| 1 |
Danas za stolom razgovarajmo malo o dokazima. Da ste na ovo blagoslovljeno mjesto došli u danima objave očevidnoga Svjetla29, da ste dostigli dvor Njegove prisutnosti i bili svjedocima Njegove blistave ljepote, razumjeli biste da Njegovim učenjima i savršenosti ne treba daljnjih dokaza. |
Today, at table, let us speak for a little of proofs. If you had come to this blessed place in the days of the manifestation of the evident Light,29 if you had attained to the court of His presence, and had witnessed His luminous beauty, you would have understood that His teachings and perfection were not in need of further evidence. |
| 2 |
Samo čašću da uđu u Njegovu prisutnost mnoge su duše postale osvjedočeni vjernici; nisu im bili potrebni nikakvi drugi dokazi. Čak bi i oni ljudi koji su Ga odbacili i ogorčeno mrzili, nakon što bi Ga sreli, svjedočili o uzvišenosti Bahá’u’lláha, govoreći: “To je veličanstven čovjek, ali kakva šteta da iskazuje takve tvrdnje! Inače, prihvatljivo je sve što kaže”. |
Only through the honor of entering His presence, many souls became confirmed believers; they had no need of other proofs. Even those people who rejected and hated Him bitterly, when they had met Him, would testify to the grandeur of Bahá’u’lláh, saying, “This is a magnificent man, but what a pity that he makes such a claim! Otherwise, all that he says is acceptable.” |
| 3 |
No sada, kad je to Sunce Stvarnosti zašlo, svima su potrebni dokazi; stoga smo odlučili pružiti racionalne dokaze istine Njegove tvrdnje. Citirat ćemo i dokaz koji je i sam dovoljan svima koji su pravedni i koji nitko ne može pobiti. A to je da je ovo uzvišeno Biće uzvisilo Svoju Stvar u “Najvećoj Tamnici”30; iz te se Tamnice Njegovo svjetlo izlilo na sve strane, Njegov je ugled osvojio svijet, a objavljivanje Njegove slave stiglo je do Istoka i Zapada. Ništa se slično nije desilo do našeg vremena. |
But now, as that Light of Reality has set, all are in need of proofs; so we have undertaken to demonstrate rational proofs of the truth of His claim. We will cite another which alone is sufficient for all who are just, and which no one can deny. It is that this illustrious Being uplifted His Cause in the “Greatest Prison”;30 from this Prison His light was shed abroad, His fame conquered the world, and the proclamation of His glory reached the East and West. Until our time no such thing has ever occurred. |
| 4 |
Kad bi bilo pravde, to bi se potvrdilo; no postoje ljudi koji, čak i da im se pruže svi dokazi na svijetu, još uvijek ne bi pravedno sudili! |
If there be justice, this will be acknowledged; but there are some people who, even if all the proofs in the world be adduced before them, still will not judge justly! |
| 5 |
Tako Mu se ni narodi ni države sa svom njihovom snagom nisu mogli oduprijeti. Zaista, sam i usamljen, zatočen i ugnjetavan On je postigao sve što je želio. |
Thus nations and states with all their strength could not resist Him. Verily, single and alone, imprisoned and oppressed, He accomplished whatever He desired. |
| 6 |
Ne želim spominjati čuda Bahá’u’lláha jer bi se možda moglo reći da su to priče podložne i istini i zabludi, poput pripovijesti o Kristovim čudima u Evanđelju koje su do nas došle od apostola i ni od koga drugog, a Židovi ih poriču. Kad bih želio spomenuti nadnaravna djela Bahá’u’lláhova, ona su brojna; ona su poznata na Istoku, pa čak i nekim nebahá’íma. No te priče nisu svima mjerodavni dokazi i svjedočanstva; slušatelj bi možda mogao reći da se ta priča ne slaže s onim što se stvarno dogodilo, jer poznato je da druge sekte opisuju čuda koja su izvršili njihovi utemeljitelji. Na primjer, sljedbenici brahmanizma pričaju o čudima. Kakav dokaz imamo da su te priče istinite ili lažne? Ako su to bajke, onda su i drugo bajke; ako su one općeprihvaćene, onda su i druge općeprihvaćene. Prema tome, te priče nisu zadovoljavajući dokazi. Da, čuda su dokazi samo svjedoku koji ih je vidio, ali koji ih također može smatrati tek čarolijom, ne čudom. Izuzetna djela također se pripisuju i nekim opsjenarima. |
I do not wish to mention the miracles of Bahá’u’lláh, for it may perhaps be said that these are traditions, liable both to truth and to error, like the accounts of the miracles of Christ in the Gospel, which come to us from the apostles, and not from anyone else, and are denied by the Jews. Though if I wish to mention the supernatural acts of Bahá’u’lláh, they are numerous; they are acknowledged in the Orient, and even by some non-Bahá’ís. But these narratives are not decisive proofs and evidences to all; the hearer might perhaps say that this account may not be in accordance with what occurred, for it is known that other sects recount miracles performed by their founders. For instance, the followers of Brahmanism relate miracles. From what evidence may we know that those are false and that these are true? If these are fables, the others also are fables; if these are generally accepted, so also the others are generally accepted. Consequently, these accounts are not satisfactory proofs. Yes, miracles are proofs for the eyewitness only, and even he may regard them not as a miracle but as an enchantment. Extraordinary feats have also been related of some conjurors. |
| 7 |
Ukratko, želim reći da je Bahá’u’lláh napravio mnogo čudesnih stvari, ali ih mi ne prepričavamo, jer one nisu mjerodavni dokazi svima na zemlji podjednako, pa čak niti onima koji su ih vidjeli: mogli bi misliti da su to samo čarolije. |
Briefly, my meaning is that many wonderful things were done by Bahá’u’lláh, but we do not recount them, as they do not constitute proofs and evidences for all the peoples of the earth, and they are not decisive proofs even for those who see them: they may think that they are merely enchantments. |
| 8 |
Također, većina čuda Proroka koja se spominju ima unutarnje značenje. Na primjer, u Evanđelju piše da je u času Kristova pogubljenja prevladala tama, da se zemlja zatresla i zastor u hramu raspolovio od vrha do dna, te da su mrtvi ustali iz svojih grobova. Da su se ti užasni događaji uistinu zbili, sigurno bi bili zabilježeni u povijesti toga doba. Postali bi uzrokom mnogih nemira srca. Vojnici bi skinuli Krista s križa ili bi se razbježali. O tim se događajima, međutim, ne govori niti u jednoj povijesti; stoga je jasno da ih ne treba uzeti doslovce, nego tako kao da u sebi nose unutarnje značenje.31 |
Also, most of the miracles of the Prophets which are mentioned have an inner significance. For instance, in the Gospel it is written that at the martyrdom of Christ darkness prevailed, and the earth quaked, and the veil of the Temple was rent in twain from the top to the bottom, and the dead came forth from their graves. If these events had happened, they would indeed have been awesome, and would certainly have been recorded in the history of the times. They would have become the cause of much troublings of heart. Either the soldiers would have taken down Christ from the cross, or they would have fled. These events are not related in any history; therefore, it is evident they ought not to be taken literally, but as having an inner significance.31 |
| 9 |
Nije nam namjera poreći takva čuda; mi samo mislimo da ona ne čine mjerodavane dokaze i da imaju unutarnje značenje. |
Our purpose is not to deny such miracles; our only meaning is that they do not constitute decisive proofs, and that they have an inner significance. |
| 10 |
Prema tome, danas za stolom govorit ćemo o objašnjenju tradicionalnih dokaza koji se nalaze u Svetim knjigama. Sve do sada, sve o čemu smo govorili predstavlja racionalne dokaze. |
Accordingly, today, at table, we will refer to the explanation of the traditional proofs which are in the Holy Books. Until now, all that we have spoken of are rational proofs. |
| 11 |
Stanje u kojem mora biti onaj koji ozbiljno traga za istinom jest stanje žedne, goruće duše koja ište vodu života, ribe koja se trudi stići do mora, patnika koji traži pravoga liječnika da bi dobio božansko izlječenje, izgubljene karavane koja nastoji pronaći pravi put, izgubljenog broda koji luta trudeći se dospjeti do obale spasenja. |
The state in which one should be to seriously search for the truth is the condition of the thirsty, burning soul desiring the water of life, of the fish struggling to reach the sea, of the sufferer seeking for the true doctor to obtain the divine cure, of the lost caravan endeavoring to find the right road, of the lost and wandering ship striving to reach the shore of salvation. |
| 12 |
Zato tragatelj mora biti obdaren određenim kvalitetama. Prije svega on mora biti pravedan i odvojen od svega osim od Boga; njegovo srce mora biti potpuno okrenuto prema najvišem obzorju; mora se osloboditi okova svoga ja i strasti, jer sve su to prepreke. Nadalje, on mora biti sposoban izdržati sve poteškoće. On mora biti posve čist i posvećen i slobodan od ljubavi ili mržnje stanovnika svijeta. Zašto? Činjenica da voli neku osobu ili stvar mogla bi ga spriječiti od prepoznavanja istine u drugoj osobi ili stvari, na isti način, mržnja prema bilo čemu može biti zapreka u razabiranju istine. To je stanje traganja i tragatelj mora imati navedene kvalitete i odlike. Sve dok ne dosegne ovo stanje nije mu moguće dosegnuti Sunce Stvarnosti. |
Therefore, the seeker must be endowed with certain qualities. First of all, he must be just and severed from all else save God; his heart must be entirely turned to the supreme horizon; he must be free from the bondage of self and passion, for all these are obstacles. Furthermore, he must be able to endure all hardships. He must be absolutely pure and sanctified, and free from the love or the hatred of the inhabitants of the world. Why? because the fact of his love for any person or thing might prevent him from recognizing the truth in another, and, in the same way, hatred for anything might be a hindrance in discerning truth. This is the condition of seeking, and the seeker must have these qualities and attributes. Until he reaches this condition, it is not possible for him to attain to the Sun of Reality. |
| 13 |
Vratimo se sad našem predmetu. |
Let us now return to our subject. |
| 14 |
Svi narodi svijeta čekaju dvije Objave koje moraju biti istodobne; svi čekaju ispunjenje tog obećanja. U Bibliji Židovi imaju obećanje Gospoda nad vojskama i Mesije; u Evanđelju obećan je povratak Krista i Ilije. |
All the peoples of the world are awaiting two Manifestations, Who must be contemporaneous; all wait for the fulfillment of this promise. In the Bible the Jews have the promise of the Lord of Hosts and the Messiah; in the Gospel the return of Christ and Elijah is promised. |
| 15 |
U Muhamedovoj religiji obećani su Mihdí i Mesija, a isto je i sa zaratustrijanskom i ostalim religijama, no, kad bismo htjeli detaljno pripovijedati o tim stvarima, oduzelo bi nam to previše vremena. Bitna je činjenica da su svi obećali dvije Objave Koje će doći slijedeći jedna drugu. Predskazano je da će se u doba tih dviju Objava zemlja preobraziti, svijet postojanja obnoviti, a bića se zaodjenuti novim ruhom. Pravda i istina obujmit će svijet; neprijateljstvo i mržnja će nestati; svi uzroci podjele među narodima, rasama i nacijama izgubit će se, a pojavit će se uzrok jedinstvu, skladu i slozi. Nemarni će se probuditi, slijepi progledati, gluhi će čuti, nijemi progovoriti, bolesni će se izliječiti, mrtvi će ustati. Rat će ustupiti mjesto miru, neprijateljstvo će biti pobijeđeno ljubavlju, uzroci svađe i prepirki bit će potpuno uklonjeni, a postići će se istinsko blaženstvo. Svijet će postati zrcalom Nebeskog kraljevstva; čovječanstvo će postati Prijestoljem Božanstva. Svi će narodi postati jedno; sve će se religije ujediniti; svi će pojedinci postati jedna obitelj i od jednog roda. Sve regije zemlje postat će jedno; praznovjerja koja su izazvale rase, države, pojedinci, jezici i politika nestat će, a svi će ljudi dosegnuti život vječni u sjeni Gospoda nad vojskama. |
In the religion of Muḥammad there is the promise of the Mihdí and the Messiah, and it is the same with the Zoroastrian and the other religions, but if we relate these matters in detail, it would take too long. The essential fact is that all are promised two Manifestations, Who will come, one following on the other. It has been prophesied that in the time of these two Manifestations the earth will be transformed, the world of existence will be renewed, and beings will be clothed in new garments. Justice and truth will encompass the world; enmity and hatred will disappear; all causes of division among peoples, races and nations will vanish; and the cause of union, harmony and concord will appear. The negligent will awake, the blind will see, the deaf will hear, the dumb will speak, the sick will be cured, the dead will arise. War will give place to peace, enmity will be conquered by love, the causes of dispute and wrangling will be entirely removed, and true felicity will be attained. The world will become the mirror of the Heavenly Kingdom; humanity will be the Throne of Divinity. All nations will become one; all religions will be unified; all individual men will become of one family and of one kindred. All the regions of the earth will become one; the superstitions caused by races, countries, individuals, languages and politics will disappear; and all men will attain to life eternal, under the shadow of the Lord of Hosts. |
| 16 |
Sada moramo iz Svetih knjiga dokazati da su te dvije Objave došle, te protumačiti značenje riječi Proroka jer želimo dokaze koji dolaze iz Svetih knjiga. |
Now we must prove from the Holy Books that these two Manifestations have come, and we must divine the meaning of the words of the Prophets, for we wish for proofs drawn from the Holy Books. |
| 17 |
Prije nekoliko dana iznijeli smo racionalne dokaze koji daju istinu o tim dvjema Objavama. |
A few days ago, at table, we put forth rational proofs establishing the truth of these two Manifestations. |
| 18 |
Da zaključimo: u Knjizi Danielovoj, od ponovne izgradnje Jeruzalema do Kristova pogubljenja proći će sedamdeset tjedana; jer Kristovim pogubljenjem ostvarena je žrtva i oltar je uništen.32 To je proročanstvo Kristove objave. Tih sedamdeset tjedana počinje obnovom i ponovnom izgradnjom Jeruzalema, te raspravom o tome koje su četiri naredbe dala tri kralja. |
To conclude: in the Book of Daniel, from the rebuilding of Jerusalem to the martyrdom of Christ, seventy weeks are appointed; for by the martyrdom of Christ the sacrifice is accomplished and the altar destroyed.32 This is a prophecy of the manifestation of Christ. These seventy weeks begin with the restoration and the rebuilding of Jerusalem, concerning which four edicts were issued by three kings. |
| 19 |
Prvu je izdao Kir 536. godine prije Krista; to je zabilježeno u prvom poglavlju knjige Ezrine. Druga naredba, glede obnove Jeruzalema je od Darija iz Perzije 519. godine prije Krista; to je zabilježeno u šestom poglavlju Ezre. Treća je naredba Artaksersova u sedmoj godini njegove vladavine, tj. 457. godine prije Krista; to je zabilježeno u sedmom poglavlju Ezre. Četvrta je naredba Artaksersova iz 444. godine prije Krista; to je zabilježeno u drugom poglavlju knjige Nehemijine. |
The first was issued by Cyrus in the year 536 B.C.; this is recorded in the first chapter of the Book of Ezra. The second edict, with reference to the rebuilding of Jerusalem, is that of Darius of Persia in the year 519 B.C.; this is recorded in the sixth chapter of Ezra. The third is that of Artaxerxes in the seventh year of his reign—that is, in 457 B.C.; this is recorded in the seventh chapter of Ezra. The fourth is that of Artaxerxes in the year 444 B.C.; this is recorded in the second chapter of Nehemiah. |
| 20 |
No, Daniel se posebno poziva na treću naredbu koja je izdana 457. godine prije Krista. Sedamdeset tjedana je četiristo i devedeset dana. Svaki je dan, prema tekstu iz Sve1. Vidi Daniel 9:24. te knjige, godina. Naime, u Bibliji je rečeno: “Gospodinov dan je jedna godina.”33 Dakle, četiristo i devedeset dana je četiristo i devedeset godina. Treća naredba Artaksersova bila je izdana četirsto i pedeset sedam godina prije Kristova rođenja, a Krist je u vrijeme pogubljenja i uzašašća imao trideset tri godine. Zbrojite li trideset i tri sa četiristo i pedeset sedam dobivate rezultat četiristo i devedeset, što predstavlja vrijeme koje je Daniel najavio kao vrijeme Kristove objave. |
But Daniel refers especially to the third edict which was issued in the year 457 B.C. Seventy weeks make four hundred and ninety days. Each day, according to the text of the Holy Book, is a year. For in the Bible it is said: “The day of the Lord is one year.”33 Therefore, four hundred and ninety days are four hundred and ninety years. The third edict of Artaxerxes was issued four hundred and fifty-seven years before the birth of Christ, and Christ when He was martyred and ascended was thirty-three years of age. When you add thirty-three to four hundred and fifty-seven, the result is four hundred and ninety, which is the time announced by Daniel for the manifestation of Christ. |
| 21 |
No, u dvadesetpetom stihu devetog poglavlja Danielove knjige to je prikazano na drugi način kao sedam tjedana i šezdeset dva tjedna. Mnogi su ostali zbunjeni tim razlikama pokušavajući izmiriti te dvije tvrdnje. Kako sedamdeset tjedana može biti točno na jednom mjestu, a šezdeset dva tjedna na drugom? Te se dvije izjave ne slažu. |
But in the twenty-fifth verse of the ninth chapter of the Book of Daniel this is expressed in another manner, as seven weeks and sixty-two weeks; and apparently this differs from the first saying. Many have remained perplexed at these differences, trying to reconcile these two statements. How can seventy weeks be right in one place, and sixty-two weeks and seven weeks in another? These two sayings do not accord. |
| 22 |
No, Daniel spominje dva datuma. Jedan od tih datuma počinje s naredbom Artakserksa Ezri da izgradi Jeruzalem: to je sedamdeset tjedana koji završavaju s Kristovim uzašašćem, kad su njegovim mučeništvom žrtva i žrtvovanje prekinuti. |
But Daniel mentions two dates. One of these dates begins with the command of Artaxerxes to Ezra to rebuild Jerusalem: this is the seventy weeks which came to an end with the ascension of Christ, when by His martyrdom the sacrifice and oblation ceased. |
| 23 |
Drugo razdoblje, o kojem se govori u dvadeset i šestom stihu, označava razdoblje od završetka gradnje Jeruzalema do Kristova uzašašća, a koje traje šezdeset i dva tjedna: sedam tjedana jest vrijeme gradnje Jeruzalema, koja je trajala četrdeset devet godina. Kad dodate tih sedam tjedana na šezdeset i dva tjedna, to je ukupno šezdeset i devet tjedana, a u posljednjem tjednu (69—70) dogodilo se uzašašće Kristovo. Tih sedamdeset tjedana na taj je način ispunjeno i nema protuslovlja. |
The second period, which is found in the twenty-sixth verse, means that after the termination of the rebuilding of Jerusalem until the ascension of Christ, there will be sixty-two weeks: the seven weeks are the duration of the rebuilding of Jerusalem, which took forty-nine years. When you add these seven weeks to the sixty-two weeks, it makes sixty-nine weeks, and in the last week (69–70) the ascension of Christ took place. These seventy weeks are thus completed, and there is no contradiction. |
| 24 |
Sada kad je Kristova objava dokazana u proročanstvima Daniela, dokažimo objave Bahá’u’lláha i Bába. Do sada smo spomenuli samo nekoliko racionalnih dokaza; odsad ćemo govoriti o tradicionalnim dokazima. |
Now that the manifestation of Christ has been proved by the prophecies of Daniel, let us prove the manifestations of Bahá’u’lláh and of the Báb. Up to the present we have only mentioned rational proofs; now we shall speak of traditional proofs. |
| 25 |
U osmom poglavlju Knjige Daniela, stih trinaesti, kaže se: “Tada čuh gdje jedan Svetac govori, a drugi Svetac upita onoga koji govoraše: “Dokle će trajati ovo viđenje o svagdašnjoj žrtvi i o opačini što pustoši i gazi Svetište i Vojsku?” Potom on odgovori (stih 14): “Još dvije tisuće i tri stotine večeri i jutara; tada će Svetište biti očišćeno”; (stih 17) “No on mi reče… ovo je viđenje za vrijeme posljednje”. To jest, koliko će dugo trajati ova nesreća, ovo pustošenje, ponižavanje i srozavanje? Kada će osvanuti zora Objave? Onda je on odgovorio: “Dvije tisuće i tri stotine dana; tada će Svetište biti očišćeno”. Ukratko, smisao je ovog ulomka u tome što on govori o dvije tisuće i tri stotine godina, jer u tekstu Biblije svaki je dan godina. Tako je od datuma izdavanja Artakserksove naredbe za izgradnju Jeruzalema pa do Kristova rođenja proteklo 456 godina, a od Kristova rođenja pa do dana Bábove objave prošle su 1844 godine. Dodate li tom broju 456, dobivate zbroj od 2300 godina. Drugim riječima, ispunjenje Danielove vizije zbilo se 1844. godine poslije Krista, što je godina Bábove objave prema izvornom tekstu Knjige Daniela. Razmislite o njegovu jasnu određenju godine objave; teško će se naći preciznije proročanstvo za objavu od ovoga. |
In the eighth chapter of the Book of Daniel, verse thirteen, it is said: “Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” Then he answered (v. 14): “Unto two thousand and three hundred days; then shall the sanctuary be cleansed”; (v. 17) “But he said unto me … at the time of the end shall be the vision.” That is to say, how long will this misfortune, this ruin, this abasement and degradation last? meaning, when will be the dawn of the Manifestation? Then he answered, “Two thousand and three hundred days; then shall the sanctuary be cleansed.” Briefly, the purport of this passage is that he appoints two thousand three hundred years, for in the text of the Bible each day is a year. Then from the date of the issuing of the edict of Artaxerxes to rebuild Jerusalem until the day of the birth of Christ there are 456 years, and from the birth of Christ until the day of the manifestation of the Báb there are 1844 years. When you add 456 years to this number it makes 2300 years. That is to say, the fulfillment of the vision of Daniel took place in the year A.D. 1844, and this is the year of the Báb’s manifestation according to the actual text of the Book of Daniel. Consider how clearly he determines the year of manifestation; there could be no clearer prophecy for a manifestation than this. |
| 26 |
U Mateju, poglavlje 24, stih 3, Krist jasno kaže da je ono na što je Daniel mislio ovim proročanstvom bilo datum objave, a stih glasi: “Kad je sjedio na Maslinskoj gori, pristupiše mu učenici njegovi da mu kažu: “Kaži nam kad će to biti i koji je znak tvoga dolaska i svršetka svijeta?” Jedno od objašnjenja koje im je On dao u odgovoru bilo je (stih 15): “Kad vidite ‘grozu pustoši’ o kojoj govori prorok Daniel, gdje stoji ‘na svetom mjestu’ – tko čita, neka shvati!”. U tom odgovoru uputio ih je na osmo poglavlje Knjige Daniela kazujući da će svatko tko to bude čitao razumjeti da je to vrijeme o kojem se govori. Promislite kako se jasno govori o Bábovoj objavi u Starom zavjetu i Evanđelju. |
In Matthew, chapter 24, verse 3, Christ clearly says that what Daniel meant by this prophecy was the date of the manifestation, and this is the verse: “As He sat upon the mount of Olives, the disciples came unto Him privately, saying, Tell us, when shall these things be? and what shall be the sign of Thy coming, and of the end of the world?” One of the explanations He gave them in reply was this (v. 15): “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand).” In this answer He referred them to the eighth chapter of the Book of Daniel, saying that everyone who reads it will understand that it is this time that is spoken of. Consider how clearly the manifestation of the Báb is spoken of in the Old Testament and in the Gospel. |
| 27 |
Da bismo zaključili, dopustite da sada iz Biblije razjasnimo datum objave Bahá’u’lláha. Datum Bahá’u’lláha izračunat je prema lunarnim godinama od poslanja i Hidžre Muhamedove; jer u Muhamedovoj se religiji rabi lunarna godina, koja se isto tako rabi i za sve zapovijedi koje se odnose na bogoštovlje. |
To conclude, let us now explain the date of the manifestation of Bahá’u’lláh from the Bible. The date of Bahá’u’lláh is calculated according to lunar years from the mission and the Hejira of Muḥammad; for in the religion of Muḥammad the lunar year is in use, as also it is the lunar year which is employed concerning all commands of worship. |
| 28 |
U Danielu, poglavlje 12, stih 6, kaže se: “Jedan upita čovjeka odjevena u lanene haljine koji stajaše iznad voda rijeke: ‘Kada će doći kraj tim čudesima?’ Začuh čovjeka odjevena u lanene haljine, koji stajaše iznad voda rijeke; on podiže k nebu desnicu i ljevicu, kunući se Vječno živim. ‘Nakon jednog vremena, dva vremena i pola vremena – kada dođe kraj rasulu snage svetoga naroda – sve će se to svršiti.’”34 |
In Daniel, chapter 12, verse 6, it is said: “And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by Him that liveth for ever that it shall be for a time, times, and a half; and that when He shall have accomplished to scatter the power of the holy people, all these things shall be finished.”34 |
| 29 |
Budući da sam već objasnio značenje jednog dana, nije potrebno dalje objašnjavati; no, samo ćemo kratko reći da se svaki dan Oca računa kao jedna godina, a u svakoj je godini dvanaest mjeseci. Tako tri i pol godine čine četrdeset i dva mjeseca, četrdeset i dva mjeseca su tisuću i dvjestošezdeset dana. Báb, predvjesnik Bahá’u’lláha, pojavio se u 1260. godini poslije Hidžre Muhameda, prema islamskom računanju vremena. |
As I have already explained the signification of one day, it is not necessary to explain it further; but we will say briefly that each day of the Father counts as a year, and in each year there are twelve months. Thus three years and a half make forty-two months, and forty-two months are twelve hundred and sixty days. The Báb, the precursor of Bahá’u’lláh, appeared in the year 1260 from the Hejira of Muḥammad, by the reckoning of Islám. |
| 30 |
Kasnije, u stihu 11, kaže se: “Od časa kad bude dokinuta svagdašnja žrtva i postavljena grozota pustoši: tisuću dvjesta i devedeset dana. Blago onomu koji dočeka i dosegne trista trideset i pet dana.”35 |
Afterward, in verse 11, it is said: “And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolation be set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.”35 |
| 31 |
Ovo lunarno računanje počinje od dana proglašenja Muhamedova proroštva u zemlji Hijáz, što je bilo tri godine nakon Njegove misije, jer je u početku proroštvo Muhamedovo držano u tajnosti i nitko za njega nije znao doli Khadíjah i Ibn Nawfal36. Nakon tri godine to je bilo najavljeno. A Bahá’u’lláh je obznanio svoju objavu u 1290. godini37 od proglašenja Muhamedove misije. |
The beginning of this lunar reckoning is from the day of the proclamation of the prophethood of Muḥammad in the country of Ḥijáz; and that was three years after His mission, because in the beginning the prophethood of Muḥammad was kept secret, and no one knew it save Khadíjah and Ibn Nawfal.36 After three years it was announced. And Bahá’u’lláh, in the year 1290 from the proclamation of the mission of Muḥammad, caused His manifestation to be known.37 |
