In chapters seventeen and eighteen of Revelation an angel brings the vision of the judgment of the papacy to John. In the breakdown of her ultimate judgment the kingdoms of Bible prophecy are represented.
I kapitel sytten og atten i Åbenbaringen bringer en engel Johannes synet om dommen over pavedømmet. I fremstillingen af hendes endelige dom er bibelprofetiens riger repræsenteret.
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.
Og her er den forstand, som har visdom. De syv hoveder er syv bjerge, som kvinden sidder på. Og der er syv konger: fem er faldet, og én er til, og den anden er endnu ikke kommet; og når han kommer, må han blive en kort tid. Og dyret, som var og ikke er, er selv den ottende og er af de syv, og går fortabt. Åbenbaringen 17:9–11.
John had been spiritually conveyed to 1798, where he is instructed that the seven heads on the beast that carried the papal woman were seven kings. A king is a kingdom, and a kingdom is also a head in Bible prophecy. In 1798, five kingdoms had fallen and one was then ruling. A seventh kingdom was yet future, and it was represented by ten kings. Then John was informed that the eighth kingdom was the papal beast, that was of the seven. The papacy was the fifth kingdom, and it had received a deadly wound, so that when its deadly wound is healed, it then becomes the eighth head that is of the seven.
Johannes var i ånden blevet ført frem til 1798, hvor han får besked om, at de syv hoveder på dyret, som bar den pavelige kvinde, var syv konger. En konge er et rige, og et rige er også et hoved i Bibelens profeti. I 1798 var fem riger faldet, og ét herskede da. Et syvende rige lå endnu i fremtiden, og det var repræsenteret ved ti konger. Derpå blev Johannes underrettet om, at det ottende rige var det pavelige dyr, som var af de syv. Pavemagten var det femte rige, og den havde fået et dødeligt sår, således at når dens dødelige sår bliver helet, bliver den da det ottende hoved, som er af de syv.
In Daniel two the first four kingdoms are Babylon, Medo-Persia, Greece and Rome. Those four literal kingdoms also represent four spiritual kingdoms, and together they identify the eight kings, or heads of Revelation seventeen, for Jesus always illustrates the end of a thing with the beginning of a thing. Daniel chapter two, is the first mention of the kingdoms of Bible prophecy, and Revelation seventeen is the last, so they must agree, for God never changes.
I Daniels andet kapitel er de første fire riger Babylon, Medo-Persien, Grækenland og Rom. Disse fire bogstavelige riger repræsenterer også fire åndelige riger, og tilsammen identificerer de de otte konger, eller hoveder, i Åbenbaringen sytten, for Jesus illustrerer altid enden på en ting ved begyndelsen på en ting. Daniels andet kapitel er den første omtale af bibelprofetiens riger, og Åbenbaringen sytten er den sidste, så de må stemme overens, for Gud forandrer sig aldrig.
The fifth kingdom that had fallen in 1798, was spiritual Babylon, the papacy. The sixth kingdom that was in power in 1798, was the two-horned kingdom that had been typified by the two-horned kingdom of the Medes and Persians. The seventh kingdom, which consists of ten kings, who in 1798 had not yet come, is the one-world government, that had been typified by Greece, the one-world government of Alexander the Great. The eighth head, who was of the seven was the fifth kingdom that had a deadly wound, yet lived again when the deadly wound was healed.
Det femte rige, som var faldet i 1798, var det åndelige Babylon, pavedømmet. Det sjette rige, som havde magten i 1798, var det tohornede rige, som var blevet forbilledliggjort ved medernes og persernes tohornede rige. Det syvende rige, som består af ti konger, og som i 1798 endnu ikke var kommet, er verdensregeringen, som var blevet forbilledliggjort ved Grækenland, Alexander den Stores verdensregering. Det ottende hoved, som var af de syv, var det femte rige, som havde fået et dødssår, men levede igen, da dødssåret blev lægt.
The judgment of the great whore occurs in the “hour” of the Sunday law crisis, that is a period of time beginning with the Sunday law in the United States and continuing through history until human probation closes. In that “hour,” which in Daniel is identified as “the days of these kings”, God will set up His kingdom. In that “hour” the latter rain is being poured out.
Dommen over den store skøge finder sted i den „time“ af søndagslovkrisen, det vil sige et tidsrum, som begynder med søndagsloven i Amerikas Forenede Stater og fortsætter gennem historien, indtil menneskets nådetid afsluttes. I denne „time“, som i Daniel betegnes som „disse kongers dage“, vil Gud oprette sit rige. I denne „time“ bliver den sene regn udgydt.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
„Den sene regn kommer over dem, der er rene — alle vil da modtage den som tidligere.“
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.
„Når de fire engle slipper, vil Kristus oprette sit rige. Ingen modtager den sildige regn undtagen dem, som gør alt, hvad de kan.“ Spalding and Magan, 3.
The outpouring of the latter rain is progressive, for it corresponds to the judgment, and judgment is progressive. The Millerites understood they were living at the feet of the image of Daniel chapter two. They believed that Rome was the final earthly kingdom, and they were right, but limited in their understanding.
Udgydelsen af den sene regn er gradvis, for den svarer til dommen, og dommen er gradvis. Milleritterne forstod, at de levede ved fødderne af billedstøtten i Daniels bog kapitel to. De troede, at Rom var det sidste jordiske rige, og de havde ret, men deres forståelse var begrænset.
The “days of these kings,” does occur in the history of the kingdom of Rome, but it is not the history of pagan or papal Rome, it is the history of modern Rome. The Millerites applied pagan and papal Rome as one kingdom, and in so doing they used a passage from the book of Ezekiel concerning the final king of Judah (Zedekiah), to uphold their understanding.
„disse kongers dage“ forekommer ganske vist i historien om Romerriget, men det er ikke det hedenske eller det pavelige Roms historie; det er det moderne Roms historie. Milleritterne anvendte det hedenske og det pavelige Rom som ét rige, og derved benyttede de et skriftsted fra Ezekiels Bog vedrørende Judas sidste konge (Zedekias) til at understøtte deres forståelse.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Og du, vanhellige, ugudelige fyrste i Israel, hvis dag er kommet, når misgerningen skal have en ende, således siger den Herre Gud: Tag huen bort og løft kronen af; dette skal ikke være det samme: ophøj den ringe og fornedr den høje. Jeg vil omstyrte, omstyrte, omstyrte det; og det skal ikke være mere, før han kommer, hvis ret det er; og jeg vil give det til ham. Ezekiel 21:25–27.
From Zedekiah there would be three kingdoms that would be “overturned,” that would lead to Christ, whose “right it is,” to rule. Babylon, Medo-Persia and Greece would all be overthrown until the kingdom of Rome, and during the history of that fourth kingdom, Christ would come and set up a kingdom. He did that very thing.
Fra Zedekias ville der være tre riger, som skulle blive „omstyrtet“, og som ville føre frem til Kristus, hvis „ret det er“, at herske. Babylon, Medo-Persien og Grækenland ville alle blive styrtet, indtil Romerrigets rige kom, og i løbet af dette fjerde riges historie ville Kristus komme og oprette et rige. Netop dette gjorde han.
“Foremost among those who were rapidly leading the nation to ruin was Zedekiah their king. Forsaking utterly the counsels of the Lord as given through the prophets, forgetting the debt of gratitude he owed Nebuchadnezzar, violating his solemn oath of allegiance taken in the name of the Lord God of Israel, Judah’s king rebelled against the prophets, against his benefactor, and against his God. In the vanity of his own wisdom he turned for help to the ancient enemy of Israel’s prosperity, “sending his ambassadors into Egypt, that they might give him horses and much people.’
Blandt dem, der med hast førte nationen til undergang, stod deres konge Zedekias som den fremmeste. Idet han fuldstændig tilsidesatte Herrens råd, sådan som de var givet gennem profeterne, glemte den taknemmelighedsgæld, han skyldte Nebukadnesar, og brød sin højtidelige troskabsed, aflagt i Herren Israels Guds navn, gjorde Judas konge oprør mod profeterne, mod sin velgører og mod sin Gud. I sin egen visdoms forfængelighed søgte han hjælp hos Israels velstands gamle fjende, idet han „sendte sine sendebud til Egypten, for at de måtte give ham heste og meget folk.“
“‘Shall he prosper?’ the Lord inquired concerning the one who had thus basely betrayed every sacred trust; ‘shall he escape that doeth such things? or shall he break the covenant, and be delivered? As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. Neither shall Pharaoh with his mighty army and great company make for him in the war: … seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.’ Ezekiel 17:15–18.
»Skulle han få fremgang?« spurgte Herren angående den, som således på nederdrægtig vis havde forrådt enhver hellig tillid; »skal den, som gør sådanne ting, undslippe? eller skal han bryde pagten og blive udfriet? Så sandt jeg lever, siger den Herre Herren, visselig skal han dø midt i Babylon, på det sted, hvor den konge bor, som gjorde ham til konge, hvis ed han foragtede, og hvis pagt han brød, ja, hos ham. Heller ikke Farao med sin mægtige hær og store skare skal hjælpe ham i krigen: … eftersom han foragtede eden ved at bryde pagten, skønt han havde givet hånd derpå, og har gjort alle disse ting, skal han ikke undslippe.« Ezekiel 17:15–18.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.
“For den vanhellige, ugudelige fyrste” var den endelige regnskabs dag kommet. “Tag hovedbindet af,” forordnede Herren, “og læg kronen bort.” Ikke før Kristus selv skulle oprette sit rige, skulle Juda atter få lov til at have en konge. “Jeg vil omstyrte, omstyrte, omstyrte det,” lød det guddommelige dekret angående Davids hus’ trone; “og det skal ikke være mere, før han kommer, som det tilkommer med rette; og jeg vil give det til ham.” Ezekiel 21:25–27.” Profeter og Konger, 450, 451.
Miller was correct, but his understanding was limited, for the kingdom Christ set up when he walked among men, was not the final earthly kingdom. There was yet to be four kings after the kingdom of pagan Rome. Yet Christ did establish the kingdom of “grace” at the cross, but that kingdom was not set up in the days of the ten kings of Revelation seventeen, nor was it set up during the time of the latter rain. The kingdom which Christ establishes in the last days, is his kingdom of “glory.” Sister White speaks directly of both of these kingdoms.
Miller havde ret, men hans forståelse var begrænset, for det rige, som Kristus oprettede, da han vandrede blandt mennesker, var ikke det endelige jordiske rige. Der skulle endnu komme fire konger efter det hedenske Roms rige. Kristus oprettede ganske vist nådens rige ved korset, men dette rige blev ikke oprettet i de ti kongers dage i Åbenbaringen sytten, og det blev heller ikke oprettet under den sildige regns tid. Det rige, som Kristus opretter i de sidste dage, er hans herligheds rige. Søster White taler direkte om begge disse riger.
The Millerites understood that Christ established a kingdom during the history of the fourth kingdom, and they were correct, but limited in their understanding. In the history of the fourth kingdom, Christ set up the kingdom of “grace,” and in the history of the eighth kingdom, He set up His kingdom of “glory.” In the history when He set up the kingdom of “grace,” the Holy Spirit was poured out at Pentecost. Pentecost typifies the outpouring of the latter rain, in the history where He sets up his kingdom of “glory.”
Milleriterne forstod, at Kristus oprettede et rige i løbet af det fjerde riges historie, og de havde ret, men deres forståelse var begrænset. I det fjerde riges historie oprettede Kristus nådens rige, og i det ottende riges historie oprettede Han sit herlighedsrige. I den historie, hvor Han oprettede nådens rige, blev Helligånden udgydt på Pinsedagen. Pinsedagen er et forbillede på udgydelsen af den sene regn i den historie, hvor Han opretter sit herlighedsrige.
The message of Pentecost was the message of Christ’s literal resurrection. The message of the latter rain, at least partially, is the message of the symbolic resurrection represented by the prophetic riddle that the eighth being of the seven, which is fulfilled in the beast, and also the two horns of the earth beast. The fourth and the eighth kingdoms are where Christ establishes His kingdom.
Pinsens budskab var budskabet om Kristi bogstavelige opstandelse. Budskabet om den sene regn er, i det mindste delvis, budskabet om den symbolske opstandelse, som fremstilles ved den profetiske gåde om den ottende, som er af de syv, hvilket opfyldes i dyret, og også i jorddyrets to horn. Det fjerde og det ottende rige er dér, hvor Kristus opretter sit rige.
“The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.
Den kundgørelse, som var blevet fremsat af disciplene i Herrens navn, var i enhver henseende korrekt, og de begivenheder, som den pegede hen på, fandt netop da sted. „Tiden er inde, Guds rige er kommet nær,“ havde været deres budskab. Ved udløbet af „tiden“ — de niogtres uger i Daniel 9, som skulle strække sig frem til Messias, „den Salvede“ — havde Kristus modtaget Åndens salvelse efter sin dåb ved Johannes i Jordan. Og det „Guds rige“, som de havde forkyndt som værende nær, blev oprettet ved Kristi død. Dette rige var ikke, således som de var blevet undervist i at tro, et jordisk imperium. Heller ikke var det det fremtidige, udødelige rige, som skal oprettes, når „riget og herredømmet og storheden af riget under hele himmelen skal gives til den Højestes helliges folk“, det evige rige, hvori „alle herredømmer skal tjene og adlyde ham“. Daniel 7:27. Sådan som udtrykket „Guds rige“ bruges i Bibelen, anvendes det til at betegne både nådens rige og herlighedens rige. Nådens rige fremstilles af Paulus i Brevet til Hebræerne. Efter at have henvist til Kristus, den medfølende forbeder, som „har medynk med vore skrøbeligheder“, siger apostlen: „Lad os derfor med frimodighed træde frem for nådens trone, for at vi kan få barmhjertighed og finde nåde.“ Hebræerne 4:15, 16. Nådens trone repræsenterer nådens rige; thi eksistensen af en trone forudsætter eksistensen af et rige. I mange af sine lignelser bruger Kristus udtrykket „Himmeriget“ til at betegne den guddommelige nådes gerning i menneskers hjerter.
“So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.
„Således repræsenterer herlighedens trone herlighedens rige; og dette rige omtales i Frelserens ord: ‘Når Menneskesønnen kommer i sin herlighed og alle de hellige engle med ham, da skal han sidde på sin herligheds trone; og foran ham skal alle folkeslag samles.’ Mattæus 25,31.32. Dette rige hører endnu fremtiden til. Det skal ikke oprettes før Kristi andet komme.
“The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.
“Nådens rige blev indstiftet umiddelbart efter menneskets fald, da en plan blev udtænkt til forløsning af den skyldige slægt. Det eksisterede da i Guds hensigt og ved hans løfte; og ved tro kunne mennesker blive dets undersåtter. Alligevel blev det ikke faktisk oprettet før Kristi død. Selv efter at være trådt ind i sin jordiske mission kunne Frelseren, træt af menneskenes stædighed og utaknemmelighed, have trukket sig tilbage fra Golgatas offer. I Getsemane bævede lidelsens kalk i hans hånd. Selv da kunne han have tørret blodssveden af sin pande og have overladt den skyldige slægt til at gå fortabt i sin uretfærdighed. Havde han gjort dette, kunne der ikke have været nogen forløsning for faldne mennesker. Men da Frelseren opgav sit liv og med sit sidste åndedrag råbte: ‘Det er fuldbragt,’ da var opfyldelsen af frelsesplanen sikret. Løftet om frelse, givet til det syndige par i Eden, blev stadfæstet. Nådens rige, som tidligere havde eksisteret ved Guds løfte, blev da oprettet.”
“Thus the death of Christ—the very event which the disciples had looked upon as the final destruction of their hope—was that which made it forever sure. While it had brought them a cruel disappointment, it was the climax of proof that their belief had been correct. The event that had filled them with mourning and despair was that which opened the door of hope to every child of Adam, and in which centered the future life and eternal happiness of all God’s faithful ones in all the ages.
„Således var Kristi død—selve den begivenhed, som disciplene havde betragtet som den endelige tilintetgørelse af deres håb—netop det, som gjorde det for evigt sikkert. Skønt den havde bragt dem en bitter skuffelse, var den højdepunktet af bevis for, at deres tro havde været rigtig. Den begivenhed, som havde fyldt dem med sorg og fortvivlelse, var den, som åbnede håbets dør for hvert af Adams børn, og hvori alle Guds trofastes fremtidige liv og evige salighed gennem alle tider var samlet.“
“Purposes of infinite mercy were reaching their fulfillment, even through the disappointment of the disciples. While their hearts had been won by the divine grace and power of His teaching, who ‘spake as never man spake,’ yet intermingled with the pure gold of their love for Jesus, was the base alloy of worldly pride and selfish ambitions. Even in the Passover chamber, at that solemn hour when their Master was already entering the shadow of Gethsemane, there was ‘a strife among them, which of them should be accounted the greatest.’ Luke 22:24. Their vision was filled with the throne, the crown, and the glory, while just before them lay the shame and agony of the garden, the judgment hall, the cross of Calvary. It was their pride of heart, their thirst for worldly glory, that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviour’s words showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial—sharp but needful—which was permitted for their correction. Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be entrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work that the experience which seemed to them so bitter had been permitted.” The Great Controversy, 347, 348.
„Formål med uendelig barmhjertighed nåede deres opfyldelse, selv gennem disciplenes skuffelse. Selv om deres hjerter var blevet vundet ved den guddommelige nåde og kraft i hans undervisning, han som »talte, som intet menneske nogen sinde har talt«, var der dog iblandet det rene guld i deres kærlighed til Jesus den uædle legering af verdslig stolthed og selviske ambitioner. Selv i påskesalen, i den højtidelige time, da deres Mester allerede var ved at træde ind i Getsemanes skygge, opstod der »en strid imellem dem om, hvem af dem der skulle regnes for den største«. Luk. 22,24. Deres syn var fyldt af tronen, kronen og herligheden, mens der lige foran dem lå havens skam og kval, domshallen, Golgatas kors. Det var deres hjertes hovmod, deres tørst efter verdslig ære, som havde fået dem til så hårdnakket at holde fast ved deres tids falske lære og til at gå upåagtende forbi Frelserens ord, som viste hans riges sande natur og pegede frem mod hans kval og død. Og disse vildfarelser førte til prøvelsen — skarp, men nødvendig — som blev tilladt til deres revselse. Skønt disciplene havde misforstået betydningen af deres budskab og ikke havde fået deres forventninger opfyldt, havde de dog forkyndt den advarsel, Gud havde givet dem, og Herren ville belønne deres tro og ære deres lydighed. Dem skulle arbejdet betros med at forkynde deres opstandne Herres herlige evangelium for alle folkeslag. Det var for at berede dem til denne gerning, at den erfaring, som syntes dem så bitter, var blevet tilladt.“ Den store strid, 347, 348.
In the book of Revelation, the “mind that has wisdom” counts “the number of a man”, and recognizes that “the man” is also the eighth kingdom, that is of the seven. The “man of sin” is the head of the eighth kingdom that rules over the kings and merchants of the earth, who the seven churches join with to avoid the reproach of persecution, and who is seated upon many waters.
I Johannes’ Åbenbaring tæller »det sind, som har visdom,« »et menneskes tal« og erkender, at »mennesket« også er det ottende rige, som er af de syv. »Syndens menneske« er hovedet for det ottende rige, som hersker over jordens konger og købmænd, med hvem de syv menigheder slutter sig sammen for at undgå forfølgelsens vanære, og som sidder på mange vande.
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.
Og han siger til mig: De vande, som du så, hvor skøgen sidder, er folk og skarer og folkeslag og tungemål. Åbenbaringen 17,15.
The “man of sin” rules over the political, monetary, religious, and civil world, and all men, except those who have obtained the victory over the beast, and his image, his mark and the number of his name.
„Syndens menneske“ hersker over den politiske, monetære, religiøse og civile verden, og over alle mennesker, undtagen dem, som har vundet sejr over dyret og dets billede, dets mærke og tallet på dets navn.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
Og jeg så ligesom et hav af glas blandet med ild; og dem, som havde vundet sejr over dyret og over dets billede og over dets mærke og over tallet på dets navn, stå på glashavet og have Guds harper. Og de synger Moses’, Guds tjeners, sang og Lammets sang og siger: Store og underfulde er dine gerninger, Herre Gud, den Almægtige; retfærdige og sande er dine veje, du de helliges konge. Åbenbaringen 15:2, 3.
The “wise” who understand the “increase of knowledge,” when the Revelation of Jesus Christ is unsealed, are those who have “understanding” and “count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.” That “understanding” represents part of the three-step testing process that always occurs when Jesus unseals a prophecy. This is why it is noted that they have “gotten the victory over” “the number of his name.”
De „vise“, som forstår „kundskabens vækst“, når Jesu Kristi Åbenbaring bliver forseglingen brudt på, er dem, som har „forstand“ og „udregner dyrets tal; for det er et menneskes tal, og dets tal er seks hundrede og seksogtres.“ Denne „forstand“ udgør en del af den tretrins prøvelsesproces, som altid finder sted, når Jesus bryder en profetis segl. Derfor bemærkes det, at de har „vundet sejr over“ „tallet på dets navn.“
To obtain victory is to pass a test, and those who are “wise” and “understand” get the victory associated with the number 666, and the verse also identifies that there are eight kingdoms, and that the eighth is of the seven. That “secret” is represented in Daniel chapter two, for Daniel’s prayer was to understand “the secret.” The revelation that there are eight kingdoms, and the eighth kingdom is of the seven, and the number of that kingdom is 666, is the secret Daniel is represented as obtaining by his prayer, and Daniel represents the “wise” of God’s last days.
At opnå sejr er at bestå en prøve, og de, som er »vise« og »forstår«, opnår den sejr, der er forbundet med tallet 666, og verset fastslår også, at der er otte riger, og at det ottende er af de syv. Denne »hemmelighed« er fremstillet i Daniels bog kapitel to, for Daniels bøn var at forstå »hemmeligheden«. Åbenbaringen af, at der er otte riger, og at det ottende rige er af de syv, og at tallet for dette rige er 666, er den hemmelighed, Daniel fremstilles som den, der opnår ved sin bøn, og Daniel repræsenterer Guds sidste dages »vise«.
Daniel represents the “wise” of the last days who have the secret of Daniel two unsealed unto them, and that secret is the revelation that the last and first reference to the kingdoms of Bible prophecy is that there are eight kingdoms in the image. That revelation upholds the Millerite understanding of Daniel chapter two, but shines ten times brighter, once it is recognized. Its brilliance, being ten times brighter, represents a test which the “wise” get victory over, for the eighth kingdom that is of the seven, is also the sixth kingdom which is a threefold union of the dragon, the beast and false prophet. As such, the dragon, the beast and the false prophet are all the sixth kingdom, and together represent 666.
Daniel repræsenterer de „vise“ i de sidste dage, som har hemmeligheden i Daniel to åbnet for sig, og den hemmelighed er åbenbaringen af, at den sidste og den første henvisning til Bibelprofetiens riger er, at der er otte riger i billedstøtten. Denne åbenbaring stadfæster den milleritiske forståelse af Daniel kapitel to, men skinner ti gange klarere, når den først erkendes. Dens glans, idet den er ti gange klarere, repræsenterer en prøve, som de „vise“ sejrer over; for det ottende rige, som er af de syv, er også det sjette rige, som er en trefoldig forening af dragen, dyret og den falske profet. Som sådan er dragen, dyret og den falske profet alle det sjette rige og repræsenterer tilsammen 666.
Nebuchadnezzar was tested by the revelation of Daniel chapter two, and he failed the test. In Daniel two, Daniel represents the “wise” who pass the test of the secret of the image. Nebuchadnezzar in chapter three represents the wicked that fail the very same test. Nebuchadnezzar, as the first king of the first kingdom, represents the last king of the last kingdom. He therefore represents the “man of sin,” the man of prophecy that the seven churches take hold of. Man was created on the sixth day, and the number six is therefore the number of mankind. The number of Nebuchadnezzar is six. Nebuchadnezzar failed the test of the number 666, and represented the wicked of the last days. As a symbol of the man of sin, his number is six.
Nebukadnezar blev prøvet ved åbenbaringen i Daniels Bog kapitel to, og han bestod ikke prøven. I Daniel 2 repræsenterer Daniel de „vise“, som består prøven angående hemmeligheden ved billedstøtten. Nebukadnezar i kapitel tre repræsenterer de ugudelige, som ikke består den selvsamme prøve. Nebukadnezar repræsenterer, som den første konge i det første rige, den sidste konge i det sidste rige. Han repræsenterer derfor „syndens menneske“, profetiens menneske, som de syv menigheder griber fat i. Mennesket blev skabt på den sjette dag, og tallet seks er derfor menneskehedens tal. Nebukadnezars tal er seks. Nebukadnezar bestod ikke prøven vedrørende tallet 666 og repræsenterede de ugudelige i de sidste dage. Som et symbol på syndens menneske er hans tal seks.
Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Daniel 3:1.
Kong Nebukadnezar lod et billede af guld gøre, tresindstyve alen højt og seks alen bredt; han opstillede det på Dura-sletten i provinsen Babylon. Daniel 3:1.
The golden image was sixty cubits, by six cubits and it was made by Nebuchadnezzar, whose number is six. The image was erected in rebellion to the light of the image of chapter two, and the threefold description of the image, when you understand the number of Nebuchadnezzar is six, equates to six, six, six.
Det gyldne billedstøtte var tres alen høj og seks alen bred, og den blev lavet af Nebukadnesar, hvis tal er seks. Billedstøtten blev rejst i oprør mod lyset fra billedstøtten i kapitel to, og den trefoldige beskrivelse af billedstøtten bliver, når man forstår, at Nebukadnesars tal er seks, lig med seks, seks, seks.
We will continue this study in the next article.
Vi vil fortsætte dette studie i den næste artikel.
“The thought of establishing the empire and a dynasty that should endure forever, appealed very strongly to the mighty ruler before whose arms the nations of earth had been unable to stand. With an enthusiasm born of boundless ambition and selfish pride, he entered into counsel with his wise men as to how to bring this about. Forgetting the remarkable providences connected with the dream of the great image; forgetting also that the God of Israel through His servant Daniel had made plain the significance of the image, and that in connection with this interpretation the great men of the realm had been saved an ignominious death; forgetting all except their desire to establish their own power and supremacy, the king and his counselors of state determined that by every means possible they would endeavor to exalt Babylon as supreme, and worthy of universal allegiance.
Tanken om at grundfæste et imperium og et dynasti, som skulle bestå til evig tid, gjorde et meget stærkt indtryk på den mægtige hersker, for hvis våben jordens nationer ikke havde kunnet stå sig. Med en begejstring født af grænseløs ærgerrighed og selvisk hovmod gik han i råd med sine vise mænd om, hvordan dette kunne bringes i stand. Idet de glemte de bemærkelsesværdige forsynets tilskikkelser i forbindelse med drømmen om det store billedstøttebillede; idet de også glemte, at Israels Gud gennem sin tjener Daniel havde gjort billedets betydning klar, og at rigets stormænd i forbindelse med denne tydning var blevet reddet fra en vanærende død; idet de glemte alt undtagen deres begær efter at grundfæste deres egen magt og overhøjhed, besluttede kongen og hans statsråder, at de med alle mulige midler ville bestræbe sig på at ophøje Babylon som den øverste magt og værdig til universel troskab.
“The symbolic representation by which God had revealed to king and people His purpose for the nations of earth, was now to be made to serve for the glorification of human power. Daniel’s interpretation was to be rejected and forgotten; truth was to be misinterpreted and misapplied. The symbol designed of Heaven to unfold to the minds of men important events of the future, was to be used to hinder the spread of the knowledge that God desired the world to receive. Thus through the devisings of ambitious men, Satan was seeking to thwart the divine purpose for the human race. The enemy of mankind knew that truth unmixed with error is a power mighty to save; but that when used to exalt self and to further the projects of men, it becomes a power for evil.
Den symbolske fremstilling, ved hvilken Gud havde åbenbaret for konge og folk sin hensigt med jordens nationer, skulle nu bringes i menneskelig magts tjeneste til dens forherligelse. Daniels tydning skulle forkastes og glemmes; sandheden skulle mistolkes og misanvendes. Det symbol, som Himmelen havde bestemt til at udfolde for menneskers sind fremtidens vigtige begivenheder, skulle bruges til at hindre udbredelsen af den kundskab, som Gud ønskede, at verden skulle modtage. Således søgte Satan gennem ærgerrige menneskers anslag at forpurre den guddommelige hensigt med menneskeslægten. Menneskehedens fjende vidste, at sandheden, ublandet med vildfarelse, er en magt mægtig til at frelse; men at når den bruges til at ophøje selvet og fremme menneskers forehavender, bliver den en magt til det onde.
“From his rich store of treasure, Nebuchadnezzar caused to be made a great golden image, similar in its general features to that which had been seen in vision, save in the one particular of the material of which it was composed. Accustomed as they were to magnificent representations of their heathen deities, the Chaldeans had never before produced anything so imposing and majestic as this resplendent statue, threescore cubits in height and six cubits in breadth. And it is not surprising that in a land where idol worship was of universal prevalence, the beautiful and priceless image in the plain of Dura, representing the glory of Babylon and its magnificence and power, should be consecrated as an object of worship. This was accordingly provided for, and a decree went forth that on the day of the dedication all should show their supreme loyalty to the Babylonian power by bowing before the image.” Prophets and Kings, 504, 505.
„Af sit rige skatkammer lod Nebukadnezar fremstille et stort billede af guld, lignende i sine almindelige træk det, som var blevet set i synet, bortset fra den ene omstændighed vedrørende det materiale, hvoraf det var sammensat. Vant som de var til storslåede fremstillinger af deres hedenske guddomme, havde kaldæerne aldrig tidligere frembragt noget så imponerende og majestætisk som denne strålende statue, tres alen høj og seks alen bred. Og det er ikke overraskende, at i et land, hvor afgudsdyrkelse var almindeligt udbredt, det smukke og uvurderlige billede på Duras slette, der repræsenterede Babylons herlighed og dets storhed og magt, skulle indvies som et genstand for tilbedelse. Derfor blev der truffet foranstaltning hertil, og der udgik et dekret om, at alle på indvielsesdagen skulle vise deres højeste loyalitet mod den babyloniske magt ved at bøje sig for billedet.“ Profeter og konger, 504, 505.