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# The Book of Daniel - Number Eighty-Nine

Knjiga proroka Daniela - broj osamdeset i devet

Unraveling the False Doctrines: A Historical Examination of the Daily in Adventism

Razotkrivanje lažnih nauka: povijesno ispitivanje Svagdašnje žrtve u adventizmu

Author

Jeff Pippenger

Published

February 22, 2024

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In the eighty-first article in this series of articles on the book of Daniel we included a passage from Manuscript Releases, volume 20, 17–22, where Sister White clearly identifies that the teaching that “the daily,” represents Christ’s sanctuary had been given to Elders Prescott and Daniells by “angels that had been expelled from heaven.” She does not actually identify their false idea of “the daily,” as I have done, but the historical record is abundantly clear that this is what they were trying to establish as truth. They were seeking to rewrite portions of Uriah Smith’s book Daniel and the Revelation, that uphold the understanding of “the daily,” which she identifies in Early Writings, page seventy-four as the correct view.

U osamdeset i prvom članku u ovom nizu članaka o Danielovoj knjizi uključili smo odlomak iz Manuscript Releases, svezak 20, 17–22, gdje sestra White jasno utvrđuje da su nauk prema kojemu „svagdašnja” predstavlja Kristovo svetište starješine Prescott i Daniells primili od „anđela koji su bili izbačeni s neba”. Ona zapravo ne poistovjećuje njihovu lažnu zamisao o „svagdašnjoj” onako kako sam to ja učinio, ali povijesni zapis obilno jasno pokazuje da su upravo to nastojali uspostaviti kao istinu. Nastojali su ponovno napisati dijelove knjige Daniela i Otkrivenje Uriaha Smitha, koji podupiru razumijevanje „svagdašnje” koje ona u Ranim spisima, na sedamdeset i četvrtoj stranici, označuje kao ispravno gledište.

W. W. Prescott had published a periodical magazine titled The Protestant, in which the sole theme was lifting up the false view of “the daily.” He and the General Conference president, A. G. Daniells became the satanic spearhead to continue Prescott’s efforts towards establishing the false doctrine as the orthodox view in Adventism, but while Ellen White was alive their success in the satanic effort was held in check. In 1931, Daniells reported that in the very year that the passage from Manuscript Releases was written (1910), that he (Daniells) had an interview with Sister White on the subject of “the daily,” and that she had led him to believe that he and Prescott’s view was correct.

W. W. Prescott objavljivao je časopis pod naslovom The Protestant, u kojemu je jedina tema bila uzdizanje lažnog gledišta o „svagdašnjoj“. On i predsjednik Generalne konferencije, A. G. Daniells, postali su sotonska prethodnica u nastavku Prescottovih nastojanja usmjerenih na uspostavljanje te lažne doktrine kao pravovjernog gledišta u adventizmu, no dok je Ellen White bila živa, njihov je uspjeh u tom sotonskom nastojanju bio zadržavan pod nadzorom. Godine 1931. Daniells je izvijestio da je upravo one godine kada je napisan odlomak iz Manuscript Releases (1910.) on (Daniells) imao razgovor sa sestrom White o predmetu „svagdašnje“ te da ga je ona navela da vjeruje kako je gledište njega i Prescotta ispravno.

It is important to understand this history, for we are now beginning our consideration of the increase of knowledge that arrived in 1989, when the sacred reform lines and the last six verses of Daniel eleven were unsealed. To recognize the light that was produced with the collapse of the Soviet Union in fulfillment of verse forty of Daniel eleven, requires that “the daily,” and the prophetic history represented by “the daily” be correctly understood, for that history illustrates the repeat of that history in verses forty to forty-five of Daniel eleven. Those verses identify that the message that is unsealed in those verses are the “tidings of the east and north,” that bring about the final persecution of God’s people.

Važno je razumjeti ovu povijest, jer sada započinjemo razmatranje porasta znanja koji je došao 1989. godine, kada su svete reformske linije i posljednjih šest redaka jedanaestog poglavlja Daniela bili otpečaćeni. Da bi se prepoznalo svjetlo koje je nastalo slomom Sovjetskog Saveza u ispunjenju četrdesetog retka jedanaestog poglavlja Daniela, potrebno je da se „svagdašnja žrtva” i proročka povijest koju „svagdašnja žrtva” predstavlja ispravno razumiju, jer ta povijest prikazuje ponavljanje te povijesti u recima četrdeset do četrdeset i pet jedanaestog poglavlja Daniela. Ti reci utvrđuju da je poruka koja je u tim recima otpečaćena „glas s istoka i sa sjevera”, koji dovodi do završnog progonstva Božjeg naroda.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.

> Ali će ga uznemiriti vijesti s istoka i sa sjevera; stoga će izići s velikim gnjevom da uništi i sasvim istrijebi mnoge. I postavit će šatore svoje palače između mora na slavnoj svetoj gori; ipak će doći svome kraju, i nitko mu neće pomoći. Daniel 11:44, 45.

The message of verse forty that was unsealed at the collapse of the Soviet Union in 1989, is the latter rain message that will cause the papacy (the king of the north), to “go forth with great fury to destroy, and utterly to make away many.” “Tidings” is prophetically a message.

Poruka četrdesetoga retka, koja je bila otpečaćena pri slomu Sovjetskoga Saveza 1989. godine, poruka je pozne kiše koja će prouzročiti da papinstvo (kralj sjevera) „iziđe s velikim gnjevom da zatre i sasvim istrijebi mnoge“. „Vijesti“ su, u proročkom smislu, poruka.

> And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! Romans 10:15.

> I kako će propovijedati ako ne budu poslani? kao što je pisano: Kako su krasne noge onih koji navješćuju evanđelje mira i donose radosne vijesti o dobrim stvarima! Rimljanima 10,15.

The message of the latter rain is the message presented by God’s last-day watchmen, who sing the song of the vineyard and the song of Moses and the Lamb.

Poruka kasne kiše jest poruka koju iznose Božji stražari posljednjih dana, koji pjevaju pjesmu o vinogradu te pjesmu Mojsija i Jaganjca.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Isaiah 52:7, 8.

> Kako su ljupke po gorama noge onoga koji donosi radosnu vijest, koji navješćuje mir; koji donosi radosnu vijest o dobru, koji navješćuje spasenje; koji govori Sionu: Tvoj Bog kraljuje! Tvoji će stražari podignuti glas; jednodušno će pjevati, jer će oči u oči vidjeti kada Gospodin ponovno dovede Sion. Izaija 52:7, 8.

The “tidings” in verse forty-four of Daniel eleven enrage the man of sin, and the final papal bloodbath is accomplished. That message is the message of the third angel that swells to a loud cry at the soon coming Sunday law.

„Glasovi“ u četrdeset i četvrtom retku jedanaestoga poglavlja Daniela razjaruju čovjeka grijeha, i konačni papinski pokolj biva izvršen. Ta je poruka poruka trećega anđela koja prerasta u silan poklič pri skorom donošenju nedjeljnoga zakona.

> “None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of ‘the third angel’ shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.” Signs of the Times, November 8, 1899.

> „Nitko nije osuđen dok ne primi svjetlo i ne uvidi obvezatnost četvrte zapovijedi. Ali kada izađe dekret kojim se nameće krivotvorena subota, i snažni poklik ‘trećega anđela’ upozori ljude protiv klanjanja Zvijeri i njezinu kipu, crta razdvajanja između lažnoga i istinitoga bit će jasno povučena. Tada će oni koji i dalje ustraju u prijestupu primiti žig Zvijeri.” Signs of the Times, 8. studenoga 1899.

The “tidings of the east and north” that enrages the papacy, swells to a loud cry at the Sunday law, and that message is the message of the latter rain that began on September 11, 2001. The expression “loud voice” is a prophetic term that represents an increasing power.

„Glasovi s istoka i sa sjevera“ koji razjaruju papinstvo, prerastaju u glasan poklič pri nedjeljnom zakonu, a ta je poruka poruka kasne kiše koja je započela 11. rujna 2001. Izraz „jak glas“ proročki je izraz koji predstavlja sve veću silu.

> “The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.

> „Istina za ovo vrijeme, poruka trećega anđela, treba se objavljivati snažnim glasom, to jest sa sve većom silom, kako se približavamo velikoj završnoj kušnji.” The 1888 Materials, 1710.

The “tidings” of verse forty-four is the latter rain message just before human probation closes, as Michael stands up. It is the same latter rain message that arrived on September 11, 2001, but it swells to a loud cry, or a loud voice when the one hundred and forty-four thousand are sealed and the Holy Spirit is then poured out without measure. It is the same latter rain message that marked the period of the sealing of the one hundred and forty-four thousand.

„Vijesti“ iz četrdeset i četvrtoga retka jesu poruka kasne kiše neposredno prije završetka vremena milosti za čovječanstvo, kada Mihael ustaje. To je ista poruka kasne kiše koja je stigla 11. rujna 2001., ali ona narasta u glasan poklič, ili glasan glas, kada je sto četrdeset i četiri tisuće zapečaćeno i kada se tada Duh Sveti izlijeva bez mjere. To je ista poruka kasne kiše koja je obilježila razdoblje pečaćenja sto četrdeset i četiri tisuće.

It is the latter rain message that has been counterfeited by a peace and safety message that is presented by Laodicean Adventism from the arrival of the “ass” until the arrival of the “lion”. The period between September 11, 2001, and the soon-coming Sunday law marks the spiritual death bed for Laodicean Adventism, and those that are judged after God’s house (Jerusalem) is judged, die in the same grave. The death bed for Laodicean Adventism is between the ass and the lion, and the message that is rejected and produces their death is the “tidings out of the “east” (a symbol of Islam) and the north (a symbol of the papacy). It is the same message, which is the third angel’s message.

To je poruka kasne kiše koja je bila krivotvorena porukom mira i sigurnosti koju laodicejski adventizam iznosi od dolaska „magarca” do dolaska „lava”. Razdoblje između 11. rujna 2001. i uskoro dolazećega nedjeljnog zakona označava duhovnu samrtnu postelju za laodicejski adventizam, a oni kojima se sudi nakon što Božjoj kući (Jeruzalemu) bude suđeno, umiru u istome grobu. Samrtna postelja za laodicejski adventizam nalazi se između magarca i lava, a poruka koja se odbacuje i proizvodi njihovu smrt jesu „vijesti s „istoka” (simbol islama) i sa sjevera (simbol papinstva). To je ista poruka, koja je poruka trećega anđela.

The last six verses of Daniel eleven, that were unsealed at the time of the end in 1989, is the message of the latter rain, which is proclaimed in a time when a false latter rain message of “peace and safety” is being proclaimed. The testing of the latter rain first confronts God’s house, for that is where judgment begins, and it then confronts the other flock outside of God’s house. For this reason, it is essential to understand the “lie” that was introduced into Laodicean Adventism in the third generation, for while God pours out His Holy Spirit on those He is sealing, He simultaneously pours out strong delusion upon those who receive not the love of the truth.

Posljednjih šest redaka jedanaestoga poglavlja Daniela, koji su bili otpečaćeni u vrijeme svršetka 1989. godine, predstavljaju poruku potonjega dažda, koja se objavljuje u vrijeme kada se naviješta lažna poruka potonjega dažda o „miru i sigurnosti“. Kušnja potonjega dažda najprije se suočava s Božjim domom, jer ondje sud započinje, a zatim se suočava s drugim stadom izvan Božjega doma. Iz toga je razloga nužno razumjeti „laž“ koja je uvedena u laodicejski adventizam u trećem naraštaju, jer dok Bog izlijeva Duha Svetoga na one koje pečati, On istodobno izlijeva snažnu zabludu na one koji ne primiše ljubav istine.

During the controversy of the first decade and a half of the twentieth century over “the daily,” one of the men who defended the correct Millerite position that “the daily” is a symbol of paganism, was F. C. Gilbert. Gilbert was a convert from Judaism and read and spoke perfect Hebrew. He defended the pioneer position in the book of Daniel based upon his understanding of the Hebrew language. In 1910, the very year that Sister White wrote the manuscript that was going to be buried for decades, which identified that Daniells’ and Prescott’s view of “the daily,” came from Satan’s angels, Gilbert had a personal interview with Sister White over the issue of “the daily.”

Tijekom polemike u prvih petnaest godina dvadesetoga stoljeća o „svagdanjoj“, jedan od ljudi koji su branili ispravno milleritsko stajalište da je „svagdanja“ simbol poganstva bio je F. C. Gilbert. Gilbert je bio obraćenik iz židovstva te je savršeno čitao i govorio hebrejski. Branio je stajalište pionira u knjizi Daniela na temelju svojega razumijevanja hebrejskoga jezika. Godine 1910., upravo one godine kada je sestra White napisala rukopis koji je trebao biti zakopan desetljećima, a koji je utvrdio da je Daniellsovo i Prescottovo gledište o „svagdanjoj“ došlo od Sotoninih anđela, Gilbert je imao osobni razgovor sa sestrom White o pitanju „svagdanje“.

We know he had an interview, for he immediately (the next day) wrote out a summary of the interview he had with Sister White. In 1931, A. G. Daniells made a claim that he had an interview with Sister White on the subject of “the daily” in the same year—1910. Daniells claimed Sister White left him no conclusion but that “the daily” was a symbol of Christ’s sanctuary ministry. But Daniells’ claim of an interview, was not only a “lie,” it is the “lie” of prophecy which produces strong delusion.

Znamo da je imao razgovor, jer je odmah (sljedećega dana) sastavio sažetak razgovora koji je vodio sa sestrom White. Godine 1931. A. G. Daniells iznio je tvrdnju da je iste godine — 1910. — imao razgovor sa sestrom White o temi „svagdašnje“. Daniells je tvrdio da mu sestra White nije ostavila nikakav drugi zaključak osim da je „svagdašnje“ simbol Kristove službe u Svetištu. No Daniellsova tvrdnja o razgovoru nije bila samo „laž“, nego „laž“ proročanstva koja proizvodi snažnu zabludu.

For those who may not have access to the 1843 and 1850 charts, it is important to understand that when the 1843 chart was published in 1842, the Millerites still believed the sanctuary that was to be cleansed in fulfillment of the twenty-three-hundred-year prophecy was the earth. When they published the 1850 chart, they then knew the sanctuary to be cleansed was the heavenly sanctuary. For this reason the 1843 chart has NO illustration of God’s sanctuary, but the 1850 chart DOES have an illustration of God’s sanctuary. This is important, for Daniells claimed that in his interview with Sister White that he showed her the 1843 chart, and he pointed out the sanctuary on the chart. That would have been impossible, for there is no sanctuary on the 1843 chart. His claim of an interview was a “lie.”

Za one koji možda nemaju pristup kartama iz 1843. i 1850. godine, važno je razumjeti da su Milleriti, kada je karta iz 1843. objavljena 1842. godine, još uvijek vjerovali da je Svetište koje treba biti očišćeno u ispunjenju proročanstva o dvije tisuće i tri stotine godina zemlja. Kada su objavili kartu iz 1850. godine, tada su već znali da je Svetište koje treba biti očišćeno nebesko Svetište. Iz toga razloga karta iz 1843. NEMA nikakav prikaz Božjega Svetišta, dok karta iz 1850. IMA prikaz Božjega Svetišta. To je važno, jer je Daniells tvrdio da joj je, u svom razgovoru sa sestrom White, pokazao kartu iz 1843. godine i ukazao na Svetište na toj karti. To bi bilo nemoguće, jer na karti iz 1843. nema nikakva Svetišta. Njegova tvrdnja o tom razgovoru bila je „laž“.

When I was working through this history in 2009, and became aware that the men on both sides of the issue both claimed to have had an interview with Sister White on the subject of “the daily,” I emailed the Ellen White Estate and asked if they had access to the log book that recorded Sister White’s interviews in 1910. They replied that they still had the log book. The following is my email and the response from the Ellen White Estate.

Kada sam 2009. godine proučavao ovu povijest i postao svjestan da su ljudi na objema stranama toga pitanja tvrdili da su imali razgovor sa sestrom White o predmetu „svagdašnje žrtve“, poslao sam e-poruku Ellen White Estateu i upitao imaju li pristup zapisniku u koji su bili zabilježeni razgovori sestre White iz 1910. godine. Odgovorili su da još uvijek posjeduju taj zapisnik. Slijedi moja e-poruka i odgovor Ellen White Estatea.

Monday, January 19, 2009

Ponedjeljak, 19. siječnja 2009.

To whom it may concern:

Kome se to može ticati:

I have heard that there is a log-book that recorded who had interviews with Sister White and what the interviews concerned. I am trying to verify or repudiate whether A. G. Daniells had an interview with Sister White in 1910 concerning the subject of the “daily.” I am aware that there is historical testimony that the interview took place, but I am wondering if there is any record in an official log-book that actually records this. At the same time, I have been told that F. C. Gilbert also had an interview with Sister White in 1910 on the subject of the “daily,” and would like to know if that can be confirmed by a log-book that was kept by her staff during that period. Perhaps there was no log-book, or perhaps if there was you do not release that information, or perhaps it may be beyond your ability to check it out for me even if it does exist. So, in any case I wanted to ask. Any help you could provide would be greatly appreciated.

Čuo sam da postoji knjiga zapisnika u koju je bilježeno tko je imao razgovore sa sestrom White i na što su se ti razgovori odnosili. Nastojim provjeriti ili opovrgnuti je li A. G. Daniells imao razgovor sa sestrom White 1910. godine u vezi s predmetom „svagdašnje službe“. Svjestan sam da postoji povijesno svjedočanstvo da se taj razgovor dogodio, ali pitam se postoji li ikakav zapis u službenoj knjizi zapisnika koji to doista bilježi. U isto vrijeme, rečeno mi je da je i F. C. Gilbert 1910. godine imao razgovor sa sestrom White o predmetu „svagdašnje službe“, te bih želio znati može li se to potvrditi knjigom zapisnika koju je tijekom toga razdoblja vodilo njezino osoblje. Možda knjiga zapisnika nije ni postojala, ili je možda, ako je postojala, ne stavljate na raspolaganje, ili je možda izvan vaših mogućnosti to za mene provjeriti čak i ako doista postoji. Stoga sam, u svakom slučaju, to želio upitati. Svaka pomoć koju biste mogli pružiti bila bi veoma cijenjena.

Dear Jeff,

Dragi Jeff,

Thank you for your email. We do have a fairly complete account of Ellen White’s itinerary, based upon her letters, diaries, and published appointments, but no “log-book” as such.

Hvala vam na vašoj e-poruci. Doista imamo prilično cjelovit prikaz itinerara Ellen White, utemeljen na njezinim pismima, dnevnicima i objavljenim rasporedima, ali ne i kakav „dnevnik putovanja” kao takav.

You have no doubt read about A G Daniells’ visit with Ellen White in vol. 6 of the EGW Biography, The Later Elmshaven Years, pp. 256, 257. We have found no independent record of this interview. We do have a letter from Elder Gilbert on June 1, 1910, indicating his plan to be in St. Helena (where Ellen White lived) on June 6-9. That is the extent of the supporting documentation that I am aware of.

Nema sumnje da ste čitali o posjetu A. G. Daniellsa Ellen White u 6. svesku biografije EGW, The Later Elmshaven Years, str. 256, 257. Nismo pronašli nikakav neovisni zapis o tom razgovoru. Imamo pismo starješine Gilberta od 1. lipnja 1910. koje ukazuje na njegov plan da bude u St. Heleni (gdje je Ellen White živjela) od 6. do 9. lipnja. To je opseg popratne dokumentacije za koji ja znam.

God bless—Tim Poirier Vice Director Ellen G. White Estate

Bog blagoslovio — Tim Poirier, zamjenik ravnatelja White Estatea Ellen G. White

There is no independent record of Daniells ever having an interview on the subject of “the daily,” but there is a letter from Gilbert identifying his intent to be at her home from the sixth to ninth of June, 1910.

Ne postoji neovisan zapis da je Daniells ikada imao razgovor o temi „svagdašnje”, ali postoji pismo od Gilberta koje pokazuje njegovu namjeru da bude u njezinu domu od šestoga do devetoga lipnja 1910.

In the biography of Sister White, that the Ellen White estate references, where her grandson addresses the issue of Daniells’ interview he recorded Daniells’ claim concerning the fabricated interview of 1910:

U životopisu sestre White, na koji se poziva ostavština Ellen White, gdje se njezin unuk osvrće na pitanje Daniellsova intervjua, zabilježio je Daniellsovu tvrdnju u vezi s krivotvorenim intervjuom iz 1910. godine:

> “At one point a little later in the discussions, Elder Daniells, accompanied by W. C. White and C. C. Crisler, eager to get from Ellen White herself just what the meaning was of her Early Writings statement, went to her and laid the matter before her. Daniells took with him Early Writings and the 1843 chart. He sat down close to Ellen White and plied her with questions. His report of this interview was confirmed by W. C. White:

> „U jednom trenutku, nešto kasnije tijekom rasprava, starješina Daniells, u pratnji W. C. Whitea i C. C. Crislera, željan da od same Ellen White dozna što je točno značenje njezine izjave u Ranim spisima, otišao je k njoj i iznio joj to pitanje. Daniells je sa sobom ponio Rane spise i kartu iz 1843. Sjeo je sasvim blizu Ellen White i zasipao je pitanjima. Njegovo izvješće o tom razgovoru potvrdio je W. C. White:“

> “‘I first read to Sister White the statement given above in Early Writings. Then I placed before her our prophetic chart used by our ministers in expounding the prophecies of Daniel and Revelation. I called her attention to the picture of the sanctuary and also to the 2300-year period as they appeared on the chart.

> „Najprije sam sestri White pročitao gore navedenu izjavu iz Early Writings. Zatim sam pred nju stavio našu proročku kartu kojom su se služili naši propovjednici pri izlaganju proročanstava iz Daniela i Otkrivenja. Skrenuo sam joj pozornost na prikaz Svetišta, kao i na razdoblje od 2300 godina, onako kako su bili prikazani na karti.

> “‘I then asked if she could recall what was shown her regarding this subject.

> „Tada sam je upitao može li se prisjetiti onoga što joj je bilo pokazano u vezi s tim predmetom.“

> “‘As I recall her answer, she began by telling how some of the leaders who had been in the 1844 movement endeavored to find new dates for the termination of the 2300-year period. This endeavor was to fix new dates for the coming of the Lord. This was causing confusion among those who had been in the Advent Movement.

> „Dok se prisjećam njezina odgovora, započela je govoreći kako su neki od vođa koji su bili u pokretu 1844. nastojali pronaći nove datume za završetak razdoblja od 2300 godina. Taj je pokušaj bio usmjeren na određivanje novih datuma za Gospodinov dolazak. To je izazivalo zbrku među onima koji su bili u adventnom pokretu.

> “‘In this confusion the Lord revealed to her, she said, that the view that had been held and presented regarding the dates was correct, and that there must never be another time set, nor another time message.

> „U toj zbrci Gospodin joj je otkrio, rekla je, da je gledište koje se zastupalo i iznosilo u pogledu datuma bilo ispravno te da više nikada ne smije biti određivanja novoga vremena niti nove vremenske poruke.״

> “‘I then asked her to tell what had been revealed to her about the rest of the “daily”—the Prince, the host, the taking away of the “daily,” and the casting down of the sanctuary.

> „Tada sam je zamolio da kaže što joj je bilo otkriveno o ostatku „svagdašnje“—Knezu, vojsci, oduzimanju „svagdašnje“ i obaranju Svetišta.

> “‘She replied that these features were not placed before her in vision as the time part was. She would not be led out to make an explanation of those points of the prophecy.

> „Odgovorila je da joj ta obilježja nisu bila prikazana u viđenju kao vremenski dio. Neće biti povedena da iznese objašnjenje tih točaka proročanstva.“

> “‘The interview made a deep impression upon my mind. Without hesitation she talked freely, clearly, and at length about the 2300-year period, but regarding the other part of the prophecy she was silent.

> „Razgovor je ostavio dubok dojam na moj um. Bez oklijevanja govorila je otvoreno, jasno i opširno o razdoblju od 2300 godina, ali glede drugoga dijela proroštva ostala je nijema.“

> “‘The only conclusion I could draw from her free explanation of the time and her silence as to the taking away of the “daily” and the casting down of the sanctuary was that the vision given her was regarding the time, and that she received no explanation as to the other parts of the prophecy.—DF 201b, AGD statement, Sept. 25, 1931.” Arthur White, Ellen G. White, volume 6, 257.

> “‘Jedini zaključak koji sam mogao izvesti iz njezina slobodnog objašnjenja vremena i njezine šutnje u pogledu uklanjanja „svagdašnje žrtve” i obaranja Svetišta bio je da se viđenje koje joj je dano odnosilo na vrijeme te da nije primila nikakvo objašnjenje u vezi s drugim dijelovima proroštva.—DF 201b, AGD izjava, 25. rujna 1931.” Arthur White, Ellen G. White, svezak 6, 257.

Daniells claimed he showed her the 1843 chart and asked her about the sanctuary that is not represented on the chart. He claimed he also took the book Early Writings and plied her with questions about what she meant when she clearly endorsed the pioneer understanding of the “the daily” and that the chart was directed by the hand of the Lord. Ellen White’s son, who was the father of Arthur L. White, the biographer that wrote the overview of this supposed event, had accepted Daniells’ and Prescott’s satanic view of “the daily,” and gave witness to Daniells’ claim of what he had heard in the interview. They were simply not careful with their fabricated story, for the 1843 chart does not represent a sanctuary that Daniells could have pointed to.

Daniells je tvrdio da joj je pokazao kartu iz 1843. godine i upitao je o Svetištu koje nije prikazano na karti. Tvrdio je također da je uzeo knjigu Early Writings i zasipao je pitanjima o tome što je mislila kada je jasno poduprla pionirsko razumijevanje izraza “the daily” te da je karta bila usmjerena rukom Gospodnjom. Sin Ellen White, koji je bio otac Arthura L. Whitea, biografa koji je napisao pregled ovoga navodnog događaja, prihvatio je Daniellsovo i Prescottovo sotonsko gledište o “the daily” te je posvjedočio u prilog Daniellsovoj tvrdnji o onome što je čuo u tom razgovoru. Oni jednostavno nisu bili oprezni sa svojom izmišljenom pričom, jer karta iz 1843. godine ne prikazuje Svetište na koje je Daniells mogao pokazati.

Another falsehood that is represented in the interview is the lie that the passage from Early Writings was a warning against “time setting.” The passage Daniells supposedly asked about is as follows:

Druga laž koja je iznesena u intervjuu jest neistina da je odlomak iz Rani spisi bio upozorenje protiv „određivanja vremena“. Odlomak o kojemu je Daniells navodno pitao glasi ovako:

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.

> „Vidjela sam da je karta iz 1843. bila vođena rukom Gospodnjom i da je ne treba mijenjati; da su brojke bile onakve kakve ih je On želio; da je Njegova ruka bila nad njima i prikrila pogrešku u nekima od brojki, tako da je nitko nije mogao vidjeti dok Njegova ruka nije bila uklonjena.“

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) 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. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74, 75.

> „Tada sam u vezi sa ‘svagdašnjom’ (Daniel 8:12) vidjela da je riječ ‘žrtva’ dodana ljudskom mudrošću i da ne pripada tekstu, te da je Gospod dao ispravno razumijevanje toga onima koji su objavljivali vijest o času suda. Kad je postojalo jedinstvo, prije 1844., gotovo su svi bili ujedinjeni u ispravnom razumijevanju ‘svagdašnje’; ali u pomutnji nakon 1844. prihvaćena su druga gledišta, pa su uslijedili tama i zbrka. Vrijeme nije bilo kušnja od 1844., niti će ikada više biti kušnja.“ Rani spisi, 74, 75.

Willie C. White, Sister White’s son, had accepted the false view of “the daily,” and his son Arthur sought to perpetuate the “lie” associated with the interview that never happened by attempting to suggest that the warning in the passage from Early Writings, was simply and exclusively a warning against time setting. That argument was invented in the 1930’s and becomes a primary part of the “lie.”

Willie C. White, sin sestre White, prihvatio je lažno gledište o „svagdanjoj”, a njegov sin Arthur nastojao je ovjekovječiti „laž” povezanu s intervjuom koji se nikada nije dogodio pokušavajući sugerirati da je upozorenje u odlomku iz Early Writings bilo jednostavno i isključivo upozorenje protiv određivanja vremena. Taj je argument izmišljen 1930-ih godina i postaje glavni dio „laži”.

We will take up that argument in the next article.

Taj ćemo argument razmotriti u sljedećem članku.

> “September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.

> „Dana 23. rujna Gospodin mi je pokazao da je drugi put ispružio svoju ruku da povrati Ostatak svoga naroda te da se napori moraju udvostručiti u ovo vrijeme sabiranja. U vrijeme raspršenja Izrael je bio udaren i razderan; ali sada, u vrijeme sabiranja, Bog će iscijeliti i poviti svoj narod. U raspršenju su napori uloženi za širenje istine imali tek malen učinak, postigli su malo ili ništa; ali u sabiranju, kada je Bog stavio svoju ruku da sabere svoj narod, napori za širenje istine imat će svoj namjeravani učinak. Svi trebaju biti ujedinjeni i revni u djelu. Vidjela sam da je sramota da se itko poziva na raspršenje kao na primjer koji bi nas sada trebao voditi u sabiranju; jer ako Bog sada za nas ne učini više nego što je učinio tada, Izrael nikada ne bi bio sabran. Jednako je nužno da se istina objavljuje u listu kao i da se propovijeda.״

> “The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

> „Gospodin mi je pokazao da je karta iz 1843. bila upravljana njegovom rukom i da se nijedan njezin dio ne smije mijenjati; da su brojke bile onakve kakve je on htio. Da je njegova ruka bila nad njom i prikrila pogrešku u nekim brojkama, tako da je nitko nije mogao vidjeti dok njegova ruka nije bila uklonjena.“

> “Then I 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. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> „Tada sam u vezi sa ‘Svakidašnjom’ vidjela da je riječ ‘žrtva’ dodana ljudskom mudrošću i da ne pripada tekstu; te da je Gospod dao ispravno razumijevanje o tome onima koji su objavljivali vijest o času suda. Kada je postojalo jedinstvo, prije 1844., gotovo svi su bili ujedinjeni u ispravnom razumijevanju ‘Svakidašnje’; ali od 1844., u pomutnji, prihvaćena su druga gledišta, te su uslijedili tama i zbrka.” Review and Herald, 1. studenoga 1850.

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