In Daniel chapter eight, Daniel is given a vision of the kingdoms of Bible prophecy, and thereafter he hears a heavenly dialogue represented by a question and an answer.

U osmom poglavlju Daniela, Danielu je dano viđenje kraljevstava biblijskog proroštva, a potom čuje nebeski dijalog prikazan pitanjem i odgovorom.

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? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Tada čuh jednoga sveca gdje govori; i drugi svetac reče onomu svetcu koji govoraše: Dokle će trajati viđenje o svagdašnjoj žrtvi i o prijestupu pustoši, da se i Svetište i vojska predaju gaženju? I reče mi: Do dvije tisuće i tristo dana; tada će Svetište biti očišćeno. Daniel 8:13, 14.

The first twelve verses represent the vision, and verses thirteen and fourteen identify another vision. As with the two different Hebrew words that are both translated as “take away,” and the two different Hebrew words that are both translated as “sanctuary,” in Daniel chapter eight there are also two different Hebrew words, that are both translated as “vision.”

Prvih dvanaest redaka predstavlja viđenje, a redci trinaesti i četrnaesti označuju drugo viđenje. Kao i s dvjema različitim hebrejskim riječima koje se obje prevode kao „oduzeti”, i s dvjema različitim hebrejskim riječima koje se obje prevode kao „svetište”, tako se u osmom poglavlju Daniela nalaze i dvije različite hebrejske riječi koje se obje prevode kao „viđenje”.

When it comes to the two words translated as “take away,” the theologians of Adventism argue that the words should both be understood to mean “remove.” When it comes to the two words translated as “sanctuary,” the theologians of Adventism argue that the words should both be understood to mean “God’s sanctuary”, and when it comes to the two words translated as “vision,” the theologians of Adventism, once again, gloss over the distinctions between the two words. The distinction was important enough to Daniel, that he purposely used two very different Hebrew words, so we should identify and uphold the distinction. The word “vision,” in verse thirteen is the Hebrew word “chazon,” and it means a dream, revelation, or oracle—a vision.

Kad je riječ o dvjema riječima prevedenima kao „uzeti“, adventistički teolozi tvrde da obje treba razumjeti u značenju „ukloniti“. Kad je riječ o dvjema riječima prevedenima kao „svetište“, adventistički teolozi tvrde da obje treba razumjeti kao „Božje svetište“, a kad je riječ o dvjema riječima prevedenima kao „viđenje“, adventistički teolozi ponovno zanemaruju razlike između tih dviju riječi. To je razlikovanje Danielu bilo dovoljno važno da je namjerno upotrijebio dvije vrlo različite hebrejske riječi, stoga bismo tu razliku trebali prepoznati i održati. Riječ „viđenje“ u trinaestom retku jest hebrejska riječ „chazon“ i znači san, objavu ili proroštvo — viđenje.

The word “vision,” occurs ten times in Daniel chapter eight, but it represents two different Hebrew words. “Chazon,” that is located in verse thirteen, is also found in verse one, then twice in verse two, of course verse thirteen, and one time in verses fifteen, seventeen and twenty-six. Seven of the ten times the word “vision” occurs in Daniel chapter eight, it is the word “chazon,” simply meaning “a vision”.

Riječ „viđenje” pojavljuje se deset puta u osmom poglavlju Daniela, ali predstavlja dvije različite hebrejske riječi. „Chazon”, koja se nalazi u trinaestom retku, nalazi se također u prvom retku, zatim dvaput u drugom retku, naravno u trinaestom retku, i po jedanput u petnaestom, sedamnaestom i dvadeset šestom retku. Sedam od deset puta kada se riječ „viđenje” pojavljuje u osmom poglavlju Daniela, to je riječ „chazon”, koja jednostavno znači „viđenje”.

The other three times the word “vision” occurs in Daniel chapter eight, it is the Hebrew word “mareh,” meaning a view; or an appearance. In chapter eight, the Hebrew word “mareh,” is also translated one time not as “vision,” but as “appearance,” thus identifying more perfectly the meaning of the word. Why did Daniel use two different Hebrew words, that are so close in meaning that the translators would treat them as the same word? Does it matter?

Druga tri puta kada se riječ „vision” pojavljuje u osmom poglavlju Daniela, to je hebrejska riječ „mareh”, koja znači prizor, odnosno pojava. U osmom poglavlju hebrejska riječ „mareh” također je jedanput prevedena ne kao „vision”, nego kao „appearance”, čime se još potpunije određuje značenje te riječi. Zašto je Daniel upotrijebio dvije različite hebrejske riječi koje su po značenju toliko bliske da bi ih prevoditelji tretirali kao istu riječ? Je li to važno?

“Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

„Svako načelo u Božjoj riječi ima svoje mjesto, svaka činjenica svoje značenje. A cjelokupna građa, u svojem nacrtu i izvedbi, svjedoči o svojemu Autoru. Takvu građevinu ne bi mogao zamisliti ni oblikovati nijedan um osim uma Beskonačnoga.“ Odgoj, 123.

The answer to the second question is Yes, that it really does matter why Daniel made the distinction, so it therefore becomes the responsibility of the student of prophecy to seek to understand the first question, which asks why Daniel made the distinction. The distinctions he made concerning the word translated as “sanctuary,” and the word translated as “take away,” have eternal consequences, so why would anyone expect less of an importance with the word translated as “vision?” “Every fact” has “its bearing” “in the word of God,” and impacts the prophetic “structure,” and the fulfillment of the prophecy when it is “executed.”

Odgovor na drugo pitanje glasi: da, doista je važno zašto je Daniel načinio tu razliku; stoga odgovornost studenta proroštva postaje nastojati razumjeti prvo pitanje, koje pita zašto je Daniel načinio tu razliku. Razlike koje je načinio u vezi s riječju prevedenom kao „svetište” i riječju prevedenom kao „ukloniti” imaju vječne posljedice, pa zašto bi itko očekivao manju važnost od riječi prevedene kao „viđenje”? „Svaka činjenica” ima „svoje značenje” „u Riječi Božjoj” te utječe na proročku „strukturu” i na ispunjenje proroštva kada se ono „izvršava”.

As we begin to consider the word “vision,” in chapter eight, a “fact” that has “bearing” on Daniel’s testimony, is who it was that answered the question of Daniel eight, verse thirteen with, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”

Dok počinjemo razmatrati riječ „viđenje” u osmom poglavlju, jedna „činjenica” koja ima „značenje” za Danielovo svjedočanstvo jest tko je bio onaj koji je na pitanje iz Daniela 8, redak 13, odgovorio: „Do dvije tisuće i tri stotine dana; tada će Svetište biti očišćeno.”

There are four facts that have a direct “bearing” upon Daniel chapter eight, which I intend to address. One is that the vision of the Ulai River has been identified as a prophecy for the last days, and it is also the symbol of the “knowledge” of the book of Daniel which was “unsealed” at the “time of the end” in 1798.

Postoje četiri činjenice koje imaju izravan „utjecaj” na osmo poglavlje Daniela, a njima se namjeravam pozabaviti. Jedna je da je viđenje o rijeci Ulaju prepoznato kao proročanstvo za posljednje dane, a ono je također i simbol „znanja” iz knjige Daniela koje je bilo „otpečaćeno” u „vrijeme svršetka” 1798. godine.

“There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

„Potrebno je mnogo pomnije proučavanje Riječi Božje. Osobitu pozornost valja posvetiti Danielu i Otkrivenju kao nikada prije u povijesti našega djela. O rimskoj vlasti i papinstvu možda ćemo u nekim područjima imati manje za reći, ali trebamo skrenuti pozornost na ono što su proroci i apostoli napisali pod nadahnućem Duha Božjega. Duh Sveti je tako oblikovao stvari, kako u davanju proročanstva tako i u događajima koji su prikazani, da pouči kako ljudski čimbenik treba ostati izvan vidokruga, skriven u Kristu, a Gospod Bog nebeski i Njegov Zakon trebaju biti uzvišeni.“

“Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

„Čitajte knjigu proroka Danijela. Prizovite, točku po točku, povijest kraljevstava koja su ondje prikazana. Promatrajte državnike, vijeća, moćne vojske i gledajte kako je Bog djelovao da ponizi oholost ljudi i ljudsku slavu položi u prah. Jedino je Bog prikazan kao velik. U viđenju proroka vidi se kako obara jednoga moćnog vladara i podiže drugoga. On se otkriva kao Vladar svemira, koji će uspostaviti svoje vječno kraljevstvo — Pradavni, živi Bog, Izvor sve mudrosti, Vladar sadašnjosti, Objavitelj budućnosti. Čitajte i razumijte kako je čovjek ništavan, kako je krhak, kako je kratkovječan, kako je sklon zabludi, kako je kriv, kad uzdiže dušu svoju k ispraznosti.“

“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

„Duh Sveti po Izaiji usmjerava nas na Boga, živoga Boga, kao na glavni predmet pozornosti — na Boga kako je objavljen u Kristu. ‘Jer dijete nam se rodilo, sina dobismo; i vlast će biti na njegovu ramenu; i ime će mu biti: Divni, Savjetnik, Silni Bog, Otac vječni, Knez mira’ [Izaija 9:6].“

“The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.

„Svjetlo koje je Daniel primio neposredno od Boga dano je osobito za ove posljednje dane. Viđenja koja je vidio na obalama Ulaija i Hiddekelja, velikih rijeka Šinara, sada su u procesu ispunjenja, i svi prorečeni događaji uskoro će se zbiti.

“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.

„Razmotrite okolnosti židovskog naroda u vrijeme kada su dana Danielova proročanstva. Izraelci su bili u sužanjstvu, njihov je Hram bio razoren, a hramska služba obustavljena. Njihova je religija bila usredotočena na obrede žrtvenog sustava. Vanjske su oblike učinili najvažnijima, dok su izgubili duh istinskoga bogoslužja. Njihove su službe bile iskvarene predajama i običajima poganstva, a u vršenju žrtvenih obreda nisu gledali dalje od sjene prema stvarnosti. Nisu razaznali Krista, pravi prinos za grijehe ljudi. Gospodin je djelovao kako bi narod odveo u sužanjstvo i obustavio službe u Hramu, da vanjski obredi ne bi postali cjelokupnost njihove religije. Njihova načela i običaji morali su biti očišćeni od poganstva. Obredna je služba prestala kako bi se oživjela služba srca. Vanjska je slava bila uklonjena da bi se duhovno moglo otkriti.“

“In the land of their captivity, as the people turned unto the Lord with repentance, He manifested Himself unto them. They lacked the outward representation of His presence; but the bright beams of the Sun of Righteousness shone into their minds and hearts. When they called unto God in their humiliation and distress, visions were given to His prophets which unfolded the events of the future—the overthrow of the oppressors of God’s people, the coming of the Redeemer, and the establishment of the everlasting kingdom.” Manuscript Releases, volume 16, 333–335.

„U zemlji svoga sužanjstva, kada se narod s pokajanjem obratio Gospodinu, On im se očitovao. Nedostajao im je vanjski prikaz Njegove prisutnosti; ali sjajne zrake Sunca Pravde obasjavale su njihove umove i srca. Kada su vapili Bogu u svojem poniženju i tjeskobi, Njegovim su prorocima bila dana viđenja koja su razotkrivala buduće događaje — svrgavanje tlačitelja Božjega naroda, dolazak Otkupitelja i uspostavu vječnoga kraljevstva.” Manuscript Releases, sv. 16, 333–335.

The “fact” that the vision of the Ulai River was given for the last days demands that a student of prophecy makes the effort to understand what it has foretold of the events represented in the vision. The prophetic “matters” associated with the vision of the Ulai River were “shaped” by the “Holy Spirit” “both in the giving of the prophecy, and in the events portrayed.” What was happening with a prophet when they receive a vision, as well as the events of prophecy the prophet identifies are to be studied, with the knowledge that both are a prophetic representation of what will be fulfilled in the last days. The previous passage emphasizes that we should recognize that Daniel was in the captivity of the “seven times.”

„Činjenica“ da je viđenje rijeke Ulaj dano za posljednje dane zahtijeva da proučavatelj proročanstva uloži napor kako bi razumio što je ono proreklo o događajima prikazanim u viđenju. Proročke „stvari“ povezane s viđenjem rijeke Ulaj bile su „oblikovane“ po „Svetome Duhu“ „i pri davanju proročanstva i u prikazanim događajima“. Ono što se događalo s prorokom kada prima viđenje, kao i događaji proročanstva koje prorok prepoznaje, valja proučavati sa spoznajom da oboje predstavlja proročki prikaz onoga što će se ispuniti u posljednjim danima. Prethodni odlomak naglašava da trebamo prepoznati kako se Daniel nalazio u sužanjstvu „sedam vremena“.

Daniel represents those who recognize their captivity at the conclusion of the three-and-a-half days of Revelation eleven, who then turn to the Lord with repentance, fulfill the Leviticus twenty-six prayer, separate the precious from the vile, and then the Lord fulfills his promise to gather those who have been scattered, as he manifests Himself unto them. Their “chief object of attention,” then is “God as revealed in Christ.”

Daniel predstavlja one koji prepoznaju svoje sužanjstvo na završetku tri i pol dana iz jedanaestog poglavlja Otkrivenja, koji se potom s pokajanjem obraćaju Gospodinu, ispunjavaju molitvu iz Levitskog zakonika dvadeset i šest, odvajaju dragocjeno od bezvrijednoga, a tada Gospodin ispunjava svoje obećanje da sabere one koji su bili raspršeni, dok im se objavljuje. Njihov „glavni predmet pozornosti“ tada je „Bog kako je objavljen u Kristu“.

The “bearing” of the vision of the Ulai River, and how it contributes to the “structure” of the prophetic message which was “designed” by Christ, is the first “fact” we have briefly considered, and the passage cited identifies that our chief object should be the revelation of God, as “revealed in Christ.” In Daniel chapter eight, Christ is not presented as He was by Isaiah, when Isaiah identified that Christ’s “name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” In Daniel chapter eight, God is revealed in Christ as Palmoni, meaning the Wonderful Numberer, or the Numberer of Secrets.

„Nošenje“ viđenja rijeke Ulaj, i način na koji ono pridonosi „strukturi“ proročanske poruke koju je Krist „osmislio“, prva je „činjenica“ koju smo ukratko razmotrili, a navedeni ulomak pokazuje da naš glavni cilj treba biti objava Boga, kako je „objavljen u Kristu“. U osmom poglavlju Daniela Krist nije prikazan onako kako ga je prikazao Izaija, kada je Izaija ustvrdio da će se Kristovo „ime zvati Divni, Savjetnik, Bog silni, Otac vječni, Knez mironosni“. U osmom poglavlju Daniela Bog je objavljen u Kristu kao Palmoni, što znači Divni Brojitelj, ili Brojitelj tajni.

That “fact” demands that the “bearing” of the name “Palmoni” must be sought for, along with how that name contributes to the “structure” and “design” of the prophecy. A third “fact” in Daniel chapter eight, that should be recognized, is that it is in that chapter that the central doctrinal pillar of the Millerite movement is set forth. Miller’s brightest jewel was found in verse fourteen, and we should seek to understand the “bearing” that “fact” has upon the vision of the Ulai River, that is now in the process of fulfillment.

Ta „činjenica“ zahtijeva da se istraži značenje imena „Palmoni“, kao i način na koji to ime pridonosi „strukturi“ i „ustroju“ proroštva. Treća „činjenica“ u osmom poglavlju Daniela, koju treba prepoznati, jest da se upravo u tom poglavlju iznosi središnji doktrinarni stup mileritskog pokreta. Millerov najsjajniji dragulj nalazi se u četrnaestom retku, i trebamo nastojati razumjeti kakvo „značenje“ ta „činjenica“ ima za viđenje rijeke Ulaja, koje se sada nalazi u procesu ispunjenja.

In Miller’s dream, when the casket was placed upon the table in the center of his room, it shone with the brightness of the sun, but in the last days the casket is larger and shines ten times brighter than it shone when initially placed upon Miller’s table. What is it about the vision of the Ulai River, that includes the central pillar to the Millerite movement, that increases the light of that doctrine by ten times in the last days? What is revealed in the last days that was not revealed at the time of the end in 1798? What are “the events” of the vision of the Ulai River, which Sister White says “are now in the process of fulfillment?”

U Millerovu snu, kada je kovčeg bio položen na stol u središtu njegove sobe, sjajio je blještavilom sunca, ali u posljednjim danima kovčeg je veći i sjaji deset puta jače nego što je sjajio kada je prvotno bio postavljen na Millerov stol. Što je to u viđenju o rijeci Ulai, koje uključuje središnji stup milleritskog pokreta, što u posljednjim danima povećava svjetlo te doktrine deset puta? Što se otkriva u posljednjim danima, a nije bilo otkriveno u vrijeme svršetka 1798. godine? Koji su to „događaji” viđenja o rijeci Ulai, za koje sestra White kaže da se „sada nalaze u procesu ispunjenja?”

If we candidly bring these first three facts together (the vision of the Ulai, Christ revealed as Palmoni and the central doctrinal pillar), we should be willing to accept a simple premise that will impact our study of the vision of the Ulai River. Those combined facts inform those who wish to see that the message that was unsealed in 1798 was a message that was “hung upon time.” Without the element of predictive time prophecy Miller’s message would not have existed.

Ako iskreno povežemo ove prve tri činjenice (viđenje o Ulaiju, Krista objavljenog kao Palmoni i središnji doktrinarni stup), trebali bismo biti spremni prihvatiti jednostavnu pretpostavku koja će utjecati na naše proučavanje viđenja o rijeci Ulai. Te združene činjenice upućuju one koji žele vidjeti na to da je poruka koja je bila otpečaćena 1798. bila poruka koja je bila „obješena o vrijeme“. Bez sastavnice proročkog prediktivnog vremena Millerova poruka ne bi postojala.

The fourth “fact” that has bearing on this chapter is that the Millerites presented a message based upon prophetic time. To emphasize this fact, God was revealed in Christ, in verse thirteen and fourteen as the Wonderful Numberer (Palmoni). The idea that the vision consisted of only identifying October 22, 1844, as the conclusion of the twenty-three hundred days of verse fourteen, is to throw cold water on the revelation of God being revealed through Christ as Palmoni.

Četvrta „činjenica” koja se odnosi na ovo poglavlje jest da su mileriti iznosili poruku utemeljenu na proročkom vremenu. Kako bi se ta činjenica naglasila, Bog je bio objavljen u Kristu, u trinaestom i četrnaestom retku, kao Divni Brojač (Palmoni). Smatrati da se viđenje sastojalo samo u tome da se 22. listopada 1844. utvrdi kao završetak dvije tisuće i tristo dana iz četrnaestoga retka znači obezvrijediti objavu Boga koji se po Kristu otkriva kao Palmoni.

The theologians of Adventism have diligently worked to bury the significance of the question of verse thirteen of Daniel chapter eight in order to produce the flavor in their dish of fables, that they have determined will keep the unlearned with the itching ears, from being concerned about the truths connected with the central pillar of Adventism.

Teolozi adventizma marljivo su radili na tome da pokopaju značenje pitanja iz trinaestog retka osmog poglavlja Daniela, kako bi u svom jelu basni proizveli okus za koji su odredili da će neuke, svrbljivih ušiju, odvratiti od zabrinutosti za istine povezane sa središnjim stupom adventizma.

“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.] These had been familiar words to all believers in the Lord’s soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844.

„Svetopisamski redak koji je, više od svih drugih, bio i temelj i središnji stup adventne vjere bila je izjava: ‘Do dvije tisuće i tri stotine večeri i jutara; tada će se Svetište očistiti.’ [Daniel 8:14.] Te su riječi bile poznate svim vjernicima u skori dolazak Gospodnji. S usana tisuća ponavljalo se to proročanstvo kao lozinka njihove vjere. Svi su osjećali da o događajima u njemu prorečenima ovise njihova najsjajnija očekivanja i njihove najdraže nade. Pokazano je da ti proročki dani završavaju u jesen 1844. godine. Zajedno s ostatkom kršćanskoga svijeta, adventisti su tada držali da je zemlja, ili neki njezin dio, Svetište. Razumjeli su da je čišćenje Svetišta očišćenje zemlje ognjem posljednjega velikog dana te da će se to zbiti prigodom drugoga dolaska. Otuda i zaključak da će se Krist vratiti na zemlju 1844. godine.“

“But the appointed time had passed, and the Lord had not appeared. The believers knew that God’s Word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this, except that Christ had not come at the time they expected him. They argued that if the prophetic days had ended in 1844, Christ would then have returned to cleanse the sanctuary by the purification of the earth by fire; and that since he had not come, the days could not have ended.

„Ali određeno vrijeme bilo je prošlo, a Gospodin se nije pojavio. Vjernici su znali da Božja Riječ ne može podbaciti; njihovo tumačenje proročanstva moralo je biti pogrešno; ali gdje je bila pogreška? Mnogi su naglo presjekli čvor teškoće niječući da se 2300 dana završilo 1844. godine. Za to se nije mogao navesti nikakav razlog, osim što Krist nije došao u vrijeme kad su ga očekivali. Tvrdili su da bi se, kad bi proročki dani završili 1844. godine, Krist tada vratio da očisti Svetište očišćenjem zemlje ognjem; a budući da nije došao, dani nisu mogli završiti.“

“To accept this conclusion was to renounce the former reckoning of the prophetic periods. The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem went into effect, in the autumn of B. C. 457. Taking this as the starting-point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Daniel 9:25–27. Sixty-nine weeks, the first 483 of the 2300 years, were to reach to the Messiah, the Anointed One; and Christ’s baptism and anointing by the Holy Spirit, A. D. 27, exactly fulfilled the specification. In the midst of the seventieth week, Messiah was to be cut off. Three and a half years after his baptism, Christ was crucified, in the spring of A. D. 31. The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period, the nation sealed its rejection of Christ by the persecution of his disciples, and the apostles turned to the Gentiles, A. D. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From A. D. 34, 1810 years extend to 1844. ‘Then,’ said the angel, ‘shall the sanctuary be cleansed.’ All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed. With this reckoning, all was clear and harmonious, except that it was not seen that any event answering to the cleansing of the sanctuary had taken place in 1844. To deny that the days ended at that time was to involve the whole question in confusion, and to renounce positions which had been established by unmistakable fulfillments of prophecy.

„Prihvatiti taj zaključak značilo je odreći se prijašnjega računanja proročkih razdoblja. Ustanovljeno je da 2300 dana počinje kada je stupila na snagu Artakserksova naredba za obnovu i izgradnju Jeruzalema, u jesen 457. pr. Kr. Uzmemo li to kao polazište, vladalo je savršeno skladje u primjeni svih događaja prorečenih u objašnjenju toga razdoblja u Danielu 9,25–27. Šezdeset i devet tjedana, prvih 483 od 2300 godina, trebalo je sezati do Mesije, Pomazanika; i Kristovo krštenje i pomazanje Svetim Duhom, 27. po. Kr., točno su ispunili tu odredbu. Usred sedamdesetoga tjedna Mesija je trebao biti pogubljen. Tri i pol godine nakon svojega krštenja Krist je bio razapet, u proljeće 31. po. Kr. Sedamdeset tjedana, odnosno 490 godina, trebalo je pripadati osobito Židovima. Po isteku toga razdoblja narod je zapečatio svoje odbacivanje Krista progonstvom njegovih učenika, a apostoli su se okrenuli poganima, 34. po. Kr. Budući da je tada završilo prvih 490 godina od 2300, preostajalo je 1810 godina. Od 34. po. Kr. 1810 godina doseže do 1844. ‘Tada će’, rekao je anđeo, ‘Svetište biti očišćeno.’ Sve prethodne odrednice proročanstva bile su bez ikakve sumnje ispunjene u određeno vrijeme. S ovim računanjem sve je bilo jasno i skladno, osim što se nije vidjelo da se 1844. zbio ikakav događaj koji bi odgovarao očišćenju Svetišta. Nijekati da su dani završili u to vrijeme značilo je uvući cijelo pitanje u pomutnju i odreći se stajališta koja su bila utvrđena nedvojbenim ispunjenjima proročanstva.“

“But God had led his people in the great Advent movement; his power and glory had attended the work, and he would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave his word involved in doubt and uncertainty. Though many abandoned their former reckoning of the prophetic periods, and denied the correctness of the movement based thereon, others were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the prophecies, and that it was their duty to hold fast the truths already gained, and to continue the same course of Biblical research. With earnest prayer they reviewed their position, and studied the Scriptures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they were led to examine more closely the subject of the sanctuary.” The Great Controversy, 409, 410.

„Ali Bog je vodio svoj narod u velikom adventnom pokretu; njegova sila i slava pratile su to djelo, i on ne bi dopustio da ono završi u tami i razočaranju, da bude izvrgnuto prijekoru kao lažno i fanatično uzbuđenje. Ne bi ostavio svoju riječ obavijenu sumnjom i neizvjesnošću. Premda su mnogi napustili svoje prijašnje računanje proročkih razdoblja i nijekali ispravnost pokreta utemeljenoga na njemu, drugi nisu bili spremni odreći se točaka vjere i iskustva koje su podupirali Sveto pismo i svjedočanstvo Duha Božjega. Vjerovali su da su u svojem proučavanju proročanstava usvojili zdrava načela tumačenja te da im je dužnost čvrsto se držati već stečenih istina i nastaviti isti put biblijskog istraživanja. Uz usrdnu molitvu preispitali su svoje stajalište i proučavali Sveto pismo kako bi otkrili svoju pogrešku. Kako nisu mogli uvidjeti nikakvu pogrešku u svojem računanju proročkih razdoblja, bili su navedeni da pomnije ispitaju pitanje Svetišta.” Velika borba, 409, 410.

We have been informed by Sister White, in the same passage where the vision of the Ulai River is identified, that there “is need of a much closer study of the Word of God.” The theologians will present the subject of “prophetic periods” in the previous passage from The Great Controversy, as if the “prophetic periods” Sister White is limiting her commentary to, is the five prophecies that are represented within the twenty-three hundred year prophecy. After all, they claim, four of those prophecies are specifically addressed in the passage. But a “much closer study” of the subject demonstrates that the term “prophetic periods” in the plural, in Sister White’s writings more accurately refers to the two prophecies that were to be fulfilled on October 22, 1844.

Obaviješteni smo po sestri White, u istome odlomku u kojem je prepoznato viđenje rijeke Ulai, da “postoji potreba za mnogo pomnijim proučavanjem Božje riječi”. Teolozi će predmet “proročkih razdoblja” u prethodnom odlomku iz Velike borbe izložiti kao da su “proročka razdoblja” na koja sestra White ograničava svoj komentar pet proročanstava koja su obuhvaćena unutar proročanstva o dvije tisuće i tristo godina. Uostalom, tvrde oni, četiri od tih proročanstava izričito su obrađena u tome odlomku. No “mnogo pomnije proučavanje” te teme pokazuje da se izraz “proročka razdoblja” u množini, u spisima sestre White, točnije odnosi na dva proročanstva koja su se trebala ispuniti 22. listopada 1844. godine.

There are five specific time prophecies that Gabriel identified for Daniel that are part of the twenty-three hundred years. The first identifies forty-nine years, when the “streets and walls would be built in troublous times.” The second was Christ’s baptism after four hundred and eighty-three years from the starting point of 457 BC. The third was His crucifixion, the fourth identified when the gospel would go to the Gentiles at the end of the four hundred and ninety-years that were set apart especially for the Jewish nation, and the fifth, and only the fifth, time prophecy, ended on October 22, 1844. The previous four time prophecies ended well before 1844. So, what does Sister White actually mean when she uses the expression “prophetic periods” in the plural, that were to end in 1844?

Postoji pet posebnih vremenskih proročanstava koje je Gabriel predočio Danielu, a koja su dio od dvije tisuće i tristo godina. Prvo označuje četrdeset i devet godina, kada će „trgovi i zidine biti sagrađeni u vrijeme nevolje“. Drugo je bilo Kristovo krštenje nakon četiri stotine i osamdeset i tri godine od početne točke 457. pr. Kr. Treće je bilo Njegovo raspeće, četvrto je označilo kada će evanđelje poći poganima na kraju četiri stotine i devedeset godina koje su bile posebno odvojene za židovski narod, a peto, i samo peto, vremensko proročanstvo završilo je 22. listopada 1844. Prethodna četiri vremenska proročanstva završila su mnogo prije 1844. Dakle, što sestra White doista misli kada rabi izraz „proročka razdoblja“ u množini, za koja je trebalo da završe 1844.?

Addressing the first disappointment of the Millerites she identifies the answer to that question:

Govoreći o prvom razočaranju milerita, ona prepoznaje odgovor na to pitanje:

“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

„Vidjela sam Božji narod radostan u iščekivanju, kako očekuje svojega Gospodina. Ali Bog ih je namjeravao iskušati. Njegova je ruka prikrila pogrešku u računanju proročkih razdoblja. Oni koji su očekivali svojega Gospodina nisu otkrili tu pogrešku, a ni najučeniji ljudi koji su se protivili tom vremenu nisu je uspjeli uočiti. Bog je odredio da se Njegov narod suoči s razočaranjem. Vrijeme je prošlo, i oni koji su s radosnim očekivanjem gledali na svojega Spasitelja bili su žalosni i obeshrabreni, dok su oni koji nisu ljubili pojavljivanje Isusovo, nego su poruku prihvatili iz straha, bili zadovoljni što On nije došao u očekivano vrijeme. Njihovo ispovijedanje vjere nije utjecalo na srce niti pročistilo život. Prolazak vremena bio je dobro smišljen da razotkrije takva srca. Oni su prvi odstupili i počeli se rugati ožalošćenima i razočaranima koji su doista ljubili pojavljivanje svojega Spasitelja. Vidjela sam Božju mudrost u tome što je iskušavao svoj narod i dao mu prodornu kušnju da otkrije one koji bi ustuknuli i uzmaknuli u času kušnje.״

“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 235–237.

„Isus i sva nebeska vojska gledali su sa suosjećanjem i ljubavlju na one koji su sa slatkim očekivanjem čeznuli vidjeti Onoga koga su njihove duše ljubile. Anđeli su lebdjeli oko njih da ih podupru u času njihove kušnje. Oni koji su zanemarili primiti nebesku poruku ostavljeni su u tami, i Božji se gnjev raspalio protiv njih, jer nisu htjeli primiti svjetlo koje im je On poslao s neba. Te vjerne, razočarane ljude, koji nisu mogli razumjeti zašto njihov Gospodin nije došao, nije se ostavilo u tami. Ponovno su bili upućeni na svoje Biblije da istraže proročka razdoblja. Ruka Gospodnja bila je uklonjena s brojki, i pogreška je bila objašnjena. Vidjeli su da proročka razdoblja dosežu do 1844. i da isti dokazi koje su iznijeli kako bi pokazali da se proročka razdoblja završavaju 1843., dokazuju da će završiti 1844.” Early Writings, 235–237.

The “prophetic periods” were the “prophetic periods” that “reached to 1844,” which the Millerites had initially believed reached to 1843. The “prophetic periods” that reached to 1844, were three prophetic periods,” and all are represented upon Habakkuk’s tables. One of the three periods simply “touches” 1844, and the other two reach to October 22, 1844. The thirteen hundred and thirty-five days reached to the very first day of 1844, when the first disappointment of the Millerites arrived, and the tarrying time of both Habakkuk chapter two, and of the parable of the ten virgins in Matthew twenty-five began.

„Proročki periodi“ bili su oni „proročki periodi“ koji su „dosezali do 1844.“, a za koje su mileriti isprva vjerovali da dosežu do 1843. „Proročki periodi“ koji su dosezali do 1844. bili su tri proročka perioda, i svi su prikazani na Habakukovim tablicama. Jedan od ta tri perioda samo „dotiče“ 1844., a druga dva dosežu do 22. listopada 1844. Tisuću tristo trideset i pet dana dosezalo je do samoga prvog dana 1844., kada je nastupilo prvo razočaranje milerita i započelo vrijeme odgode iz drugog poglavlja Habakuka te iz prispodobe o deset djevica u Mateju dvadeset i pet.

The twenty-three hundred days of Daniel chapter eight, verse fourteen reached to October 22, 1844, and the twenty-five hundred and twenty years, of the “seven times” against the southern kingdom of Judah ended there as well. Palmoni introduces himself as the Wonderful Numberer in verse thirteen of Daniel eight, and the prophetic “structure” and “design” that he then set forth included at least ten interconnected time prophecies.

Dvije tisuće i tristo dana iz osmog poglavlja Daniela, četrnaestog retka, dosegnuli su do 22. listopada 1844., a ondje je također završilo i dvije tisuće petsto dvadeset godina „sedam vremena” protiv južnoga kraljevstva Jude. Palmoni se u trinaestom retku osmog poglavlja Daniela predstavlja kao Divni Brojitelj, a proročanska „struktura” i „nacrt” koje je potom izložio obuhvaćali su najmanje deset međusobno povezanih vremenskih proročanstava.

We will begin to consider these truths further in the next article.

Počet ćemo dalje razmatrati ove istine u sljedećem članku.

“Christ gave to the world a lesson that should be engraved on mind and soul. ‘This is life eternal,’ he said, ‘that they might know thee the only true God, and Jesus Christ, whom thou hast sent.’ But Satan works on human minds, saying, Do this or that action, and ye shall be as gods. By deceptive reasoning he led Adam and Eve to doubt God’s word, and to supply its place with a theory that led to transgression and disobedience. And his sophistry is doing today what it did in Eden. When Christ came to our world, he selected humble fishermen as the foundation of his church. To these disciples he tried to explain the nature of his kingdom and mission. But their limited comprehension imposed a restraint upon him. They had been receiving the sayings of the scribes and Pharisees, and therefore much of what they believed was untrue. And though Christ had many things to say to them, they were unable to hear much of what he longed to communicate.

„Krist je svijetu dao pouku koja bi trebala biti urezana u um i dušu. ‘A ovo je život vječni’, rekao je, ‘da upoznaju tebe, jedinoga istinitoga Boga, i Isusa Krista, koga si poslao.’ Ali Sotona djeluje na ljudske umove govoreći: Učini ovo ili ono djelo, i bit ćete kao bogovi. Zavodljivim je rasuđivanjem naveo Adama i Evu da posumnjaju u Božju riječ i da na njezino mjesto stave teoriju koja je vodila u prijestup i neposluh. A njegova sofistika i danas čini ono što je činila u Edenu. Kad je Krist došao na naš svijet, izabrao je ponizne ribare za temelj svoje crkve. Tim je učenicima nastojao objasniti narav svojega kraljevstva i svojega poslanja. Ali njihovo ograničeno razumijevanje nametalo mu je sputanost. Primali su učenja književnika i farizeja, i stoga je mnogo od onoga što su vjerovali bilo neistinito. I premda im je Krist imao mnogo toga reći, nisu bili kadri čuti mnogo od onoga što im je silno želio priopćiti.“

“Christ finds the religionists of this time so full of erroneous sentiments that there is no room in their minds for the truth. With the education given, teachers mingle the sentiments of infidel authors. Thus they have sown tares in the minds of the youth. They give utterance to sentiments that should not be presented to young or old, never thinking of what kind of seed they are sowing, or of the harvest they will have to garner as the result.” Review and Herald, July 3, 1900.

„Krist nalazi da su religiozni ljudi ovoga vremena toliko ispunjeni pogrešnim osjećajima da u njihovu umu nema mjesta za istinu. Obrazovanjem koje se pruža učitelji miješaju osjećaje bezvjerničkih autora. Tako su posijali kukolj u umove mladih. Izražavaju osjećaje koji se ne bi smjeli iznositi ni mladima ni starima, ne razmišljajući nikada o tome kakvu vrstu sjemena siju, ni o žetvi koju će morati sabrati kao posljedicu.” Review and Herald, July 3, 1900.