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

Daniels Bog - Nummer et hundrede og otteoghalvtreds

Unveiling the Vision: Understanding the Days of Mourning in Daniel

Åbenbaring af synet: Forståelsen af sørgedagene i Daniel

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Jeff Pippenger

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March 25, 2024

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

> I Kyros’, Persiens konges, tredje regeringsår blev et ord åbenbaret for Daniel, som kaldtes Beltsazzar; og ordet var sandt, men den fastsatte tid var lang; og han forstod ordet og fik indsigt i synet. I de dage sørgede jeg, Daniel, i tre fulde uger. Jeg spiste intet lifligt brød, og hverken kød eller vin kom i min mund; heller ikke salvede jeg mig overhovedet, før de tre hele uger var til ende. Og på den fireogtyvende dag i den første måned, mens jeg var ved bredden af den store flod, som er Hiddekel. Daniel 10:1–4.

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

I de symbolske tre og en halv dag i Åbenbaringens kapitel elleve, når de to vidner ligger døde på gaden, bliver en „ting“ åbenbaret for Belteshazzar. Han havde tidligere forstået „synet“ (mareh), for i kapitel ni var Gabriel allerede kommet og havde givet ham forståelse af synet.

> Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

> Ja, mens jeg endnu talte i bøn, kom manden Gabriel, som jeg havde set i synet ved begyndelsen, hastigt flyvende og rørte ved mig ved tiden for aftenofferet. Og han gav mig underretning og talte med mig og sagde: Daniel, nu er jeg kommet frem for at give dig indsigt og forståelse. Ved begyndelsen af dine bønner udgik ordet, og jeg er kommet for at kundgøre dig det; thi du er højt elsket. Derfor skal du forstå sagen og agte på synet. Daniel 9:21–23.

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

Den „mand Gabriel, som” Daniel „havde set i synet i begyndelsen,” henviser til „chazon”, synet om den profetiske historie, hvilket sigtede til, at Gabriel tydede synet om rigernes riger i Bibelens profeti for Daniel i kapitel otte. Men det „syn”, som Daniel derpå skulle give agt på i kapitel ni, var „mareh”, synet af åbenbarelsen. Gabriel giver derpå Daniel den historiske opdeling af profetien om de to tusind tre hundrede år.

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

Kapitel ni blev opfyldt i Darius’ første regeringsår. Når Belteshazzar siger, at han „forstod synet“ i „Kyros’ tredje regeringsår“, havde han forstået „mareh“-synet i to år. Det, som Belteshazzar kom til at forstå i „de dage“ med sorg, var „sagen“, det vil sige det hebraiske ord „dabar“, og den var lang, for den fastsatte tid var to tusind fem hundrede og tyve år.

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

Daniel havde allerede forstået noget af „tingen“, for han frembar i kapitel ni bønnen fra Tredje Mosebog seksogtyve, og dette er „tingens“ bøn. Der kom øget lys over „de syv tider“, som Belteshazzar kom til at forstå i løbet af de enogtyve dages sorg, og forøgelsen af lys over „de syv tider“ i disse sørgedage var et forbillede på det øgede lys over „de syv tider“ i 1856. Milleritterne kendte også tidligere til „de syv tider“, for de havde forkyndt dem, men der blev givet yderligere lys, som skulle prøve dem netop på det punkt i deres historie, hvor de gik over fra den filadelfiske til den laodikeiske bevægelse.

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

Belteshazars sørgedage svarer parallelt til den profetiske historie om, da den filadelfiske bevægelse overgik til den laodikeiske bevægelse i 1856, og derpå til den laodikeiske adventistkirke i 1863. Både Belteshazars og milleritternes historie om det forøgede lys over de „syv tider“ stemmer overens med overgangen fra den tredje engels laodikeiske bevægelse til de hundrede og fireogfyrre tusindes filadelfiske bevægelse, og med sørgedagene, det vil sige under udsættelsestiden, da et forøget lys over de „syv tider“ skulle åbenbares.

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

Beltsazzar repræsenterer både et bud og en bevægelse. I hans sørgedages tid skal budet forstå «tingen», som er Sandhed, og det skal derpå frembære «tingen» for en bevægelse, når Mikael oprejser de to vidner i 2023.

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

Det hebraiske ord “mareh” (syn af Kristi fremtræden), som Daniel identificeres som forstående i vers ét, forekommer fire gange i Daniels sidste syn. To gange oversættes det med “syn”, og to gange med “fremtræden”. Første gang Daniel anvender ordet i vers ét, angiver han, at han forstod “synet”, men de tre øvrige henvisninger angiver, at Daniel erfarede synet. I vers seks var Kristi ansigt “som lynets ‘fremtræden’.”

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:4–8.

> Og på den fireogtyvende dag i den første måned, mens jeg var ved bredden af den store flod, som er Hiddekel, løftede jeg mine øjne op og så, og se, der var en mand, klædt i linned, og hans lænder var omgjordet med fint guld fra Ufaz. Også hans legeme var som krysolit, og hans ansigt som lynets skær, og hans øjne som ildsluer, og hans arme og hans fødder som skinnende malm, og lyden af hans ord var som lyden af en mangfoldighed. Og jeg, Daniel, så alene synet; thi mændene, som var med mig, så ikke synet; men en stor bæven faldt over dem, så at de flygtede og skjulte sig. Derfor blev jeg alene tilbage og så dette store syn, og der blev ingen kraft tilbage i mig; thi min ansigtsfarve blev i mig forvandlet til bleghed, og jeg beholdt ingen kraft. Daniel 10:4–8.

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

Der er et andet hebraisk ord, som oversættes med „syn“, og det vil vi behandle, efter at vi har fremstillet nogle kendetegn ved det hebraiske ord „mareh“. I de foregående vers er ordet „appearance“, det vil sige det hebraiske ord „mareh“. Det samme ord oversættes med „syn“ i vers seksten. I vers seksten har synet af Kristus gjort Daniel bedrøvet.

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

> Og se, en, som lignede en af menneskenes sønner, rørte ved mine læber; da åbnede jeg min mund og talte og sagde til ham, som stod foran mig: Ak, min herre, ved synet er mine smerter vendt tilbage over mig, og jeg har ikke beholdt nogen kraft. Daniel 10:16.

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

Det hebraiske ord, der er oversat med „sorrows“, betyder et hængsel, og det „syn“ af Kristi fremtræden, som Daniel så i verset, drejede et hængsel. Et „hængsel“ i profetien repræsenterer et vendepunkt.

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

> „Der er lærdomme at drage af fortidens historie; og opmærksomheden henledes på disse, for at alle må forstå, at Gud virker efter de samme linjer nu, som Han altid har gjort. Hans hånd ses i Hans værk og blandt nationerne nu, ganske på samme måde som den altid er blevet set, lige siden evangeliet første gang blev forkyndt for Adam i Eden.

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

> "Der er perioder, som udgør vendepunkter i nationernes og menighedens historie. I Guds forsyn gives, når disse forskellige kriser indtræffer, lyset for den pågældende tid. Hvis det modtages, følger åndeligt fremskridt; hvis det forkastes, følger åndelig tilbagegang og skibbrud. Herren har i sit ord åbenbaret evangeliets fremtrængende værk, sådan som det er blevet udført i fortiden og vil blive det i fremtiden, lige til den afsluttende strid, når sataniske magter vil gøre deres sidste vidunderlige fremstød." Bible Echo, 26. august 1895.

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

Vers seksten repræsenterer et vendepunkt i den historie, som Belteshazzar repræsenterer. Det er et vendepunkt både for det republikanske horn (nationen) og for det protestantiske horn (kirken). Det repræsenterer en krise, og det repræsenterer det punkt, hvor særligt lys for den historie gives. Vendepunktet for Daniel indtraf, da Daniel var blevet „berørt“, anden gang ud af tre gange. Daniel skulle berøres tre gange, og anden gang han blev berørt, var et vendepunkt for Daniel, og dette vendepunkt var anden gang ud af tre, hvor Daniel så „mareh“-synet.

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

> Og se, en som lignede menneskesønnerne, rørte ved mine læber; da åbnede jeg min mund og talte og sagde til ham, som stod foran mig: O min herre, ved synet er mine smerter væltet over mig, og jeg har ikke beholdt nogen styrke. Daniel 10:16.

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

Vi vil om kort tid behandle de tre berøringer. Den første af de fire gange, ordet »mareh« anvendes af Daniel, var hans vidnesbyrd om, at han forstod synet, og de sidste tre henvisninger identificerer hans erfaring, da han faktisk så åbenbarelsen. Tredje gang, han identificerer synet af åbenbarelsen, er i vers atten, hvor han berøres for tredje gang.

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

> Da kom atter en og rørte ved mig, en, der lignede et menneske, og han styrkede mig. Daniel 10,18.

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

Ved den anden berøring, i vers seksten, som er den anden henvisning til „marah“-synet, er hans styrke borte, men ved den tredje berøring bliver hans styrke genoprettet. I vers ti, seksten og atten bliver Daniel rørt. I vers seks ser Daniel Kristi skikkelse, og derpå Gabriel, og i vers ti rører Gabriel Daniel for første gang.

> Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

> Så løftede jeg mine øjne og så, og se, der var en mand klædt i linned, hvis lænder var omgjordet med fint guld fra Ufaz. Også hans legeme var som krysolit, og hans ansigt som lynets skin, og hans øjne som ildfakler, og hans arme og hans fødder lignede skinnende kobber, og lyden af hans ord var som lyden af en mangfoldighed. Og jeg, Daniel, alene så synet; thi mændene, som var med mig, så ikke synet, men en stor rædsel faldt over dem, så at de flygtede bort og skjulte sig. Derfor blev jeg alene tilbage og så dette store syn, og der blev ingen styrke tilbage i mig; thi min skønhed blev i mig forvandlet til fordærvelse, og jeg beholdt ingen styrke.

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

> Dog hørte jeg lyden af hans ord; og da jeg hørte lyden af hans ord, faldt jeg i en dyb søvn med mit ansigt mod jorden. Og se, en hånd rørte ved mig og hjalp mig op på mine knæ og på mine hænders håndflader. Og han sagde til mig: O Daniel, du højt elskede mand, forstå de ord, som jeg taler til dig, og stå oprejst; thi til dig er jeg nu udsendt. Og da han havde talt dette ord til mig, stod jeg skælvende. Da sagde han til mig: Frygt ikke, Daniel; thi fra den første dag, da du satte dit hjerte på at forstå og ydmyge dig for din Guds ansigt, blev dine ord hørt, og jeg er kommet for dine ords skyld. Men fyrsten over Persiens rige stod mig imod i enogtyve dage; men se, Mikael, en af de fornemste fyrster, kom mig til hjælp; og jeg blev dér hos Persiens konger. Nu er jeg kommet for at give dig indsigt i, hvad der skal times dit folk i de sidste dage; thi synet gælder endnu mange dage. Daniel 10:5–14.

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

Så berøres Daniel i vers seksten for anden gang, når han ser synet af Kristus.

> 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.

> Og da han havde talt sådanne ord til mig, vendte jeg mit ansigt mod jorden, og jeg blev stum. Og se, en, som lignede menneskesønnerne, rørte ved mine læber; da åbnede jeg min mund og talte og sagde til ham, som stod foran mig: Ak, min herre, ved synet er mine smerter væltet ind over mig, og jeg har ingen kraft beholdt. For hvorledes kan denne min herres tjener tale med denne min herre? Thi straks veg al kraft fra mig, og der blev intet åndedrag tilbage i mig. Daniel 10:15–17.

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

Så berøres Daniel for tredje gang ved Gabriels fremtræden, ikke Kristi.

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

> Da kom der atter én og rørte ved mig, én der så ud som et menneske, og han styrkede mig og sagde: O du højt elskede mand, frygt ikke; fred være med dig; vær stærk, ja, vær stærk. Og da han havde talt til mig, blev jeg styrket, og jeg sagde: Lad min herre tale; for du har styrket mig. Da sagde han: Ved du, hvorfor jeg er kommet til dig? Og nu vil jeg vende tilbage for at kæmpe mod Persiens fyrste; og når jeg drager bort, se, da skal Grækenlands fyrste komme. Men jeg vil kundgøre dig det, som er optegnet i sandhedens skrift; og der er ingen, som holder med mig i disse ting, uden Mikael, jeres fyrste. Daniel 10:18–21.

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

Daniel bliver berørt tre gange, og første og tredje gang bliver han berørt af englen Gabriel. Anden gang, han bliver berørt, er det af Kristus. Daniel brugte det samme hebraiske ord fire gange, men den første af de fire gange, i vers et, sagde han, at han forstod „synet“. At forstå en sandhed er vigtigt, men det er ikke det samme som at erfare sandheden, sådan som han gjorde de andre tre gange.

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

Da Daniels sørgedage var til ende, fik han en oplevelse af synet, som han havde forståelse af, før hans sørgedage var til ende. Oplevelsen består af tre trin, fremstillet ved tre berøringer. Den første og den sidste berøring blev udført af Gabriel, og den mellemste berøring var ved Kristus. Den første og den sidste berøring var det hebraiske alfabets første og sidste bogstaver. I dette andet trin erkender Daniel sin tilstand som en oprørsk synder i forhold til sin Herre, og derfor repræsenterer den mellemste berøring oprør, som fremstillet ved det trettende bogstav i det hebraiske alfabet.

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

> „Men Peter ænsede nu hverken både eller last. Dette mirakel var for ham, mere end noget andet, han nogen sinde havde været vidne til, en åbenbarelse af guddommelig magt. I Jesus så han En, som holdt hele naturen under sin kontrol. Guddommens nærvær åbenbarede hans egen uhellighed. Kærlighed til hans Mester, skam over hans egen vantro, taknemmelighed for Kristi nedladenhed, frem for alt følelsen af hans egen urenhed i den uendelige renheds nærhed, overvældede ham. Mens hans ledsagere sikrede nettets indhold, faldt Peter ned for Frelserens fødder og udbrød: ‘Gå bort fra mig; for jeg er en syndig mand, Herre.’”

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

> „Det var den samme guddommelige helligheds nærvær, som havde fået profeten Daniel til at falde om som død foran Guds engel. Han sagde: ‘Min skønhed blev i mig forvandlet til fordærvelse, og jeg beholdt ingen styrke.’ Således udbrød Esajas, da han skuede Herrens herlighed: ‘Ve mig! for jeg er fortabt; thi jeg er en mand med urene læber, og jeg bor midt iblandt et folk med urene læber; for mine øjne har set Kongen, Hærskarers Herre.’ Daniel 10:8; Esajas 6:5. Menneskeheden, med sin svaghed og synd, blev stillet i kontrast til guddommens fuldkommenhed, og han følte sig aldeles utilstrækkelig og uhellig. Således har det været med alle, som er blevet skænket et syn af Guds storhed og majestæt.“

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

> „Peter udbrød: ‘Gå bort fra mig; for jeg er en syndig mand;’ dog klamrede han sig til Jesu fødder, idet han følte, at han ikke kunne skilles fra Ham. Frelseren svarede: ‘Frygt ikke; fra nu af skal du fange mennesker.’ Det var, efter at Esajas havde skuet Guds hellighed og sin egen uværdighed, at han blev betroet det guddommelige budskab. Det var, efter at Peter var blevet ført til selvfornægtelse og afhængighed af guddommelig kraft, at han modtog kaldet til sin gerning for Kristus.“ The Desire of Ages, 246.

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

„Mareh“-synet er synet af Kristi fremtræden, men englen Gabriel fremstilles ved anden og fjerde gang, Daniel anvendte ordet. Første gang var det en konstatering af, at Belteshazzar forstod synet, men de sidste tre gange repræsenterer Daniel, der oplever synet. De tre gange, Daniel oplever synet, bliver han også berørt.

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

Første gang han blev berørt af Gabriel, var efter at han havde set den herliggjorte Kristi skikkelse, og oplevelsen efterlod ham i „en dyb søvn med ansigtet mod jorden og mit ansigt vendt mod jorden“. Synet havde frembragt en adskillelse, for de, som havde været sammen med ham, „så ikke synet; men en stor bæven faldt over dem, så at de flygtede bort og skjulte sig“. Ved den første skuffelse „sad“ Jeremias „alene, fordi Guds hånd var over“ ham, og hos Belteshazzar „blev ingen styrke tilbage“, „for“ hans „ansigtsglans blev i“ ham „forvandlet til fordærvelse, og“ han „beholdt ingen styrke“.

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

Da Gabriel først rørte ved ham, satte Gabriel derpå Daniel op på sine knæ og sine håndflader. Han befalede dernæst Daniel at forstå de ord, han talte, og at rejse sig op, hvilket han gjorde, skønt han skælvede. Gabriel giver derefter Daniel en redegørelse for, hvad der er sket i løbet af de enogtyve dage af Daniels sorg. Han oplyste, at efter at have kæmpet med Persiens konger i de enogtyve dage kom Mikael ned fra himlen for at deltage i kampen, og derefter kom Gabriel for at besvare Daniels bønner og forklare Daniel, „hvad der skal times dit folk i de sidste dage.“ Da Mikael kom ned fra himlen, blev Gabriel sendt for at forklare de sidste dage for Daniel.

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

Gabriels forklaring blev givet til Daniel ved afslutningen af de enogtyve sørgedage, som i anvendelsen af Åbenbaringens kapitel elleve, linje på linje, repræsenterer det tidspunkt, hvor Ezekiel i kapitel syvogtredive to gange befales at profetere til de døde ben for at oprejse de to profeter af deres grave. Det sker, når Mikael stiger ned fra himlen og oprejser Moses’ legeme, idet han nægter at indlade sig i samtale med Satan i Judas’ brev. Daniel skal stadig berøres yderligere to gange, efter at Gabriel havde givet ham oversigten over sørgedagene.

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

Efter at Gabriel var færdig, „vendte Daniel sit ansigt mod jorden, og han blev stum“, og derpå „rørte“ Kristus selv ved Daniels „læber“, og da „åbnede“ Daniel sin „mund og talte og sagde til ham, som stod foran mig: O min herre, ved synet er mine sorger vendt over mig, og jeg har ingen styrke beholdt. For hvorledes kan denne min herres tjener tale med denne min herre? thi hvad mig angår, blev der straks ingen styrke tilbage i mig, og der er heller intet åndedrag tilbage i mig.“

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

Oplevelsen af at se og tale med Kristus ydmyger Daniel ned i støvet. Han var stum og ville være forblevet således, hvis Kristus ikke havde rørt ved hans læber, således som Esajas’ læber var blevet rørt ved gloen fra alteret.

We will continue this study in the next article.

Vi vil fortsætte dette studium i den næste artikel.

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

> "Da Esajas skuede denne åbenbaring af sin Herres herlighed og majestæt, blev han overvældet af en følelse af Guds renhed og hellighed. Hvor skarp var ikke kontrasten mellem hans Skabers uforlignelige fuldkommenhed og den syndige vandel hos dem, som sammen med ham selv længe havde været regnet blandt Israels og Judas udvalgte folk! »Ve mig!« råbte han; »for jeg er fortabt; thi jeg er en mand med urene læber, og jeg bor midt iblandt et folk med urene læber; thi mine øjne har set Kongen, Hærskarers Herre.« Vers 5. Idet han så at sige stod i det fulde lys fra det guddommelige nærvær inde i den inderste helligdom, indså han, at hvis han blev overladt til sin egen ufuldkommenhed og utilstrækkelighed, ville han være fuldstændig ude af stand til at udføre den mission, hvortil han var blevet kaldet. Men en sera f blev sendt for at befri ham fra hans nød og gøre ham skikket til hans store mission. Et glødende kul fra alteret blev lagt på hans læber med ordene: »Se, dette har rørt ved dine læber; og din misgerning er taget bort, og din synd er sonet.« Da hørtes Guds røst sige: »Hvem skal jeg sende, og hvem vil gå for os?« og Esajas svarede: »Her er jeg; send mig.« Vers 7, 8."

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

> Den himmelske gæst bød den ventende budbringer: „Gå hen og sig til dette folk: Hør blot, men forstå ikke; og se blot, men fat ikke. Gør dette folks hjerte fedt, og gør deres ører tunge, og tilluk deres øjne, for at de ikke skal se med deres øjne og høre med deres ører og forstå med deres hjerte og omvende sig og blive helbredt.” Versene 9, 10.

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

> Profetens pligt var tydelig; han skulle opløfte sin røst i protest mod de fremherskende onder. Men han frygtede for at påtage sig arbejdet uden nogen forsikring om håb. »Herre, hvor længe?« spurgte han. Vers 11. Skal ingen af Dit udvalgte folk nogen sinde forstå og omvende sig og blive helbredt?

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

> „Hans sjælelige byrde for det vildfarne Judas skyld skulle ikke bæres forgæves. Hans mission skulle ikke være helt frugtesløs. Men de onder, som havde hobet sig op gennem mange slægtled, kunne ikke fjernes i hans dage. Gennem hele sit liv måtte han være en tålmodig og modig lærer — en håbets profet såvel som en dommens. Når det guddommelige forsæt omsider var fuldbyrdet, ville den fulde frugt af hans bestræbelser og af alle Guds trofaste sendebuds arbejde blive åbenbar. En rest skulle frelses. For at dette kunne ske, skulle budskaberne med advarsel og bønfaldelse forkyndes for det oprørske folk, erklærede Herren: ‘Indtil byerne lægges øde uden indbyggere, og husene uden mennesker, og landet bliver fuldkommen øde, og Herren har ført menneskene langt bort, og der er stor forladthed midt i landet.’ Vers 11, 12.“

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

> „De tunge domme, som skulle ramme de ubodfærdige, — krig, landflygtighed, undertrykkelse, tabet af magt og anseelse blandt nationerne, — alt dette skulle komme for, at de, som i dette ville erkende en fortørnet Guds hånd, måtte blive ledt til omvendelse. De ti stammer i det nordlige rige skulle snart blive spredt blandt nationerne og deres byer lagt øde; de ødelæggende hære fra fjendtlige nationer skulle skylle hen over deres land igen og igen; selv Jerusalem skulle til sidst falde, og Juda skulle føres bort i fangenskab; dog skulle det forjættede land ikke for altid forblive helt forladt. Forsikringen fra den himmelske besøgende til Esajas lød: ‘Men endnu er der en tiendedel tilbage, og den skal igen hærges; dog som ved en terebinte og en eg, hvis stub bliver tilbage, når de fældes: således skal en hellig sæd være dens stub.’ Vers 13.“

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

> "Denne forsikring om den endelige opfyldelse af Guds hensigt gav mod til Esajas’ hjerte. Hvad om end jordiske magter stillede sig op imod Juda? Hvad om Herrens budbringer mødte modstand og trods? Esajas havde set Kongen, Hærskarers Herre; han havde hørt serafernes sang: ‘Hele jorden er fuld af hans herlighed’; han havde løftet om, at Jehovas budskaber til det frafaldne Juda ville blive ledsaget af Helligåndens overbevisende kraft; og profeten blev styrket til den gerning, der lå foran ham. Vers 3. Gennem hele sin lange og krævende tjeneste bar han mindet om dette syn med sig. I tres år eller mere stod han foran Judas børn som en håbets profet og blev stadig dristigere og endnu dristigere i sine forudsigelser om kirkens fremtidige sejr." Profeter og Konger, 307–310.

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