The rebellion of Aaron’s golden calf at the beginning of ancient Israel, prophetically aligns with the rebellion of Jeroboam at the beginning of the ten tribes of the northern kingdom of Ephraim. These sacred histories typify the rebellion of Adventism in 1863.

Rebellionen med Arons guldkalv ved begyndelsen af det gamle Israel stemmer profetisk overens med Jeroboams oprør ved begyndelsen af de ti stammer i Efraims nordrige. Disse hellige beretninger er forbilleder på adventismens frafald i 1863.

There are of course other witnesses to 1863, but Aaron and king Jeroboam provide witnesses that lay over the top of the history of 1863, and all those histories illustrate the movement of the one hundred and forty-four thousand, which is the Protestant horn, not only during the final days of the sixth kingdom of Bible prophecy, but all the way to the close of probation. Those histories also address the parallel history of the Republican horn in the sixth kingdom.

Der findes naturligvis andre vidner til 1863, men Aron og kong Jeroboam frembyder vidner, der ligger hen over historien om 1863, og alle disse historier illustrerer de hundrede og fireogfyrretusindes bevægelse, som er det protestantiske horn, ikke alene i de sidste dage af bibelprofetiens sjette rige, men helt frem til nådetidens afslutning. Disse historier behandler også den parallelle historie om det republikanske horn i det sjette rige.

It is generally a very difficult truth for those that believe, that the Seventh-day Adventist church is God’s remnant people at the end of the world. That belief is our first mistake. There is no biblical evidence that the Laodicean church represents the people that are lifted up as an ensign during the Sunday law crisis. Our first mistake is accepting the false premise that this is so. The ensign at the end of the world is made up of those who were cast out by the members of the synagogue of Satan.

Det er i almindelighed en meget vanskelig sandhed for dem, der tror, at Syvendedags Adventistkirken er Guds restfolk ved verdens ende. Denne tro er vor første fejltagelse. Der findes intet bibelsk bevis for, at den laodikeiske menighed repræsenterer det folk, der ophøjes som et banner under søndagslovskrisen. Vor første fejltagelse er at acceptere den falske præmis, at dette er tilfældet. Banneret ved verdens ende består af dem, der blev kastet ud af medlemmerne af Satans synagoge.

And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.

Og han skal rejse et banner for folkene og samle Israels fordrevne og samle Judas adspredte fra jordens fire hjørner. Esajas 11,12.

It is Laodicean Adventists that cast out those that are to be the ensign.

Det er laodikæiske adventister, der kaster dem ud, som skal være banneret.

Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.

Hør Herrens ord, I som bæver for hans ord: Eders brødre, som hadede eder, som udstødte eder for mit navns skyld, sagde: Lad Herren blive herliggjort; men han skal åbenbare sig til eders glæde, og de skal blive til skamme. Esajas 66:5.

Those that are the ensign get cast out for the “name” of Christ. The name that produces the hatred is Alpha and Omega, for the principle of Alpha and Omega is what clearly identifies who the Seventh-day Adventist church represents in Bible prophecy. The parable of the ten virgins represents Adventism.

De, som er banneret, bliver kastet ud for Kristi „navns“ skyld. Det navn, som fremkalder hadet, er Alfa og Omega, for princippet om Alfa og Omega er det, som klart identificerer, hvem Syvendedags Adventistkirken repræsenterer i Bibelens profeti. Lignelsen om de ti jomfruer repræsenterer adventismen.

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

„Lignelsen om de ti jomfruer i Mattæus 25 illustrerer også adventfolkets erfaring.“ Den store strid, 393.

The parable was fulfilled at the beginning of Adventism and it is fulfilled again to the very letter at the end.

Lignelsen blev opfyldt ved adventismens begyndelse, og den bliver igen opfyldt til punkt og prikke ved enden.

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

„Jeg bliver ofte henvist til lignelsen om de ti jomfruer, hvoraf fem var kloge, og fem tåbelige. Denne lignelse er blevet og vil blive opfyldt til punkt og prikke, for den har en særlig anvendelse på denne tid og er, ligesom den tredje engels budskab, blevet opfyldt og vil fortsætte med at være nærværende sandhed indtil tidens afslutning.“ Review and Herald, 19. august 1890.

The foolish virgins that wake up and recognize they have no oil are the Laodiceans.

De dårlige jomfruer, som vågner op og erkender, at de ingen olie har, er laodikeerne.

“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

“Den tilstand i menigheden, som de dårlige jomfruer repræsenterer, omtales også som den laodikeiske tilstand.” Review and Herald, 19. august 1890.

The struggle of the wise virgins, represented also as the Philadelphian church, is with a church that claims to be Jews, but they are not.

De vise jomfruers kamp, som også fremstilles som den filadelfiske menighed, er med en menighed, der hævder at være jøder, men de er det ikke.

Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.

Se, jeg vil gøre dem af Satans synagoge, som siger, at de er jøder, og ikke er det, men lyver; se, jeg vil få dem til at komme og tilbede for dine fødder og erkende, at jeg har elsket dig. Åbenbaringen 3,9.

Sister White addresses this verse in the very first publication after the great disappointment.

Søster White omtaler dette vers i den allerførste publikation efter den store skuffelse.

“You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out every one’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.

„Du mener, at de, som tilbeder ved den helliges fødder, (Åbenbaringen 3:9), til sidst vil blive frelst. Her må jeg være uenig med dig; for Gud viste mig, at denne klasse var bekendende adventister, som var faldet fra, og som ‘på ny korsfæster Guds Søn for sig selv og gør ham til offentlig skamme.’ Og i ‘fristelsens time,’ som endnu skal komme for at åbenbare enhvers sande karakter, vil de vide, at de for evigt er fortabte; og overvældet af sjælelig angst vil de bøje sig ved den helliges fødder.” Word to the Little Flock, 12.

In Isaiah chapter five the song of the vineyard, which Christ later employed is mentioned for the first time.

I Esajas kapitel fem omtales for første gang sangen om vingården, som Kristus senere benyttede.

Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? Isaiah 5:1–4.

Nu vil jeg synge for min elskede en sang om min elskedes vingård. Min elskede havde en vingård på en særdeles frugtbar høj. Og han indhegnede den og ryddede stenene bort derfra og beplantede den med den ædleste vinstok og byggede et tårn midt i den og huggede også en perse deri; og han ventede, at den skulle bære druer, men den bar vilde druer. Og nu, I Jerusalems indbyggere og Judas mænd, døm dog mellem mig og min vingård. Hvad mere kunne der gøres ved min vingård, som jeg ikke har gjort ved den? Hvorfor bar den da vilde druer, da jeg ventede, at den skulle bære druer? Esajas 5:1–4.

The parable whether in the Old Testament or the New identifies God’s church as being rejected by God for refusing to bring forth the fruits they were raised up to produce. In Isaiah five, at the conclusion of the parable, the punishment of the vineyard is identified, while also promising to lift up an ensign to the nations. Clearly the vineyard is not the ensign.

Lignelsen, hvad enten det er i Det Gamle Testamente eller i Det Nye, identificerer Guds kirke som forkastet af Gud, fordi den nægtede at frembringe de frugter, den var oprejst for at frembringe. I Esajas fem identificeres vingårdens straf ved lignelsens afslutning, samtidig med at der gives løfte om at løfte et banner for folkene. Det er tydeligt, at vingården ikke er banneret.

Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:25, 26.

Derfor er Herrens vrede optændt mod hans folk, og han har udrakt sin hånd imod dem og slået dem; og højene skælvede, og deres ådsler lå sønderrevne midt på gaderne. For alt dette er hans vrede ikke vendt bort, men hans hånd er stadig udrakt. Og han vil løfte et banner for folkene fra det fjerne, og han vil fløjte ad dem fra jordens ende; og se, de skal komme hastigt og hurtigt. Esajas 5:25, 26.

When Jesus later sang the song as a parable His conclusion was just as decisive.

Da Jesus senere sang sangen som en lignelse, var hans konklusion lige så afgørende.

Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.

Hør endnu en lignelse: Der var en husbond, som plantede en vingård og satte hegn om den og gravede en vinperse i den og byggede et tårn og forpagtede den bort til vingårdsmænd og drog til et fjernt land. Og da frugttiden nærmede sig, sendte han sine tjenere til vingårdsmændene for at få dens frugter. Men vingårdsmændene greb hans tjenere og slog den ene og dræbte den anden og stenede en anden. Igen sendte han andre tjenere, flere end de første, og de gjorde det samme mod dem. Men til sidst sendte han sin søn til dem og sagde: De vil have ærbødighed for min søn. Men da vingårdsmændene så sønnen, sagde de indbyrdes: Dette er arvingen; kom, lad os slå ham ihjel og bemægtige os hans arv. Og de greb ham og kastede ham ud af vingården og slog ham ihjel. Når da vingårdens herre kommer, hvad vil han da gøre mod disse vingårdsmænd? De siger til ham: Han vil på det elendigste tilintetgøre disse onde mænd og forpagte sin vingård bort til andre vingårdsmænd, som vil give ham frugterne i deres tider. Jesus siger til dem: Har I aldrig læst i Skrifterne: Den sten, som bygmesterne forkastede, den er blevet hovedhjørnesten; dette er Herrens gerning, og den er underfuld i vore øjne? Derfor siger jeg eder: Guds rige skal tages fra eder og gives til et folk, som bærer dets frugter. Og den, som falder på denne sten, skal sønderslås; men den, som stenen falder på, ham skal den knuse til støv. Og da ypperstepræsterne og farisæerne hørte hans lignelser, forstod de, at det var om dem, han talte. Matthæus 21:33–45.

The Laodicean Seventh-day Adventist church is not the ensign that is lifted up. The vineyard in the last days that has been typified by ancient Israel is the Laodicean Seventh-day Adventist church, but there will be a nation that brings forth the fruit which qualifies as the first fruits, which is what the one hundred and forty-four thousand are.

Den laodikeiske syvendedagsadventistkirke er ikke det banner, som løftes op. Vingården i de sidste dage, der er blevet forbilledliggjort ved det gamle Israel, er den laodikeiske syvendedagsadventistkirke, men der vil være et folk, som bærer den frugt, der kvalificerer som førstegrøden, hvilket er det, de hundrede og fireogfyrre tusind er.

These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

Disse er dem, som ikke blev besmittet med kvinder; for de er jomfruer. Disse er dem, som følger Lammet, hvorhen det går. Disse blev løskøbt fra menneskene som en førstegrøde for Gud og for Lammet. Åbenbaringen 14,4.

As an ensign they will be employed by the Householder to bring in the final harvest. The Laodicean Seventh-day Adventist church is the vineyard who rejected the foundation stone of Moses’ seven times. From that point on it was a progressive descent into greater and greater darkness. The ensign shall be “a root of Jesse.” The root of Jesse, or David represents the very last truth Jesus presented to the quibbling Jews of His history. It is a symbol of the principle of Alpha and Omega, which the unfaithful husbandmen of both ancient and modern Israel refuse to understand.

Som et banner skal de blive anvendt af Husbonden til at indbringe den sidste høst. Den laodikeiske Syvendedags Adventistkirke er vingården, som forkastede grundhjørnestenen i Moses’ syv tider. Fra dette punkt og frem var det en gradvis nedstigning i større og større mørke. Banneret skal være „en rod af Isaj“. Isajs rod, eller David, repræsenterer den aller sidste sandhed, Jesus fremstillede for de ordstridige jøder i sin historie. Det er et symbol på Alfa og Omega-princippet, som de utro vinbønder i både det gamle og det moderne Israel nægter at forstå.

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.

Og på den dag skal der være en rod af Isaj, som skal stå som et banner for folkene; til ham skal hedningerne søge; og hans hvilested skal være herligt. Esajas 11,10.

Sister White and James White clearly identify that by 1856 the movement had become Laodicea, so when does she identify that it ever accepted the message to the Laodiceans? She never did. Our first mistake is accepting the claim that the Seventh-day Adventist church has been a victorious church as she went through history. It is quite the opposite. If we accept that first mistaken premise, our eyes are closed to prophetic facts that teach otherwise. For instance, Sister White repeatedly identifies that the history of ancient literal Israel illustrates the experience and history of modern spiritual Israel. Often when she references ancient Israel as the example for modern Israel, she simultaneously quotes the apostle Paul’s classic statement of the same fact.

Søster White og James White fastslår tydeligt, at bevægelsen i 1856 var blevet Laodikea; hvornår angiver hun da, at den nogen sinde tog imod budskabet til laodikeerne? Det gjorde hun aldrig. Vores første fejltagelse er at acceptere påstanden om, at Syvendedags Adventistkirken har været en sejrrig kirke gennem sin historie. Det forholder sig ganske modsat. Hvis vi accepterer denne første fejlagtige forudsætning, lukkes vore øjne for profetiske kendsgerninger, som lærer noget andet. For eksempel fastslår Søster White gentagne gange, at det gamle, bogstavelige Israels historie illustrerer det moderne, åndelige Israels erfaring og historie. Når hun henviser til det gamle Israel som forbillede for det moderne Israel, citerer hun ofte samtidig apostelen Paulus’ klassiske udsagn om den samme kendsgerning.

Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

Men alt dette hændte dem som forbilleder; og det er skrevet til advarsel for os, til hvem verdens ender er nået. 1 Korintherbrev 10,11.

The apostle Paul in verse eleven is summarizing the previous ten verses.

Apostlen Paulus sammenfatter i vers elleve de foregående ti vers.

Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 1 Corinthians 10:1–10.

Desuden, brødre, vil jeg ikke, at I skal være uvidende om, at vore fædre alle var under skyen, og alle gik gennem havet; og alle blev døbt til Moses i skyen og i havet; og alle spiste den samme åndelige føde; og alle drak den samme åndelige drik; for de drak af den åndelige Klippe, som fulgte dem; og den Klippe var Kristus. Men i de fleste af dem havde Gud ikke velbehag; for de blev slået ned i ørkenen. Men disse ting blev eksempler for os, for at vi ikke skulle begære onde ting, sådan som også de begærede. Bliv heller ikke afgudsdyrkere, som nogle af dem blev, som der er skrevet: Folket satte sig ned for at spise og drikke og stod op for at lege. Lad os heller ikke bedrive utugt, sådan som nogle af dem bedrev utugt, og der faldt på én dag tre og tyve tusind. Lad os heller ikke friste Kristus, sådan som nogle af dem også fristede ham og blev ødelagt af slanger. Klag heller ikke, sådan som nogle af dem også klagede og blev ødelagt af ødelæggeren. 1 Korintherbrev 10:1–10.

Paul and Sister White do not use ancient Israel as an example of a victorious and righteous people. Quite the opposite. Paul summarizes those first ten verses, in verse eleven, and then in the next verse states the lesson that the history of ancient Israel is to convey to those who will see.

Paulus og søster White bruger ikke det gamle Israel som et eksempel på et sejrrigt og retfærdigt folk. Tværtimod. Paulus sammenfatter disse første ti vers i vers elleve og angiver derefter i det næste vers den lære, som det gamle Israels historie skal formidle til dem, der vil se.

Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:12.

Derfor skal den, som mener, at han står, se til, at han ikke falder. 1 Korintherbrev 10,12.

Ancient Israel provides an example of a people that were called of God, led of God, fulfilled the prophecies of God and rebelled against God every step of the way, and ultimately crucified the Creator of heaven and earth! Adventists have no problem admitting these facts about ancient Israel, but rarely do they allow the intended warning to break through their Laodicean blindness. They may quote the passages where Sister White identifies the church as the apple of God’s eye, and it is, but God’s love for His people does not throw a cloak over their actual condition. Those who He loves He rebukes and chastens. As much as God’s church is the apple of God’s eye, Jesus very plainly summarized His relationship with that apple, His apple.

Det gamle Israel udgør et eksempel på et folk, som var kaldet af Gud, ledet af Gud, opfyldte Guds profetier og gjorde oprør mod Gud ved hvert skridt og til sidst korsfæstede himlens og jordens Skaber! Adventister har ingen vanskelighed ved at indrømme disse kendsgerninger om det gamle Israel, men sjældent lader de den tilsigtede advarsel trænge igennem deres laodikeiske blindhed. De citerer måske de passager, hvor Søster White identificerer menigheden som Guds øjesten, og det er den, men Guds kærlighed til sit folk lægger ikke et dække over deres virkelige tilstand. Dem, han elsker, irettesætter og tugter han. Hvor meget Guds menighed end er Guds øjesten, sammenfattede Jesus meget klart sit forhold til den øjesten, sin øjesten.

O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. Luke 13:34, 35.

O Jerusalem, Jerusalem, du, som slår profeterne ihjel og stener dem, som er sendt til dig; hvor ofte har jeg ikke villet samle dine børn, som en høne samler sit kuld under sine vinger, men I ville ikke! Se, jeres hus bliver overladt til jer selv øde; og sandelig siger jeg jer: I skal ikke se mig, før den tid kommer, da I skal sige: Velsignet være han, som kommer i Herrens navn. Lukas 13,34-35.

The questions should be asked, “Does Jesus truly illustrate the end with the beginning? Does ancient Israel actually illustrate modern Israel?” The problem with ancient Israel throughout their history was that they believed that their heritage proved they were God’s people, and therefore that they could not be anything, but God’s people. That is why in Jeremiah’s day they professed to be the temple of the Lord.

Spørgsmålene bør stilles: „Illustrerer Jesus virkelig enden med begyndelsen? Illustrerer det gamle Israel faktisk det moderne Israel?“ Problemet med det gamle Israel gennem hele deres historie var, at de troede, at deres herkomst beviste, at de var Guds folk, og derfor at de ikke kunne være andet end Guds folk. Derfor bekendte de på Jeremias’ tid, at de var Herrens tempel.

The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:1–4.

Det ord, som kom til Jeremias fra Herren, således: Stil dig i porten til Herrens hus og udråb dér dette ord, og sig: Hør Herrens ord, alle I af Juda, som går ind gennem disse porte for at tilbede Herren. Så siger Hærskarers Herre, Israels Gud: Bedr jeres veje og jeres gerninger, så vil jeg lade jer bo på dette sted. Stol ikke på løgnagtige ord, idet I siger: Herrens tempel, Herrens tempel, Herrens tempel er dette. Jeremias 7:1–4.

This very same delusion was also emphasized by John the Baptist.

Netop denne samme vildfarelse blev også fremhævet af Johannes Døberen.

And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. Matthew 3:6–10.

Og de lod sig døbe af ham i Jordan, idet de bekendte deres synder. Men da han så mange af farisæerne og saddukæerne komme til hans dåb, sagde han til dem: Øgleyngel, hvem har advaret jer om at flygte fra den kommende vrede? Bær derfor frugt, som er omvendelsen værdig. Og tænk ikke ved jer selv at sige: Vi har Abraham til fader; for jeg siger jer, at Gud af disse sten kan oprejse børn for Abraham. Og allerede nu ligger øksen ved træernes rod; derfor bliver hvert træ, som ikke bærer god frugt, hugget om og kastet i ilden. Matthæus 3,6–10.

The very same misguided understanding within Adventism that is symbolized by the expression “The temple of the Lord, are we,” and that we are Abraham’s spiritual “seed” is the primary manifestation of the blindness of Laodicea.

Den selvsamme vildfarne forståelse inden for adventismen, som symboliseres ved udtrykket »Herrens tempel er vi«, og at vi er Abrahams åndelige »sæd«, er den primære manifestation af Laodikeas blindhed.

“God sends messengers to tell His people what they must be and do in order to obey His laws of righteousness, which if a man do, he shall also live in them. They are to love God supremely, having no other gods before Him; and they are to love their neighbor as themselves, doing to him as they would wish him to do to them.

„Gud sender budbringere for at fortælle sit folk, hvad de må være og gøre for at adlyde Hans retfærdigheds love, hvilke, hvis et menneske gør efter dem, han også skal leve ved dem. De skal elske Gud over alle ting og ikke have andre guder for Hans åsyn; og de skal elske deres næste som sig selv og gøre mod ham, som de ønsker, at han skal gøre mod dem.״

“Not one tittle of God’s holy law is to be treated lightly or disrespectfully. Those who transgress a ‘Thus saith the Lord,’ stand under the banner of the prince of darkness, in rebellion against their Maker and their Redeemer. They claim the promises given to the obedient, saying, The temple of the Lord, the temple of the Lord are we, while they dishonor God by misrepresenting His character, by doing the very things He has told them not to do. They set up a standard which God has not given. Their example is misleading, their influence corrupting. They are not lights in the world, for they do not follow the principles of righteousness.

„Ikke en eneste tøddel af Guds hellige lov må behandles letfærdigt eller respektløst. De, som overtræder et ‘Så siger Herren’, står under mørkets fyrstes banner, i oprør mod deres Skaber og deres Forløser. De gør krav på de løfter, der er givet de lydige, idet de siger: Herrens tempel, Herrens tempel er vi, samtidig med at de vanærer Gud ved at fremstille hans karakter urigtigt, ved at gøre netop de ting, han har sagt dem, at de ikke må gøre. De opstiller en norm, som Gud ikke har givet. Deres eksempel er vildledende, deres indflydelse fordærvende. De er ikke lys i verden, for de følger ikke retfærdighedens principper.“

“Men cannot show greater treachery toward God than by disregarding the light He sends them. Those who do this mislead the ignorant, for they set up false waymarks. They are continually perverting pure principles. . . .

„Mennesker kan ikke vise større troløshed mod Gud end ved at tilsidesætte det lys, han sender dem. De, der gør dette, vildleder de uvidende, for de opstiller falske vejmærker. De fordrejer bestandig rene principper....“

“In the words of Holy Writ we are plainly told why desolation came upon the Jewish nation. They had great light, rich blessings, and wonderful prosperity. But they proved unfaithful to their trust. They did not care faithfully for the Lord’s vineyard, or render Him the fruits thereof. They acted as though there were no God, and therefore calamity overtook them.” Manuscript Releases, volume 14, 343–345.

„I den Hellige Skrifts ord får vi tydeligt at vide, hvorfor ødelæggelsen kom over den jødiske nation. De havde stort lys, rige velsignelser og vidunderlig fremgang. Men de viste sig utro mod deres betroede ansvar. De tog ikke trofast vare på Herrens vingård og gav Ham ikke dens frugt. De handlede, som om der ingen Gud var, og derfor kom ulykken over dem.“ Manuscript Releases, bind 14, 343–345.

Israel believed that because they had been chosen by God in the beginning of their history, they would always be His chosen people. Worse yet, they also believed that because they were His chosen people He would honor them, in spite of the fact that they refused to honor Him. Prophetically, they were His chosen people, until they were divorced, but they were never the people God had desired them to be. The righteousness of the chosen people is not determined on who they might think they are. Ancient Israel is the primary example of the Seventh-day Adventist church, but when the false premise is accepted that they represent the one hundred and forty-four thousand at the end of the world, the blindness of Laodicea is manifested, as was ancient Israel’s. Adventism believes and teaches that they are the remnant people of God at the end of the world, in spite of the clear evidence to the contrary.

Israel troede, at fordi de var blevet udvalgt af Gud ved begyndelsen af deres historie, ville de altid være Hans udvalgte folk. Endnu værre troede de også, at fordi de var Hans udvalgte folk, ville Han ære dem, til trods for at de nægtede at ære Ham. Profetisk set var de Hans udvalgte folk, indtil de blev skilt fra Ham, men de blev aldrig det folk, Gud havde ønsket, at de skulle være. De udvalgtes retfærdighed bestemmes ikke af, hvem de måtte mene, at de er. Det gamle Israel er Syvendedags Adventistkirkens primære forbillede, men når den falske forudsætning antages, at de repræsenterer de hundrede og fireogfyrre tusinde ved verdens ende, åbenbares Laodikeas blindhed, ligesom det gamle Israels blev åbenbaret. Adventismen tror og lærer, at de er Guds restfolk ved verdens ende, på trods af de klare beviser for det modsatte.

The nearer we get to the close of probation the more serious and straight the message to the Laodicean people must become. If that false premise is not set aside for the truth, then the examples of Aaron, Jeroboam and 1863 are hidden under the cloak of tradition and custom. It is too near to the close of probation, to hide under that cloak any longer.

Jo nærmere vi kommer prøvetidens afslutning, desto mere alvorligt og ligefremt må budskabet til det laodikeiske folk blive. Hvis den falske forudsætning ikke tilsidesættes til fordel for sandheden, da skjules eksemplerne med Aron, Jeroboam og 1863 under traditionens og skikkens kappe. Vi er alt for nær prøvetidens afslutning til længere at skjule os under den kappe.

And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. John 3:19, 20.

Og dette er dommen, at lyset er kommet til verden, og menneskene elskede mørket frem for lyset, fordi deres gerninger var onde. For enhver, som gør det onde, hader lyset og kommer ikke til lyset, for at hans gerninger ikke skal blive afsløret. Johannes 3,19-20.

The history of the apostasies of Adventism has been tracked in God’s prophetic Word. It is a prophetic reality. The first proof of this is ancient Israel. Ancient Israel is a history of continued and escalating apostasy, and yet the Bible and Spirit of Prophecy teach that ancient Israel typifies modern Israel. Sad as this is, it has never been more important to understand this truth as at this present time. What is being unsealed with the Revelation of Jesus Christ is the fact that Adventism’s history as the Protestant horn runs parallel with the history of the Republican horn. Both horns provide a second witness for each other, and to refuse to correctly see one of the witnesses, simultaneously prevents the other witness from being recognized.

Historien om adventismens frafald er blevet fulgt i Guds profetiske ord. Det er en profetisk realitet. Det første bevis herpå er det gamle Israel. Det gamle Israel er en historie om vedvarende og tiltagende frafald, og dog lærer Bibelen og Profetiens Ånd, at det gamle Israel er et forbillede på det moderne Israel. Sørgeligt, som dette er, har det aldrig været vigtigere at forstå denne sandhed end netop på nuværende tidspunkt. Det, der bliver åbenbaret med Jesu Kristi Åbenbaring, er den kendsgerning, at adventismens historie som det protestantiske horn løber parallelt med historien om det republikanske horn. Begge horn udgør et andet vidne for hinanden, og at nægte korrekt at se det ene af vidnerne forhindrer samtidig, at det andet vidne kan erkendes.

The lines of Aaron, Jeroboam and 1863 identify the beginning of modern spiritual Israel, and in so doing they also identify the beginning of the Republican horn. The third angel’s message is a warning against receiving the mark of the beast. It is the United States that first passes a Sunday law and then forces the entire world to do the same.

Linjerne for Aron, Jeroboam og 1863 identificerer begyndelsen på det moderne åndelige Israel, og derved identificerer de også begyndelsen på det republikanske horn. Den tredje engels budskab er en advarsel mod at modtage dyrets mærke. Det er De Forenede Stater, som først vedtager en søndagslov og derefter tvinger hele verden til at gøre det samme.

“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

„Fremmede nationer vil følge De Forenede Staters eksempel. Skønt de går forrest, vil den samme krise dog komme over vort folk i alle dele af verden.“ Testimonies, bind 6, 395.

The prophetic truths connected with the Sunday law crisis cannot be separated from the work of the United States. The earth beast of Revelation thirteen is the sixth kingdom of Bible prophecy, that reigns for seventy prophetic years according to Isaiah twenty-three. It is the earth beast that has two horns. The truths associated with the relationship of those two horns are now being unsealed, but only to those who choose to understand that Jesus accomplishes the unsealing of the Revelation of Jesus Christ by employing the beginning of a thing to illustrate the end of a thing.

De profetiske sandheder, der er forbundet med søndagslovskrisen, kan ikke adskilles fra De Forenede Staters gerning. Jorddyret i Johannes’ Åbenbaring tretten er bibelprofetiens sjette rige, som regerer i halvfjerds profetiske år ifølge Esajas treogtyve. Det er jorddyret, som har to horn. Sandhederne, der er knyttet til forholdet mellem disse to horn, bliver nu forseglingen taget af, men kun for dem, der vælger at forstå, at Jesus fuldbyrder åbnelsen af Jesu Kristi Åbenbaring ved at benytte begyndelsen af en ting til at illustrere enden på en ting.

The United States began as the sixth kingdom of Bible prophecy in 1798, and over the next sixty-five years, the two horns that would go through history together were placed into a setting that could be recognized, but only by those who are willing to see. The sixty-five years that are set forth in Isaiah chapter seven, began in 742 BC and ended in 677 BC. From 1798 until 1863 those years were repeated. Those sixty-five years identify a process of crisis in both horns.

Amerikas Forenede Stater begyndte som det sjette rige i Bibelens profeti i 1798, og i løbet af de næste femogtres år blev de to horn, som skulle gå sammen gennem historien, sat ind i en sammenhæng, der kunne genkendes, men kun af dem, som er villige til at se. De femogtres år, som fremholdes i Esajas kapitel syv, begyndte i 742 f.Kr. og endte i 677 f.Kr. Fra 1798 til 1863 blev disse år gentaget. Disse femogtres år identificerer en kriseproces i begge horn.

By 1863, the beginning period of the prophetic “days of one king” of Isaiah twenty-three had concluded, and in so doing it established the prophetic waymarks of the ending period of “the days of one king.” The ending of Isaiah twenty-three’s symbolic seventy is illustrated by the first sixty-five years. 1863 until the time of the end in 1989, is the period of the Laodicean Adventist church, that began from the Millerite movement and ends at the movement of the one hundred and forty-four thousand. In order to understand the period at the end, we must understand the period at the beginning. Adventism cannot do this, for its beginning is marked by its rejection of the oath of Moses, which identifies the very sixty-five years which represents Adventism’s and the United States’ beginning and ending.

I 1863 var begyndelsesperioden for de profetiske »dage for én konge« i Esajas treogtyve afsluttet, og derved fastlagde den de profetiske vejmærker for afslutningsperioden af »dagene for én konge«. Afslutningen på Esajas treogtyves symbolske halvfjerds er anskueliggjort ved de første femogtres år. 1863 indtil endetiden i 1989 er perioden for den laodikeiske adventistkirke, som begyndte med millerbevægelsen og ender med de hundrede og fireogfyrre tusindes bevægelse. For at forstå perioden ved enden må vi forstå perioden ved begyndelsen. Adventismen kan ikke gøre dette, for dens begyndelse er kendetegnet ved dens forkastelse af Moses’ ed, som identificerer netop de femogtres år, der repræsenterer adventismens og De Forenede Staters begyndelse og afslutning.

For this reason, and this is a reason of high importance, this article has attempted to establish one prophetic fact that is now being unsealed by the Lion of the tribe of Judah. The fact is that if you are unwilling to recognize that the Seventh-day Adventist church has always been in the Laodicean condition, then you are logically unable to rightly divide the history of Adventism, and without rightly dividing the history of Adventism you are incapable of rightly identifying the horn of Republicanism.

Af denne grund, og dette er en grund af stor betydning, har denne artikel søgt at fastslå ét profetisk faktum, som nu bliver forseglet op af Løven af Judas stamme. Faktum er, at hvis du ikke er villig til at erkende, at Syvendedags Adventistkirken altid har befundet sig i den laodikeiske tilstand, så er du logisk ude af stand til ret at udlægge adventismens historie, og uden ret at udlægge adventismens historie er du ude af stand til ret at identificere republikkanismens horn.

For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. 2 Peter 2:20–22.

For hvis de, efter at være undsluppet verdens besmittelser ved kundskaben om Herren og Frelseren Jesus Kristus, atter indvikles deri og overvindes, da er det sidste blevet værre for dem end det første. For det havde været bedre for dem ikke at have kendt retfærdighedens vej end, efter at have kendt den, at vende sig bort fra det hellige bud, som blev overgivet dem. Men det er gået dem efter det sande ordsprog: Hunden vender tilbage til sit eget spy, og den vaskede so til at vælte sig i sølet. 2 Peter 2:20–22.