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

Knjiga proroka Daniela – sto četrdeset i osma

Unveiling the Prophetic Tables: Habakkuk’s Vision and Miller’s Dream

Otkrivanje proročkih ploča: Habakukovo viđenje i Millerov san

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Jeff Pippenger

Published

March 20, 2024

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

Porast spoznaje koji je prikazan viđenjem rijeke Ulaj jest ono što je na koncu bilo zapisano na Habakukovim dvjema pločama.

> “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.

> „S proročanstvima koja su smatrali primjenjivima na vrijeme drugoga dolaska bila je isprepletena pouka posebno prilagođena njihovu stanju neizvjesnosti i iščekivanja, koja ih je ohrabrivala da strpljivo čekaju u vjeri da će ono što je sada bilo tamno njihovu razumijevanju u svoje vrijeme postati jasno.״

> “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.’

> „Među tim je proročanstvima bilo i ono iz Habakuka 2,1–4: ‘Na straži ću svojoj stajati i postaviti se na kulu, i motriti da vidim što će mi reći i što ću odgovoriti kad budem ukoren. I odgovori mi Gospod i reče: Zapiši viđenje i učini ga jasnim na pločama, da može trčati onaj koji ga čita. Jer viđenje je još za određeno vrijeme, ali na svršetku će progovoriti i neće slagati; ako i odgađa, čekaj ga, jer će zacijelo doći, neće zakasniti. Gle, duša onoga koji se uzoholio nije prava u njemu; a pravednik će živjeti od svoje vjere.’”

> “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.

> „Već je 1842. godine uputa dana u ovom proročanstvu da se ‘zapiše viđenje i učini razgovijetnim na pločama, da može trčati tko ga čita’ navela Charlesa Fitcha na pripravu proročanske karte koja će predočiti viđenja iz Daniela i Otkrivenja. Objavljivanje te karte smatralo se ispunjenjem naloga danoga Habakuku. Nitko, međutim, tada nije zamijetio da je u istom proročanstvu prikazana prividna odgoda u ispunjenju viđenja — vrijeme čekanja. Nakon razočaranja, ovo se Pismo pokazalo vrlo značajnim: ‘Jer viđenje je još za određeno vrijeme, ali na svršetku progovorit će i neće slagati; ako i oklijeva, čekaj ga, jer će zacijelo doći, neće zakasniti…. Pravednik će živjeti od svoje vjere.’ Velika borba, 391, 392.“

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

Dvije Habakukove ploče proročki su dva svjedoka. Prema Bibliji, dva se svjedoka trebaju dovesti zajedno kako bi se utvrdila istina.

> 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.

> Ako li te ne posluša, uzmi sa sobom još jednoga ili dvojicu, da na ustima dvojice ili trojice svjedoka bude utvrđena svaka riječ. Matej 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.

Kada se dvije Habakukove ploče (pionirske karte iz 1843. i 1850.) polože jedna preko druge, one potvrđuju istine koje su bile „dragulji” iz Millerova sna. Pogreška iz 1843., prikazana na prvoj ploči, kada se položi preko druge ploče, utvrđuje „vrijeme čekanja” viđenja. Miller (simbolički stražar te povijesti) upitao je što treba reći tijekom rasprave svoje povijesti.

> 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.

> Stajat ću na svojoj straži i postaviti se na kulu, i motrit ću da vidim što će mi reći i što ću odgovoriti kad budem ukoren. Habakuk 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.

Gospodin je naložio Milleru da zapiše viđenje, a on je u svojem snu kovčežić koji je sadržavao viđenje stavio na stol u središtu svoje sobe.

> 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.

> I Gospodin mi odgovori i reče: Zapiši viđenje i jasno ga zabilježi na pločama, da ga može čitati onaj koji trči. Habakuk 2,2.

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

Tablice zatim označuju vrijeme odgode i prvo razočaranje.

> 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.

> Jer vizija je još za određeno vrijeme, ali na svršetku će progovoriti i neće slagati; ako i oklijeva, čekaj je, jer će zacijelo doći, neće zakasniti. Habakuk 2,3.

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

Tada su prikazane dvije skupine koje se očituju na temelju porasta znanja.

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

> Gle, duša njegova, koja se uznosi, nije prava u njemu; ali pravednik će živjeti od svoje vjere. Habakuk 2,4.

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

Dvije skupine štovatelja očitovale bi se kroz proces kušnje iz dvanaestoga poglavlja Danielove knjige.

> 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.

> I reče: Idi svojim putem, Daniele, jer ove su riječi zatvorene i zapečaćene do vremena svršetka. Mnogi će se očistiti i ubijeliti i biti okušani; a bezbožnici će činiti bezbožno; i nijedan od bezbožnika neće razumjeti, ali mudri će razumjeti. 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.

„Mudri” iz Daniela jesu mudre djevice iz Mateja dvadeset pet, koje su bile opravdane vjerom, a opaki su bile lude djevice koje su se uzvisile u oholosti. Na kraju Millerova sna dragulji predstavljaju ulje u prispodobi o deset djevica, koje je bilo poruka.

> “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.

> „Boga obeščašćujemo kada ne primamo poruke koje nam šalje. Time odbacujemo zlatno ulje koje bi On izlio u naše duše da se prenese onima koji su u tami. Kada dođe poziv: ‘Evo, zaručnik dolazi; izađite mu u susret,’ oni koji nisu primili sveto ulje, koji nisu njegovali Kristovu milost u svojim srcima, ustanovit će, poput ludih djevica, da nisu spremni susresti svojega Gospodina. Oni nemaju u sebi moći da pribave ulje, i njihovi su životi upropašteni.” Review and Herald, 20. srpnja 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.

Millerovi dragulji u posljednjim će danima sjati deset puta jače, a i broj deset i svjetlost simboli su kušnje. U posljednjim danima, prikazanima na kraju Millerova sna, svjetlost istine predstavljena na Habakukovim pločama proizvodi poruku kušnje, koja je u prispodobi o deset djevica ispitna poruka Ponoćnog poklika. Taj proces kušnje ponavljanje je procesa kušnje iz milleritske povijesti, jer se prispodoba o deset djevica u posljednjim danima ponavlja do u najsitnije pojedinosti.

> “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.

> „Često mi se skreće pozornost na prispodobu o deset djevica, od kojih je pet bilo mudrih, a pet ludih. Ova se prispodoba ispunila i ispunit će se do u najsitnije pojedinosti, jer ima posebnu primjenu za ovo vrijeme i, poput poruke trećega anđela, ispunila se i nastavit će biti sadašnja istina sve do svršetka vremena.“ Review and Herald, 19. kolovoza 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.

Iskustvo vremena odgađanja ponovilo bi se doslovce na kraju Millerova sna, a tada bi njegovi dragulji zasjali deset puta jače od sunca, čime se prepoznaje da dragulji predstavljaju završni ispit u prispodobi o deset djevica. Deset je simbol kušnje, a na kraju deset dana Daniel i trojica dostojnika bijahu naočitiji i uhranjeniji od onih koji su jeli babilonsku hranu. Oholi u Habakuku, koji su živjeli po drskosti, a ne po vjeri, razvili su karakter Babilona. U mileritskoj povijesti postali su kćeri Babilona, a u Habakuku se papinstvo rabi kako bi se prepoznao njihov 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.

> Gle, duša njegova koja se uzvisuje nije pravedna u njemu; ali pravednik će živjeti od svoje vjere. Da, i zato što prijestupa vinom, on je ohol čovjek, i ne ostaje kod kuće; on širi svoju požudu kao pakao, i kao smrt jest, i ne može se nasititi, nego k sebi sabire sve narode i gomila k sebi sve pukove. Neće li svi oni podići protiv njega usporedbu i podrugljivu izreku protiv njega te reći: Jao onomu koji umnaža ono što nije njegovo! Dokle? I onomu koji sebe opterećuje gustim blatom! Neće li iznenada ustati oni koji će te ujedati, i probuditi se oni koji će te mučiti, pa ćeš im postati plijen? Jer si opljačkao mnoge narode, svi ostatci pukova opljačkat će tebe; zbog krvi ljudi i zbog nasilja nad zemljom, nad gradom i nad svima koji u njemu prebivaju. Habakuk 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.”

Proces kušnje koji dolazi na djevice iz Mateja dvadeset i pet stvara razred štovatelja koji su razvili karakter kralja sa sjevera (papinstva), koji je ujedno i sila koja je „opljačkala mnoge narode.”

> 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.

> Ovako govori Gospodin: Evo, dolazi narod iz zemlje sjeverne, i velik će se narod podići s krajeva zemlje. Prihvatit će se luka i koplja; okrutni su i nemaju milosrđa; glas im huči kao more; i jašu na konjima, poredani kao ljudi za boj protiv tebe, kćeri sionska. Čuli smo glas o njemu: ruke nam klonuše; tjeskoba nas obuze i bolovi kao u žene koja rađa. Ne izlazi u polje i ne idi putem; jer mač je neprijateljev i strah je odasvud. O kćeri naroda mojega, opaši se kostrijeti i valjaj se u pepelu; tuguj kao za jedincem, žalosnim naricanjem najgorčim; jer će pustošnik iznenada doći na nas. Jeremija 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.

Habakukove dvije skupine jesu oni koji se opravdavaju vjerom i oni koji su jeli i pili nauke Babilona. Oni u posljednjim danima Millerova sna, koji su prikazani kao djevice, ili razvijaju Kristov karakter te tako primaju Božji pečat, ili razvijaju karakter papinstva i primaju žig zvijeri.

> “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.

> „Došlo je vrijeme da prava svjetlost zasja usred moralne tame. Vijest trećega anđela poslana je svijetu, upozoravajući ljude da ne prime žig Zvijeri ni njezina lika na svoja čela ili na svoje ruke. Primiti taj žig znači doći do iste odluke do koje je došla Zvijer te zastupati iste zamisli, u izravnom protivljenju Božjoj riječi. Za sve koji prime taj žig, Bog kaže: ‘I on će piti od vina gnjeva Božjega, koje je nepomiješano uliveno u čašu srdžbe njegove; i bit će mučen ognjem i sumporom pred svetim anđelima i pred Janjetom.’” Review and Herald, 13. srpnja 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.”

Djevice koje piju vino Babilona na kraju će piti vino gnjeva Božjega. U Izaiji pijanci Efrajimovi očituju svoje slijepo pijanstvo time što izvrću sve naglavce, a taj se čin ima smatrati „glinom lončarevom“.

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.

Poistovjećivanje „svagdašnje“ kao simbola Krista izvrće istinu o „svagdašnjem“ naglavce, jer „svagdašnje“ jest sotonin simbol. Millerovo poistovjećivanje „svagdašnjeg“ s poganstvom izravno je prikazano na Habakukovim pločama. Millerovo otkriće odlomka u Poslanici Solunjanima, koje mu je omogućilo da razumije kako je upravo poganstvo bilo ono što je „uklonjeno“, da bi se otkrio „čovjek grijeha“ koji sjedi u hramu Božjem, temeljna je istina sadržana u 2. Solunjanima, drugom poglavlju.

> “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.

> „Čitao sam dalje i nisam mogao naći nijedan drugi slučaj u kojemu se to [svagdašnja] pojavljuje, osim u Danielu. Tada sam [uz pomoć konkordancije] uzeo one riječi koje su stajale u vezi s tim: ‘ukloniti’; on će ukloniti svagdašnju; ‘od vremena kad svagdašnja bude uklonjena’ itd. Čitao sam dalje i mislio da neću naći nikakvu svjetlost o tom tekstu; naposljetku sam došao do 2. Solunjanima 2,7.8. ‘Jer tajna bezakonja već djeluje; samo onaj koji sada zadržava, zadržavat će dok ne bude uklonjen, a tada će se otkriti taj bezakonik’ itd. A kada sam došao do toga teksta, o, kako se jasno i slavno pokazala istina! Eto je! To je svagdašnja! Dobro, dakle, što Pavao misli pod ‘onaj koji sada zadržava’, ili priječi? Pod ‘čovjekom grijeha’ i ‘bezakonikom’ misli se na papinstvo. Dobro, što je onda to što priječi da se papinstvo otkrije? Pa, to je poganstvo; dakle, ‘svagdašnja’ mora značiti poganstvo.’ — William Miller, Second Advent Manual, str. 66.” Advent Review and Sabbath Herald, 6. siječnja 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.

Značenje izraza „svakidašnja“ u Solunjanima, koje je Miller otkrio, primarna je istina toga odlomka. Kada Pavao prepoznaje one koji ne ljube istinu i koji će stoga primiti silnu zabludu, on sasvim sigurno prepoznaje mržnju prema istini u općem smislu, ali istina na koju se u tom odlomku izravno upućuje jest istina da „svakidašnja“ predstavlja poganski Rim.

> 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.

> Svjetiljka je tijelu oko: bude li, dakle, tvoje oko jednostavno, cijelo će tvoje tijelo biti puno svjetla. Ali ako tvoje oko bude zlo, cijelo će tvoje tijelo biti puno tame. Ako je dakle svjetlo koje je u tebi tama, kolika li je tek ta tama! Nitko ne može služiti dvojici gospodara: jer ili će jednoga mrziti, a drugoga ljubiti; ili će uz jednoga prianjati, a drugoga prezirati. Ne možete služiti Bogu i mamonu. Matej 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.

Postoji samo ljubav prema istini ili mržnja prema istini. Nema sredine. Snažna obmana koja dolazi na lude djevice iz Mateja dvadeset pet temelji se na njihovu odbacivanju svjetla Millerovih dragulja koji predstavljaju posljednji ispit. Posljednji ispit drevnoga Izraela bio je njihov deseti ispit, a Millerovi dragulji sjaje deset puta jače u posljednjim danima. Simbol odbacivanja Millerovih dragulja jest „svagdašnja“, koju su pijanci Efrajimovi izvrnuli naglavce u trećem naraštaju adventizma. „Svagdašnja“ je sotonski simbol poganstva. Pijanci su uveli krivotvoreni dragulj, koji su donijeli iz otpaloga protestantizma, a koji poistovjećuje „svagdašnju“ kao simbol Krista.

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.

Millerovo razumijevanje njegovih dragulja bilo je ograničeno poviješću u kojoj je bio podignut. Uvjeren da je Drugi dolazak sljedeći proročki događaj, smrtonosna rana papinstva iz 1798. godine mogla je predstavljati samo četvrto i posljednje zemaljsko kraljevstvo iz Daniela dva. Miller je također bio ograničen u svojem razumijevanju „svagdašnje“, jer njegovo je svjedočanstvo da je po otkrivenju bio vođen k određenoj metodi proučavanja, pri čemu je izjavio da je koristio svoju Bibliju, Crudenovu konkordanciju i čitao neke novine. Njegova odluka da proučava na taj način jednostavno mu je došla na um.

> “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.

> “Tijekom dvanaest godina koliko sam bio deist, čitao sam sve povijesti koje sam mogao pronaći; no sada sam zavolio Bibliju. Ona je naučavala o Isusu! Ali ipak mi je dobar dio Biblije bio nejasan. Godine 1818. ili 1819., dok sam razgovarao s jednim prijateljem kojega sam posjetio, a koji me je poznavao i [čuo] kako govorim dok sam bio deist, upitao me, prilično znakovito: ‘Što misliš o ovom tekstu, i onom?’ pozivajući se na one stare tekstove kojima sam prigovarao dok sam bio deist. Razumio sam što je time smjerao i odgovorio: Ako mi date vremena, reći ću vam što znače. ‘Koliko vremena želite?’ Ne znam, ali reći ću vam, odgovorio sam, jer nisam mogao vjerovati da je Bog dao objavu koja se ne bi mogla razumjeti. Tada sam odlučio proučavati svoju Bibliju, vjerujući da mogu otkriti što je Duh Sveti htio reći. No čim sam donio tu odluku, došla mi je misao: ‘Pretpostavimo da nađeš odlomak koji ne možeš razumjeti, što ćeš učiniti?’ Tada mi je na um došao ovaj način proučavanja Biblije: uzet ću riječi takvih odlomaka, pratiti ih kroz Bibliju i na taj način otkriti njihovo značenje. Imao sam Crudenovu konkordanciju, za koju smatram da je najbolja na svijetu; stoga sam uzeo nju i svoju Bibliju, sjeo za svoj stol i nisam čitao ništa drugo, osim ponešto novina, jer sam bio odlučan saznati što moja Biblija znači. 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.

Millerovi dragulji nisu bili prepoznati samo njegovom metodom proučavanja, nego i izravnom objavom od Boga.

> “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.

> „Bog je poslao svojega anđela da djeluje na srce jednoga ratara koji nije vjerovao Bibliji, kako bi ga poveo da istražuje proročanstva. Anđeli Božji opetovano su posjećivali toga izabranika da usmjeravaju njegov um i otvaraju njegovu razumijevanju proročanstva koja su Božjemu narodu oduvijek bila tamna. Dan mu je početak lanca istine, i bio je vođen da traži kariku za karikom, sve dok s divljenjem i udivljenjem nije promatrao Božju Riječ. Ondje je vidio savršen lanac istine. Ta Riječ, koju je smatrao nenadahnutom, sada se pred njegovim pogledom otvorila u svojoj ljepoti i slavi. Vidio je da jedan dio Svetoga pisma objašnjava drugi, i kada je jedno mjesto bilo zatvoreno njegovu razumijevanju, nalazio je u drugom dijelu Riječi ono što ga je tumačilo. Smatrao je svetu Riječ Božju s radošću i s najdubljim poštovanjem i strahopoštovanjem.“ 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.

Kada sestra White kaže da je „Bog poslao svoga anđela“ Milleru, time se utvrđuje da je Gabriel bio anđeo poslan Milleru, jer je „njegov anđeo“ izraz koji se pripisuje Gabrielu.

> “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.

> „Riječi anđela: ‘Ja sam Gabriel, koji stojim pred Bogom’, pokazuju da on zauzima položaj visoke časti na nebeskim dvorovima. Kada je došao s porukom Danielu, rekao je: ‘Nema nikoga tko se sa mnom drži u ovome, osim Mihaela [Krista], kneza vašega.’ Daniel 10:21. O Gabrielu Spasitelj govori u Otkrivenju, govoreći da je ‘On posla i obznani po anđelu svojemu sluzi svojemu Ivanu.’ Otkrivenje 1:1.” Isusov život, 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 i ostali anđeli vodili su Millerov „um“ i otvorili „njegovu razumijevanju proročanstva koja su oduvijek bila tamna Božjem narodu“. Njegova poruka nije bila razvijena samo putem njegove metode proučavanja, nego i božanskom objavom. Sama metoda kojom se služio u proučavanju Biblije jednostavno mu je došla na um. Kada Bog donosi istinu našem umu, to je božanska objava, za razliku od dolaženja do istine kroz proces ispravnog razdjeljivanja Biblije. Miller je činio oboje, ali božanska je objava bila dio načina na koji je Miller došao do razumijevanja predmeta „svagdašnje“.

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 ne bi prepoznao rodno kolebanje u osmom poglavlju Daniela, u recima devet do dvanaest, jer sve što je imao bila je Biblija i konkordancija lišena ikakvih podataka o biblijskim jezicima. Ne bi uočio razliku između ‘sur’ i ‘rum’, koji se oba prevode kao „uzeti“. Ne bi uočio ni razliku između ‘miqdash’ i ‘qodesh’, koji se oba prevode kao „svetište“.

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.

Ne bi bio uvidio istinu riječi „tamid“ koja se u Bibliji pojavljuje sto četiri puta. Istina koju nije mogao uvidjeti (a koja je također istina koju je ipak uvidio) bila je ta da se, od sto četiri puta koliko se hebrejska riječ „tamid“ rabi u Bibliji, jedino u knjizi Daniela hebrejska riječ „tamid“ rabi kao imenica. „Tamid“ je hebrejska riječ koja znači „trajni“, a u knjizi Daniela prevodi se kao „svagdašnja“.

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.”

Samo se u knjizi proroka Daniela ta riječ rabi kao imenica, dok se svih ostalih devedeset i devet puta rabi kao prilog. Zbog toga su, kada su se prevoditelji Biblije kralja Jakova suočili s time da Daniel tu riječ pet puta rabi kao imenicu, dok su je svi ostali biblijski pisci devedeset i devet puta rabili kao prilog, bili prisiljeni silinom dokaza „ispraviti” Danielovu uporabu te riječi kao imenice. Kako bi „ispravili” Daniela, toj su riječi dodali riječ „žrtva” te tako imenicu pretvorili u prilog. A zatim je, kako bi ispravio prevoditelje, Ellen White bila nadahnuta zabilježiti da je ona „vidjela u vezi sa ‘Svakidašnjom’ da je riječ ‘žrtva’ nadodana ljudskom mudrošću i da ne pripada tekstu; te da je Gospod dao ispravno razumijevanje toga onima koji su objavljivali vijest o času suda.”

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 je, prema vlastitom svjedočanstvu, nastojao razumjeti „svagdašnju žrtvu“, što je na koncu i učinio u 2. Solunjanima. Ali također, prema vlastitom svjedočanstvu, kada bi nastojao razumjeti neku riječ, razmotrio bi svako mjesto na kojemu je ta riječ bila upotrijebljena, a ta se riječ u Bibliji pojavljuje još devedeset i devet puta. Ipak, njegovo svjedočanstvo o „svagdašnjoj žrtvi“ glasi da je nije našao nigdje osim u knjizi proroka Daniela, kada je izjavio: „Čitao sam dalje i nisam mogao naći nijedan drugi slučaj u kojemu se ona [svagdašnja žrtva] pojavljuje, osim u Danielu.“ Miller je bio doveden do dragulja ne samo svojom metodom proučavanja, nego i božanskim otkrivenjem koje mu je bilo dano posredstvom službe anđela.

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.

Zato je njegovo razumijevanje izraza „svagdašnja služba” bilo ispravno, ali ograničeno. Nije mogao prepoznati da od pet puta kada se u knjizi proroka Daniela spominje „svagdašnja služba”, jedan od tri slučaja u kojima je „svagdašnja služba” „uzeta” predstavlja drukčije značenje od druga dva slučaja. U jednom se slučaju „svagdašnja služba” rabi uz hebrejsku riječ ‘rum’, a u druga dva slučaja uz hebrejsku riječ ‘sur’. Obje su riječi prevedene kao „uzeti”, ali ‘rum’ u osmom poglavlju Daniela, jedanaestom retku, znači uzdići i uzvisiti, a u jedanaestom poglavlju, trideset i prvom retku, i dvanaestom poglavlju, jedanaestom retku, riječ ‘sur’ znači ukloniti.

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.”

Teolozi koji jedu i piju babilonsku hranu tvrde da, bilo da nešto uklanjaš ili nešto uzdižeš, oboje predstavlja neku vrstu uklanjanja, te da se stoga obje riječi trebaju razumjeti kao da imaju isto značenje. Oni tvrde da tri mjesta na kojima je „svagdašnja“ „uklonjena“ uvijek znače ukloniti, i čineći to, pokazuju da je Daniel bio nemaran u svom izboru riječi. Oni to ne govore otvoreno, ali posredno naučavaju da je Daniel u sva tri navrata trebao upotrijebiti riječ „sur“, jer je, prema tim teolozima, navodno svaki put mislio na isto kada je „svagdašnja“ bila „uklonjena“.

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.

Oni čine isto i s riječima „miqdash” i „qodesh”, koje se obje prevode kao „svetište”, u redcima jedanaest do četrnaest osmoga poglavlja. U svakom spominjanju „svetišta” u ta četiri retka oni ustraju na tome da sva predstavljaju Božje svetište. Po istome zaključivanju, Daniel je jednostavno trebao upotrijebiti „qodesh” u sva tri spominjanja, a ne upotrijebiti „miqdash” u jedanaestom retku. Miller ne bi bio prepoznao razliku između tih riječi, ali suvremeni teolozi je prepoznaju, i kada je prepoznaju, ustraju na tome da se nikakva razlika ne smije priznati. Ipak, Miller, koji nije prepoznavao razlike između tih riječi, došao je do razumijevanja suprotnoga onomu suvremenih teologa.

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.

Stvarnost je takva da je Daniel bio pažljiv pisac, koji je poznavao hebrejski jezik i bio je procijenjen deset puta mudrijim od svih ostalih mudraca babilonskih. Ako je itko poznavao pravilnu uporabu hebrejskoga jezika i kako ga valja ispravno predstaviti u toj određenoj povijesti, to je bio Daniel. Ako je Daniel upotrijebio različite riječi, to je bilo zato što su one trebale prenijeti različita značenja, koja je on namjerno nastojao izraziti. Kada se prizna Danielova osebujna uporaba riječi koje se prevode kao „svetište” ili kao „ukloniti”, one podupiru Millerovo razumijevanje izraza „svagdašnja žrtva”, koje je Miller prepoznao upravo u onome odlomku gdje Pavao utvrđuje da su oni koji mrze istinu predodređeni primiti silnu zabludu.

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.

Oni koji mrze istinu i vjeruju laži koja proizvodi snažnu zabludu također su prikazani kao pijanci Efrajimovi, koji su predstavljeni u dvjema skupinama. Jednu skupinu čini učeno vodstvo, a drugu neuki koji će slušati samo ono čemu ih učeni poučavaju. To su oni koji se skrivaju pod lažima i koji sklapaju savez sa smrću. To su lude djevice iz Mateja dvadeset i pet, i oni čija je duša ohola u Habakuku dva. To su oni koji odbacuju temeljne istine Millerova sna, koje na kraju sjaje deset puta jače (predstavljajući desetu i posljednju kušnju za suvremeni Izrael), kao što je predočeno desetom i posljednjom kušnjom drevnoga Izraela.

We will continue this study in the next article.

Nastavit ćemo ovo proučavanje u sljedećem članku.

> 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.

> I Gospodin reče Mojsiju: Dokle će me ovaj narod izazivati? I dokle mi neće vjerovati, uza sva znamenja koja sam pokazao među njima? Udarit ću ih pošasti i lišiti ih baštine, a od tebe ću učiniti narod veći i moćniji od njih. A Mojsije reče Gospodinu: Tada će Egipćani čuti za to, jer si svojom silom izveo ovaj narod iz njihove sredine. I kazat će to stanovnicima ove zemlje, jer su čuli da si ti, Gospodine, usred ovoga naroda, da se ti, Gospodine, pokazuješ licem u lice, da tvoj oblak stoji nad njima i da ideš pred njima, danju u stupu od oblaka, a noću u stupu od ognja. Ako, dakle, pobiješ sav ovaj narod kao jednoga čovjeka, tada će narodi koji su čuli glas o tebi govoriti: Zato što Gospodin nije mogao uvesti ovaj narod u zemlju za koju im se zakleo, zato ih je pobio u pustinji.

> 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.

> A sada, molim te, neka se pokaže velika snaga Gospodina mojega, kao što si rekao govoreći: Gospodin je spor na gnjev i obilan milosrđem, oprašta bezakonje i prijestup, ali krivca nipošto ne ostavlja nekažnjenim, pohodeći bezakonje otaca na djeci do trećega i četvrtoga naraštaja. Oprosti, molim te, bezakonje ovoga naroda prema veličini svoga milosrđa, kao što si opraštao ovomu narodu od Egipta pa sve do sada. I Gospodin reče: Oprostio sam prema tvojoj riječi; ali, tako ja živ bio, sva će se zemlja napuniti slavom Gospodnjom. Jer svi oni ljudi koji su vidjeli moju slavu i moja čudesa što sam ih učinio u Egiptu i u pustinji, pa su me sada iskušavali ovih deset puta i nisu poslušali moj glas, zacijelo neće vidjeti zemlje za koju sam se zakleo njihovim ocima; niti će je vidjeti itko od onih koji su me izazivali na gnjev. Ali slugu svojega Kaleba, jer je u njemu bio drukčiji duh i potpuno me slijedio, njega ću dovesti u zemlju u koju je ušao, i njegovo će je potomstvo zaposjesti. Brojevi 14:11–24.

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