The “daily” in the book of Daniel was recognized by William Miller as a symbol of pagan Rome or paganism, but in the last days it is the symbol of the rejection of William Miller’s foundational truths. It represents the end of a rebellion that began in 1863, with the rejection of Miller’s understanding of Moses’ “seven times” of Leviticus twenty-six. When Adventism rejected the correct identification of “the daily” as paganism, they turned the symbol of Satan into a symbol of Christ. Isaiah identifies that this work was turning things upside down. The rejection of “the daily” was put in place in the 1930’s (the third generation of Adventism), but it had been a controversy since 1901 (the second generation of Adventism). As with ancient Israel, a progressive rejection of truth led to the acceptance of an error that contained the elements of the unpardonable sin.
„Det daglige“ i Daniels Bog blev af William Miller anerkendt som et symbol på det hedenske Rom eller hedenskabet, men i de sidste dage er det symbolet på forkastelsen af William Millers grundlæggende sandheder. Det repræsenterer afslutningen på et oprør, som begyndte i 1863 med forkastelsen af Millers forståelse af Moses’ „syv tider“ i Tredje Mosebog seksogtyve. Da adventismen forkastede den korrekte identifikation af „det daglige“ som hedenskab, gjorde den Satans symbol til et symbol på Kristus. Esajas identificerer, at dette værk bestod i at vende op og ned på alting. Forkastelsen af „det daglige“ blev fastlagt i 1930’erne (adventismens tredje generation), men det havde været en strid siden 1901 (adventismens anden generation). Som med det gamle Israel førte en gradvis forkastelse af sandheden til antagelsen af en vildfarelse, som indeholdt elementerne til den utilgivelige synd.
The unpardonable sin for the quibbling Jews, was represented when they identified the works that Christ had done as the works of Satan. Ancient Israel is the premier symbol of modern Israel, and modern Israel did that very thing, only in reverse. They took the works of Satan (paganism), and attributed those works to Christ. Ancient Israel’s rebellion includes their choice of Satan as their king.
Den utilgivelige synd for de ordkloge jøder blev repræsenteret, da de identificerede de gerninger, som Kristus havde gjort, som Satans gerninger. Det gamle Israel er det fremmeste symbol på det moderne Israel, og det moderne Israel gjorde netop det samme, blot omvendt. De tog Satans gerninger (hedenskabet) og tillagde disse gerninger Kristus. Det gamle Israels oprør indbefatter deres valg af Satan som deres konge.
When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. John 19:13–16.
Da Pilatus da hørte det ord, førte han Jesus ud og satte sig på dommersædet på et sted, som kaldes Stenbroen, men på hebraisk Gabbatha. Og det var beredelsesdagen til påsken, og omtrent den sjette time; og han siger til jøderne: Se, jeres konge! Men de råbte: Bort med ham, bort med ham, korsfæst ham! Pilatus siger til dem: Skal jeg korsfæste jeres konge? Ypperstepræsterne svarede: Vi har ingen anden konge end kejseren. Da overgav han ham derfor til dem for at blive korsfæstet. Og de tog Jesus og førte ham bort. Johannes 19:13–16.
Pilate was the representative of pagan Rome, and Sister White identifies that the dragon who was kicked out of heaven in Revelation chapter twelve, is Satan, but in a secondary sense the dragon, is also pagan Rome. The dragon is therefore symbolized by “the daily.” The end of ancient Israel’s rebellion, when they publicly proclaimed, “We have no king but Caesar,” represented their public declaration that they were subjects of their king, and their king was Satan. That rebellion against God as King, began in the days of Samuel the prophet, when they rejected God as their king and demanded that they be given a human king so they could be as the other nations.
Pilatus var repræsentant for det hedenske Rom, og Søster White identificerer den drage, som blev kastet ud af himlen i Åbenbaringen kapitel tolv, som Satan, men i sekundær forstand er dragen også det hedenske Rom. Dragen er derfor symboliseret ved „det daglige“. Afslutningen på det gamle Israels oprør, da de offentligt proklamerede: „Vi har ingen anden konge end kejseren,“ repræsenterede deres offentlige erklæring om, at de var undersåtter af deres konge, og deres konge var Satan. Dette oprør mod Gud som Konge begyndte på profeten Samuels tid, da de forkastede Gud som deres konge og forlangte at få en menneskelig konge, så de kunne være som de andre nationer.
Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. 1 Samuel 8:4–8.
Da samledes alle Israels ældste og kom til Samuel i Rama, og de sagde til ham: Se, du er gammel, og dine sønner vandrer ikke på dine veje; sæt nu en konge over os til at dømme os, ligesom alle folkene har. Men det mishagede Samuel, da de sagde: Giv os en konge til at dømme os. Og Samuel bad til Herren. Og Herren sagde til Samuel: Hør folkets røst i alt det, de siger til dig; for det er ikke dig, de har forkastet, men mig har de forkastet, så jeg ikke skal være konge over dem. Således som alle de gerninger, de har øvet fra den dag, jeg førte dem op fra Egypten, og indtil denne dag, hvorved de har forladt mig og tjent andre guder, således gør de også mod dig. 1 Samuel 8:4–8.
Ancient Israel never recognized that they had rejected God, or that their desire for an earthly king would progress to the point where they crucified the Messiah, and chose Satan as their king. Their rebellion was hidden from their eyes by their own self-righteous ideas that in spite of rejecting God, they were still the chosen people, for after all, they reasoned, God still maintained a holy prophetic ministry, even after Samuel.
Det gamle Israel erkendte aldrig, at de havde forkastet Gud, eller at deres ønske om en jordisk konge ville udvikle sig til det punkt, hvor de korsfæstede Messias og valgte Satan som deres konge. Deres oprør var skjult for deres øjne af deres egne selvretfærdige forestillinger om, at de, på trods af at de havde forkastet Gud, stadig var det udvalgte folk; for, ræsonnerede de, Gud opretholdt jo stadig en hellig profetisk tjeneste, selv efter Samuel.
They misinterpreted the prophetic ministry of the prophets, believing that the presence of God’s prophets proved they were God’s chosen people. They did not see that they were far from God and the prophets were seeking to lead them back to God, for they interpreted the activity of the prophets as evidence of God’s leading. This was in spite of their continued rejection of all the messages of the prophets that were sent to them. The same deception came upon Adventism in 1863.
De fejltolkede profeternes profetiske tjeneste og troede, at tilstedeværelsen af Guds profeter beviste, at de var Guds udvalgte folk. De så ikke, at de var langt borte fra Gud, og at profeterne søgte at føre dem tilbage til Gud, for de fortolkede profeternes virksomhed som bevis på Guds ledelse. Dette skete på trods af deres fortsatte forkastelse af alle de profetbudskaber, der blev sendt til dem. Den samme vildfarelse kom over adventismen i 1863.
Adventism rejected the movement that had been brought together through the ministry of William Miller, and chose to become a legally registered church the same year in which they rejected Moses’ message of the “seven times,” as delivered by Elijah (William Miller). The same year they produced a counterfeit prophetic chart, that could no longer be read, and could no longer “speak” as per Habakkuk 2, verse 3, for it required a handout to explain it. Habakkuk’s charts could be read just as they existed and therefore they could “speak”.
Adventismen forkastede den bevægelse, som var blevet samlet gennem William Millers tjeneste, og valgte at blive en juridisk registreret kirke i det samme år, hvor de forkastede Moses’ budskab om de „syv tider“, sådan som det blev overbragt af Elias (William Miller). Det samme år fremstillede de et forfalsket profetisk kort, som ikke længere kunne læses og ikke længere kunne „tale“ i overensstemmelse med Habakkuk 2, vers 3, for det krævede et uddelingsark for at blive forklaret. Habakkuks kort kunne læses, sådan som de forelå, og derfor kunne de „tale“.
Adventism refused to accomplish any self-examination of the choice they made in 1863, for after all they had the prophetess among them, proving they were the remnant people identified in the book of Revelation, which had the Spirit of Prophecy. They manifested the same spirit and attitude of ancient Israel, and the rebellion that began with the rejection of the first jewel that was discovered by Miller, ultimately led to their rejection of Miller’s identification of the jewel of “the daily” also.
Adventismen nægtede at foretage nogen selvransagelse af det valg, de traf i 1863; de havde jo trods alt profetinden iblandt sig, hvilket beviste, at de var restfolket, identificeret i Johannes’ Åbenbaring, som havde Profetiens Ånd. De lagde den samme ånd og holdning for dagen som det gamle Israel, og det oprør, der begyndte med forkastelsen af den første juvel, som Miller opdagede, førte til sidst også til deres forkastelse af Millers identifikation af juvelen „det daglige“.
Modern Israel rejected Miller’s understanding of “the daily,” a symbol of pagan Rome, which in turn is a symbol of Satan, and claimed that “the daily” is a symbol of Christ. In other words, modern Israel chose to accept a satanic symbol as a symbol of Christ. Just as ancient Israel proclaimed that they had no king but Caesar, a representative of pagan Rome, which is a symbol of Satan.
Det moderne Israel forkastede Millers forståelse af „det daglige“ som et symbol på det hedenske Rom, som igen er et symbol på Satan, og hævdede, at „det daglige“ er et symbol på Kristus. Med andre ord valgte det moderne Israel at acceptere et satanisk symbol som et symbol på Kristus. Ligesom det gamle Israel erklærede, at de ikke havde nogen anden konge end Cæsar, en repræsentant for det hedenske Rom, som er et symbol på Satan.
In terms of prophetic application, that choice demanded that modern Israel would need to redefine chapters seven, eight and nine of Daniel, which were the very chapters that are represented by the Ulai River, and were the increase of knowledge in Millerite history. They would be forced to change those chapters, for chapter eight directly references “the daily” three times.
Med hensyn til profetisk anvendelse krævede dette valg, at det moderne Israel måtte omdefinere kapitel syv, otte og ni i Daniel, netop de kapitler, som repræsenteres ved Ulajfloden, og som udgjorde kundskabens vækst i milleritternes historie. De ville blive tvunget til at ændre disse kapitler, for kapitel otte henviser direkte tre gange til „det daglige“.
Forced by the history where the vision of the Ulai River was unsealed, the Millerites could see no other earthly kingdoms before Christ returned and set up His everlasting kingdom, as represented in Daniel chapter two. They therefore treated the fourth kingdom of Rome as one kingdom with two aspects. Those two aspects were directly represented in chapters seven and eight of Daniel. Daniel identifies that the vision he received in chapter eight was to be understood in connection with the vision of chapter seven.
Tvunget af den historie, hvori synet ved Ulajfloden blev forseglet op, kunne milleritterne ikke se nogen andre jordiske riger, før Kristus vendte tilbage og oprettede sit evige rige, sådan som det er fremstillet i Daniels andet kapitel. Derfor betragtede de Roms fjerde rige som ét rige med to aspekter. Disse to aspekter blev direkte fremstillet i Daniels kapitel syv og otte. Daniel angiver, at det syn, han modtog i kapitel otte, skulle forstås i forbindelse med synet i kapitel syv.
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. Daniel 8:1.
I kong Belsazzars regerings tredje år viste et syn sig for mig, mig Daniel, efter det, som viste sig for mig første gang. Daniel 8:1.
The vision “which appeared unto” Daniel “at the first,” was the vision of chapter seven.
Det syn, „som først viste sig for“ Daniel, var synet i kapitel syv.
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 Babylons konge Belsazzars første regeringsår havde Daniel en drøm og så syner i sit sind, mens han lå på sin seng; derefter skrev han drømmen ned og meddelte hovedindholdet af det, der var sket. Daniel 7,1.
The two visions represent two aspects of the kingdoms of Bible prophecy that had first been represented in chapter two of Daniel. The four kingdoms of Babylon, Medo-Persia, Greece and Rome were repeated in chapters seven, and then again in chapter eight, but with a distinction between the political elements of the four kingdoms and the religious elements of the four kingdoms. In Daniel seven, the kingdoms are represented by beasts of prey, but in chapter eight the same kingdoms are presented by sanctuary beasts. Daniel wished to understand the vision of chapter seven, and Gabriel came to him to explain.
De to syner fremstiller to aspekter af de riger i Bibelens profeti, som først blev fremstillet i Daniels bog kapitel to. De fire riger Babylon, Medo-Persien, Grækenland og Rom blev gentaget i kapitel syv og dernæst igen i kapitel otte, men med en sondring mellem de politiske elementer i de fire riger og de religiøse elementer i de fire riger. I Daniel kapitel syv fremstilles rigerne ved rovdyr, men i kapitel otte fremstilles de samme riger ved helligdommens dyr. Daniel ønskede at forstå synet i kapitel syv, og Gabriel kom til ham for at forklare det.
I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. These great beasts, which are four, are four kings, which shall arise out of the earth. But the saints of the most High shall take the kingdom, and possess the kingdom forever, even for ever and ever. Daniel 7:15–18.
Jeg, Daniel, blev bedrøvet i min ånd midt i mit legeme, og synerne i mit hoved foruroligede mig. Jeg trådte hen til en af dem, som stod der, og bad ham om sandheden om alt dette. Så sagde han mig det og lod mig forstå tydningen af disse ting. Disse store dyr, som er fire, er fire konger, som skal fremstå af jorden. Men den Højestes hellige skal modtage riget og eje riget til evig tid, ja i evighedernes evigheder. Daniel 7:15–18.
Daniel was informed that the four beasts were four earthly kingdoms that would exist until God’s everlasting kingdom would be set up, in agreement with Daniel chapter two. There were to be four earthly kingdoms that preceded the arrival of God’s everlasting kingdom, as represented by the rock that was cut out of the mountain and filled the whole earth in chapter two.
Daniel fik at vide, at de fire dyr var fire jordiske riger, som skulle bestå, indtil Guds evige rige blev oprettet, i overensstemmelse med Daniels kapitel to. Der skulle være fire jordiske riger, som gik forud for Guds evige riges komme, således som det er fremstillet ved stenen, der blev hugget ud af bjerget og fyldte hele jorden i kapitel to.
Sister White took the Millerite understanding of those four kingdoms well beyond the Millerite understanding, when she addressed the earth beast of Revelation chapter thirteen.
Søster White førte den milleritiske forståelse af disse fire riger langt ud over den milleritiske forståelse, da hun behandlede jorddyret i Åbenbaringens trettende kapitel.
“At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation seventeen an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.” The Great Controversy, 439.
»På dette punkt indføres et andet symbol. Profeten siger: »Jeg så et andet dyr stige op af jorden; og det havde to horn som et lam.« Vers 11. Både dette dyrs fremtræden og måden, hvorpå det stiger op, viser, at den nation, som det repræsenterer, er forskellig fra dem, der blev fremstillet under de foregående symboler. De store riger, som har hersket over verden, blev fremstillet for profeten Daniel som rovdyr, der steg op, da »himlens fire vinde kæmpede mod det store hav.« Daniel 7:2. I Johannes’ Åbenbaring kapitel sytten forklarede en engel, at vande repræsenterer »folk og skarer og nationer og tungemål.« Johannes’ Åbenbaring 17:15. Vinde er et symbol på strid. Himlens fire vinde, der kæmper mod det store hav, fremstiller de frygtelige scener af erobring og revolution, ved hvilke riger har vundet magt.« The Great Controversy, 439.
The beasts are symbols of the conquests that were accomplished as the kingdoms came to power. A beast of prey prophetically represents the political, economic and military power of a kingdom. The same kingdoms represented in Daniel chapter two and seven, are also represented in chapter eight, but there they are all associated with elements derived from God’s sanctuary, and in so doing they represent the religious element of the kingdoms, for they were all a union of church and State.
Dyrene er symboler på de erobringer, der blev fuldbyrdet, efterhånden som rigerne kom til magten. Et rovdyr repræsenterer profetisk et riges politiske, økonomiske og militære magt. De samme riger, som er fremstillet i Daniels bog kapitel to og syv, fremstilles også i kapitel otte, men dér er de alle knyttet til elementer, der er afledt af Guds helligdom, og derved repræsenterer de rigernes religiøse element, for de var alle en forening af kirke og stat.
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. Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great. And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand. Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:1–8.
I kong Belsazzars tredje regeringsår viste der sig for mig, ja for mig, Daniel, et syn efter det, som tidligere havde vist sig for mig. Og jeg så i et syn; og det skete, da jeg så, at jeg var i borgen i Susa, som ligger i provinsen Elam; og jeg så i et syn, og jeg var ved Ulajfloden. Da løftede jeg mine øjne og så, og se, foran floden stod en vædder, som havde to horn; og de to horn var høje, men det ene var højere end det andet, og det højeste kom frem sidst. Jeg så vædderen støde mod vest og mod nord og mod syd, så intet dyr kunne holde stand for ham, og der var ingen, som kunne redde fra hans hånd; men han gjorde efter sit behag og blev stor. Og mens jeg gav agt, se, da kom en gedebuk fra vest hen over hele jordens flade uden at røre jorden; og gedebukken havde et anseligt horn mellem sine øjne. Og den kom hen til vædderen, som havde de to horn, og som jeg havde set stå foran floden, og den løb imod ham i sin krafts raseri. Og jeg så den komme tæt ind på vædderen, og den blev grebet af harme mod ham og stødte vædderen og brækkede dens to horn; og der var ingen kraft i vædderen til at holde stand for den, men den kastede ham til jorden og trampede på ham; og der var ingen, som kunne redde vædderen fra dens hånd. Derfor blev gedebukken overordentlig stor; men da den var blevet stærk, blev det store horn brækket af, og i dets sted voksede fire anselige horn frem mod himmelens fire vinde. Daniel 8:1–8.
Chapter eight begins with Daniel affirming that he is then living in the history of the first kingdom of Bible prophecy (Babylon), but his vision does not identify any symbol that was to represent Babylon, for it begins with the ram that represented the second earthly kingdom of Medo-Persia. The absence of a symbol of Babylon is purposeful, for a primary characteristic of Babylon is that it represents a kingdom that is removed, and thereafter restored, as represented by Nebuchadnezzar’s “seven times” living as a beast. During that “seven times” an element of spiritual Babylon (the papacy), is represented, for the papacy is the kingdom that is forgotten for seventy symbolic years, during which she had a deadly wound. The fact that Daniel identifies that he receives the vision “in the third year of the reign of king Belshazzar,” identifies Babylon as the kingdom that precedes the second kingdom of Medo-Persia, but it emphasizes Babylon as the hidden, or forgotten kingdom that is forgotten during the days of one king.
Kapitel otte begynder med, at Daniel bekræfter, at han da lever i historien om det første rige i Bibelens profeti (Babylon), men hans syn identificerer ikke noget symbol, som skulle repræsentere Babylon, for det begynder med vædderen, som repræsenterede det andet jordiske rige, Medo-Persien. Fraværet af et symbol på Babylon er tilsigtet, for et primært kendetegn ved Babylon er, at det repræsenterer et rige, som fjernes og derefter genoprettes, således som det fremstilles ved Nebukadnezars „syv tider“, hvor han levede som et dyr. I løbet af disse „syv tider“ repræsenteres et element af det åndelige Babylon (pavedømmet), for pavedømmet er det rige, som glemmes i halvfjerds symbolske år, hvorunder det havde et dødeligt sår. Det forhold, at Daniel angiver, at han modtager synet „i kong Belsazzars regerings tredje år“, identificerer Babylon som det rige, der går forud for det andet rige, Medo-Persien, men det fremhæver Babylon som det skjulte eller glemte rige, der glemmes under én konges dage.
The beasts of chapter eight, are not beasts of prey, they are beasts that were used as sacrificial animals in the sanctuary service. The fourth kingdom is represented as “a little horn,” not as a beast, but horns were part of God’s sanctuary, for the altars in God’s sanctuary had horns as part of their design.
Dyrene i kapitel otte er ikke rovdyr; de er dyr, som blev brugt som offerdyr i helligdomstjenesten. Det fjerde rige fremstilles som „et lille horn“, ikke som et dyr, men horn var en del af Guds helligdom, for altre i Guds helligdom havde horn som en del af deres udformning.
Not only were the four kingdoms of prophecy represented by Daniel with sanctuary terms, the narrative of the chapter contains several words derived directly from God’s sanctuary service. The narrative in the chapter is presented with Hebrew words drawn from the sanctuary service, but also the action of presenting an offering in the sanctuary service is built within the structure of the chapter. The fact that Daniel purposely associated chapter seven and eight together, allows those who wish to see, that chapter seven, is identifying the statecraft of the kingdoms of Bible prophecy and chapter eight, is identifying the churchcraft of the kingdoms of Bible prophecy.
Ikke alene blev profetiens fire riger fremstillet af Daniel med helligdomsterminologi; beretningen i kapitlet indeholder også flere ord, som er direkte afledt af Guds helligdomstjeneste. Beretningen i kapitlet fremstilles med hebraiske ord hentet fra helligdomstjenesten, men også handlingen med at frembære et offer i helligdomstjenesten er indbygget i kapitlets struktur. Det forhold, at Daniel med vilje sammenkædede kapitel syv og otte, gør det muligt for dem, der ønsker at se, at kapitel syv identificerer rigernes statskunst i Bibelens profeti, og kapitel otte identificerer rigernes kirkekunst i Bibelens profeti.
Adventism has been forced to cover this fact up with satanic fables, for this recognition reveals that Miller’s jewels were just as God designed them to be. Their rejection of Miller’s understanding of “the daily,” is represented as a claim that “God had no understanding,” for they claim that when God gave the framework to Miller (through the ministry of holy angels), it was not accurate.
Adventismen er blevet tvunget til at tilsløre dette forhold med sataniske fabler, for denne erkendelse åbenbarer, at Millers juveler var netop sådan, som Gud havde bestemt, at de skulle være. Deres forkastelse af Millers forståelse af „det daglige“ fremstilles som en påstand om, at „Gud ikke havde nogen forståelse“, for de hævder, at da Gud gav rammeværket til Miller (gennem hellige engles tjeneste), var det ikke korrekt.
Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.
Sandelig, jeres omvendelse af alting skal agtes som pottemagerens ler; thi skal værket sige om ham, der gjorde det: Han gjorde mig ikke? eller skal det dannede sige om ham, der dannede det: Han havde ingen forstand? Esajas 29:16.
The framework of Miller was the prophetic structure he recognized and employed but from 1863 onward, Adventism returned to the theological applications of apostate Protestantism and Catholicism, in order to cover up the jewels of Miller’s dream. Adventism accepted a false framework (the thing framed), in order to reject the work, and also the Maker of the work. In doing so, they claim the Maker of the work has no understanding. The rejection of that framework, was and still is, a rejection of the increase of knowledge that was unsealed in 1798. Those that reject the increase of knowledge reject the work and the Maker of the work, and in terms of Daniel they were “the wicked”.
Millers ramme var den profetiske struktur, som han erkendte og anvendte, men fra 1863 og fremefter vendte adventismen tilbage til den frafaldne protestantismes og katolicismens teologiske anvendelser for at tilsløre juvelerne i Millers drøm. Adventismen antog en falsk ramme (det indrammede) for at forkaste værket og også værkets Skaber. Ved at gøre dette hævder de, at værkets Skaber ingen indsigt har. Forkastelsen af denne ramme var og er stadig en forkastelse af den kundskabstilvækst, som blev forseglet op i 1798. De, der forkaster kundskabstilvæksten, forkaster værket og værkets Skaber, og i Daniels termer var de “de ugudelige”.
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 12:10.
Mange skal renses og gøres hvide og prøves; men de ugudelige skal handle ugudeligt, og ingen af de ugudelige skal forstå; men de vise skal forstå. Daniel 12,10.
The “wicked shall do wickedly”, thus identifying a progressive escalating rejection of truth. The wickeds rejection of the framework is a rejection of God, and in turn God rejects the wicked for the rejection they attempt to accomplish by a counterfeit framework.
De „ugudelige skal handle ugudeligt“, hvorved en fremadskridende, tiltagende forkastelse af sandheden identificeres. De ugudeliges forkastelse af rammeværket er en forkastelse af Gud, og til gengæld forkaster Gud de ugudelige for den forkastelse, de søger at gennemføre ved et forfalsket rammeværk.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Mit folk går til grunde af mangel på kundskab; fordi du har forkastet kundskaben, vil også jeg forkaste dig, så du ikke skal være præst for mig; eftersom du har glemt din Guds lov, vil også jeg glemme dine børn. Hoseas 4,6.
God’s people, who were God’s “priests” from 1844 through to 1863, were rejected for their lack of the “knowledge” that has been increased through the ministry of William Miller. It is important to consider the context of verse six in Hosea, for the context identifies an escalating rebellion against the truth, represented as the “knowledge.”
Guds folk, som var Guds „præster“ fra 1844 og frem til 1863, blev forkastet på grund af deres mangel på den „kundskab“, som var blevet forøget gennem William Millers tjeneste. Det er vigtigt at overveje sammenhængen i vers seks i Hoseas Bog, for sammenhængen identificerer et tiltagende oprør imod sandheden, fremstillet som „kundskaben“.
Hear the word of the Lord, ye children of Israel: for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away. Yet let no man strive, nor reprove another: for thy people are as they that strive with the priest. Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother. My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord.
Hør Herrens ord, I Israels børn; thi Herren har en sag med landets indbyggere, fordi der ikke er sandhed, ej heller miskundhed, ej heller kundskab om Gud i landet. Der sværges og lyves og myrdes og stjæles og begås hor, de bryder alle grænser, og blodsudgydelse følger på blodsudgydelse. Derfor skal landet sørge, og hver den, som bor deri, skal vansmægte, sammen med markens dyr og himlens fugle; ja, også havets fisk skal borttages. Dog skal ingen strides, og ingen revse en anden; thi dit folk er som de, der trættes med præsten. Derfor skal du falde om dagen, og også profeten skal falde med dig om natten, og jeg vil ødelægge din moder. Mit folk går til grunde af mangel på kundskab; fordi du har forkastet kundskaben, vil også jeg forkaste dig, så du ikke skal være præst for mig; eftersom du har glemt din Guds lov, vil også jeg glemme dine børn. Jo mere de blev mangfoldige, desto mere syndede de imod mig; derfor vil jeg forvandle deres herlighed til skam. De fortærer mit folks synd og sætter deres hjerte til deres misgerning. Og som folk, så præst; og jeg vil hjemsøge dem for deres veje og gengælde dem deres gerninger. Thi de skal æde og ikke blive mætte; de skal bedrive hor og dog ikke blive talrige, fordi de har ophørt med at agte på Herren.
Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall. Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place. Ephraim is joined to idols: let him alone. Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:1–19.
Utugt og vin og most tager hjertet bort. Mit folk søger råd hos deres træstykker, og deres stav giver dem svar; thi utugts ånd har ført dem vild, og de har drevet hor bort fra deres Gud. De ofrer på bjergenes tinder og tænder røgelse på højene, under ege og popler og elme, fordi deres skygge er god; derfor skal jeres døtre drive hor, og jeres hustruer begå hor. Jeg vil ikke straffe jeres døtre, når de driver hor, ej heller jeres hustruer, når de begår hor; thi de selv holder sig til skøger og ofrer sammen med skøger; derfor skal det folk, som er uden forstand, gå til grunde. Om end du, Israel, driver hor, så lad dog ikke Juda forsynde sig; og kom ikke til Gilgal, drag ikke op til Bethaven, og svær ikke: Så sandt Herren lever. Thi Israel er genstridigt som en genstridig kvie; nu vil Herren vogte dem som et lam på vid mark. Efraim er bundet til afguder; lad ham fare. Deres drik er sur; de bliver ved med at drive hor; hendes fyrster elsker med skam: Giv hid. Vinden har bundet hende ind i sine vinger, og de skal blive til skamme for deres ofres skyld. Hoseas 4:1–19.
The warning of Hosea is that “the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land.” Adventism is God’s people of the last days. In the day that the dirt brush man enters Miller’s room, Adventism, including the people, the priests, the prophets “that doth not understand shall fall,” for they will be “joined to idols.” Their idols are their counterfeit doctrines, woven into a counterfeit framework.
Hoseas advarsel er, at „Herren har en retstvist med landets indbyggere, fordi der ikke er sandhed, ej heller barmhjertighed eller kundskab om Gud i landet.“ Adventismen er Guds folk i de sidste dage. På den dag, da manden med støvkosten træder ind i Millers værelse, skal adventismen, inklusive folket, præsterne og profeterne, „den, som intet forstår, falde“, for de vil være „sluttet til afguder“. Deres afguder er deres forfalskede læresætninger, indvævet i en forfalsket ramme.
The rebellion represented by the rejection of the increase of knowledge is a progressive escalation of rebellion that reaches the point where their probation ends with the pronouncement that they are joined to the counterfeit doctrines that are swept from Miller’s room. Their rebellion is represented as the commission of whoredom continually. From 1863 onward until the close of probation, they continually rebel until they are spewed out of the mouth of the Lord.
Det oprør, som er repræsenteret ved forkastelsen af kundskabens tiltagelse, er en gradvis optrapning af oprør, som når det punkt, hvor deres prøvetid ender med den kundgørelse, at de har sluttet sig til de forfalskede læresætninger, som fejes ud af Millers rum. Deres oprør fremstilles som en vedvarende udøvelse af hor. Fra 1863 og frem til prøvetidens afslutning gør de uafbrudt oprør, indtil de udspys af Herrens mund.
The rebellion of rejecting knowledge was represented by their “continually” committing adultery, and although not the same Hebrew word, the meaning is the same as the Hebrew word “tamid” which means “continual”, and that is translated as “the daily” in the book of Daniel.
Oprøret, som bestod i at forkaste kundskab, blev symboliseret ved, at de „stadig“ bedrev hor, og selv om det ikke er det samme hebraiske ord, er betydningen den samme som i det hebraiske ord „tamid“, der betyder „stadig“ og i Daniels Bog oversættes med „det daglige“.
We will continue our study of the four kingdoms of Bible prophecy in the next article.
Vi vil fortsætte vort studium af de fire riger i Bibelens profeti i den næste artikel.
“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.
„Derpå så jeg med hensyn til det ‘daglige’, at ordet ‘offer’ var indsat af menneskelig visdom og ikke hører til teksten; og at Herren gav den rette forståelse af det til dem, som frembar råbet om dommens time. Da der var enhed, før 1844, var næsten alle forenede om den rette forståelse af det ‘daglige’; men siden 1844 er andre opfattelser i forvirringen blevet antaget, og mørke og forvirring er fulgt.“ Review and Herald, 1. november 1850.