The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.
Den undersøgende dom over de levende begyndte den 11. september 2001, og den eksekutive dom begynder ved den snart kommende søndagslov. Disse to domsperioder repræsenterer den gerning, som udføres af det sendebud, der bereder vejen for Pagtens tredje Sendebud og den tredje Elias, hvilket er afslutningen på det Elias-sendebud, som begyndte i den milleritiske historie.
In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.
I Kristus’ opfyldelse som Pagtens Engel rensede Han to gange det bogstavelige jordiske tempel, som var et forbillede på Hans legeme og Hans åndelige tempel. Hans bogstavelige jordiske tempel begyndte som tabernakeltemplet i ørkenen, dernæst Salomos tempel, derefter det tempel, som blev genopbygget efter de halvfjerds års fangenskab i Babylon, og det samme tempel efter et seksogfyrre år langt ombygningsarbejde udført af Herodes.
God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.
Guds fysiske nærvær velsignede Tabernaklets tempel og Salomos tempel, men ikke det tempel, som blev genopbygget efter fangenskabet; men det ombyggede tempel blev velsignet ved Kristi fysiske nærvær. I historien om Herodes’ ombyggede tempel rensede Kristus to gange templet til opfyldelse af Malakias kapitel tre. Ved den første renselse betegnede Kristus templet som sin Faders hus, men ved den sidste tempelrenselse betegnede Kristus det som jødernes hus.
In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.
I Milleritternes historie opførte Kristus et åndeligt tempel på seksogfyrre år, fra 1798 til 1844. Den 22. oktober 1844 kom Han pludseligt til Sit tempel i opfyldelse af Malakias, kapitel tre, og rensede derved de dårlige jomfruer bort. Derefter fremtrådte Han som den tredje engel for at fuldbyrde den anden og endelige renselse, men ligesom ved det gamle Israels begyndelse manglede det moderne Israel den tro, som var nødvendig for at fuldføre værket.
On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”
Den 11. september 2001 vendte Kristus tilbage for at fuldbyrde den anden tempelrenselse, som fuldbyrdes, når de tåbelige jomfruer renses ud ved den snart kommende søndagslov, når de vågner op til den virkelighed, at de ikke forstår den kundskabsforøgelse, som blev opladt i 1989. Denne kundskabsforøgelse repræsenterer budskabet om sildigregnen, hvilket er Midnatsråbsbudskabet, når det sættes ind i sammenhæng med lignelsen om de ti jomfruer. Budskabet i de sidste seks vers af Daniel elleve, som blev opladt ved endetiden i 1989, fremstilles i vers fireogfyrre af disse vers som “tidender fra øst og fra nord.”
The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).
Budskabet om silde regn er budskabet om Midnatsråbet, og det er budskabet om øst og nord. Øst og nord repræsenterer henholdsvis islam og pavedømmet, og som et budskab repræsenterer de det budskab, som forfalskes af laodikeisk adventisme mellem den 11. september 2001 og den nært forestående søndagslov. Den 11. september 2001 repræsenterer islam (øst), og søndagsloven repræsenterer dyrets mærke (nord).
The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.
Dødslejet for laodikeisk adventisme er fremstillet mellem disse to vejmærker, sådan som det forbilledligt ses i den ulydige profets død mellem æslet og løven. Dødslejet for dem, som modtager dyrets mærke, er fremstillet ved „tidender fra øst og nord“, som bringer pavemagten i raseri og indleder den endelige forfølgelse af Guds folk. Dette budskab begynder ved den snart kommende søndagslov i De Forenede Stater, hvilket både er stedet og tidspunktet, hvor islams tredje Ve pludselig slår til. Dette uventede angreb frembringer national ruin og gør folkeslagene vrede og tilvejebringer således det økonomiske og politiske incitament til at samle alle nationer imod islam under den trefoldige unions auspicier: dragen, dyret og den falske profet.
In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.
I den historie, som repræsenteres ved den tredje Elias, underretter det budskab, der identificerer det tredje Ve, dragen, dyret og den falske profet om, at islam er det domsredskab, som Gud benytter til at straffe mennesker for tilbedelsen af det pavelige autoritetstegn. Som med de tre Rom, de tre Babylon, de tre Eliasser og de tre budbringere, som bereder vejen, stadfæstes det tredje Ve ved den tredobbelte anvendelse af de tre Veer.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Og jeg så, og hørte en engel flyve midt hen over himlen, som sagde med høj røst: Ve, ve, ve over dem, som bor på jorden, på grund af de øvrige røster af de tre engles basuner, som endnu skal lyde! Åbenbaringen 8:13.
Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.
Søster White gav Smiths bog, Daniel and Revelation, en dybtgående anbefaling og gav dermed til kende, at enhver syvendedagsadventist burde eje bogen, skønt hun ikke udtrykte det så direkte, som jeg netop har skrevet; men dette forhold ligger i hendes anbefaling.
“The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.
„Herren kalder arbejdere til at gå ind på kolportagefeltet, så bøgerne, der indeholder lyset om den nærværende sandhed, kan blive udbredt. Menneskene i verden behøver at vide, at tidens tegn går i opfyldelse. Bring dem de bøger, som vil oplyse dem. Daniel og Åbenbaringen, Den store strid, Patriarker og profeter og Jesu liv bør nu nå ud til verden. Den storslåede undervisning, som findes i Daniel og Åbenbaringen, er blevet ivrigt læst af mange i Australien. Denne bog har været midlet til at føre mange dyrebare sjæle til kundskab om sandheden. Alt, hvad der kan gøres, bør gøres for at udbrede Tanker over Daniel og Åbenbaringen. Jeg kender ingen anden bog, der kan træde i stedet for denne. Den er Guds hjælpende hånd.“
“Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.
„De, som længe har været i sandheden, sover. De behøver at blive helliggjort ved Helligånden. Den tredje engels budskab skal forkyndes med høj røst. Vældige spørgsmål ligger foran os. Vi har ingen tid at miste. Gud forbyde, at vi skulle tillade mindre anliggender at formørke det lys, som burde gives til verden.“ Manuscript Releases, bind 21, 444.
The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.
Bogen, som også blev forkastet af dem, der forkastede Milleritternes opfattelse af „det daglige“ i Daniels Bog, blev betegnet som „Guds hjælpende hånd“. Hvis Guds folk er blevet betroet ansvaret for at udbrede de bøger, der er nævnt i det foregående citat, betyder det, at Guds folk selv måtte eje bogen. Bogen var genstand for angrebet fra dem, der fremmede den „nye“ opfattelse af „det daglige“ i Daniels Bog, for det var den bog, de ønskede at omskrive og fjerne den korrekte opfattelse af „det daglige“ fra.
When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.
Når søster White henviste til de to ledende skikkelser i oprøret omkring „det daglige“ i Daniels Bog, påpegede hun ofte, at de (Prescott og Daniells) ikke havde evnen til at „slutte fra årsag til virkning“. De laodikeiske adventisters historiske revisionister synes at have det samme problem.
The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”
De ledende mænd, som gennem hele oprørets historie fra 1888 og frem på et eller andet tidspunkt i deres personlige erfaring havde antaget den falske lære om „det daglige“, havde oprøret som „virkning“, og den forkerte forståelse af „det daglige“ var „årsagen“. De laodikeiske adventistiske revisionister leder de ulærde til at tro, at netop disse historiske oprørere i adventhistorien i virkeligheden ikke var i oprør, skønt deres reviderede vidnesbyrd aldrig stadfæstes af Bibelens og Profetiens Ånds vidnesbyrd. Fordi de ikke betragter „virkningen“ som et oprør, afskærer de muligheden for at søge efter „årsagen“.
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.
Som fuglen, der flakker om, og svalen, der flyver hid og did, således kommer den ugrundede forbandelse ikke. Ordsprogene 22,6.
God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.
Guds folk skal erkende oprør, og når de gør det, skal de søge efter årsagen. Dernæst skal de afhjælpe årsagen. I det følgende afsnit kommenterer Søster White beretningen om Akan.
“I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.
„Det er blevet vist mig, at Gud her anskueliggør, hvorledes Han betragter synd blandt dem, som bekender sig til at være Hans budholdende folk. De, som Han på særlig måde har hædret ved at lade overvære de mærkelige tilkendegivelser af Hans magt, således som det gamle Israel gjorde, og som selv da vover at tilsidesætte Hans udtrykkelige anvisninger, skal blive genstand for Hans vrede. Han vil lære Sit folk, at ulydighed og synd i højeste grad krænker Ham og ikke må betragtes let. Han viser os, at når Hans folk findes i synd, bør de straks træffe bestemte foranstaltninger for at fjerne denne synd fra sig, så Hans mishag ikke må hvile over dem alle. Men hvis folkets synder overses af dem, der står i ansvarsfulde stillinger, vil Hans mishag være over dem, og Guds folk som helhed vil blive holdt ansvarligt for disse synder. I Sin handlemåde med Sit folk i fortiden viser Herren nødvendigheden af at rense menigheden for uret. Én synder kan udbrede mørke, som vil udelukke Guds lys fra hele forsamlingen. Når folket bliver klar over, at mørke sænker sig over dem, og de ikke kender årsagen, bør de søge Gud inderligt, i stor ydmyghed og selvfornedrelse, indtil de misforhold, som bedrøver Hans Ånd, bliver opsporet og fjernet.
“The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.
”Den fordom, som er opstået imod os, fordi vi har irettesat de uretter, som Gud har vist mig fandtes, og det råb, som er blevet opløftet om hårdhed og strenghed, er uretfærdige. Gud påbyder os at tale, og vi vil ikke tie. Hvis uretter er åbenbare blandt Hans folk, og hvis Guds tjenere går videre uden omsorg over for dem, støtter og retfærdiggør de i virkeligheden synderen og er i lige grad skyldige og vil lige så sikkert modtage Guds mishag; for de vil blive holdt ansvarlige for de skyldiges synder. I syn er jeg blevet henvist til mange tilfælde, hvor Guds mishag er blevet pådraget ved forsømmelse fra Hans tjeneres side med hensyn til at tage sig af de uretter og synder, som fandtes iblandt dem. De, som har undskyldt disse uretter, er af folket blevet anset for at være meget elskværdige og milde af sind, ganske enkelt fordi de veg tilbage fra at opfylde en klar skriftmæssig pligt. Opgaven stemte ikke overens med deres følelser; derfor undgik de den.” Testimonies, bind 3, 265.
The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.
Historierne om ledere, der har gjort oprør inden for adventismen, vidner om, at et af de skridt, som næsten altid ses i deres oprør, er, at de på et tidspunkt i deres personlige erfaring antog den falske opfattelse af „det daglige“. Når dette er sagt, giver Smiths bog, skønt den ikke er inspireret og indeholder nogle læremæssige problemer, stadig en fremragende oversigt over pionerernes forståelse af Åbenbaringen kapitel otte og ni, hvor den profetiske historie om de første seks basuner fremstilles. Vi vil henvise til Smiths kommentar fra hans bog, Daniel and Revelation, idet vi begynder at overveje den tredobbelte anvendelse af de tre Veer.
Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.
Søster White oplyser os om, at William Miller fik stort lys over Johannes’ Åbenbaring, men hans forståelse af kapitel tretten og seksten til atten var ukorrekt, for han stod på det forkerte udsigtspunkt i historien til at se, at der er tre, og ikke to, ødelæggende magter. Hans store lys var over Åbenbaringens kapitel to til ni.
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
"Prædikanter og menigheden har betragtet Johannes' Åbenbaring som gådefuld og mindre vigtig end andre dele af den hellige Skrift. Men jeg så, at denne bog virkelig er en åbenbaring, givet til særlig gavn for dem, som skulle leve i de sidste dage, for at lede dem til at fastslå deres sande stilling og deres pligt. Gud ledte William Millers sind til profetierne og gav ham stort lys over Johannes' Åbenbaring." Early Writings, 231.
Miller set forth his understanding of the churches, seals, trumpets and vials as follows.
Miller fremlagde sin forståelse af menighederne, seglene, basunerne og vredesskålene som følger.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
„De syv menigheder i Asien er en historie om Kristi kirke i hendes syv skikkelser, i alle hendes bugtninger og vendinger, i al hendes fremgang og modgang, fra apostlenes dage og indtil verdens ende. De syv segl er en historie om jordens magters og kongers handlinger over for kirken og om Guds beskyttelse af sit folk i den samme tid. De syv basuner er en historie om syv særegne og tunge domme, udsendt over jorden eller det romerske rige. Og de syv vredesskåle er de syv sidste plager, udsendt over det pavelige Rom. Indflettet i disse er mange andre begivenheder, vævet ind som tilløbende strømme og udfyldende profetiens store flod, indtil det hele ender for os i evighedens ocean.“
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Dette er, efter min opfattelse, planen i Johannes’ profeti i Johannes’ Åbenbaring. Og den mand, som ønsker at forstå denne bog, må have et grundigt kendskab til andre dele af Guds ord. De billeder og metaforer, der bruges i denne profeti, forklares ikke alle i den samme, men må findes hos andre profeter og forklares i andre skriftsteder. Derfor er det åbenbart, at Gud har tilsigtet studiet af helheden, selv for at opnå en klar kundskab om nogen del.” William Miller, Miller’s Lectures, bind 2, forelæsning 12, 178.
Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.
Ligesom den tredje budbringer, som bereder vejen for Pagtens Budbringer, repræsenterer den indre historie i dommen over menigheden, i modsætning til den tredje Elias, som repræsenterer en ydre historie i dommen over det moderne Babylon, således identificerede pionerforståelsen af menighederne og seglene det samme indre-ydre vidnesbyrd.
“The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.
Seglene føres frem for vor opmærksomhed i Åbenbaringens 4., 5. og 6. kapitel. De scener, der fremstilles under disse segl, føres frem for synet i Åbenbaringen 6 og det første vers i Åbenbaringen 8. De omfatter tydeligvis begivenheder, som menigheden er forbundet med, fra denne husholdnings begyndelse til Kristi komme.
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
„Mens de syv menigheder fremstiller kirkens indre historie, fremdrager de syv segl de store begivenheder i dens ydre historie.“ Uriah Smith, The Biblical Institute, 253.
Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.
Uriah Smith identificerede milleritternes forståelse af kirkernes indre og ydre forhold, og James White fremlægger et lignende overblik i form af parallelle historier.
“We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.
"Vi har nu fulgt menighederne, seglene og dyrene, eller de levende væsener, så langt, som de kan sammenlignes med hensyn til at dække de samme tidsperioder. Seglene er syv i antal, men dyrene kun fire. Og det kan her være vel værd at bemærke, at ved åbningen af det første, andet, tredje og fjerde segl høres det første, andet, tredje og fjerde dyr sige: 'Kom og se'; men når det femte, sjette og syvende segl åbnes, høres ingen sådan røst. Heller ikke svarer de sidste tre menigheder og de sidste tre segl til hinanden som dækkende de samme tidsperioder, således som de første fire menigheder og de første fire segl gør. Men, som vi har vist, stemmer menighederne, seglene og dyrene overens med hensyn til at dække de samme tidsperioder i et tidsrum på næsten 1800 år, indtil vi kommer ned til lidt mere end et halvt århundrede før den nuværende tid." James White, Review and Herald, 12. februar 1857.
We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.
Vi har netop citeret tre af Millerit-historiens vigtigste pionerer. Alle tre fastholdt den rette forståelse af »det daglige«, og de fastholdt alle oversigten over menighederne, seglene og basunerne inden for den sandhedsramme, som Miller blev ledt til at forstå og fremholde.
“When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.
”Når der kommer mænd ind, som vil flytte blot en eneste nagle eller søjle fra det fundament, som Gud har grundfæstet ved sin Helligånd, så lad de ældre mænd, som var pionerer i vort værk, tale tydeligt, og lad også dem, der er døde, tale ved genoptrykning af deres artikler i vore tidsskrifter. Saml de stråler af guddommeligt lys, som Gud har givet, idet Han har ledt sit folk skridt for skridt på sandhedens vej. Denne sandhed vil bestå tidens og prøvelsens test.” Manuscript Release, 760, 10.
On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.
Den 11. september 2001 steg den mægtige engel i Åbenbaringen kapitel atten ned og begyndte arbejdet med at lede dem, som ville tage imod og spise Brødet, der netop var kommet ned fra himlen, tilbage til „de gamle stier“ i Jeremias kapitel seks. Alfa og Omega behøvede dem, der var villige til at stræbe efter at være blandt de hundrede og fireogfyrre tusinde, til at indse, at det, som bragte Ham ned fra himlen den 11. august 1840, ikke blot var en opfyldelse af en tidsprofeti, men en opfyldelse af den anden vees tidsprofeti. Han behøvede, at Hans folk på ny opdagede de gamle stier i den historie, hvor Han havde opført milleritternes tempel i de seksogfyrre år fra 1798 til 1844.
That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).
Denne historie var blevet dækket af skrammel og falske mønter og juveler. Denne historie var blevet tilsløret af et falsk grundbudskab, som var bygget på sand og ikke på Evighedens Klippe. Det var i milleritternes historie, den historie hvor, som Peter beskriver det, milleritterne, „som førhen ikke var et folk, men“ dernæst blev „Guds folk“, som var blevet oprejst og opbygget som „et åndeligt hus, et helligt præsteskab“. Løven af Judas stamme steg ned den 11. september 2001 og ledte sit sidste-tids-folk ind i arbejdet med at rense „templet“ i historien om oprejsningen af millerittemplet. Dette arbejde var blevet forbilledligt fremstillet ved en profeti, som forudsagde, at Herren ville oprejse en mand ved navn Josias (hvilket betyder Guds grundvold).
When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.
Da Josija blev fremrejst til opfyldelse af den ulydige profets profeti, begyndte han arbejdet med at istandsætte templet, som var i forfald. Under arbejdet med at reparere og rense blev “Moses’ forbandelse” fundet, og da den blev oplæst for Josija, førte det til Josijas reformation. Vi vil behandle denne profeti i forbindelse med genopdagelsen af de “syv tider” efter 11. september 2001.
We will begin that study in the next article.
Vi vil begynde den undersøgelse i den næste artikel.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
„Så længe de, som bekender sig til sandheden, tjener Satan, vil hans helvedes skygge afskære deres syn på Gud og himlen. De vil være som sådanne, der har mistet deres første kærlighed. De kan ikke skue de evige realiteter. Det, som Gud har beredt for os, fremstilles i Zakarias, kapitel 3 og 4, og 4,12–14: ‘Og jeg svarede igen og sagde til ham: Hvad er disse to olivengrene, som gennem de to gyldne rør tømmer den gyldne olie ud af sig selv? Og han svarede mig og sagde: Ved du ikke, hvad disse er? Og jeg sagde: Nej, min herre. Da sagde han: Disse er de to salvede, som står hos den ganske jords Herre.’“
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
Herren er rig på hjælpemidler. Han mangler ingen muligheder. Det er på grund af vor mangel på tro, vor jordbundethed, vor billige tale, vor vantro, som kommer til syne i vor samtale, at mørke skygger samler sig om os. Kristus åbenbares ikke i ord eller karakter som den, der er aldeles elskelig, og den ypperste blandt titusinder. Når sjælen finder sig tilfreds med at opløfte sig selv til tomhed, kan Herrens Ånd kun udrette lidt for den. Vort kortsynede blik ser skyggen, men kan ikke se herligheden hinsides. Engle holder de fire vinde tilbage, fremstillet som en vred hest, der søger at bryde løs og fare hen over hele jordens overflade med ødelæggelse og død i sit spor.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.
„Skal vi sove på selve randen af den evige verden? Skal vi være sløve og kolde og døde? O, at vi måtte have Guds Ånd og ånde i vore menigheder indblæst i Hans folk, så de kunne stå på deres fødder og leve. Vi må indse, at vejen er smal, og porten trang. Men når vi går ind gennem den trange port, er dens vidde uden grænse.“ Manuscript Releases, bind 20, 216, 217.