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

Kniha Daniel — stopäťdesiata ôsma

Unveiling the Vision: Understanding the Days of Mourning in Daniel

Odhalenie videnia: Pochopenie dní smútenia v Danielovi

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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.

> V treťom roku Cýra, kráľa Perzie, bolo zjavené slovo Danielovi, ktorého meno bolo nazývané Beltešaccar; a to slovo bolo pravdivé, ale určený čas bol dlhý. A porozumel tomu slovu a mal porozumenie videniu. V tých dňoch som ja, Daniel, smútil za tri celé týždne. Nepožíval som chutný chlieb, ani mäso a víno nevošlo do mojich úst, ani som sa vôbec nepomazal, dokiaľ sa nenaplnili tri celé týždne. A dvadsiateho štvrtého dňa prvého mesiaca, keď som bol pri brehu veľkej rieky, ktorou je Chiddekel. 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.

Počas symbolických troch a pol dňa v jedenástej kapitole Zjavenia, keď dvaja svedkovia ležia mŕtvi na ulici, je Beltesazárovi zjavená jedna „vec“. Predtým už porozumel „videniu“ (mareh), lebo v deviatej kapitole už prišiel Gabriel a dal mu porozumenie videniu.

> 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.

> A kým som ešte hovoril v modlitbe, muž Gabriel, ktorého som bol videl vo videní na počiatku, priletel rýchlym letom a dotkol sa ma okolo času večernej obete. A poučil ma, hovoril so mnou a povedal: Daniel, teraz som vyšiel, aby som ti dal múdrosť a porozumenie. Na počiatku tvojich prosieb vyšiel rozkaz, a ja som prišiel, aby som ti to oznámil; lebo si veľmi milovaný. Preto porozumej tejto veci a uváž videnie. 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.

„Muž Gabriel, ktorého“ Daniel „videl vo videní na začiatku,“ odkazuje na „chazón“, videnie prorockých dejín, čo sa vzťahovalo na to, ako Gabriel Danielovi v ôsmej kapitole vykladal videnie o kráľovstvách biblického proroctva. No „videnie“, ktoré mal potom Daniel v deviatej kapitole uvážiť, bolo „mareh“, videnie zjavenia. Gabriel potom Danielovi podáva historický rozpis proroctva o dvetisíctristo rokoch.

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.

Deviata kapitola sa naplnila v prvom roku Dária. Keď Beltešaccar uvádza, že „porozumel videniu“ v „treťom roku Kýra“, už dva roky rozumel videniu „mareh“. To, čomu Beltešaccar prišiel porozumieť v „tých dňoch“ smútenia, bola „vec“, to jest hebrejské slovo „dabar“, a bola dlhá, lebo určený čas bol dvetisícpäťstodvadsať rokov.

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 už predtým rozumel časti tej „veci“, lebo v deviatej kapitole uskutočňoval modlitbu z dvadsiatej šiestej kapitoly Levitika, a to je modlitba tej „veci“. Na „sedem časov“ bolo vrhnuté väčšie svetlo, ktorému Belteshazzar porozumel počas dvadsiatich jeden dní smútenia, a pribúdajúce svetlo o „sedem časov“ počas tých dní smútenia predobrazovalo pribúdajúce svetlo o „sedem časov“ v roku 1856. Aj milleriti už predtým poznali „sedem časov“, lebo ich zvestovali, no bolo pridané ďalšie svetlo, ktoré ich malo skúšať práve v tom bode ich dejín, keď prechádzali z filadelfského hnutia do laodicejského hnutia.

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.

Dni Beltešaccarovho smútenia sú paralelou k prorockým dejinám obdobia, keď sa filadelfské hnutie v roku 1856 premenilo na laodicejské hnutie a potom v roku 1863 na laodicejskú adventistickú cirkev. Dejiny Beltešaccara i milleritov o pribúdajúcom svetle o „siedmich časoch“ sú v súlade s prechodom laodicejského hnutia tretieho anjela k filadelfskému hnutiu sto štyridsaťštyritisíc a s dňami smútenia, ktoré sú počas času odkladu, keď malo byť zjavené pribúdajúce svetlo o „siedmich časoch“.

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.

Belteshazzar predstavuje zároveň posla i hnutie. V dňoch jeho smútenia má posol porozumieť „veci“, ktorou je Pravda, a potom má túto „vec“ predložiť hnutiu, keď Michael v roku 2023 vzkriesi dvoch svedkov.

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.”

Hebrejské slovo „mareh“ (videnie Kristovho zjavu), ktorému je podľa prvého verša Daniel označený za rozumejúceho, sa v Danielovom poslednom videní uvádza štyrikrát. Dvakrát sa prekladá ako „videnie“ a dvakrát ako „zjav“. Keď Daniel prvý raz použije toto slovo v prvom verši, označuje tým, že rozumel „videniu“, avšak ďalšie tri odkazy poukazujú na to, že Daniel videnie zakúša. V šiestom verši bola Kristova tvár „ako ‚zjav‘ blesku“.

> 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.

> A dvadsiateho štvrtého dňa prvého mesiaca, keď som bol pri brehu veľkej rieky, ktorá sa volá Hidekel, pozdvihol som svoje oči a hľadel som, a hľa, istý muž, odetý v ľanovom rúchu, ktorého bedrá boli prepásané rýdzim zlatom z Úfazu. Jeho telo bolo ako chryzolit, jeho tvár mala vzhľad blesku, jeho oči boli ako ohnivé fakle, jeho ramená a jeho nohy sa leskli ako vyhladený bronz a hlas jeho slov bol ako hlas množstva. A len ja, Daniel, som videl to videnie; mužovia, ktorí boli so mnou, to videnie nevideli, ale padla na nich veľká hrôza, takže utiekli a skryli sa. A tak som zostal sám a videl som toto veľké videnie, no neostala vo mne nijaká sila, lebo moja sviežosť sa vo mne obrátila na porušenosť a nezachoval som si nijakú silu. 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.

Existuje ešte iné hebrejské slovo prekladané ako „videnie“, ktorému sa budeme venovať potom, ako uvedieme niektoré charakteristiky hebrejského slova „mareh“. V predchádzajúcich veršoch je slovom „zjav“, a tým je hebrejské slovo „mareh“. To isté slovo je v šestnástom verši preložené ako „videnie“. V šestnástom verši videnie Krista naplnilo Daniela zármutkom.

> 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.

> A hľa, ten, ktorý sa podobal na synov človeka, dotkol sa mojich rtov; vtedy som otvoril svoje ústa, hovoril som a povedal som tomu, ktorý stál predo mnou: Ó, môj pane, pre videnie sa na mňa obrátili moje bolesti a neostala vo mne nijaká sila. 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.

Hebrejské slovo preložené ako „bolesti“ znamená pánt a „videnie“ Kristovho zjavenia, ktoré Daniel videl v tomto verši, sa otočilo na pánte. „Pánt“ v proroctve predstavuje bod obratu.

> “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.

> „Z dejín minulosti sa treba poučiť; a pozornosť sa upriamuje na tieto skutočnosti, aby všetci pochopili, že Boh dnes pôsobí podľa tých istých zásad, podľa ktorých pôsobil vždy. Jeho ruka je zjavná v Jeho diele i medzi národmi aj teraz, práve tak ako po celý čas odvtedy, čo bolo evanjelium po prvý raz zvestované Adamovi v Edene.״

> “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.

> „Sú obdobia, ktoré predstavujú zlomové body v dejinách národov i cirkvi. V Božej prozreteľnosti, keď nastanú tieto rozličné krízy, je dané svetlo pre ten čas. Ak je prijaté, nasleduje duchovný pokrok; ak je odmietnuté, nasleduje duchovný úpadok a stroskotanie. Pán vo svojom slove odhalil postupujúce dielo evanjelia, tak ako bolo uskutočňované v minulosti a ako bude pokračovať aj v budúcnosti, až po záverečný zápas, keď satanské mocnosti vykonajú svoj posledný podivuhodný pohyb.“ Bible Echo, 26. augusta 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.

Šestnásty verš predstavuje bod obratu v dejinách, ktoré znázorňuje Belteshazzar. Je to bod obratu tak pre republikánsky roh (národ), ako aj pre protestantský roh (cirkev). Predstavuje krízu a predstavuje aj bod, v ktorom je pre tieto dejiny dané zvláštne svetlo. Bod obratu pre Daniela nastal vtedy, keď sa ho „dotkli“, druhý raz z troch. Daniel sa ho dotkli trikrát a druhý raz, keď sa ho dotkli, bol pre Daniela bodom obratu; a tento bod obratu bol druhým z troch prípadov, keď Daniel videl videnie „mareh“.

> 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.

> A hľa, jeden, podobný synom človeka, dotkol sa mojich pier; vtedy som otvoril svoje ústa, prehovoril som a povedal tomu, ktorý stál predo mnou: Ó, môj pane, pre videnie sa na mňa obrátili moje bolesti a nezostalo vo mne nijakej sily. 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.

O troch dotykoch sa budeme venovať o chvíľu. Prvý zo štyroch prípadov, keď Daniel používa slovo „mareh“, je jeho svedectvom, že porozumel videniu, a posledné tri odkazy označujú jeho skúsenosť, keď skutočne uvidel zjavenie. Tretí raz, keď označuje videnie zjavenia, je v osemnástom verši, kde je po tretí raz dotknutý.

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

> Potom znovu prišiel a dotkol sa ma ktosi, ktorý mal podobu človeka, a posilnil ma. 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.

Pri druhom dotyku, vo verši šestnásť, ktorý je druhou zmienkou o videní „marah“, jeho sila odchádza, no pri treťom dotyku je jeho sila obnovená. Vo veršoch desať, šestnásť a osemnásť sa Daniela niekto dotýka. Vo verši šesť Daniel vidí zjav Krista a potom Gabriela, a vo verši desať sa Gabriel Daniela dotýka po prvý raz.

> 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.

> Potom som pozdvihol svoje oči a hľadel som, a hľa, istý muž odetý v ľanovom rúchu, ktorého bedrá boli opásané rýdzim zlatom z Ufaz. Jeho telo bolo ako chryzolit, jeho tvár mala vzhľad blesku, jeho oči boli ako ohnivé fakle, jeho ramená a jeho nohy sa leskli ako vyhladený bronz a hlas jeho slov bol ako hlas zástupu. A ja, Daniel, som sám videl to videnie; muži, ktorí boli so mnou, videnie nevideli, ale padla na nich veľká hrôza, takže utiekli a skryli sa. A tak som zostal sám a videl som toto veľké videnie; no nezostala vo mne nijaká sila, lebo moja sviežosť sa vo mne obrátila na skazu a nezachoval som si nijakú silu.

> 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.

> Predsa som hlas jeho slov; a keď som počul hlas jeho slov, upadol som do hlbokého spánku na svojej tvári, tvárou k zemi. A hľa, dotkla sa ma ruka, ktorá ma postavila na kolená a na dlane mojich rúk. A povedal mi: Daniel, muž veľmi milovaný, porozumej slovám, ktoré ti hovorím, a postav sa na svoje miesto, lebo teraz som poslaný k tebe. A keď ku mne prehovoril toto slovo, postavil som sa trasúc sa. Vtedy mi povedal: Neboj sa, Daniel, lebo od prvého dňa, keď si si zaumienil v srdci porozumieť a pokoriť sa pred svojím Bohom, tvoje slová boli vypočuté, a ja som prišiel pre tvoje slová. Ale knieža perzského kráľovstva sa mi stavalo na odpor dvadsaťjeden dní; ale hľa, Michael, jedno z hlavných kniežat, prišiel mi na pomoc; a ja som tam ostal pri perzských kráľoch. Teraz som prišiel, aby som ti dal porozumieť, čo postihne tvoj ľud v posledných dňoch, lebo videnie sa ešte vzťahuje na mnohé dni. Daniel 10:5–14.

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

Potom je v šestnástom verši Daniel dotknutý po druhý raz, keď vidí videnie Krista.

> 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.

> A keď mi povedal takéto slová, obrátil som svoju tvár k zemi a onemel som. A hľa, niekto podobný synom ľudským sa dotkol mojich pier; vtedy som otvoril svoje ústa, hovoril som a povedal som tomu, ktorý stál predo mnou: Ó, môj pane, pre videnie prišli na mňa bolesti a nezostala vo mne nijaká sila. Lebo ako môže služobník tohto môjho pána hovoriť s týmto mojím pánom? Veď čo sa mňa týka, hneď vo mne nezostala nijaká sila a neostal vo mne ani dych. Daniel 10:15–17.

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

Potom sa Daniela tretí raz dotýka pri zjavení Gabriela, nie Krista.

> 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.

> Potom zasa prišiel ktosi, ktorý sa podobal človeku, dotkol sa ma a posilnil ma. A povedal: Neboj sa, muž veľmi milovaný; pokoj tebe! Buď silný, áno, buď silný. A keď ku mne prehovoril, bol som posilnený a povedal som: Nech hovorí môj pán, lebo si ma posilnil. Potom povedal: Vieš, prečo som prišiel k tebe? A teraz sa vrátim bojovať s kniežaťom Perzie; a keď odídem, hľa, príde knieža Grécka. Ale oznámim ti to, čo je zapísané v Písme pravdy; a niet nikoho, kto by stál pri mne v týchto veciach, iba Michael, vaše knieža. 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 sa dotkli trikrát a prvý i tretí raz sa ho dotkol anjel Gabriel. Druhý raz, keď sa ho niekto dotkol, to bol Kristus. Daniel použil to isté hebrejské slovo štyrikrát, no prvý zo štyroch prípadov, v prvom verši, uvádzal, že porozumel „videniu“. Porozumenie pravde je dôležité, ale nie je to to isté ako zakúsiť pravdu, ako to urobil v ostatných troch prípadoch.

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.

Keď sa Danielove dni smútku skončili, bola mu daná skúsenosť videnia, ktoré už chápal ešte predtým, než sa dni jeho smútku skončili. Táto skúsenosť pozostáva z troch krokov, znázornených tromi dotykmi. Prvý a posledný dotyk vykonal Gabriel a prostredný dotyk vykonal Kristus. Prvý a posledný dotyk boli prvým a posledným písmenom hebrejskej abecedy. V tom druhom kroku Daniel rozpoznáva svoj stav ako stav vzbúreného hriešnika vo vzťahu k svojmu Pánovi, a preto prostredný dotyk predstavuje vzburu, ako ju predstavuje trináste písmeno hebrejskej abecedy.

> “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.’

> „Peter však teraz nemyslel na lode ani na náklad. Tento zázrak bol preňho viac než ktorýkoľvek iný, ktorého bol kedy svedkom, zjavením božskej moci. V Ježišovi videl Toho, ktorý má celú prírodu pod svojou vládou. Prítomnosť božstva mu odhalila jeho vlastnú nesvätosť. Láska k jeho Majstrovi, hanba za jeho vlastnú neveru, vďačnosť za Kristovu blahosklonnosť a predovšetkým vedomie jeho nečistoty v prítomnosti nekonečnej čistoty ho premohli. Kým jeho druhovia zabezpečovali obsah siete, Peter padol k Spasiteľovým nohám a zvolal: ,Odíď odo mňa, lebo som hriešny človek, Pane.‘“

> “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.

> „Bola to tá istá prítomnosť božskej svätosti, ktorá spôsobila, že prorok Daniel padol pred Božím anjelom ako mŕtvy. Povedal: ‚Moja dôstojnosť sa vo mne obrátila na porušenosť a nezostala vo mne nijaká sila.‘ Tak keď Izaiáš uzrel slávu Pána, zvolal: ‚Beda mi! Lebo som stratený; pretože som muž nečistých perí a bývam uprostred ľudu nečistých perí; lebo moje oči videli Kráľa, Hospodina zástupov.‘ Daniel 10:8; Izaiáš 6:5. Ľudskosť so svojou slabosťou a hriechom bola postavená do protikladu s dokonalosťou božstva a on sa cítil úplne nedostatočný a nesvätý. Tak to bolo so všetkými, ktorým bolo dopriate uzrieť Božiu veľkosť a majestát.“

> “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 zvolal: ‚Odíď odo mňa, lebo som hriešny človek;‘ predsa sa však držal Ježišových nôh, cítiac, že nemôže byť od Neho odlúčený. Spasiteľ odpovedal: ‚Neboj sa; odteraz budeš loviť ľudí.‘ Až potom, čo Izaiáš uzrel Božiu svätosť a svoju vlastnú nehodnosť, mu bolo zverené božské posolstvo. Až potom, čo bol Peter privedený k sebazapreniu a závislosti od božskej moci, prijal povolanie k svojmu dielu pre Krista.“ 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.

Videnie „mareh“ je videním Kristovho zjavenia, no druhé a štvrté použitie tohto slova u Daniela predstavuje anjela Gabriela. Prvý raz ide o konštatovanie, že Beltešaccar porozumel videniu, no posledné tri prípady predstavujú Danielovo zakúšanie videnia. Pri všetkých troch prípadoch, keď Daniel zakúša videnie, je zároveň aj dotknutý.

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.”

Prvý raz sa ho Gabriel dotkol po tom, čo uvidel zjavenie osláveného Krista, a táto skúsenosť ho zanechala „v tvrdom spánku na mojej tvári a s mojou tvárou k zemi“. Videnie spôsobilo oddelenie, lebo tí, ktorí boli s ním, „to videnie nevideli; ale padla na nich veľká triaška, takže utiekli a skryli sa“. Pri prvom sklamaní Jeremiáš „sedel osamote pre Hospodinovu ruku“ a v Beltešaccarovi „nezostala nijaká sila“, „lebo“ jeho „krása sa vo mne obrátila na porušenosť a“ on „si nezachoval nijakú silu“.

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.

Keď sa ho Gabriel prvý raz dotkol, potom posadil Daniela na kolená a na dlane jeho rúk. Nato prikázal Danielovi, aby porozumel slovám, ktoré mu hovoril, a aby vstal; a on tak urobil, hoci sa triasol. Gabriel potom podáva Danielovi výklad toho, čo sa odohralo počas dvadsiatich jeden dní Danielovho smútenia. Uviedol, že po tom, čo dvadsaťjeden dní zápasil s kniežatami Perzie, prišiel Michael z neba, aby sa zapojil do boja, a potom prišiel Gabriel, aby odpovedal na Danielove modlitby a vysvetlil Danielovi, „čo postihne tvoj ľud v posledných dňoch“. Keď Michael zostúpil z neba, Gabriel bol poslaný, aby Danielovi vyložil posledné dni.

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.

Gabrielovo vysvetlenie bolo Danielovi dané na konci dvadsaťjeden dní smútku, čo v aplikácii „riadok na riadok“ na jedenástu kapitolu Zjavenia predstavuje okamih, keď je Ezechiel v tridsiatej siedmej kapitole dvakrát prikázaný prorokovať mŕtvym kostiam, aby boli dvaja proroci vzkriesení zo svojich hrobov. Dochádza k tomu vtedy, keď Michal zostupuje z neba a vzkriesi Mojžišovo telo, pričom v liste Júdu odmieta vstúpiť do styku so Satanom. Daniel sa má ešte dvakrát stať predmetom dotyku po tom, čo mu Gabriel podal prehľad dní smútku.

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.”

Keď Gabriel dohovoril, Daniel „obrátil svoju tvár k zemi a onemel“; potom sa sám Kristus „dotkol“ Danielových „pier“, a potom Daniel „otvoril“ svoje „ústa, hovoril a riekol tomu, ktorý stál predo mnou: Ó, môj pane, pre videnie sa na mňa obrátili moje bolesti a nezostala vo mne nijaká sila. Lebo ako môže služobník tohto môjho pána hovoriť s týmto mojím pánom? Veď čo sa mňa týka, ihneď vo mne nezostala nijaká sila a neostal vo mne ani dych.“

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.

Skúsenosť videnia Krista a rozhovoru s ním pokoruje Daniela až do prachu. Onemel a bol by tak aj zostal, keby sa Kristus nebol dotkol jeho pier, tak ako sa Izaiášových pier dotkol uhlík z oltára.

We will continue this study in the next article.

V tejto štúdii budeme pokračovať v nasledujúcom článku.

> “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.

> „Keď Izaiáš uzrel toto zjavenie slávy a velebnosti svojho Pána, zmocnil sa ho hlboký pocit Božej čistoty a svätosti. Aký ostrý bol kontrast medzi neporovnateľnou dokonalosťou jeho Stvoriteľa a hriešnym životom tých, ktorí spolu s ním boli oddávna počítaní medzi vyvolený ľud Izraela a Júdu! ‚Beda mi!‘ zvolal, ‚lebo som stratený; lebo som muž nečistých perí a bývam uprostred ľudu nečistých perí; pretože moje oči videli Kráľa, Hospodina zástupov.‘ Verš 5. Keď tak stál akoby v plnom svetle Božej prítomnosti vo vnútornom svätostánku, uvedomil si, že ak by bol ponechaný svojej vlastnej nedokonalosti a neschopnosti, bol by úplne nespôsobilý splniť poslanie, ku ktorému bol povolaný. Ale bol poslaný seraf, aby ho zbavil jeho úzkosti a pripravil ho na jeho veľké poslanie. Žeravý uhlík z oltára sa dotkol jeho perí so slovami: ‚Hľa, toto sa dotklo tvojich perí; tvoja neprávosť je odstránená a tvoj hriech je očistený.‘ Potom bolo počuť Boží hlas, ktorý hovoril: ‚Koho pošlem a kto pôjde za nás?‘ A Izaiáš odpovedal: ‚Hľa, tu som; pošli mňa.‘ Verše 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.

> „Nebeský návštevník prikázal očakávajúcemu poslovi: ‚Choď a povedz tomuto ľudu: Počúvajte ustavične, ale nerozumejte; hľaďte ustavične, ale nepoznávajte. Zatvrdzuj srdce tohto ľudu, zaťaž ich uši a zavri ich oči, aby nevideli svojimi očami a nepočuli svojimi ušami, aby neporozumeli svojím srdcom, aby sa neobrátili a neboli uzdravení.‘ Verše 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?

> Povinnosť proroka bola jasná; mal pozdvihnúť svoj hlas na protest proti prevládajúcemu zlu. Bál sa však ujať sa tohto diela bez nejakej záruky nádeje. „Pane, dokedy?“ pýtal sa. Verš 11. Nemá nikto z Tvojho vyvoleného ľudu nikdy porozumieť, činiť pokánie a byť uzdravený?

> “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.

> „Jeho bremeno duše pre blúdiace Júdsko nemalo byť nesené nadarmo. Jeho poslanie nemalo byť úplne bez ovocia. Zlá, ktoré sa rozmnožovali po mnoho pokolení, však nemohli byť odstránené v jeho dňoch. Po celý svoj život musel byť trpezlivým, odvážnym učiteľom — prorokom nádeje i skazy. Keď sa Boží zámer napokon uskutoční, ukáže sa plný plod jeho úsilia i práce všetkých Božích verných poslov. Pozostatok mal byť zachránený. Aby sa to mohlo stať, vzbúrenému národu mali byť odovzdávané posolstvá výstrahy a naliehavej prosby, vyhlásil Pán: ‚Až mestá spustnú bez obyvateľa, a domy zostanú bez človeka, a krajina bude úplne spustošená, a Hospodin odvedie ľudí ďaleko, a uprostred krajiny nastane veľké opustenie.‘ Verše 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.

> „Ťažké súdy, ktoré mali postihnúť nekajúcich sa — vojna, vyhnanstvo, útlak, strata moci a vážnosti medzi národmi —, to všetko malo prísť preto, aby tí, ktorí by v tom rozpoznali ruku urazeného Boha, boli privedení k pokániu. Desať kmeňov severného kráľovstva malo byť čoskoro rozptýlených medzi národy a ich mestá mali zostať spustošené; ničivé vojská nepriateľských národov sa mali preháňať ich krajinou znova a znova; napokon mal padnúť aj Jeruzalem a Júda mala byť odvedená do zajatia; zasľúbená zem však nemala zostať navždy celkom opustená. Uistenie nebeského návštevníka Izaiášovi znelo: ,Ale ešte bude v nej desatina, A tá sa opäť navráti a bude vydaná na spasenie; Ako terebinta a ako dub, Ktorých peň zostáva, aj keď sú zotaté: Tak sväté semeno bude jej pňom.‘ Verš 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.

> „Toto uistenie o konečnom naplnení Božieho zámeru vlialo odvahu do Izaiášovho srdca. Čo na tom, ak sa pozemské mocnosti zoradia proti Judsku? Čo na tom, ak sa Pánov posol stretne s odporom a protivenstvom? Izaiáš videl Kráľa, Hospodina zástupov; počul pieseň serafov: ‚Celá zem je plná Jeho slávy;‘ mal zasľúbenie, že posolstvá Jehovu odpadlíckemu Judsku budú sprevádzané usvedčujúcou mocou Ducha Svätého; a prorok bol posilnený pre dielo, ktoré bolo pred ním. Verš 3. Počas svojho dlhého a namáhavého poslania si so sebou niesol spomienku na toto videnie. Šesťdesiat rokov alebo aj viac stál pred judskými synmi ako prorok nádeje a vo svojich predpovediach o budúcom víťazstve cirkvi sa stával čoraz smelším.“ Proroci a králi, 307–310.

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