“Ministers and people declared that the prophecies of Daniel and the Revelation were incomprehensible mysteries. But Christ directed his disciples to the words of the prophet Daniel concerning events to take place in their time, and said, ‘Whoso readeth, let him understand.’ Matthew 24:15. And the assertion that the Revelation is a mystery, not to be understood, is contradicted by the very title of the book: ‘The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass. . . . Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ Revelation 1:1–3.

„Prædikanter og folk erklærede, at Daniels Bog og Johannes’ Åbenbaring var ubegribelige mysterier. Men Kristus henviste sine disciple til profeten Daniels ord angående begivenheder, som skulle finde sted i deres tid, og sagde: ‘Hvo som læser, han give agt derpå.’ Matthæus 24:15. Og påstanden om, at Åbenbaringen er et mysterium, som ikke kan forstås, modsiges af selve bogens titel: ‘Jesu Kristi åbenbaring, som Gud gav ham, for at vise sine tjenere, hvad der snart skal ske.... Salig er den, som læser, og de, som hører denne profetis ord og bevarer det, som er skrevet deri; thi tiden er nær.’ Johannes’ Åbenbaring 1:1–3.“

“Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation. None of these can claim the blessing promised. All who ridicule the subjects of the prophecy, and mock at the symbols here solemnly given, all who refuse to reform their lives, and prepare for the coming of the Son of man, will be unblest.

„Profeten siger: ‘Salig er den, som oplæser’ — der er dem, som ikke vil læse; velsignelsen er ikke for dem. ‘Og de, som hører’ — der er også nogle, som nægter at høre noget som helst om profetierne; velsignelsen er ikke for denne gruppe. ‘Og bevarer det, som deri er skrevet’ — mange nægter at agte på de advarsler og den undervisning, der er indeholdt i Åbenbaringen. Ingen af disse kan gøre krav på den lovede velsignelse. Alle, som latterliggør profetiens emner og spotter de symboler, der her højtideligt gives, alle, som nægter at reformere deres liv og berede sig til Menneskesønnens komme, skal være uden velsignelse.

“In view of the testimony of Inspiration, how dare men teach that the Revelation is a mystery, beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this world’s history.” The Great Controversy, 340.

»I lyset af Inspirationens vidnesbyrd, hvordan vover mennesker da at lære, at Johannes’ Åbenbaring er et mysterium, hinsides menneskelig forståelses rækkevidde? Det er et åbenbaret mysterium, en åbnet bog. Studiet af Åbenbaringen leder sindet hen til Daniels profetier, og begge frembærer den vigtigste undervisning, givet af Gud til mennesker, om begivenheder, der skal finde sted ved afslutningen af denne verdens historie.« The Great Controversy, 340.

The “study of the Revelation directs the mind to the prophecies of Daniel.” Some persons only see prophecy within the book of Daniel. But Daniel presents two lines of truth and the truth that represent his prophecies are the last six chapters of his book. The first six chapters present illustrated prophecy, that, by and large, are still unrecognized. Before we consider the first six chapters of Daniel, we will explain why there is actually only two prophecies represented in the last six chapters of Daniel. Sister White points out the two prophecies by referring to the two great rivers of Shinar. When we accept the symbolism she sets forth we find the key to see two, and only two prophecies in the last six chapters of Daniel.

„Studiet af Åbenbaringen leder sindet hen til Daniels profetier.“ Nogle personer ser kun profeti i Daniels Bog. Men Daniel fremstiller to linjer af sandhed, og de sandheder, som repræsenterer hans profetier, findes i de sidste seks kapitler af hans bog. De første seks kapitler fremstiller illustreret profeti, som i det store og hele stadig ikke er erkendt. Før vi betragter de første seks kapitler i Daniel, vil vi forklare, hvorfor der i virkeligheden kun er to profetier repræsenteret i de sidste seks kapitler af Daniel. Søster White påpeger de to profetier ved at henvise til Shinars to store floder. Når vi accepterer den symbolik, som hun fremlægger, finder vi nøglen til at se to, og kun to, profetier i de sidste seks kapitler af Daniel.

“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

„Det lys, som Daniel modtog fra Gud, blev givet særlig for disse sidste dage. De syner, han så ved bredden af Ulai og Hiddekel, de store floder i Sinear, er nu ved at gå i opfyldelse, og alle de begivenheder, der blev forudsagt, vil snart indtræffe.“ Testimonies to Ministers, 112.

The vision of chapter eight was given by the Ulai river.

Synet i kapitel otte blev givet ved floden Ulai.

In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.

I kong Belsazzars tredje regeringsår viste der sig et syn for mig, ja for mig, Daniel, efter det, som havde vist sig for mig første gang. Og jeg så i et syn; og det skete, da jeg så, at jeg var i Susa, borgen, som ligger i provinsen Elam; og jeg så i et syn, og jeg var ved floden Ulaj. Daniel 8:1, 2.

When we took the paragraph from Testimonies to Ministers, where Sister White referenced “the Ulai and Hiddekel” and called them “the great rivers of Shinar” we were dissecting that paragraph from one of the most important commentaries on the study of the books of Daniel and Revelation in Sister White’s writings. In the passage she states, “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work.”

Da vi tog afsnittet fra Testimonies to Ministers, hvor søster White henviste til „Ulai og Hiddekel“ og kaldte dem „de store floder i Shinar“, dissekerede vi dette afsnit fra en af de vigtigste kommentarer til studiet af Daniels Bog og Johannes’ Åbenbaring i søster Whites skrifter. I passagen siger hun: „Der er behov for et langt mere indgående studium af Guds ord; især bør Daniel og Åbenbaringen få opmærksomhed som aldrig før i vort værks historie.“

If we closely study the first two verses we just cited from Daniel chapter eight they provide two internal witnesses to a fact that is often overlooked. Daniel says “in the third year of” Belshazzar “a vision appeared unto me.” Then he adds, “after that which appeared to me at the first.” This verse can be understood two ways, and either way produces the identical conclusion.

Hvis vi nøje undersøger de første to vers, som vi netop har citeret fra Daniels bog, kapitel otte, giver de to indre vidnesbyrd om et forhold, som ofte overses. Daniel siger: „I det tredje år af“ Belsazzar „kom et syn til mig til syne.“ Derpå tilføjer han: „efter det, som først viste sig for mig.“ Dette vers kan forstås på to måder, og begge fører til nøjagtig den samme konklusion.

The angel Gabriel was the one that brought prophetic light to Daniel, as he did with all the prophets, for he had replaced Satan as the heavenly light bearer. This means that every prophetic rule that is located in the Scriptures was guided by Gabriel. Whether Daniel understood it or not, in verse one of chapter eight, not only is he identifying an important prophetic observation, but he provides two witnesses of the important prophetic observation in the verse. What Daniel recorded in verse one, is that he had received a vision previous to the vision he received by the Ulai river. The vision by the Ulai river came in Belshazzar’s third year. The vision, before the vision by the Ulai river, came in the first year of Belshazzar.

Englen Gabriel var den, som bragte profetisk lys til Daniel, således som han gjorde med alle profeterne, for han havde erstattet Satan som den himmelske lysbærer. Dette betyder, at enhver profetisk regel, som findes i Skrifterne, blev ledet af Gabriel. Uanset om Daniel forstod det eller ej, identificerer han i kapitel otte, vers et, ikke blot en vigtig profetisk iagttagelse, men han fremfører i verset to vidner om denne vigtige profetiske iagttagelse. Det, Daniel nedskrev i vers et, var, at han havde modtaget et syn forud for det syn, han modtog ved Ulaj-floden. Synet ved Ulaj-floden kom i Belsazzars tredje regeringsår. Synet, som gik forud for synet ved Ulaj-floden, kom i Belsazzars første regeringsår.

In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.

I Belsazzar, Babylons konges, første regeringsår havde Daniel en drøm og så syner i sit hoved, mens han lå på sit leje; derpå nedskrev han drømmen og meddelte summen af dens indhold. Daniel 7:1.

In verse one of chapter eight, Daniel is identifying that he also had a vision in the first year of Belshazzar, because he says, “after that which appeared to me at the first.” Did the Ulai vision appear after the vision of Belshazzar’s first year, or did the vision appear after the first of the two parallel visions? Either answer is correct. The vision of the Ulai river is the same vision as the vision of chapter seven. Gabriel is employing the prophetic principle of “repeat and enlarge,” and simultaneously the rule that upon the testimony of two establishes a thing. Both visions address the kingdoms of Bible prophecy.

I kapitel otte, vers et, gør Daniel opmærksom på, at han også havde et syn i Belsazzars første regeringsår, fordi han siger: „efter det, som viste sig for mig første gang.“ Fremkom synet ved Ulai efter synet fra Belsazzars første regeringsår, eller fremkom synet efter det første af de to parallelle syner? Begge svar er korrekte. Synet ved Ulai-floden er det samme syn som synet i kapitel syv. Gabriel anvender det profetiske princip om „gentag og udvid“, og samtidig den regel, at en sag stadfæstes på to vidners udsagn. Begge syner omhandler bibelprofetiens riger.

The vision of chapter seven, portrays those kingdoms as beasts of prey, thus emphasizing and presenting them in the setting of their civil power. The vision of chapter eight, portrays those same kingdoms with symbols from God’s sanctuary service, though each of the symbols of the sanctuary service are purposely corrupted, in order to represent a counterfeit worship. Daniel eight, portrays the same kingdoms as the vision of chapter seven, but it places the kingdoms in their religious setting.

Synet i kapitel syv fremstiller disse riger som rovdyr og understreger således og præsenterer dem i rammen af deres civile magt. Synet i kapitel otte fremstiller de samme riger med symboler fra Guds helligdomstjeneste, skønt hvert af symbolerne fra helligdomstjenesten med vilje er forvansket for at repræsentere en forfalsket tilbedelse. Daniel otte fremstiller de samme riger som synet i kapitel syv, men det sætter rigerne ind i deres religiøse sammenhæng.

The Ulai vision of Daniel chapter eight repeats and enlarges the vision of chapter seven. Chapter seven identifies the civil aspect of the kingdoms of Bible prophecy, and chapter eight identifies the religious aspect of the kingdoms of Bible prophecy. When this is recognized, it can then be understood that chapters seven and eight are the same vision. Chapter nine is where Gabriel comes to give the explanation of the element of time in the vision of chapter eight. Therefore, the vision of the Ulai represents chapters seven, eight and nine of the book of Daniel. The river Hiddekel is then introduced in chapter ten.

Ulai-synet i Daniels ottende kapitel gentager og udvider synet i det syvende kapitel. Kapitel syv identificerer det borgerlige aspekt af rigene i Bibelens profeti, og kapitel otte identificerer det religiøse aspekt af rigene i Bibelens profeti. Når dette erkendes, kan det da forstås, at kapitel syv og otte er det samme syn. Kapitel ni er det sted, hvor Gabriel kommer for at give forklaringen på tidselementet i synet i kapitel otte. Derfor repræsenterer synet ved Ulai kapitel syv, otte og ni i Daniels bog. Floden Hiddekel introduceres derpå i kapitel ti.

In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

I Perserkongen Kyros’ tredje regeringsår blev et ord åbenbaret for Daniel, hvis navn kaldtes Beltsazzar; og ordet var sandt, men den fastsatte tid var lang; og han forstod ordet og fik indsigt i synet. I de dage sørgede jeg, Daniel, i tre hele uger. Jeg spiste intet lækkert brød, heller ikke kom kød eller vin i min mund, og jeg salvede mig slet ikke, indtil tre hele uger var til ende. Og på den fireogtyvende dag i den første måned, da jeg var ved bredden af den store flod, som er Hiddekel. Daniel 10:1–4.

The vision of the Hiddekel river introduces the prophetic history of the king of the north. It begins with the breakup of Alexander the Great’s kingdom, identifies the ebb and flow of the following history where ultimately the only two antagonists left from the disintegration of Alexander the Great’s former kingdom is a literal southern king versus a literal northern king. Ultimately it arrives at the history of the papacy, who then becomes the spiritual king of the north, who at the end of chapter eleven, comes to his end, Michael stands up and human probation closes. The simple overview is that the Ulai river vision is the internal vision of God’s sanctuary and host, and the Hiddekel river is the external vision of the enemy of God and His people during the same history. It is employing the same principle that is found in Revelation’s seven churches and seven seals.

Synet ved Hiddekel-floden indfører den profetiske historie om kongen i nord. Det begynder med opløsningen af Alexander den Stores rige, identificerer den efterfølgende histories ebbe og flod, hvor til sidst de eneste to modstandere, der er tilbage fra opløsningen af Alexander den Stores tidligere rige, er en bogstavelig konge i syd over for en bogstavelig konge i nord. Til sidst når det frem til pavedømmets historie, som da bliver den åndelige konge i nord, og som ved slutningen af kapitel elleve går til sin ende, Michael står frem, og menneskets prøvetid afsluttes. Den enkle oversigt er, at synet ved Ulai-floden er det indre syn af Guds helligdom og hær, og Hiddekel-floden er det ydre syn af Guds og Hans folks fjende gennem den samme historie. Det anvender det samme princip, som findes i Åbenbaringens syv menigheder og syv segl.

“Many ministers make no effort to explain Revelation. They call it an unprofitable book to study. They regard it as a sealed book, because it contains the record of figures and symbols. But the very name that has been given it, ‘Revelation,’ is a denial of this supposition. Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 8, 413.

“Mange prædikanter gør ingen bestræbelse på at forklare Åbenbaringen. De kalder den en bog, som det ikke gavner at studere. De betragter den som en forseglet bog, fordi den indeholder beretningen om billeder og symboler. Men selve det navn, der er givet den, ‘Åbenbaring’, er en benægtelse af denne antagelse. Åbenbaringen er en forseglet bog, men den er også en åben bog. Den nedtegner vidunderlige begivenheder, som skal finde sted i de sidste dage af denne jords historie. Denne bogs læresætninger er bestemte, ikke mystiske og uforståelige. I den tages den samme profetiske linje op som i Daniel. Nogle profetier har Gud gentaget og derved vist, at de må tillægges betydning. Herren gentager ikke ting, som ikke er af stor betydning.” Manuscript Releases, bind 8, 413.

The same internal and external history that is represented in the book of Daniel is taken up in the book of Revelation. Aside from the prophetic light that is produced from these two visions, there is also a confirmation of the methodology of biblical interpretation that was adopted by William Miller, and thereafter by Future for America. Correctly considered, the book of Daniel, as well as the book of Revelation, are absolute gold mines for confirmation of the principles of prophetic interpretation that the Bible identifies within itself.

Den samme indre og ydre historie, som fremstilles i Daniels Bog, tages op igen i Johannes’ Åbenbaring. Foruden det profetiske lys, der frembringes af disse to syner, findes der også en bekræftelse af den metode til bibelsk fortolkning, som blev antaget af William Miller og derefter af Future for America. Når Daniels Bog såvel som Johannes’ Åbenbaring betragtes korrekt, er de absolutte guldminer til bekræftelse af de principper for profetisk fortolkning, som Bibelen identificerer i sig selv.

The Ulai being the internal theme and the Hiddekel being the external, also represent the two prophecies that were to be unsealed at the “time of the end.” The Ulai was unsealed at the “time of the end” in 1798, and the Hiddekel was unsealed at the “time of the end” in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Ulai, som er det indre tema, og Hiddekel, som er det ydre, repræsenterer også de to profetier, som skulle blive åbnet ved „endetiden“. Ulai blev åbnet ved „endetiden“ i 1798, og Hiddekel blev åbnet ved „endetiden“ i 1989, da, som beskrevet i Daniel 11, vers 40, de lande, der repræsenterer det tidligere Sovjetunionen, blev fejet bort af pavedømmet og De Forenede Stater.

When these facts are recognized, it can then also be recognized that the two visions are actually one vision, the same as the prophetic history of the seven churches and the seven seals represent the same prophetic history. The two visions then become the avenue that the Lord used in the past movement of the first angel, and what the Lord will use in the current and future movement of the third angel, to produce a testing process as set forth in Daniel chapter twelve, verses nine and ten.

Når disse kendsgerninger erkendes, kan det da også erkendes, at de to syner i virkeligheden er ét syn, ligesom den profetiske historie om de syv menigheder og de syv segl fremstiller den samme profetiske historie. De to syner bliver da den kanal, som Herren brugte i den tidligere bevægelse under den første engel, og som Herren vil bruge i den nuværende og fremtidige bevægelse under den tredje engel, til at frembringe en prøvelsesproces, sådan som den er fremstillet i Daniels bog, kapitel tolv, vers ni og ti.

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

Og han sagde: Gå bort, Daniel; thi ordene skal holdes lukkede og forseglede indtil endetiden. Mange skal blive rensede og gjorte hvide og prøvede; men de ugudelige skal handle ugudeligt, og ingen af de ugudelige skal forstå det; men de vise skal forstå det. Daniel 12:9, 10.

As an example of the unsealing of the Hiddekel in 1989, consider what inspiration has said.

Som et eksempel på Hiddekels åbning i 1989, betragt hvad inspirationen har sagt.

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

“I Åbenbaringen mødes og afsluttes alle Bibelens bøger. Her findes Danielsbogens fuldendelse. Den ene er en profeti; den anden en åbenbaring. Den bog, som blev beseglet, er ikke Åbenbaringen, men den del af Daniels profeti, som angår de sidste dage. Engelen befalede: ‘Men du, Daniel, luk ordene til og forsegl bogen indtil endens tid.’ Daniel 12:4.” Apostlenes Gerninger, 585.

Both the Ulai and Hiddekel relate to the last days, but Adventism has only been willing to acknowledge that 1798 was Daniel’s “time of the end,” when his book was to be unsealed. Yet the portion of the prophecy “relating to the last days” is more accurately the last six verses of Daniel chapter eleven, for those verses conclude with Michael standing up when human probation closes.

Både Ulaj og Hiddekel vedrører de sidste dage, men adventismen har kun været villig til at anerkende, at 1798 var Daniels »endetid«, da hans bog skulle åbnes. Men den del af profetien, som »vedrører de sidste dage«, er mere præcist de sidste seks vers i Daniels bog kapitel elleve, for disse vers afsluttes med, at Mikael står frem, når menneskets nådetid ophører.

The vision of the judgment, as identified in Daniel chapters seven, eight and nine, was sealed up until the “time of the end” in 1798. The light (which the Ulai vision that was unsealed produced) was the announcement of the opening of the investigative judgment, not the close of judgment. The light that was unsealed with the Hiddekel vision, identifies the close of the investigative judgment, and it is also the passage in Daniel that contains “the portion of the prophecy relating to the last days.”

Synet om dommen, som det identificeres i Daniels bog kapitel syv, otte og ni, var forseglet indtil “endetiden” i 1798. Det lys (som synet ved Ulai, der blev åbnet, frembragte) var kundgørelsen om åbningen af den undersøgende dom, ikke dommens afslutning. Det lys, der blev åbnet med synet ved Hiddekel, identificerer afslutningen på den undersøgende dom, og det er også det afsnit i Daniel, som indeholder “den del af profetien, der vedrører de sidste dage.”

The unsealing in 1798 announced the opening of the investigative judgment. The unsealing in 1989 announced the near-approaching close of the investigative judgment. The signature of Alpha and Omega is easily seen in the book of Daniel, but only if you know what it is, and are willing to look for it.

Forseglingens ophævelse i 1798 bekendtgjorde åbningen af den undersøgende dom. Forseglingens ophævelse i 1989 bekendtgjorde den nært forestående afslutning på den undersøgende dom. Alfas og Omegas signatur ses let i Daniels Bog, men kun hvis du ved, hvad den er, og er villig til at lede efter den.

When probation closes in Daniel chapter eleven, verse forty-five, the signature of Alpha and Omega is recorded. The beginning of Daniel illustrates exactly where it ends. It begins with a literal war between literal Babylon and literal Israel, and literal Babylon is victorious.

Når nådetiden afsluttes i Daniel kapitel elleve, vers femogfyrre, nedtegnes Alfa og Omegas signatur. Begyndelsen af Daniel illustrerer præcist, hvor den ender. Den begynder med en bogstavelig krig mellem det bogstavelige Babylon og det bogstavelige Israel, og det bogstavelige Babylon går sejrrigt ud.

In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.

I det tredje år af Judas konge Jojakims regering kom Nebukadnezar, Babylons konge, til Jerusalem og belejrede det. Og Herren gav Judas konge Jojakim i hans hånd tillige med nogle af karrene fra Guds hus; dem førte han til Sinears land, til sin guds hus, og karrene bragte han ind i sin guds skatkammer. Daniel 1:1, 2.

In Daniel chapter eleven, verse forty-five a spiritual war between spiritual Babylon, symbolized as “the king of the north”, and spiritual Israel, represented by “the glorious holy mountain”, concludes, and spiritual Israel is victorious over spiritual Babylon.

I Daniels bog, kapitel elleve, vers femogfyrre afsluttes en åndelig krig mellem det åndelige Babylon, symboliseret ved »kongen i nord«, og det åndelige Israel, repræsenteret ved »det herlige hellige bjerg«, og det åndelige Israel er sejrherre over det åndelige Babylon.

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. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45; 12:1.

Og han skal oprejse sit palads’ telte mellem havene på det herlige hellige bjerg; men han skal gå sin undergang i møde, og ingen skal hjælpe ham. Og på den tid skal Mikael stå frem, den store fyrste, som står værn for dit folks børn; og der skal være en trængselstid, sådan som der ikke har været, siden der blev et folk, lige indtil den samme tid; og på den tid skal dit folk blive frelst, enhver som findes indskrevet i bogen. Daniel 11:45; 12:1.

The books of Daniel and Revelation are one book:

Daniels og Åbenbaringens bøger er én bog:

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

„Daniels Bog og Åbenbaringen er ét. Den ene er en profeti, den anden en åbenbaring; den ene en bog beseglet, den anden en bog åbnet. Johannes hørte de hemmeligheder, som tordenerne udtalte, men det blev befalet ham ikke at skrive dem ned.“ The Seventh-day Adventist Bible Commentary, bind 7, s. 971.

The two books, which are one book, are the masterpiece of the angel Gabriel’s prophetic instruction. I write this knowing full well that what Gabriel delivered to Daniel and John came from Jesus, who received it from the Father. My point is not to lift up Gabriel, but to lift up the profound revelation of the evidences in both books, of how the Alpha and Omega designed prophetic rules of biblical interpretation which were to be represented within the two books, if we are willing to see.

De to bøger, som er én bog, er mesterværket i englen Gabriels profetiske undervisning. Jeg skriver dette i fuld bevidsthed om, at det, Gabriel overbragte til Daniel og Johannes, kom fra Jesus, som modtog det fra Faderen. Min hensigt er ikke at ophøje Gabriel, men at ophøje den dybe åbenbaring af de vidnesbyrd i begge bøger om, hvordan Alfa og Omega udformede profetiske regler for bibelsk fortolkning, som skulle være fremstillet i de to bøger, dersom vi er villige til at se.

Let me remind you that, at this point, my purpose and intent is not to present an interpretation of the two prophecies of the Ulai and Hiddekel rivers. My purpose and intent are to deal with the prophecies in the first six chapters of Daniel’s book. I am simply making a case for the fact that the books of Daniel and Revelation are, perhaps, the most profoundly constructed books in the Word of God. They present the prophetic message, while also identifying God’s character, while also identifying the very rules necessary to be employed if a person would know the prophecies, and also know the One who set forth the prophecies.

Lad mig minde jer om, at det på dette tidspunkt ikke er mit formål og min hensigt at fremlægge en fortolkning af de to profetier om floderne Ulai og Hiddekel. Mit formål og min hensigt er at behandle profetierne i de første seks kapitler af Daniels bog. Jeg fører ganske enkelt bevis for det forhold, at Daniels Bog og Johannes’ Åbenbaring måske er de mest dybtgående konstruerede bøger i Guds Ord. De frembærer det profetiske budskab, samtidig med at de også åbenbarer Guds karakter, samtidig med at de også angiver selve de regler, som nødvendigvis må anvendes, hvis et menneske vil kende profetierne og også kende Ham, som fremsatte profetierne.

Another example of the profound nature of the books is Daniel’s presentation of the “seven times” of Leviticus twenty-six. The prophecy of the “seven times” was and is to be the “stumbling stone” for God’s people, both in ancient Israel, in the Millerite movement of the first angel, and also in the current and future movement of the third angel. A “stumbling stone”, by simple definition, is something that you do not see, even though it is clearly there. Therefore, once you recognize the “seven times” in the book of Daniel, you see that it is clearly there, but you also see that it is hidden to those who choose not to see.

Et andet eksempel på bøgernes dybsindige karakter er Daniels fremstilling af de „syv tider“ i Tredje Mosebog seksogtyve. Profetien om de „syv tider“ var og er bestemt til at være „anstødsstenen“ for Guds folk, både i det gamle Israel, i den første engels milleritiske bevægelse og også i den tredje engels nuværende og fremtidige bevægelse. En „anstødssten“ er efter den enkle definition noget, man ikke ser, skønt det tydeligt er der. Derfor ser man, når man først erkender de „syv tider“ i Daniels Bog, at de tydeligt er der, men man ser også, at de er skjult for dem, som vælger ikke at se.

Hiding something while it is in the open grammatically is a profound accomplishment, it’s something that could not be embedded into any human mystery novel. It’s a masterpiece, for it is there, plain to see for any who wish not to stumble, but impossible to see for those who do choose to stumble. It is “hiding in plain sight”, so to speak. It is accomplished by a combination of humanity and Divinity.

At skjule noget, mens det grammatisk befinder sig i det åbne, er en dybtgående bedrift; det er noget, som ikke kunne indarbejdes i nogen menneskelig mysterieroman. Det er et mesterværk, for det er dér, klart at se for enhver, der ikke ønsker at snuble, men umuligt at se for dem, der vælger at snuble. Det er, så at sige, «skjult i fuldt dagslys». Det fuldbyrdes ved en forening af menneskelighed og guddommelighed.

I make that claim, for I wish to remind us at this point, that there is a Catholic teaching within Adventism, at least since the publication of Questions on Doctrine in 1957, and that has also raised its unrighteous head within this present truth movement of Future for America. The idea is that Christ, at the incarnation, did not take the flesh He inherited from Mary. Of course, those who uphold this teaching do not express it that way, but it is none-the-less what they teach. I call it a Catholic teaching, for the premise that Christ’s flesh was as pure as the flesh of Adam before he sinned, is the very satanic logic employed by the Catholic church with their teaching of the so-called “immaculate conception.” And if you are unfamiliar with the pagan teaching of the “immaculate conception,” it teaches that Christ’s flesh was supernaturally made as was Adam’s lower nature was, before he and Eve sinned or, as it is claimed, Christ had Adam’s pre-fallen, sinless nature. It teaches that Mary herself was miraculously given the fleshly unfallen nature of Adam before he sinned, so that she could be a perfect vessel for the Holy Spirit to incarnate the baby Jesus into her perfect flesh.

Jeg fremsætter denne påstand, fordi jeg på dette punkt ønsker at minde os om, at der inden for adventismen findes en katolsk lære, i det mindste siden udgivelsen af *Questions on Doctrine* i 1957, og at den også har løftet sit ugudelige hoved inden for denne nærværende sandhedsbevægelse, Future for America. Forestillingen er, at Kristus ved inkarnationen ikke antog det kød, som Han arvede fra Maria. Naturligvis udtrykker de, som forsvarer denne lære, det ikke på den måde, men ikke desto mindre er det, hvad de lærer. Jeg kalder det en katolsk lære, for den forudsætning, at Kristi kød var lige så rent som Adams kød før hans synd, er netop den sataniske logik, som den katolske kirke benytter i sin lære om den såkaldte „ubesmittede undfangelse“. Og hvis du ikke er fortrolig med den hedenske lære om den „ubesmittede undfangelse“, så lærer den, at Kristi kød overnaturligt blev gjort, således som Adams lavere natur var, før han og Eva syndede, eller, som det hævdes, at Kristus havde Adams før-faldne, syndfri natur. Den lærer, at Maria selv på mirakuløs vis fik Adams kødelige, ufaldne natur fra før hans synd, således at hun kunne være et fuldkomment redskab for Helligånden til at inkarnere barnet Jesus i hendes fuldkomne kød.

Of course, those in Adventism that uphold the very same conclusion concerning the flesh of Jesus, do not point to any miracles with Mary, but they do wrest passages of Sister White and the Bible, to teach the very same Catholic concept. Why did I just digress and turn away from the discussion of the book of Daniel? I’ll answer that.

Naturligvis peger de inden for adventismen, som fastholder nøjagtig den samme konklusion vedrørende Jesu kød, ikke på nogen mirakler med Maria, men de fordrejer passager fra Sister White og Bibelen for at lære det selvsamme katolske begreb. Hvorfor kom jeg netop med denne afvigelse og vendte mig bort fra drøftelsen af Daniels Bog? Det vil jeg besvare.

The miraculous structure and design of Daniel and the Revelation was accomplished by a combination of humanity and Divinity. Jesus is the Word of God, and the Bible is the Word of God. Jesus’ divine and human nature is fully represented in the Bible. The words therein are Divine and contain the creative power to transform hearts and minds. Those words are the very same power that brought all things into existence. But those men who God chose to be His instruments in recording the Bible, were all sinners. The human part of the equation is represented by fallen human beings. The Bible is a combination of human and Divine, and the prophets were sinners, as every child of Adam has been. Christ never sinned in thought, word or deed. But He did take the flesh of Mary after four thousand years of degeneration. If He actually did take the lower fleshly nature of Adam before Adam had sinned, it would demand that every biblical author would have been sinless too.

Den mirakuløse struktur og udformning af Daniel og Åbenbaringen blev tilvejebragt ved en forening af det menneskelige og det guddommelige. Jesus er Guds Ord, og Bibelen er Guds Ord. Jesu guddommelige og menneskelige natur er fuldt ud repræsenteret i Bibelen. Ordene deri er guddommelige og rummer den skabende kraft til at forvandle hjerter og sind. Disse ord er selve den samme kraft, som bragte alle ting til eksistens. Men de mænd, som Gud udvalgte til at være sine redskaber til at nedskrive Bibelen, var alle syndere. Den menneskelige del af ligningen er repræsenteret ved faldne mennesker. Bibelen er en forening af menneskeligt og guddommeligt, og profeterne var syndere, således som ethvert Adams barn har været det. Kristus syndede aldrig i tanke, ord eller gerning. Men Han tog Marias kød efter fire tusind års degeneration. Hvis Han faktisk havde antaget Adams lavere kødelige natur, sådan som Adam var, før Adam havde syndet, ville det kræve, at enhver bibelsk forfatter også havde været syndfri.

The “hiding in plain sight” of the “seven times” in the book of Daniel was accomplished, not only by the words that Daniel recorded, but further by the fallen human beings that translated the King James Bible. Fallen human beings twice touched the book of Daniel, and what was accomplished would be impossible for any human being to do without God’s divine providential oversight.

„De syv tider“s „skjul i fuldt dagslys“ i Daniels Bog blev tilvejebragt ikke alene ved de ord, som Daniel nedskrev, men yderligere ved de faldne mennesker, som oversatte King James Bibelen. Faldne mennesker berørte Daniels Bog to gange, og det, der blev udrettet, ville være umuligt for noget menneske at gøre uden Guds guddommelige, forsynelige tilsyn.

In our next article we will begin to show how Divinity and humanity hid the “seven times” of Leviticus twenty-six in plain sight in the book of Daniel, for God foreknew, and even designed, that it should be the testing “stumbling stone” for both those in the movement of the first angel, and also for those in the movement of the third angel.

I vores næste artikel vil vi begynde at påvise, hvordan guddommelighed og menneskelighed skjulte de „syv tider“ i Tredje Mosebog seksogtyve lige for øjnene af os i Daniels Bog; for Gud forudvidste, og endog tilrettelagde, at dette skulle være den prøvende „anstødssten“ både for dem i den første engels bevægelse og også for dem i den tredje engels bevægelse.

“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

„Det lys, som Daniel modtog fra Gud, blev givet især for disse sidste dage. De syner, han så ved bredden af Ulai og Hiddekel, de store floder i Shinar, er nu i færd med at gå i opfyldelse, og alle de forudsagte begivenheder vil snart finde sted.“ Testimonies to Ministers, 112.