We are identifying 1863 as the last testing point in a series of tests that were initiated at the great disappointment of 1844. Our first piece of logic is the fact that the Millerite movement ended when the Seventh-day Adventist church was legally registered with the government of the United States in that very year. The movement that began prophetically in 1798, ended in 1863.

Vi identificerer 1863 som det sidste prøvelsespunkt i en række prøver, der blev indledt ved den store skuffelse i 1844. Vores første led i argumentationen er den kendsgerning, at Miller-bevægelsen ophørte, da Syvendedags Adventistkirken netop i det år blev lovformeligt registreret hos De Forenede Staters regering. Den bevægelse, som profetisk begyndte i 1798, endte i 1863.

Inspiration informs us the when the mighty angel of Revelation eighteen descended on September 11, 2001, the event had been typified in the Millerite movement when the angel of Revelation ten descended. The Millerites’ movement began at the time of the end in 1798, when the vision of the Ulai river of Daniel chapters eight and nine was unsealed. The movement of the one hundred and forty-four thousand began at the time of the end in 1989, when the vision of the Hiddekel river of the last three chapters of Daniel was unsealed.

Inspirationen oplyser os om, at da den mægtige engel i Åbenbaringen atten steg ned den 11. september 2001, var begivenheden blevet forudskygget i den milleritiske bevægelse, da engelen i Åbenbaringen ti steg ned. Milleritternes bevægelse begyndte ved endetiden i 1798, da synet om Ulai-floden i Daniels bog, kapitel otte og ni, blev åbnet. De hundrede og fireogfyrre tusindes bevægelse begyndte ved endetiden i 1989, da synet om Hiddekel-floden i de sidste tre kapitler af Daniels bog blev åbnet.

Both time of the ends began a progressive separation of the former chosen people from those in the movement of their respective histories. When the primary rule of each history was publicly confirmed the angel of each respective history descended. The message, movement and messenger were the instruments the Lord employed in each respective history to demonstrate the former chosen people’s sin, for just as Christ taught of His work, if He had not come the quibbling Jews of history would have had no sin. The messenger, message and movement were the instruments of judgment that would hold the former chosen people accountable for rejecting the progressive light of their respective histories, and when the angel descended it marked that the judgment process of the former covenant people was under way. The instrument of judgment is identified when the prophets which illustrate that history eat the message delivered unto them by the Lord. When they eat the message, they then take the message to the former chosen people who are portrayed as a stiff-necked and rebellious people, who will not hear and be converted. Once the angel descends and the message is eaten, judgment of the rebellious people begins.

Begge enders tider indledte en gradvis adskillelse af det tidligere udvalgte folk fra dem i bevægelsen i deres respektive historier. Da den primære regel for hver historie blev offentligt bekræftet, steg englen for hver respektive historie ned. Budskabet, bevægelsen og budbringeren var de redskaber, Herren benyttede i hver respektive historie til at påvise det tidligere udvalgte folks synd; for ligesom Kristus lærte om sit værk, ville de historiestridende jøder ikke have haft synd, hvis han ikke var kommet. Budbringeren, budskabet og bevægelsen var de domsredskaber, som ville holde det tidligere udvalgte folk ansvarligt for at forkaste det fremadskridende lys i deres respektive historier, og da englen steg ned, markerede det, at domsprocessen over det tidligere pagtsfolk var undervejs. Domsredskabet identificeres, når de profeter, som fremstiller den historie, æder det budskab, der er givet dem af Herren. Når de æder budskabet, bringer de det dernæst til det tidligere udvalgte folk, som fremstilles som et hårdnakket og genstridigt folk, der ikke vil høre og omvende sig. Når først englen er steget ned, og budskabet er blevet ædt, begynder dommen over det genstridige folk.

We are applying the judgment process of ancient Israel as illustrated in the book of Numbers to the history of the Millerite movement and ultimately, we will apply this testing process to the movement of the one hundred and forty-four thousand. The symbolism of the number ‘ten’ is to be determined by the context of the passage where it is employed.

Vi anvender den gamle Israels domsproces, således som den er fremstillet i Fjerde Mosebog, på Millerbevægelsens historie, og i sidste ende vil vi anvende denne prøvelsesproces på de hundrede og fireogfyrre tusinds bevægelse. Symbolikken i tallet „ti“ må bestemmes ud fra sammenhængen i det skriftsted, hvor det anvendes.

The sequence of ten tests begins at the disappointment, either at the Red Sea for ancient Israel or October 22, 1844 for the Millerites. Sister White identifies the “landmark” truths that were opened up at that time beginning with what she called “the passing of time.” The disappointment for the Hebrews was the threat of Pharaoh’s army. The lack of faith in God’s power for the Hebrews was manifested in response to their fear of the army of their enemies, just as it was at the tenth and final test. Jesus illustrates the end from the beginning, so the fear of the giants in the Promised Land which the ten spies identified was the same fear that had also produced their disappointment by the Red Sea. The tenth and final test for the Millerite movement would be a time prophecy, as was October 22, 1844.

Rækkefølgen af de ti prøvelser begynder ved skuffelsen, enten ved Det Røde Hav for det gamle Israel eller den 22. oktober 1844 for milleritterne. Søster White identificerer de „landmærke“-sandheder, som blev åbenbaret på det tidspunkt, begyndende med det, hun kaldte „tidens forløb“. Skuffelsen for hebræerne var truslen fra Faraos hær. Manglen på tro på Guds magt hos hebræerne kom til udtryk i deres reaktion på frygten for deres fjenders hær, ligesom det skete ved den tiende og sidste prøve. Jesus illustrerer enden fra begyndelsen, så frygten for kæmperne i det forjættede land, som de ti spejdere påpegede, var den samme frygt, som også havde frembragt deres skuffelse ved Det Røde Hav. Den tiende og sidste prøve for milleritbevægelsen ville være en tidsprofeti, ligesom den 22. oktober 1844 var det.

The great disappointment in the progressive testing of Millerite history marked the beginning of a history that had been clearly typified by ancient Israel’s deliverance from Egypt. Beginning at the Red Sea there was a series of ten tests, and the last test would reflect the first test. The “passing of time” at the great disappointment was produced by a misunderstanding of a time prophecy. The last of the testing process for spiritual Israel would be the same as the first. In 1863, the leaders of literal Israel chose to return to the biblical methodology of those they had just identified as daughters of Rome, and rejected, or you might say, misunderstood the longest time prophecy in the Bible. The end of the ten tests in both literal and spiritual Israel was represented by the beginning. And the end, in both instances the rebels manifested a desire to return to the place that they had just been delivered from.

Den store skuffelse i den fremadskridende prøvelse af Milleritternes historie markerede begyndelsen på en historie, som tydeligt var forbilledliggjort ved det gamle Israels udfrielse fra Egypten. Fra begyndelsen ved Det Røde Hav var der en række på ti prøver, og den sidste prøve ville afspejle den første prøve. „Tidens forløb“ ved den store skuffelse blev frembragt af en misforståelse af en tidsprofeti. Den sidste del af prøvelsesprocessen for det åndelige Israel ville være den samme som den første. I 1863 valgte lederne for det bogstavelige Israel at vende tilbage til den bibelske metodologi hos dem, som de netop havde identificeret som Roms døtre, og de forkastede, eller man kunne sige, misforstod den længste tidsprofeti i Bibelen. Afslutningen på de ti prøver i både det bogstavelige og det åndelige Israel blev repræsenteret ved begyndelsen. Og ved afslutningen manifesterede de oprørske i begge tilfælde et ønske om at vende tilbage til det sted, hvorfra de netop var blevet udfriet.

By rejecting the seven times of Leviticus twenty-six Laodicean Adventism created a prophetic dilemma that they had not foreseen. To this day they have not been able to resolve the dilemma, though they offer up a variety of dishes of fables in an attempt to do so. The dilemma is in the verse that Sister White identifies as the foundation and central pillar of Adventism.

Ved at forkaste de syv tider i Tredje Mosebog seksogtyve skabte laodikæisk adventisme et profetisk dilemma, som de ikke havde forudset. Den dag i dag har de ikke været i stand til at løse dilemmaet, skønt de frembyder en række forskellige fablers retter i et forsøg på at gøre det. Dilemmaet findes i det vers, som Søster White identificerer som adventismens grundvold og centrale søjle.

“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

Det skriftsted, som frem for alle andre både havde været grundlaget og den centrale søjle for adventtroen, var erklæringen: »Indtil to tusind og tre hundrede aftener og morgener er gået; så skal helligdommen renses.« [Daniel 8:14.] The Great Controversy, 409.

Adventism has much to say about verse fourteen, but they never address the very first observation that should be made about the verse. That observation is that verse fourteen is an “answer.” An answer is meaningless, if it does not include the question that elicits the answer. Verse thirteen cannot logically, grammatically or reasonably be separated from verse fourteen, for verse thirteen is the question and verse fourteen is the answer.

Adventismen har meget at sige om vers fjorten, men de tager aldrig den allerførste iagttagelse op, som bør gøres om verset. Denne iagttagelse er, at vers fjorten er et „svar“. Et svar er meningsløst, hvis det ikke omfatter det spørgsmål, som fremkalder svaret. Vers tretten kan hverken logisk, grammatisk eller rimeligt adskilles fra vers fjorten, for vers tretten er spørgsmålet, og vers fjorten er svaret.

The question, when rightly and fairly represented produces a very different meaning to verse fourteen than what Adventism teaches. This does not mean that verse fourteen is not “the foundation and central pillar of the Advent faith,” for it is. It means that when Adventism misunderstood and set aside the seven times in 1863, they were unable to fully define what verse fourteen truly means. In the Scriptures, a half truth is not truth. Rightly understood the question of verse thirteen demands a recognition of the prophecy that marks the cleansing of the sanctuary that had been tread down, and also a recognition of the prophecy that marks the treading down of the host. The twenty-three hundred year prophecy addresses the ‘sanctuary’ and the twenty-five hundred and twenty year prophecy addresses the ‘host’.

Når spørgsmålet ret og retfærdigt fremstilles, frembringer det en ganske anderledes betydning af vers fjorten end den, Adventismen lærer. Dette betyder ikke, at vers fjorten ikke er „grundlaget og den centrale søjle i Adventtroen“, for det er det. Det betyder, at da Adventismen misforstod og tilsidesatte de syv tider i 1863, var den ude af stand til fuldt ud at fastslå, hvad vers fjorten i sandhed betyder. I Skrifterne er en halv sandhed ikke sandhed. Ret forstået kræver spørgsmålet i vers tretten en anerkendelse af den profeti, som markerer renselsen af helligdommen, der var blevet nedtrådt, og også en anerkendelse af den profeti, som markerer hærskarens nedtræden. De to tusind tre hundrede års profeti vedrører „helligdommen“, og de to tusind fem hundrede og tyve års profeti vedrører „hærskaren“.

To address the relationship of the two verses requires a lengthy study, which I do not intend to do at this point in these articles. These points have repeatedly been addressed through the years and can be found in the series Habakkuk’s Tables. I am still addressing the symbolism of Elijah and wish to finish those truths first.

At behandle forholdet mellem de to vers kræver en længere undersøgelse, som jeg ikke har til hensigt at foretage på dette tidspunkt i disse artikler. Disse punkter er gentagne gange blevet behandlet gennem årene og kan findes i serien Habakkuks Tavler. Jeg behandler stadig Elias’ symbolik og ønsker først at fuldende disse sandheder.

William Miller was the Elijah of the beginning of Adventism and his first discovery was the seven times of Leviticus twenty-six, so the rejection of that truth in 1863 was a rejection of the Elijah message. At this point I am addressing the characteristic of Alpha and Omega that identifies the end with the beginning. The final test for ancient Israel was represented in the first test. Both tests represent fear that the heathen nations were more powerful than God. The tenth test being the same in principle was much more rebellious than the first test, for the history of the victory of God in the first test should have produced a settled confidence in the rebels. They manifested their rejection of God in spite of much more evidence of His power than they had at the Red Sea. Millerite Adventism by 1863 was already explaining why the great disappointment was a powerful work of God, but they still decided to pick a captain and return to Egypt and reject the message that Daniel calls the “oath” of Moses that had been represented by Elijah.

William Miller var elijaen ved adventismens begyndelse, og hans første opdagelse var de syv tider i Tredje Mosebog 26; derfor var forkastelsen af denne sandhed i 1863 en forkastelse af Elias-budskabet. På dette punkt behandler jeg det kendetegn ved Alfa og Omega, som identificerer enden med begyndelsen. Den endelige prøve for det gamle Israel var repræsenteret i den første prøve. Begge prøver repræsenterer frygt for, at de hedenske nationer var mægtigere end Gud. Den tiende prøve, som i princippet var den samme, var langt mere oprørsk end den første prøve, for historien om Guds sejr i den første prøve burde have frembragt en fast tillid hos oprørerne. De viste deres forkastelse af Gud på trods af langt mere bevis for hans magt, end de havde ved Det Røde Hav. Milleritisk adventisme forklarede allerede i 1863, hvorfor den store skuffelse var et mægtigt værk af Gud, men de besluttede alligevel at vælge en anfører og vende tilbage til Egypten og forkaste det budskab, som Daniel kalder Moses’ “ed”, og som havde været repræsenteret ved Elias.

Rather than taking the time to set forth the proofs of the validity of the seven times as a time prophecy, I intend to use some simple logic to prove its validity in another way. For the movement that began in 1798, the final test of 1863 would also represent the final test for the movement of the mighty angel of Revelation eighteen. Inspiration has been very clear what the last test is for both movements.

I stedet for at tage mig tid til at fremlægge beviserne for de syv tiders gyldighed som en tidsprofeti agter jeg at anvende en enkel logik for at bevise dens gyldighed på en anden måde. For den bevægelse, der begyndte i 1798, ville den endelige prøve i 1863 også udgøre den endelige prøve for bevægelsen under den mægtige engel i Åbenbaringen atten. Inspirationen har været meget tydelig med hensyn til, hvad den sidste prøve er for begge bevægelser.

“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18).” Selected Messages, book 1, 48.

”Satan søger ... bestandig at påtrænge det falske for at lede bort fra sandheden. Satans allersidste bedrag vil være at gøre Guds Ånds vidnesbyrd uden virkning. ‘Hvor der ikke er noget syn, bliver folket tøjlesløst’ (Ordsprogene 29,18).” Selected Messages, bog 1, 48.

There is no honest way to take the writings of Ellen White and suggest that she did not fully endorse the seven times of Leviticus twenty-six. Sister White, as we have previously identified in these articles and is well documented in the series titled Habakkuk’s Tables directly informs us that God directed both the 1843 and 1850 charts. She directly teaches that those two tables were a fulfillment of Habakkuk chapter two. Both charts identify the seven times of Leviticus twenty-six as the center point of their respective graphical layout. In both charts the line of the seven times has the cross of Christ as the center of the prophetic line of the seven times.

Der findes ingen ærlig måde at læse Ellen Whites skrifter på og hævde, at hun ikke fuldt ud tilsluttede sig de syv tider i Tredje Mosebog seksogtyve. Søster White, som vi tidligere har påvist i disse artikler, og som er grundigt dokumenteret i serien med titlen Habakkuk’s Tables, oplyser os direkte om, at Gud ledede både 1843-kortet og 1850-kortet. Hun lærer direkte, at disse to tavler var en opfyldelse af Habakkuks bog, kapitel to. Begge kort angiver de syv tider i Tredje Mosebog seksogtyve som midtpunktet i deres respektive grafiske opbygning. På begge kort har linjen for de syv tider Kristi kors som midtpunktet i den profetiske linje for de syv tider.

Along with her endorsements of Habakkuk’s two tables, she has recorded multiple times that we are to continue to present the message that was presented from 1840 through 1844, and every Adventist historian that addresses how the Millerites promoted the message they proclaimed, identifies that they employed the 1843 chart. Not only does she endorse the messages represented upon the charts, and counsel God’s people to continue to present the very same messages that were presented in that history, she also provides multiple passages where she warns that those messages would be attacked throughout the history of God’s remnant people. When she warns of those attacks, she repeatedly identifies that it is the work of God’s watchmen to defend those very truths.

Sammen med sine stadfæstelser af Habakkuks to tavler har hun flere gange nedskrevet, at vi skal fortsætte med at fremholde det budskab, som blev fremholdt fra 1840 til 1844, og enhver adventistisk historiker, der behandler, hvordan milleritterne fremmede det budskab, de forkyndte, fastslår, at de benyttede 1843-diagrammet. Ikke alene stadfæster hun de budskaber, der er fremstillet på diagrammerne, og tilråder Guds folk fortsat at fremholde netop de samme budskaber, som blev fremholdt i den historie, hun giver også flere passager, hvor hun advarer om, at disse budskaber ville blive angrebet gennem hele historien for Guds restfolk. Når hun advarer mod disse angreb, påpeger hun gentagne gange, at det er Guds vægteres opgave at forsvare netop disse sandheder.

If the charts are incorrect, then the messages they graphically represent are incorrect. If the message the Millerites proclaimed from 1840 through 1844 was incorrect, then Ellen White’s repeated identification that the Millerite message was the foundation is also incorrect. If those messages were incorrect her repeated commands to continue to present those very same truths is false counsel. If the message of the Millerites does not represent the foundations that were to be preserved and guarded from satanic attacks, then those counsels are also erroneous. To reach the conclusion that all these issues associated with the Elijah message of that history is erroneous, would clearly demonstrate that Ellen White was a false prophet.

Hvis diagrammerne er ukorrekte, så er de budskaber, de grafisk fremstiller, ukorrekte. Hvis det budskab, som milleritterne forkyndte fra 1840 til og med 1844, var ukorrekt, så er Ellen Whites gentagne erklæring om, at milleritterbudskabet var grundvolden, også ukorrekt. Hvis disse budskaber var ukorrekte, er hendes gentagne befalinger om fortsat at fremholde netop disse samme sandheder falsk vejledning. Hvis milleritternes budskab ikke repræsenterer de grundvolde, som skulle bevares og beskyttes mod sataniske angreb, så er disse råd også fejlagtige. At nå til den konklusion, at alle disse spørgsmål, som er forbundet med Elias-budskabet i den historie, er fejlagtige, ville klart demonstrere, at Ellen White var en falsk profet.

Modern Adventism still teaches at their Revelation Seminars that the remnant church would possess the Spirit of Prophecy, which is the testimony of Jesus, but they certainly don’t tell those who they are seeking to draw into church membership that they fully reject Ellen White’s endorsement and warnings connected with those early foundational truths and history. What does the following passage mean to you?

Den moderne adventisme lærer stadig ved sine Åbenbaringsseminarer, at restmenigheden vil være i besiddelse af Profetiens Ånd, som er Jesu vidnesbyrd, men de fortæller bestemt ikke dem, som de søger at drage ind i menighedsmedlemskab, at de fuldt ud forkaster Ellen Whites stadfæstelse og advarsler i forbindelse med disse tidlige grundlæggende sandheder og denne historie. Hvad betyder det følgende afsnit for dig?

“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

„Vi har intet at frygte for fremtiden, undtagen hvis vi glemmer den vej, Herren har ledt os ad, og hans undervisning i vor tidligere historie.“ Life Sketches, 196.

In 1863, the Millerite movement reached a conclusion and registered as a legal entity with the government that would ultimately form an image to the papacy, which by Ellen White’s definition is the combination of the church with the state.

I 1863 nåede Miller-bevægelsen frem til en afslutning og lod sig registrere som en juridisk enhed hos regeringen, hvilket til sidst ville danne et billede af pavedømmet, som efter Ellen Whites definition er foreningen af kirken med staten.

“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.

„I de bevægelser, som nu er i gang i De Forenede Stater for at sikre kirkens institutioner og skikke statens støtte, følger protestanterne i papisternes fodspor. Ja, mere end det, de åbner døren for pavedømmet til i det protestantiske Amerika at genvinde det herredømme, som det har mistet i den gamle verden.“ The Great Controversy, 573.

Under the premise that the legal association with the government was part of the necessity for organization, in a time when the youth of the nation were being drafted into the blood bath known as the Civil War, the movement of the Millerites ended. In 1863, both with a printed article and a new chart, the Seventh-day Adventist church rejected the prophecy of slavery which Daniel calls the oath of Moses. In 1850, the Lord had directed His people to make the second table of Habakkuk, and correct the error that He had held his hand over on the 1843 table. The chart ordered in 1850 fully accomplished its purpose, for Ellen White said that she saw “that God was in the publishment of the chart,” while also identifying that the 1850 chart was identified in Habakkuk chapter two.

Under den forudsætning, at den juridiske tilknytning til regeringen var en del af nødvendigheden af organisering, i en tid, hvor nationens unge blev indrulleret i det blodbad, der er kendt som Borgerkrigen, ophørte milleritbevægelsen. I 1863 forkastede Syvendedags Adventistkirken, både ved en trykt artikel og et nyt diagram, slaveriets profeti, som Daniel kalder Moses’ ed. I 1850 havde Herren ledt sit folk til at fremstille Habakkuks anden tavle og rette den fejl, som Han havde holdt sin hånd over på 1843-diagrammet. Det diagram, som blev påbudt i 1850, opfyldte fuldt ud sin hensigt, for Ellen White sagde, at hun så, “at Gud var med i udgivelsen af diagrammet,” samtidig med at hun også fastslog, at 1850-diagrammet er identificeret i Habakkuks andet kapitel.

The purpose of the 1850 chart was the same as the 1843 chart. It was to be the evangelistic tool used to present the message of the third angel to a dying world. In 1863, that message was discarded. The testing process that is typified by the testing process that began at the Red Sea, began with the time prophecy identifying the sanctuary that was to be tread down in verse thirteen of Daniel eight, and the testing process ended with the time prophecy identifying the host that was to be tread down in verse thirteen of Daniel eight.

Formålet med 1850-diagrammet var det samme som med 1843-diagrammet. Det skulle være det evangelistiske redskab, som blev anvendt til at frembære den tredje engels budskab til en døende verden. I 1863 blev dette budskab forkastet. Den prøveproces, som er forbilledligt fremstillet ved den prøveproces, der begyndte ved Det Røde Hav, begyndte med tidsprofetien, der identificerede helligdommen, som skulle nedtrædes i vers tretten i Daniel otte, og prøveprocessen endte med tidsprofetien, der identificerede hæren, som skulle nedtrædes i vers tretten i Daniel otte.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Da hørte jeg en hellig tale, og en anden hellig sagde til den, som talte: Hvor længe varer synet om det daglige offer og den ødelæggende overtrædelse, så både helligdom og hær gives til at nedtrædes? Og han sagde til mig: Indtil to tusind og tre hundrede dage; da skal helligdommen blive renset. Daniel 8,13-14.

The testing process that began on October 22, 1844, has the signature of Alpha and Omega. The beginning of that testing process was a time prophecy that represented the sanctuary that was to be trampled down. It was a prophecy that produced great light when fulfilled. The testing process that ended in 1863, has the signature of Alpha and Omega. The ending of that testing process was a time prophecy that represented the host that was to be trampled down. It was a prophecy that was designed to produced great light when fulfilled. It was a time prophecy presented by the Elijah of that history, and when it was rejected and set aside, it produced great darkness.

Prøvelsesprocessen, som begyndte den 22. oktober 1844, bærer Alfa og Omegæs signatur. Begyndelsen på denne prøvelsesproces var en tidsprofeti, som repræsenterede helligdommen, der skulle nedtrædes. Det var en profeti, som frembragte stort lys, da den blev opfyldt. Prøvelsesprocessen, som endte i 1863, bærer Alfa og Omegæs signatur. Afslutningen på denne prøvelsesproces var en tidsprofeti, som repræsenterede hæren, der skulle nedtrædes. Det var en profeti, som var bestemt til at frembringe stort lys, når den blev opfyldt. Det var en tidsprofeti fremstillet af Elias i denne historie, og da den blev forkastet og tilsidesat, frembragte den stort mørke.

And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3:19.

Og dette er dommen, at lyset er kommet til verden, og menneskene elskede mørket frem for lyset, fordi deres gerninger var onde. Johannes 3,19.

The logic that I intend to finish this article with is what I have already noted. Did God through Ellen White endorse the 1843 and 1850 charts?

Den logik, som jeg agter at afslutte denne artikel med, er den, jeg allerede har bemærket. Stadfæstede Gud gennem Ellen White 1843- og 1850-diagrammerne?

“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

„Jeg har set, at tavlen fra 1843 blev ledet af Herrens hånd, og at den ikke burde ændres; at tallene var, som Han ønskede dem; at Hans hånd var over og skjulte en fejl i nogle af tallene, så ingen kunne se den, før Hans hånd blev fjernet.“ Early Writings, 74.

“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, number 13, 359; 1853.

„Jeg så, at Gud var med i udgivelsen af tavlen ved broder Nichols. Jeg så, at der var en profeti om denne tavle i Bibelen, og hvis denne tavle er bestemt for Guds folk, hvis den er tilstrækkelig for den ene, er den det også for den anden, og hvis én havde behov for en ny tavle malet i større målestok, har alle det behov i lige så høj grad.“ Manuscript Releases, nr. 13, 359; 1853.

Did God through Ellen White endorse the message the Millerites presented during the history of 1840 through 1844?

Godkendte Gud gennem Ellen White det budskab, som milleritterne fremførte i perioden 1840 til 1844?

“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

„Gud giver os ikke et nyt budskab. Vi skal forkynde det budskab, som i 1843 og 1844 førte os ud af de andre kirker.“ Review and Herald, 19. januar 1905.

“God bids us give our time and strength to the work of preaching to the people the messages that stirred men and women in 1843 and 1844.” Manuscript Release, Number 760.

„Gud påbyder os at give vor tid og vor kraft til arbejdet med at forkynde for folket de budskaber, som bevægede mænd og kvinder i 1843 og 1844.“ Manuscript Release, Number 760.

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

„Alle de budskaber, der blev givet fra 1840–1844, skal nu gøres virkningsfulde, for der er mange mennesker, som har mistet orienteringen. Budskaberne skal gå ud til alle menighederne.“

“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

„Kristus sagde: ’Salige er jeres øjne, fordi de ser, og jeres ører, fordi de hører. For sandelig siger jeg jer: Mange profeter og retfærdige mænd har ønsket at se det, som I ser, og så det ikke, og at høre det, som I hører, og hørte det ikke’ [Mattæus 13:16, 17]. Salige er de øjne, som så det, der blev set i 1843 og 1844.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

„Budskabet blev givet. Og der bør ikke være nogen forsinkelse med at gentage budskabet, for tidens tegn opfyldes; det afsluttende værk må udføres. Et stort værk vil blive udført på kort tid. Et budskab vil snart blive givet efter Guds bestemmelse, og det vil svulme op til et højt råb. Da vil Daniel stå frem på sin plads for at aflægge sit vidnesbyrd.“ Manuscript Releases, bind 21, 437.

“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.

„De sandheder, som vi modtog i 1841, ’42, ’43 og ’44, skal nu studeres og forkyndes. Den første, den anden og den tredje engels budskaber vil i fremtiden blive forkyndt med høj røst. De vil blive fremført med alvorlig beslutsomhed og i Åndens kraft.“ Manuscript Releases, bind 15, 371.

“We understand the present feebleness and smallness of the work. We have had an experience. In doing the work God has given us, we may go trustingly forward, assured that He will be our efficiency. He will be with us in 1906, as He was with us in 1841, 1842, 1843, and 1844.” Loma Linda Messages, 156.

„Vi forstår værkets nuværende svaghed og ringhed. Vi har haft en erfaring. Når vi udfører det værk, Gud har givet os, kan vi gå tillidsfuldt fremad, forvissede om, at Han vil være vor styrke. Han vil være med os i 1906, ligesom Han var med os i 1841, 1842, 1843 og 1844.“ Loma Linda Messages, 156.

“Those who stand as teachers and leaders in our institutions are to be sound in the faith and in the principles of the third angel’s message. God wants His people to know that we have the message as He gave it to us in 1843 and 1844.” General Conference Bulletin, April 1, 1903.

„De, der står som lærere og ledere i vore institutioner, skal være sunde i troen og i principperne i den tredje engels budskab. Gud ønsker, at Hans folk skal vide, at vi har budskabet, således som Han gav det til os i 1843 og 1844.“ General Conference Bulletin, 1. april 1903.

“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

”Advarslen er kommet: Intet må tillades at trænge ind, som vil forstyrre grundvolden for den tro, hvorpå vi har bygget lige siden det budskab kom i 1842, 1843 og 1844. Jeg var med i dette budskab, og lige siden har jeg stået frem for verden, tro mod det lys, som Gud har givet os. Vi agter ikke at tage vore fødder bort fra den platform, hvorpå de blev sat, mens vi dag for dag søgte Herren i inderlig bøn og søgte efter lys. Tror I, at jeg kunne opgive det lys, som Gud har givet mig? Det skal være som Evighedens Klippe. Det har ledt mig lige siden det blev givet.” Review and Herald, 14. april 1903.

Did God through Ellen White warn His people to defend against attacks that would undermine the truths of the Millerite history?

Advarede Gud gennem Ellen White sit folk om at værne sig mod angreb, der ville undergrave sandhederne i den milleritiske historie?

“The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.” Selected Messages, book 2, 101, 102.

„Sandhedens store vejmærker, som viser os vor position i den profetiske historie, skal vogtes omhyggeligt, for at de ikke skal blive revet ned og erstattet med teorier, der ville bringe forvirring snarere end ægte lys.“ Selected Messages, bog 2, 101, 102.

“Today Satan is seeking opportunities to tear down the waymarks of truth,—the monuments that have been raised up along the way; and we need the experience of the aged workers who have built their house upon the solid rock, who through evil report as well as good report have been steadfast to the truth.” Gospel Workers, 104.

„I dag søger Satan muligheder for at nedrive sandhedens vejvisere — de mindesmærker, som er blevet rejst langs vejen; og vi har brug for de ældre arbejderes erfaring, de, som har bygget deres hus på den faste klippe, og som både under ondt rygte og godt rygte har stået fast ved sandheden.“ Gospel Workers, 104.

“God never leaves the world without men who can discern between good and evil, righteousness and unrighteousness. God has men whom he has appointed to stand in the forefront of the battle in times of emergency. In a crisis, he will raise up men as he did in ancient times. Young men will be bidden to link up with the aged standard-bearers, that they may be strengthened and taught by the experience of these faithful ones, who have passed through so many conflicts, and to whom, through the testimonies of his Spirit, God has so often spoken, pointing out the right way and condemning the wrong way. When perils arise, which try the faith of God’s people, these pioneer workers are to recount the experiences of the past, when just such crises came, when the truth was questioned, when strange sentiments, proceeding not from God, were brought in.

“Gud lader aldrig verden være uden mænd, som kan skelne mellem godt og ondt, retfærdighed og uretfærdighed. Gud har mænd, som han har udpeget til at stå i forreste linje af kampen i nødstider. I en krise vil han oprejse mænd, sådan som han gjorde i fordums tid. Unge mænd vil blive kaldet til at slutte sig til de aldrende fanebærere, for at de må blive styrket og undervist ved disse trofastes erfaring, som har været igennem så mange kampe, og til hvem Gud så ofte gennem sin Ånds vidnesbyrd har talt ved at påpege den rette vej og fordømme den forkerte vej. Når farer opstår, som prøver Guds folks tro, skal disse pionerarbejdere genfortælle fortidens erfaringer, da netop sådanne kriser indtraf, da sandheden blev draget i tvivl, da fremmede anskuelser, som ikke kom fra Gud, blev indført.”

“The experience of those aged workers is needed now; for Satan is watching every opportunity to make of no account the old waymarks,—the monuments that have been raised up along the way.” Review and Herald, November 19, 1903.

“Erfaringen hos de aldrende medarbejdere behøves nu; for Satan iagttager enhver mulighed for at bringe de gamle vejmærker ud af gyldighed, — de monumenter, der er blevet oprejst langs vejen.” Review and Herald, 19. november 1903.

In 1863 the Millerite movement ended by rejecting the first truth the Elijah of that history had been led to understand. Its final test was based upon the two verses in Daniel eight that identify the trampling down of the sanctuary and the host. The light of the sanctuary was opened at the first of ten tests and darkness was brought upon the host at the last of ten tests.

I 1863 endte milleritbevægelsen ved at forkaste den første sandhed, som Elias for den historie var blevet ledt til at forstå. Dens endelige prøve var baseret på de to vers i Daniel otte, der identificerer nedtrampningen af helligdommen og hæren. Helligdommens lys blev åbnet ved den første af ti prøver, og mørke blev bragt over hæren ved den sidste af ti prøver.

“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.

Én ting er vis: de syvendedagsadventister, som stiller sig under Satans banner, vil først opgive deres tro på de advarsler og irettesættelser, som er indeholdt i Guds Ånds Vidnesbyrd.

“The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

Kaldet til større helligelse og til en mere hellig tjeneste bliver fremført og vil fortsat blive fremført. Nogle, som nu giver stemme til Satans tilskyndelser, vil komme til besindelse. Der er dem i vigtige tillidshverv, som ikke forstår sandheden for denne tid. Til dem må budskabet gives. Hvis de tager imod det, vil Kristus tage imod dem og gøre dem til medarbejdere med sig. Men hvis de nægter at høre budskabet, vil de stille sig under Mørkets Fyrstes sorte banner.

“I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.

„Jeg er blevet undervist om at sige, at den dyrebare sandhed for denne tid åbner sig mere og mere klart for menneskers sind. I en særlig forstand skal mænd og kvinder spise Kristi kød og drikke hans blod. Der vil finde en udvikling af forståelsen sted, for sandheden er i stand til stadig udvidelse. Sandhedens guddommelige ophavsmand vil træde i nærmere og stadig nærmere samfund med dem, som går fremad for at kende ham. Når Guds folk modtager hans ord som himlens brød, vil de vide, at hans fremgang er beredt som morgenrøden. De vil modtage åndelig styrke, ligesom legemet modtager fysisk styrke, når der spises føde.

“We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.

„Vi forstår ikke engang tilnærmelsesvis Herrens plan med at føre Israels børn ud af det egyptiske slaveri og lede dem gennem ørkenen ind i Kana’an.

“As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.

"Når vi samler de guddommelige stråler, som skinner fra evangeliet, op, skal vi få et klarere indblik i den jødiske husholdning og en dybere værdsættelse af dens betydningsfulde sandheder. Vores udforskning af sandheden er endnu ufuldstændig. Vi har kun samlet nogle få lysstråler op. De, som ikke dagligt gransker Ordet, vil ikke løse den jødiske husholdnings problemer. De vil ikke forstå de sandheder, som blev undervist gennem tempeltjenesten. Guds værk hindres af en verdslig forståelse af hans store plan. Det fremtidige liv vil åbenbare betydningen af de love, som Kristus, indhyllet i skysøjlen, gav til sit folk." Spalding and Magan, 305, 306.

We will continue our consideration of the symbolism of Elijah in connection with 1863 in the next article.

Vi vil fortsætte vor behandling af Elias’ symbolik i forbindelse med 1863 i den næste artikel.