriel informs Daniel to make a mental separation between “the matter” and “the vision.” The “vision” in the verse is the Hebrew word “mareh,” and it is the vision of the twenty-three hundred years that concluded on October 22, 1844. The Hebrew word translated as “matter,” is the same word translated as “thing,” in verse one of chapter ten. It is the Hebrew word “dabar,” and it represents the vision of the twenty-five hundred and twenty years that also concluded on October 22, 1844.

Riječ prevedena u retku i kao „razumjeti” i kao „razmotriti” jest hebrejska riječ „biyn”, a znači „umno razdvojiti”. Gabriel obavještava Daniela da umno razdvoji „stvar” od „viđenja”. „Viđenje” u retku jest hebrejska riječ „mareh”, i to je viđenje o dvije tisuće i tristo godina koje je završilo 22. listopada 1844. Hebrejska riječ prevedena kao „stvar” ista je riječ prevedena kao „stvar” u prvom retku desetoga poglavlja. To je hebrejska riječ „dabar”, i ona predstavlja viđenje o dvije tisuće petsto i dvadeset godina, koje je također završilo 22. listopada 1844.

In verse one of chapter ten, God’s covenant people of the last days are represented by Belteshazzar, and they have understood the increase of knowledge that arrived at the time of the end in 1989, that allowed them to understand the connection of the two visions, which the Millerites of the movement of the first angel only partially understood. In the verse, the vision represented as the “thing” is identified as the longest of the two prophecies, because coupled in between the two references in the verse to the “thing,” Daniel identifies the time appointed to the “thing” (the dabar) was “long”, in relation to the vision (mareh).

U prvom retku desetoga poglavlja Božji saveznički narod posljednjih dana predstavljen je po Beltšasaru, i oni su razumjeli umnoženje znanja koje je došlo u vrijeme svršetka 1989. godine, što im je omogućilo razumjeti povezanost dviju viđenja, koju su mileriti pokreta prvoga anđela razumjeli samo djelomično. U retku se viđenje predstavljeno kao „stvar” poistovjećuje s duljim od dvaju proročanstava, jer Daniel, umetnuvši između dvaju spominjanja „stvari” u retku, određuje da je vrijeme postavljeno za „stvar” (dabar) bilo „dugo” u odnosu na viđenje (mareh).

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Treće godine perzijskoga kralja Kira bila je objavljena riječ Danielu, koji se zvao Baltazar; i riječ bijaše istinita, ali određeno vrijeme bijaše dugo; i on razumje riječ i steče razumijevanje viđenja. Daniel 10,1.

The subtle truth that the “seven times,” is the longest time prophecy which the Millerites proclaimed, is denied by Laodicean Adventism, based upon a passage that they wrest to their own destruction. By rejecting the “seven times,” in the rebellion of 1863, they do not see the relation of the two prophecies, and can only, or will only, see the next passage as identifying the twenty-three hundred years.

Suptilna istina da su „sedam vremena” najduže vremensko proročanstvo koje su Milleriti objavljivali, poriče se u laodicejskom adventizmu, na temelju odlomka koji izvrću na vlastitu propast. Odbacivanjem „sedam vremena” u pobuni 1863. godine, oni ne vide odnos između ta dva proročanstva te mogu samo, ili žele samo, vidjeti sljedeći odlomak kao onaj koji identificira dvije tisuće i tri stotine godina.

> “The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.” The Great Controversy, 351.

> „Iskustvo učenika koji su pri prvome Kristovu dolasku propovijedali ‘evanđelje o kraljevstvu’ imalo je svoj pandan u iskustvu onih koji su naviještali poruku o Njegovu drugom dolasku. Kao što su učenici pošli propovijedajući: ‘Ispunilo se vrijeme, približilo se kraljevstvo Božje’, tako su i Miller i njegovi suradnici objavljivali da se najduže i posljednje proročko razdoblje prikazano u Bibliji bliži svome isteku, da je sud blizu i da vječno kraljevstvo treba biti uspostavljeno. Propovijedanje učenika u pogledu vremena temeljilo se na sedamdeset tjedana iz Daniela 9. Poruka koju su davali Miller i njegovi suradnici najavljivala je završetak 2300 dana iz Daniela 8,14, od kojih sedamdeset tjedana tvori jedan dio. Propovijedanje jednih i drugih temeljilo se na ispunjenju različitoga dijela istoga velikog proročkog razdoblja.“ Velika borba, 351.

Don’t miss the inherent logic of this last passage. Laodicean Adventism does not teach the world that the Millerites thought the sanctuary to be cleansed was the heavenly sanctuary, for they, and any who wish to look at the historical record, know that the Millerites believed the sanctuary to be cleansed was the earth. The passage Laodicean Adventism wrests to their own destruction is “so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire”, which they insist is the twenty-three hundred years of Daniel chapter eight, verse fourteen.

Ne propustite unutarnju logiku ovoga posljednjeg odlomka. Laodicejski adventizam ne uči svijet da su mileriti smatrali da je Svetište koje treba biti očišćeno nebesko Svetište, jer oni, kao i svi koji žele pogledati povijesni zapis, znaju da su mileriti vjerovali da je Svetište koje treba biti očišćeno Zemlja. Odlomak koji laodicejski adventizam izvrće na vlastitu propast glasi: „stoga su Miller i njegovi suradnici objavili da je najdulje i posljednje proročko razdoblje prikazano u Bibliji bilo pred samim istekom“, za što oni uporno tvrde da su dvije tisuće i tristo godina iz Daniela, osmo poglavlje, četrnaesti redak.

Adventism’s own history books identify that the three hundred Millerite preachers ALL used the 1843 pioneer chart in their presentations, and it is crystal clear on the chart, in the rest of the historical testimony, that the “seven times,” (twenty-five hundred and twenty years), was the prophecy they identified as the “longest and last prophetic period,” which was “about to expire.” Due to their rebellion of 1863, when they rejected the foundation stone of the “seven times,” they now blindly insist that Sister White is re-writing established history in the passage from The Great Controversy.

Vlastite povijesne knjige adventizma utvrđuju da je svih tristo mileritskih propovjednika u svojim izlaganjima koristilo pionirsku kartu iz 1843., a na toj je karti, kao i u ostatku povijesnog svjedočanstva, posve jasno da je „sedam vremena” (dvije tisuće petsto dvadeset godina) bilo proročanstvo koje su oni označili kao „najduže i posljednje proročko razdoblje”, koje je „bilo pred istekom”. Zbog svoje pobune iz 1863., kada su odbacili temeljni kamen „sedam vremena”, sada slijepo ustraju na tome da sestra White u odlomku iz Velike borbe ponovno ispisuje utvrđenu povijest.

In verse one of Daniel chapter ten, Belteshazzar represents God’s people of the last days, and they understand both the question and answer of Daniel chapter eight, verses thirteen and fourteen, that Sister White identifies as the foundation and central pillar of the Advent faith. The portrayal that Daniel represents in the verse, he is marking a distinction between God’s covenant people of the last days, and Laodicean Adventism, for they are those who understand the increase of knowledge in 1989.

U prvome retku desetoga poglavlja Daniela, Baltazar predstavlja Božji narod posljednjih dana, i oni razumiju i pitanje i odgovor iz Daniela 8,13 i 14, koje sestra White prepoznaje kao temelj i središnji stup adventističke vjere. Prikaz koji Daniel predstavlja u tome retku označava razliku između Božjega zavjetnog naroda posljednjih dana i laodicejskoga adventizma, jer su oni ti koji razumiju porast znanja 1989. godine.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Treće godine Cira, kralja perzijskoga, Danielu, koji se zvao Baltazar, bijaše otkrivena jedna stvar; i stvar bijaše istinita, ali određeno vrijeme bijaše dugo; i on razumje stvar i steče razumijevanje viđenja. Daniel 10,1.

Verse one is the beginning of the vision given by the Hiddekel River that ends in chapter twelve. It is there where we find the unsealing of the book of Daniel at the time of the end, so the representation of Daniel understanding both the “thing” and the “vision,” is connected with those who understand, and who are identified as the “wise,” in contrast with those who do not understand, and are identified as “wicked.” In verse ten of chapter twelve, the distinction between the two classes is represented.

Prvi redak početak je viđenja danoga na rijeci Hiddekel, koje završava u dvanaestome poglavlju. Ondje nalazimo otpečaćenje knjige Danielove u vrijeme svršetka, stoga je prikaz Daniela koji razumije i „riječ” i „viđenje” povezan s onima koji razumiju i koji su označeni kao „mudri”, za razliku od onih koji ne razumiju i koji su označeni kao „bezbožni”. U desetome retku dvanaestoga poglavlja prikazana je razlika između tih dviju skupina.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

> Mnogi će se očistiti, i ubijeliti, i okušati; ali bezbožnici će bezbožno postupati; i nitko od bezbožnika neće razumjeti; ali mudri će razumjeti. Daniel 12,10.

The “wise” understand, and the wicked don’t understand, and the word translated as “understand” is the same word we identified in verse twenty-three of chapter nine. It is the Hebrew word “biyn,” which means to mentally separate. The wicked do not understand the increase of knowledge, for they are unwilling to make the mental separation of the two visions that are the truths which Belteshazzar is identified as understanding in verse one, when he is identified as Belteshazzar instead of Daniel. In verse one he is identified as God’s last day covenant people, and he is identified as those who understand the two visions, that God’s people are to make a mental distinction between. Jesus illustrates the end of a thing with the beginning of a thing, and in chapter twelve, the wise are those who understand the prophecy of twenty-three hundred years, and its direct relationship to “the longest and last” time prophecy, which is the twenty-five hundred and twenty years.

„Mudri“ razumiju, a opaki ne razumiju, a riječ prevedena kao „razumiju“ ista je riječ koju smo prepoznali u dvadeset trećem retku devetoga poglavlja. To je hebrejska riječ „biyn“, koja znači umno razlučiti. Opaki ne razumiju umnoženje znanja, jer nisu voljni učiniti umno razlučenje dviju viđenja koja su istine za koje je Beltešazar u prvom retku označen kao onaj koji ih razumije, kada je označen kao Beltešazar umjesto kao Daniel. U prvom je retku označen kao Božji saveznički narod posljednjih dana, i označen je kao oni koji razumiju dva viđenja između kojih Božji narod treba učiniti umnu razliku. Isus prikazuje svršetak neke stvari početkom neke stvari, a u dvanaestome poglavlju mudri su oni koji razumiju proročanstvo o dvije tisuće i tri stotine godina i njegov izravan odnos prema „najduljem i posljednjem“ vremenskom proročanstvu, a to je dvije tisuće i pet stotina i dvadeset godina.

We will continue our study of Daniel’s last vision in the next article.

Nastavit ćemo naše proučavanje Danielova posljednjeg viđenja u sljedećem članku.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Narod moj gine zbog nedostatka znanja; budući da si ti odbacio znanje, i ja ću odbaciti tebe, da mi više ne budeš svećenik; budući da si zaboravio Zakon Boga svojega, i ja ću zaboraviti tvoju djecu. Hošea 4,6.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:5–10.

> I vi se kao živo kamenje ugrađujete u duhovnu kuću, sveto svećenstvo, da prinosite duhovne žrtve ugodne Bogu po Isusu Kristu. Stoga i stoji u Pismu: Evo, postavljam na Sionu kamen ugaoni, izabrani, dragocjeni; i tko vjeruje u njega, neće se postidjeti. Vama dakle koji vjerujete on je dragocjen; a onima koji su neposlušni, kamen koji odbaciše graditelji, taj posta zaglavni ugaoni kamen, i kamen spoticanja i stijena sablazni, onima koji se spotiču o riječ, budući da su neposlušni; na što su također bili određeni. A vi ste izabrani rod, kraljevsko svećenstvo, sveti narod, narod stečen za Božje vlasništvo, da navješćujete kreposti Onoga koji vas je pozvao iz tame u svoje čudesno svjetlo; vi koji nekoć ne bijaste narod, a sada ste narod Božji; koji ne bijaste zadobili milosrđe, a sada ste zadobili milosrđe. 1 Petrova 2:5–10.

> And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. 2 Peter 3:15–17.

> I držite da je dugotrpljivost našega Gospodina spasenje; kao što vam je i naš ljubljeni brat Pavao, prema mudrosti koja mu je dana, pisao; kao i u svim svojim poslanicama, govoreći u njima o ovim stvarima; u kojima ima nekih stvari teških za razumjeti, koje neuki i nepostojani izvrću, kao i ostala Pisma, na vlastitu propast. Stoga vi, ljubljeni, budući da to unaprijed znate, čuvajte se da i vi, zavedeni zabludom opakih, ne padnete sa svoje vlastite postojanosti. 2 Petrova 3:15–17.

> Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:14–16.

> Ovo im dozivaj u pamet, zaklinjući ih pred Gospodinom da se ne prepiru oko riječi, ni na kakvu korist, nego na propast onih koji slušaju. Trudi se pokazati se prokušanim pred Bogom, kao radnik koji se nema čega stidjeti, koji pravo razlaže riječ istine. A svjetovne i isprazne brbljarije izbjegavaj, jer će sve više napredovati u bezbožnost. 2. Timoteju 2:14–16.

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