The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.

Den forøgelse af kundskab, som er fremstillet ved synet om floden Ulai, er det, som til sidst blev skrevet på Habakkuks to tavler.

“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.

„Sammenvævet med profetier, som de havde betragtet som gældende for tiden for det andet komme, var der vejledning, særligt tilpasset deres tilstand af usikkerhed og spænding, og som opmuntrede dem til tålmodigt at vente i troen på, at det, som nu var dunkelt for deres forståelse, til sin tid ville blive gjort klart.״

“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’

“Blandt disse profetier var den i Habakkuk 2:1–4: ‘Jeg vil stå på min vagtpost og stille mig på tårnet og spejde efter at se, hvad Han vil tale til mig, og hvad jeg skal svare, når jeg bliver irettesat. Og Herren svarede mig og sagde: Skriv synet ned og gør det tydeligt på tavler, så den, der læser det, kan løbe. For synet gælder endnu den fastsatte tid, men ved enden skal det tale og ikke lyve; om det tøver, så vent på det, for det skal visselig komme, det vil ikke udeblive. Se, opblæst er den, hvis sjæl ikke er retskaffen i ham; men den retfærdige skal leve ved sin tro.’”

“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry…. The just shall live by his faith.” The Great Controversy, 391, 392.

Allerede i 1842 havde den anvisning, som i denne profeti gives om at „opskrive synet og gøre det tydeligt på tavler, så den, der læser det, kan løbe“, fået Charles Fitch til at udarbejde et profetisk kort til at anskueliggøre Daniels og Åbenbaringens syner. Udgivelsen af dette kort blev betragtet som en opfyldelse af den befaling, Habakkuk havde fået. Ingen lagde imidlertid dengang mærke til, at en tilsyneladende forsinkelse i synets opfyldelse — en ventetid — fremstilles i den samme profeti. Efter skuffelsen syntes dette skriftsted meget betydningsfuldt: „For synet gælder endnu for den fastsatte tid, men ved enden skal det tale og ikke lyve; om det tøver, så vent på det; for det skal visselig komme, det skal ikke udeblive…. Den retfærdige skal leve ved sin tro.“ The Great Controversy, 391, 392.

The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.

Habakkuks to tavler er profetisk set to vidner. Ifølge Bibelen skal to vidner føres sammen for at stadfæste sandheden.

But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 8:16.

Men vil han ikke høre dig, så tag endnu én eller to med dig, for at enhver sag kan blive stadfæstet ved to eller tre vidners mund. Matthæus 8:16.

When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with each other they confirm the truths that were the “jewels” of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the “tarrying time” of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.

Når Habakkuks to tavler (pionerkortene fra 1843 og 1850) lægges oven på hinanden, bekræfter de de sandheder, som var „juvelerne“ i Millers drøm. Fejlen fra 1843, fremstillet på den første tavle, fastslår, når den lægges sammen med den anden tavle, synets „ventetid“. Miller (den symbolske vægter i denne historie) spurgte, hvad han skulle sige under striden i sin historie.

I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

Jeg vil stå på min vagt og stille mig på tårnet, og jeg vil spejde for at se, hvad han vil sige til mig, og hvad jeg skal svare, når jeg bliver irettesat. Habakkuk 2:1.

The Lord instructed Miller to write the vision, and in his dream he placed the casket which contained the vision on a table in the center of his room.

Herren pålagde Miller at nedskrive synet, og i sin drøm anbragte han skrinet, som indeholdt synet, på et bord midt i sit værelse.

And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

Og Herren svarede mig og sagde: Skriv synet, og gør det tydeligt på tavler, for at den, som læser det, kan løbe. Habakkuk 2:2.

The tables then identify the tarrying time and the first disappointment.

Tabellerne angiver dernæst forsinkelsestiden og den første skuffelse.

For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

For synet gælder endnu en fastsat tid; men ved enden skal det tale og ikke lyve; om det end tøver, så vent på det; thi det skal visselig komme, det skal ikke udeblive. Habakkuk 2:3.

Then the two classes that are manifested based upon the increase of knowledge are represented.

Da repræsenteres de to klasser, som åbenbares på grundlag af kundskabens vækst.

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

Se, hans sjæl, som er hovmodig, er ikke oprigtig i ham; men den retfærdige skal leve ved sin tro. Habakkuk 2,4.

The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.

De to klasser af tilbedere ville blive åbenbaret ved den prøvelse, der beskrives i Daniels bog, kapitel tolv.

And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

Og han sagde: Gå bort, Daniel; thi ordene skal holdes skjulte og forseglede indtil endens tid. Mange skal renses og gøres hvide og prøves; men de ugudelige skal handle ugudeligt, og ingen af de ugudelige skal forstå; men de vise skal forstå. Daniel 12:9, 10.

The “wise” of Daniel are the wise virgins of Matthew twenty-five who were justified by faith, and the wicked were the foolish virgins who were lifted up in pride. At the end of Miller’s dream, the jewels represent the oil in the parable of the ten virgins, which was the message.

De „vise“ i Daniels Bog er de kloge jomfruer i Matthæus femogtyve, som blev retfærdiggjort ved tro, og de ugudelige var de dårlige jomfruer, som blev ophøjet i hovmod. Ved afslutningen af Millers drøm repræsenterer juvelerne olien i lignelsen om de ti jomfruer, hvilket var budskabet.

“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked.” Review and Herald, July 20, 1897.

“Gud vanæres, når vi ikke modtager de budskaber, som han sender os. Derved afslår vi den gyldne olie, som han ville udgyde i vore sjæle for at blive meddelt dem, der er i mørke. Når kaldet lyder: ‘Se, brudgommen kommer; gå ud for at møde ham,’ vil de, som ikke har modtaget den hellige olie, som ikke har bevaret Kristi nåde i deres hjerter, finde, ligesom de dårlige jomfruer, at de ikke er rede til at møde deres Herre. De har ikke i sig selv kraft til at skaffe olien, og deres liv går til grunde.” Review and Herald, 20. juli 1897.

Miller’s jewels in the last days would shine ten times brighter, and both the number ten is a symbol of a test, as is light. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is the testing message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.

Millers juveler i de sidste dage ville skinne ti gange klarere, og både tallet ti er et symbol på en prøve, ligesom lys er det. I de sidste dage, som er fremstillet ved afslutningen af Millers drøm, frembringer sandhedens lys, sådan som det er fremstillet på Habakkuks tavler, et prøvende budskab, hvilket i lignelsen om de ti jomfruer er Midnatsråbets prøvende budskab. Denne prøvelsesproces er en gentagelse af prøvelsesprocessen i milleritternes historie, for lignelsen om de ti jomfruer gentages til punkt og prikke i de sidste dage.

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

”Jeg bliver ofte henvist til lignelsen om de ti jomfruer, hvoraf fem var kloge og fem tåbelige. Denne lignelse er blevet og vil blive opfyldt til punkt og prikke, for den har en særlig anvendelse på denne tid og er, ligesom den tredje engels budskab, blevet opfyldt og vil fortsat være den nærværende sandhed indtil tidens ende.” Review and Herald, 19. august 1890.

The experience of the tarrying time would be repeated to the very letter at the end of Miller’s dream, and his jewels would then shine ten times brighter than the sun, thus identifying that the jewels represent the final test in the parable of the ten virgins. Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter than those who were eating the diet of Babylon. The proud in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk the papacy is used to identify their character.

Erfaringen fra tøve-tiden ville blive gentaget til punkt og prikke ved afslutningen af Millers drøm, og hans juveler ville da skinne ti gange klarere end solen, hvorved det identificeres, at juvelerne repræsenterer den endelige prøve i lignelsen om de ti jomfruer. Ti er symbolet på en prøve, og ved slutningen af ti dage var Daniel og de tre værdige synligt smukkere og federe end dem, som levede af Babylons kost. De stolte i Habakkuk, som levede ved formastelse, ikke ved tro, udviklede Babylons karakter. I Miller-bevægelsens historie blev de Babylons døtre, og i Habakkuk bruges pavedømmet til at identificere deres karakter.

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.

Se, hans sjæl, som er hovmodig, er ikke oprigtig i ham; men den retfærdige skal leve ved sin tro. Ja, fordi han overtræder ved vin, er han en hovmodig mand, som ikke bliver i sit hjem; han udvider sin begærlighed som dødsriget og er som døden og kan ikke mættes, men samler alle folk til sig og hober alle folkeslag op til sig. Skal ikke alle disse istemme en lignelse imod ham og et spottende ordsprog imod ham og sige: Ve den, som forøger, hvad der ikke er hans! hvor længe? og den, som læsser sig med tykt ler! Skal ikke de pludselig rejse sig, som skal bide dig, og de vågne, som skal forurolige dig, og du skal blive til bytte for dem? Fordi du har plyndret mange folk, skal hele resten af folkene plyndre dig, for menneskers blod og for vold mod landet, mod byen og mod alle dem, som bor deri. Habakkuk 2:4–8.

The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.”

Prøvelsesprocessen, som bringes over jomfruerne i Matthæus femogtyve, frembringer en klasse af tilbedere, som har udviklet nordkongens (pavedømmets) karakter, som også er den magt, der »plyndrede mange folkeslag«.

Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. Jeremiah 6:22–26.

Så siger Herren: Se, et folk kommer fra landet mod nord, og en stor nation skal oprejses fra jordens yderste egne. De griber bue og spyd; de er grusomme og kender ingen barmhjertighed; deres røst bruser som havet; og de rider på heste, opstillet som mænd til strid imod dig, Zions datter. Vi har hørt rygtet derom; vore hænder synker slapt ned; angst har grebet os, og smerte som hos en kvinde i barnsnød. Gå ikke ud på marken, og vandr ikke på vejen; thi fjendens sværd og rædsel er på alle sider. Mit folks datter, bind sæk om dig og vælt dig i aske; hold sorg, som over en enbåren søn, den bitreste klage; thi ødelæggeren skal pludselig komme over os. Jeremias 6:22–26.

Habakkuk’s two classes are those who are justified by faith, and those who ate and drank the doctrines of Babylon. Those in the last days of Miller’s dream that are represented as virgins, either develop the character of Christ, and thus receive the seal of God, or they develop the character of the papacy and receive the mark of the beast.

Habakkuks to klasser er dem, som retfærdiggøres ved tro, og dem, som åd og drak Babylons læresætninger. De, som i de sidste dage i Millers drøm fremstilles som jomfruer, udvikler enten Kristi karakter og modtager således Guds segl, eller de udvikler pavedømmets karakter og modtager dyrets mærke.

“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.

„Tiden er kommet, da det sande lys skal skinne midt i det moralske mørke. Den tredje engels budskab er blevet sendt ud til verden for at advare mennesker imod at modtage dyrets mærke eller dets billedes mærke på deres pande eller på deres hånd. At modtage dette mærke betyder at komme til den samme beslutning, som dyret er kommet til, og at gå ind for de samme tanker, i direkte modstrid med Guds ord. Om alle, der modtager dette mærke, siger Gud: ‘Den samme skal drikke af Guds vredes vin, som er udøst ublandet i hans harmes bæger; og han skal pines med ild og svovl for de hellige engles åsyn og for Lammets åsyn.’” Review and Herald, 13. juli 1897.

The virgins that drink the wine of Babylon will ultimately drink the wine of God’s wrath. In Isaiah, the drunkards of Ephraim manifest their blind drunkenness by turning things upside down, and that action is to be esteemed as “potter’s clay.”

De jomfruer, som drikker Babylons vin, skal til sidst drikke Guds vredes vin. I Esajas åbenbarer Efraims drankere deres blinde beruselse ved at vende tingene på hovedet, og denne handling skal agtes som „pottemagerler“.

The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in 2 Thessalonians, chapter two.

Identificeringen af „det daglige“ som et symbol på Kristus vender sandheden om „det daglige“ fuldstændig på hovedet, for „det daglige“ er et satanisk symbol. Millers identificering af „det daglige“ som hedenskab er direkte fremstillet på Habakkuks tavler. Millers opdagelse af teksten i Thessalonikerbrevet, som gjorde det muligt for ham at forstå, at det var hedenskabet, der blev „taget bort“, for at „syndens menneske“, som sidder i Guds tempel, kunne blive åbenbaret, er den primære sandhed, som findes i 2 Thessalonikerbrev, kapitel to.

“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.

„Jeg læste videre og kunne ikke finde noget andet tilfælde, hvor det [det daglige] forekom, undtagen i Daniel. Derefter tog jeg [ved hjælp af en konkordans] de ord, som stod i forbindelse med det: ‘tage bort’; han skal tage det daglige bort; ‘fra den tid da det daglige bliver taget bort’ osv. Jeg læste videre og tænkte, at jeg ikke ville finde noget lys over teksten; til sidst kom jeg til 2 Thessalonikerbrev 2,7.8. ‘For lovløshedens hemmelighed er allerede virksom; kun den, som nu holder tilbage, vil gøre det, indtil han bliver taget bort, og da skal den lovløse blive åbenbaret’ osv. Og da jeg var kommet til den tekst, åh, hvor klart og herligt sandheden viste sig! Der er det! Det er det daglige! Nå, men hvad mener Paulus da med ‘den, som nu holder tilbage’, eller hindrer? Med ‘syndens menneske’ og ‘den lovløse’ menes pavedømmet. Nå, men hvad er det, som hindrer pavedømmet i at blive åbenbaret? Jo, det er hedenskabet; nå, så må ‘det daglige’ betyde hedenskabet.’ — William Miller, Second Advent Manual, side 66.” Advent Review and Sabbath Herald, 6. januar 1853.

The meaning of “the daily” in Thessalonians, which Miller discovered, is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.

Betydningen af »det daglige« i Thessalonikerbrevet, som Miller opdagede, er den primære sandhed i afsnittet. Når Paulus identificerer dem, som ikke elsker sandheden, og som derfor vil blive ramt af en kraftig vildfarelse, identificerer han ganske vist hadet til sandheden i almindelig forstand; men den sandhed, der direkte omtales i afsnittet, er den sandhed, at »det daglige« repræsenterer det hedenske Rom.

The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.

Legemets lys er øjet; dersom derfor dit øje er enfoldigt, skal hele dit legeme være fuldt af lys. Men dersom dit øje er ondt, skal hele dit legeme være fuldt af mørke. Er derfor det lys, som er i dig, mørke, hvor stort er da ikke dette mørke! Ingen kan tjene to herrer; thi enten vil han hade den ene og elske den anden, eller også vil han holde sig til den ene og foragte den anden. I kan ikke tjene Gud og mammon. Matthæus 6,22–24.

There is only a love for truth, or a hatred of the truth. There is no middle ground. The strong delusion that comes upon the foolish virgins of Matthew twenty-five is based upon their rejection of the light of Miller’s jewels that represent the final test. Ancient Israel’s final test, was their tenth test, and Miller’s jewels shine ten times brighter in the last days. The symbol of the rejection of Miller’s jewels is “the daily,” which the drunkards of Ephraim turned upside down in the third generation of Adventism. “The daily” is a satanic symbol of paganism. The drunkards introduced a counterfeit jewel, which they brought from apostate Protestantism that identifies “the daily,” as a symbol of Christ.

Der findes kun kærlighed til sandheden eller had til sandheden. Der findes ingen mellemvej. Den stærke vildfarelse, som kommer over de tåbelige jomfruer i Matthæus femogtyve, bygger på deres forkastelse af lyset fra Millers juveler, der repræsenterer den endelige prøve. Det gamle Israels endelige prøve var deres tiende prøve, og Millers juveler skinner ti gange klarere i de sidste dage. Symbolet på forkastelsen af Millers juveler er „det daglige“, som Efraims drankere vendte op og ned på i adventismens tredje generation. „Det daglige“ er et satanisk symbol på hedenskab. Drankerne indførte en forfalsket juvel, som de bragte fra det frafaldne protestantisme, og som identificerer „det daglige“ som et symbol på Kristus.

Miller’s understanding of his jewels was limited by the history in which he was raised up. Convinced the Second Coming was the next prophetic event, the deadly wound of the papacy in 1798, could only represent the fourth and final earthly kingdom of Daniel two. Miller was also limited in his understanding of “the daily,” for his testimony is that through revelation he was led to a specific method of study, in which he stated that he used his Bible, Cruden’s Concordance and read some newspapers. His decision to study in that manner had simply come into his mind.

Millers forståelse af sine juveler var begrænset af den historie, hvori han blev fremrejst. Overbevist om, at det andet komme var den næste profetiske begivenhed, kunne pavedømmets dødelige sår i 1798 kun repræsentere det fjerde og sidste jordiske rige i Daniel to. Miller var også begrænset i sin forståelse af „det daglige“, for hans vidnesbyrd er, at han ved åbenbaring blev ledt til en bestemt studiemetode, hvori han oplyste, at han benyttede sin Bibel, Crudens konkordans og læste nogle aviser. Hans beslutning om at studere på den måde var ganske enkelt kommet ind i hans sind.

“During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and [heard] me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood. I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. Apollos Hale, The Second Advent Manual, 65.

„I de tolv år, jeg var deist, læste jeg alle de historieskrifter, jeg kunne finde; men nu elskede jeg Bibelen. Den lærte om Jesus! Men der var stadig en hel del af Bibelen, som var mørkt for mig. I 1818 eller 19, mens jeg samtalede med en ven, som jeg aflagde et besøg, og som havde kendt mig og [hørt] mig tale, mens jeg var deist, spurgte han på en temmelig betydningsfuld måde: ‘Hvad mener du om dette skriftsted og hint?’ idet han henviste til de gamle tekster, jeg havde indvendt imod, mens jeg var deist. Jeg forstod, hvad han sigtede til, og svarede—Hvis du vil give mig tid, skal jeg sige dig, hvad de betyder. ‘Hvor lang tid ønsker du?’ Det ved jeg ikke, men jeg skal sige dig det, svarede jeg, for jeg kunne ikke tro, at Gud havde givet en åbenbaring, som ikke kunne forstås. Jeg besluttede da at studere min Bibel i den tro, at jeg kunne finde ud af, hvad Helligånden mente. Men så snart jeg havde truffet denne beslutning, kom den tanke til mig—‘Antag, at du finder et sted, som du ikke kan forstå; hvad vil du gøre?’ Denne måde at studere Bibelen på kom da i tanke hos mig:—Jeg vil tage ordene i sådanne steder og følge dem gennem Bibelen og på denne måde finde deres betydning. Jeg havde Crudens konkordans, som jeg mener er den bedste i verden; så jeg tog den og min Bibel og satte mig ved mit skrivebord og læste intet andet, bortset fra lidt aviser, for jeg var fast besluttet på at vide, hvad min Bibel mente. Apollos Hale, The Second Advent Manual, 65.

Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.

Millers juveler blev ikke blot erkendt gennem hans studiemetode, men også ved direkte åbenbaring fra Gud.

“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

”Gud sendte sin engel for at virke på hjertet hos en bonde, som ikke havde troet på Bibelen, for at lede ham til at granske profetierne. Guds engle besøgte gentagne gange denne udvalgte for at vejlede hans sind og åbne profetier for hans forståelse, som altid havde været dunkle for Guds folk. Begyndelsen til sandhedens kæde blev givet ham, og han blev ledt videre til at søge led efter led, indtil han med undren og beundring skuede ud over Guds ord. Der så han en fuldkommen kæde af sandhed. Dette ord, som han havde anset for ikke at være inspireret, åbnede sig nu for hans blik i sin skønhed og herlighed. Han så, at én del af Skriften forklarer en anden, og når et sted var lukket for hans forståelse, fandt han i en anden del af Ordet det, som forklarede det. Han betragtede Guds hellige ord med glæde og med den dybeste respekt og ærefrygt.” Early Writings, 230.

When Sister White states that “God sent His angel” to Miller, it is identifying that Gabriel was the angel sent to Miller, for “His angel,” is a term assigned to Gabriel.

Når søster White siger, at „Gud sendte sin engel“ til Miller, angiver det, at Gabriel var den engel, der blev sendt til Miller, for „sin engel“ er en betegnelse, der tillægges Gabriel.

“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

Engelens ord: »Jeg er Gabriel, som står for Guds åsyn,« viser, at han indtager en stilling af høj ære i de himmelske sale. Da han kom med et budskab til Daniel, sagde han: »Der er ingen, som holder med mig i disse ting, uden Mikael [Kristus], jeres fyrste.« Daniel 10:21. Om Gabriel siger Frelseren i Åbenbaringen, at »Han sendte det og kundgjorde det ved sin engel til sin tjener Johannes.« Åbenbaringen 1:1.« Jesu liv, 99.

Gabriel and the other angels guided Miller’s “mind and” opened “to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by Divine revelation. The very method he employed to study the Bible just came into his mind. When God brings truth to our mind, it is a Divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but Divine revelation was a part of how Miller came to understand the subject of “the daily.”

Gabriel og de andre engle ledte Millers »sind og« åbnede »for hans forståelse profetier, som altid havde været dunkle for Guds folk«. Hans budskab blev ikke blot udviklet gennem hans studiemetode, men også ved guddommelig åbenbaring. Selve den metode, han benyttede til at studere Bibelen, kom ganske enkelt ind i hans sind. Når Gud bringer sandhed til vort sind, er det en guddommelig åbenbaring i modsætning til at nå frem til sandheden gennem processen med ret at udlægge Bibelen. Miller gjorde begge dele, men guddommelig åbenbaring var en del af den måde, hvorpå Miller kom til at forstå emnet om »det daglige«.

Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between ‘sur’ and ‘rum’ which are both translated as “take away.” He would have not seen the distinction between ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary.”

Miller ville ikke have bemærket kønsskiftet i Daniel kapitel otte, vers ni til tolv, for alt, hvad han havde, var Bibelen og en konkordans, som er blottet for enhver oplysning om de bibelske sprog. Han ville ikke have set forskellen mellem ‘sur’ og ‘rum’, som begge oversættes med “tage bort”. Han ville heller ikke have set forskellen mellem ‘miqdash’ og ‘qodesh’, som begge oversættes med “helligdom”.

He would not have seen the truth of the word ‘tamid’ that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word ‘tamid’ is used in the Bible, but only in the book of Daniel is the Hebrew word ‘tamid,’ used as a noun. ‘Tamid’ is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.

Han ville ikke have set sandheden om ordet „tamid“, som forekommer hundrede og fire gange i Bibelen. Den sandhed, han ikke kunne have set (hvilket også er den sandhed, han faktisk så), var denne: Af de hundrede og fire gange, det hebraiske ord „tamid“ anvendes i Bibelen, er det kun i Daniels Bog, at det hebraiske ord „tamid“ bruges som et substantiv. „Tamid“ er det hebraiske ord, der betyder „stadig“ eller „uafbrudt“, og i Daniels Bog oversættes det med „det daglige“.

Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to “correct” Daniel’s use of the word as a noun. In order to “correct” Daniel, they added the word “sacrifice” to the word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry.”

Kun i Daniels bog bruges ordet som et substantiv, og de andre nioghalvfems gange bruges det som et adverbium. Af denne grund, da oversætterne af King James-Bibelen stod over for, at Daniel brugte ordet fem gange som et substantiv, mens alle de andre bibelske forfattere brugte ordet nioghalvfems gange som et adverbium, blev de af bevisernes vægt tvunget til at „korrigere“ Daniels brug af ordet som et substantiv. For at „korrigere“ Daniel føjede de ordet „offer“ til ordet og forvandlede således et substantiv til et adverbium. Og derpå, for at korrigere oversætterne, blev Ellen White inspireret til at nedskrive, at hun „så i relation til det ‘Daglige’, at ordet ‘offer’ var tilføjet af menneskelig visdom og ikke hører til teksten; og at Herren gav den rette forståelse af det til dem, som frembar domstimens råb.“

Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.

Miller søgte ifølge sit eget vidnesbyrd at forstå „det daglige“, hvilket det til sidst lykkedes ham i 2 Thessalonikerbrev. Men også ifølge hans eget vidnesbyrd ville han, når han søgte at forstå et ord, overveje ethvert sted, hvor ordet blev brugt, og ordet bruges nioghalvfems andre gange i Bibelen. Alligevel er hans vidnesbyrd om „det daglige“, at han ikke fandt det noget andet sted end i Daniels bog, da han udtalte: „Jeg læste videre og kunne ikke finde noget andet tilfælde, hvor det [det daglige] fandtes, undtagen i Daniel.“ Miller blev ledt til juvelerne ikke alene ved sin studiemetode, men også ved guddommelig åbenbaring, som blev givet ham gennem englenes tjeneste.

This is why his understanding of “the daily,” was correct, but limited. He could not recognize that of the five times “the daily” is referenced in the book of Daniel, that one of the three times “the daily” is “taken away,” represented a different meaning than the other two times. One time “the daily” is used with the Hebrew word ‘rum’ and the other two times it is used with the Hebrew word ‘sur.’ Both words are translated as take away, but ‘rum’ in Daniel chapter eight, verse eleven means to lift up and exalt, and in chapter eleven, verse thirty-one, and chapter twelve, verse eleven, the word ‘sur’ means to remove.

Dette er grunden til, at hans forståelse af »det daglige« var korrekt, men begrænset. Han kunne ikke erkende, at af de fem gange, »det daglige« omtales i Daniels Bog, havde den ene af de tre gange, hvor »det daglige« bliver »taget bort«, en anden betydning end de to andre gange. Én gang bruges »det daglige« sammen med det hebraiske ord »rum«, og de to andre gange bruges det sammen med det hebraiske ord »sur«. Begge ord oversættes med »tage bort«, men »rum« i Daniel kapitel otte, vers elleve, betyder at opløfte og ophøje, og i kapitel elleve, vers enogtredive, og kapitel tolv, vers elleve, betyder ordet »sur« at fjerne.

The theologians that eat and drink the Babylonian diet, argue that whether you remove a thing or whenever you lift up a thing, they both represent a type of removal, so both words are to be understood as possessing the same meaning. They argue that the three times “the daily,” is “taken away” always means to remove, and in doing so, they identify that Daniel was careless in his choice of words. They do not openly say that, but by inference they teach that Daniel should have used the word ‘sur’ in all three occurrences, for according to the theologians he supposedly meant the same thing each time “the daily” was “taken away.”

De teologer, som spiser og drikker den babyloniske kost, hævder, at enten man fjerner en ting, eller man løfter en ting op, repræsenterer begge dele en form for borttagelse, så begge ord må forstås som havende den samme betydning. De hævder, at de tre steder, hvor „det daglige“ „tages bort“, altid betyder at fjerne, og dermed fastslår de, at Daniel var skødesløs i sit ordvalg. Det siger de ikke åbent, men ved slutning lærer de, at Daniel burde have brugt ordet „sur“ i alle tre forekomster, for ifølge teologerne mente han angiveligt det samme hver gang „det daglige“ blev „taget bort“.

They do the same thing with the words ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary,” in verses eleven through fourteen in chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used ‘qodesh’ in all three references, and not used ‘miqdash’ in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to an opposite understanding of the modern theologians.

De gør det samme med ordene »miqdash« og »qodesh«, som begge oversættes med »helligdom«, i vers elleve til fjorten i kapitel otte. Ved enhver forekomst af »helligdom« i disse fire vers fastholder de, at de alle repræsenterer Guds helligdom. Ved slutning igen burde Daniel ganske enkelt have anvendt »qodesh« i alle tre henvisninger og ikke have anvendt »miqdash« i vers elleve. Miller ville ikke have erkendt sondringen mellem disse ord, men det gør de moderne teologer, og når de gør det, insisterer de på, at ingen sondring bør anerkendes. Alligevel kom Miller, som ikke erkendte sondringerne mellem ordene, til en forståelse, der var den modsatte af de moderne teologers.

The reality is that Daniel was a careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.

Virkeligheden er, at Daniel var en omhyggelig skribent, som kendte det hebraiske sprog og blev anset for at være ti gange klogere end alle de øvrige vise mænd i Babylon. Hvis nogen kendte den rette brug af det hebraiske sprog, og hvordan det korrekt skulle gengives i netop denne historie, var det Daniel. Hvis Daniel anvendte forskellige ord, var det, fordi de var bestemt til at formidle forskellige betydninger, som han bevidst søgte at fremstille. Når Daniels særskilte brug af de ord, der oversættes som „helligdom“ eller som „borttage“, anerkendes, stadfæster de Millers forståelse af „det daglige“, som blev erkendt af Miller i netop det skriftsted, hvor Paulus fastslår, at de, som hader sandheden, er bestemt til at modtage en kraftig vildfarelse.

Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are the foolish virgins of Matthew twenty-five, and those whose soul is lifted up in Habakkuk two. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.

De, som hader sandheden og tror løgnen, som frembringer en stærk vildfarelse, fremstilles også som Efraims drankere, der fremstilles i to klasser. Den ene klasse er det lærde lederskab, og den anden klasse er de ulærde, som kun vil høre, hvad de lærde lærer dem. De er dem, som skjuler sig under løgne, og som slutter pagt med døden. De er de dårlige jomfruer i Matthæus femogtyve, og dem, hvis sjæl ophøjer sig i Habakkuk to. De er dem, som forkaster de grundlæggende sandheder i Millers drøm, som skinner ti gange klarere ved enden (hvilket repræsenterer den tiende og sidste prøve for det moderne Israel), som forudbilledliggjort ved den tiende og sidste prøve for det gamle Israel.

We will continue this study in the next article.

Vi vil fortsætte denne undersøgelse i den næste artikel.

And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.

Og Herren sagde til Moses: Hvor længe skal dette folk forhåne mig? og hvor længe skal der gå, før de tror mig, trods alle de tegn, som jeg har vist iblandt dem? Jeg vil slå dem med pest og gøre dem arveløse, og jeg vil gøre dig til et folk større og mægtigere end de. Og Moses sagde til Herren: Så vil egypterne få det at høre, for du førte dette folk op fra iblandt dem ved din magt, og de vil fortælle det til indbyggerne i dette land; for de har hørt, at du, Herre, er iblandt dette folk, at du, Herre, lader dig se ansigt til ansigt, og at din sky står over dem, og at du går foran dem, om dagen i en skystøtte og om natten i en ildsøjle. Hvis du nu dræber hele dette folk som én mand, da vil de folkeslag, som har hørt rygtet om dig, tale og sige: Fordi Herren ikke formåede at føre dette folk ind i det land, som han tilsvor dem, derfor har han slået dem ihjel i ørkenen.

And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:11–24.

Og nu beder jeg dig, lad min Herres magt være stor, således som du har talt og sagt: Herren er langmodig og rig på miskundhed; han tilgiver misgerning og overtrædelse, men lader ingenlunde den skyldige ustraffet, idet han hjemsøger fædrenes misgerning på børnene indtil tredje og fjerde slægtled. Tilgiv, beder jeg dig, dette folks misgerning efter din miskundheds storhed, således som du har tilgivet dette folk fra Egypten og lige indtil nu. Og Herren sagde: Jeg har tilgivet efter dit ord. Men så sandt jeg lever, skal hele jorden fyldes med Herrens herlighed. Fordi alle de mænd, som har set min herlighed og mine tegn, som jeg gjorde i Egypten og i ørkenen, og nu har fristet mig disse ti gange og ikke har adlydt min røst, sandelig, de skal ikke se det land, som jeg tilsvor deres fædre; ingen af dem, som vakte min vrede, skal se det. Men min tjener Kaleb, fordi der var en anden ånd i ham, og han fulgte mig helt og fuldt, ham vil jeg føre ind i det land, som han drog ind i, og hans efterkommere skal tage det i besiddelse. 4 Mosebog 14:11–24.