Article

# The Spirit of Prophecy: Leading and Teaching

Profetiens Ånd: At lede og undervise

Habakkuk's Two Tables

Habakkuks to tavler

Author

Jeff Pippenger

Published

October 15, 2012

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Habakkuk's Two Tables 3 of 95

Habakkuks to tavler 3 af 95

## Introduction: The Foundation of Habakkuk's Two Tables

Indledning: Grundlaget for Habakkuks to tavler

This series is called Habakkuk's Two Tables. So far, we have been taking certain truths from the 1843 and 1850 Charts, not to defend them biblically at this point, but to establish that Ellen White endorses these truths. Our contention is that if you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. We want to put that in the record first.

Denne serie kaldes Habakkuks to tavler. Indtil nu har vi taget visse sandheder fra 1843- og 1850-kortene, ikke for på dette tidspunkt at forsvare dem bibelsk, men for at fastslå, at Ellen White stadfæster disse sandheder. Vores påstand er, at hvis du forkaster disse grundlæggende sandheder, forkaster du samtidig Profetiens Ånd. Vi ønsker først at få dette fastslået.

## Review of Millerite History and the Midnight Cry

Gennemgang af milleritternes historie og midnatsråbet

In our first presentation, we outlined the history of the Millerites, the waymarks from 1798 to 1844. In our last presentation, we looked more closely at the history from the tarrying time to the closing of the door on October 22, 1844, identifying that time as the Midnight Cry. The Midnight Cry entered history at the Exeter Camp Meeting, August 12–17, 1844, and continued until October 22, 1844. The tarrying time, which began in March 1844, is part of the Midnight Cry and the purging process that prepared a people to proclaim its message.

I vor første fremstilling skitserede vi Milleritternes historie, vejmærkerne fra 1798 til 1844. I vor sidste fremstilling så vi nærmere på historien fra tøvetiden til dørens lukning den 22. oktober 1844 og identificerede denne tid som Midnatsråbet. Midnatsråbet trådte ind i historien ved lejrmødet i Exeter, 12.–17. august 1844, og fortsatte indtil den 22. oktober 1844. Tøvetiden, som begyndte i marts 1844, er en del af Midnatsråbet og af den udrensningsproces, der beredte et folk til at forkynde dets budskab.

We hoped to establish this in your hearts and minds yesterday. All the illustrations in God's Word of tarrying times speak about the end of the world. Ellen White, commenting on 1 Corinthians 10:11, says, "Each of the ancient prophets spoke more for our day than the days in which they lived." 1 Corinthians 10:11 states, "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." The history of the Millerites is a history of what will take place at the end of the world. All these biblical histories of the tarrying time and what follows illustrate what would take place in the Millerite tarrying time and the Midnight Cry. We need to understand these things because history is to be repeated.

Vi håbede i går at grundfæste dette i jeres hjerter og sind. Alle illustrationerne i Guds Ord af forhalingstider taler om verdens ende. Ellen White siger i sin kommentar til 1 Korintherbrev 10,11: "Hver af de gamle profeter talte mere for vor tid end for den tid, hvori de levede." 1 Korintherbrev 10,11 siger: "Men alt dette hændte dem som forbilleder; og det blev skrevet til advarsel for os, til hvem verdens ender er kommet." Milleritternes historie er en historie om det, der vil finde sted ved verdens ende. Alle disse bibelske beretninger om forhalingstiden og det, der følger derefter, illustrerer, hvad der ville finde sted i Milleritternes forhalingstid og midnatsråbet. Vi behøver at forstå disse ting, fordi historien skal gentage sig.

## The 2520: Ellen White's Endorsement

De 2520: Ellen Whites tilslutning

We have been dealing with the first issue on these Charts, though we haven't mentioned it much. The first doctrine we want to show that Ellen White clearly endorses is the 2520. The first two presentations were designed to lead us here. Tomorrow morning, we'll begin considering the Daily on this Chart.

Vi har beskæftiget os med det første emne på disse tavler, skønt vi ikke har omtalt det meget. Den første lære, vi ønsker at påvise, at Ellen White tydeligt tilslutter sig, er 2520. De to første præsentationer var udformet med henblik på at føre os hertil. I morgen tidlig vil vi begynde at behandle det daglige på denne tavle.

## Remembering the Lord's Leading and Teaching

At mindes Herrens ledelse og undervisning

Let's begin with Life Sketches, page 196: "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." The only thing a Christian has to fear for the future is falling off the path and being lost. The thing to be fearful about is not obtaining eternal life. Here, Sister White says we have nothing to fear for the future except for two things. This is a common passage in the Spirit of Prophecy in Adventism, but rarely do you hear anyone elaborate on what leading and what teachings she is referring to.

Lad os begynde med Life Sketches, side 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.« Det eneste, en kristen har at frygte for fremtiden, er at falde af stien og gå fortabt. Det, man bør frygte, er ikke at opnå evigt liv. Her siger Søster White, at vi intet har at frygte for fremtiden undtagen to ting. Dette er et almindeligt citeret afsnit i Profetiens Ånd inden for adventismen, men sjældent hører man nogen uddybe, hvilken ledelse og hvilke lærdomme hun henviser til.

We will show that the leading she refers to is the history of the Midnight Cry. In the history of the Midnight Cry, Christ was leading in the tarrying time, the arrival and proclamation of the Midnight Cry, and the closing of the door on October 22, 1844. He designed that history to produce a people who could enter by faith into the Most Holy Place with Him. We should be fearful to forget that particular history, as well as His teachings.

Vi vil påvise, at den ledelse, hun henviser til, er Midnatsråbets historie. I Midnatsråbets historie ledte Kristus i forhalingstiden, ved Midnatsråbets komme og forkyndelse og ved dørens lukning den 22. oktober 1844. Han tilrettelagde denne historie med det formål at frembringe et folk, som ved tro kunne gå ind med Ham i Det Allerhelligste. Vi bør frygte at glemme netop denne historie såvel som Hans lære.

We will show that there is a specific teaching that produced the Midnight Cry. That teaching was not the collapse of the Ottoman Empire on August 11, 1840, nor the state of the dead, which came in the history of the Second Angel's Message in the Millerite History. It was a specific teaching in the Millerite History that produced the Midnight Cry, where the Lord led, and we have nothing to fear for the future except that we forget His leading and His teaching.

Vi vil påvise, at der fandtes en bestemt lære, som frembragte Midnatsråbet. Denne lære var ikke Det Osmanniske Riges sammenbrud den 11. august 1840, og heller ikke læren om de dødes tilstand, som fremkom i historien om den anden engels budskab i den milleritiske historie. Det var en bestemt lære i den milleritiske historie, som frembragte Midnatsråbet, hvor Herren ledte, og vi har intet at frygte for fremtiden, undtagen at vi glemmer Hans ledelse og Hans lære.

We suggest that the symbol of both His leading and His teaching is the Midnight Cry. Let's read this passage from Ellen White's first vision again:

Vi foreslår, at symbolet på både Hans ledelse og Hans undervisning er Midnatsråbet. Lad os læse dette afsnit fra Ellen Whites første syn igen:

> "On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the midnight cry. This light shone all along the path, and gave light for their feet, so that they might not stumble. If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted 'Alleluia!' Others rashly denied the light behind them, and said that it was not God that had led them out so far."

> På denne sti vandrede adventfolket mod byen, som lå ved stiens fjerneste ende. Bag dem ved stiens begyndelse var der opstillet et klart lys, om hvilket en engel fortalte mig, at det var midnatsråbet. Dette lys skinnede langs hele stien og gav lys for deres fødder, så de ikke skulle snuble. Hvis de holdt deres øjne fæstet på Jesus, som var lige foran dem og ledte dem til byen, var de trygge. Men snart blev nogle trætte og sagde, at byen var langt borte, og at de havde ventet at være kommet ind i den før. Da opmuntrede Jesus dem ved at løfte sin herlige højre arm, og fra hans arm udgik et lys, som bølgede hen over adventskaren, og de råbte: »Halleluja!« Andre fornægtede i overilethed lyset bag dem og sagde, at det ikke var Gud, der havde ført dem så langt ud.

They are denying the Midnight Cry, and in connection with the Midnight Cry, they are arguing that the Lord was not leading them in the Midnight Cry. They are denying the leading of God in the Midnight Cry.

De fornægter Midnatsråbet, og i forbindelse med Midnatsråbet hævder de, at Herren ikke ledte dem i Midnatsråbet. De fornægter Guds ledelse i Midnatsråbet.

> "The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below."

> Lyset bag dem slukkedes, så deres fødder blev efterladt i fuldstændigt mørke, og de snublede, tabte målet og Jesus af syne og faldt bort fra stien ned i den mørke og gudløse verden nedenfor.

## The Midnight Cry in Context

Midnatsråbet i kontekst

We will look once more at the history of the Midnight Cry to put it in context before we deal with the 2520.

Vi vil endnu en gang se på historien om Midnatsråbet for at sætte det i sin sammenhæng, før vi behandler de 2520.

> From The Great Controversy, pages 391–395: "When the time passed at which the Lord's coming was first expected, in the spring of 1844,"—this is the tarrying time, the first disappointment—"those who had looked in faith for His appearing were for a season involved in doubt and uncertainty. While the world regarded them as having been utterly defeated and proved to have been cherishing a delusion, their source of consolation was still the word of God. Many continued to search the Scriptures, examining anew the evidences of their faith and carefully studying the prophecies to obtain further light."

> Fra The Great Controversy, side 391–395: »Da den tid var forbi, da Herrens komme først var blevet forventet, i foråret 1844« — dette er tøvetiden, den første skuffelse — »var de, som i tro havde set frem til hans tilsynekomst, en tid igennem indviklet i tvivl og usikkerhed. Mens verden betragtede dem som fuldstændig besejrede og som afslørede i at have næret en vildfarelse, var deres kilde til trøst stadig Guds ord. Mange fortsatte med at granske Skrifterne, på ny undersøge beviserne for deres tro og omhyggeligt studere profetierne for at opnå yderligere lys.«

If many did this, that means there were some who were not. It doesn't say "they"; it says "many"—two classes here.

Hvis mange gjorde dette, betyder det, at der var nogle, som ikke gjorde det. Der står ikke »de«; der står »mange« — her er to grupper.

> "The Bible testimony in support of their position seemed clear and conclusive. Signs which could not be mistaken pointed to the coming of Christ as near. The special blessing of the Lord, both in the conversion of sinners and the revival of spiritual life among Christians, had testified that the message was of Heaven. And though the believers could not explain their disappointment, they felt assured that God had led them in their past experience.

> Bibelens vidnesbyrd til støtte for deres standpunkt syntes klart og afgørende. Tegn, som ikke kunne mistolkes, pegede på Kristi komme som nært forestående. Herrens særlige velsignelse, både i synderes omvendelse og i den åndelige livs fornyelse blandt de kristne, havde bevidnet, at budskabet var fra Himlen. Og skønt de troende ikke kunne forklare deres skuffelse, følte de sig forvissede om, at Gud havde ledet dem i deres tidligere erfaring.

> "Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain."

> Flettet sammen med profetier, som de havde betragtet som gældende for tiden for det andet komme, var der undervisning, særligt tilpasset deres tilstand af usikkerhed og spænding, som opmuntrede dem til tålmodigt at vente i troen på, at det, som nu var dunkelt for deres forståelse, i rette tid ville blive gjort klart.

In that paragraph, it says, "Interwoven with prophecies which they had regarded as applying to the time of the second advent . . . ." What prophecies did they believe applied to the Second Advent? The 2520, the 2300, and the 1335. They believed all three of these time prophecies ended in 1843, and that was the Second Advent.

I det afsnit står der: „Sammenvævet med profetier, som de havde betragtet som gældende for tiden for det andet komme . . . .“ Hvilke profetier troede de gjaldt for det andet komme? De 2520, de 2300 og de 1335. De troede, at alle tre af disse tidsprofetier endte i 1843, og at det var det andet komme.

> "Among these prophecies was that of Habakkuk 2:1–4: 'I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.'"

> Blandt disse profetier var den i Habakkuk 2:1–4: »Jeg vil stå på min vagtpost og stille mig på tårnet, og jeg vil spejde for at se, hvad Han vil tale til mig, og hvad jeg skal svare, når jeg bliver irettesat. Og Herren svarede mig og sagde: Skriv synet ned og gør det tydeligt på tavler, for at den, som læser det, kan løbe. For synet gælder endnu en fastsat tid, men ved enden skal det tale og ikke lyve; om det tøver, så vent på det, for det skal visselig komme, det vil ikke udeblive. Se, den, hvis sjæl er hovmodig, er ikke oprigtig i ham; men den retfærdige skal leve ved sin tro.«

As early as 1842, the direction given in this prophecy to "write the vision, and make it plain upon tables, that he may run that readeth it," suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: 'The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.'

Allerede i 1842 fik Charles Fitch ved den anvisning, som gives i denne profeti, om at »skrive synet op og gøre det tydeligt på tavler, så den, der læser det, kan løbe«, den tanke at udarbejde et profetisk kort til at anskueliggøre Daniels og Åbenbaringens syner. Udgivelsen af dette kort blev betragtet som en opfyldelse af den befaling, Habakkuk havde fået. Ingen lagde imidlertid dengang mærke til, at der i den samme profeti fremstilles en tilsyneladende forsinkelse i synets opfyldelse — en ventetid. Efter skuffelsen fik dette skriftsted en meget betydningsfuld fremtræden: »For synet gælder endnu for den fastsatte tid, men ved enden skal det tale og ikke lyve; om det end tøver, så vent på det, for det skal visselig komme, det skal ikke udeblive. . . . Den retfærdige skal leve ved sin tro.«

## The 1843 Chart and the Spirit of Prophecy

1843-diagrammet og Profetiens Ånd

It does not matter whether you do regular work or irregular work—terms Ellen White uses for conference work and self-supporting work, respectively. Whether you go to leading self-supporting ministries in Adventism or to the General Conference or the Biblical Research Institute, if you ask them about the 1843 Chart, they will say, "There are lots of mistakes on this Chart." They disagree with Ellen White, who says the Lord held His hand over "a mistake" in some of the figures on this Chart.

Det er uden betydning, om du udfører regulært arbejde eller uregulært arbejde—udtryk, som Ellen White bruger om henholdsvis konferensarbejde og selvunderstøttende arbejde. Uanset om du går til ledende selvunderstøttende tjenester inden for adventismen eller til Generalkonferensen eller Biblical Research Institute, vil de, hvis du spørger dem om 1843-kortet, sige: »Der er mange fejl på dette kort.« De er uenige med Ellen White, som siger, at Herren holdt sin hånd over »en fejl« i nogle af tallene på dette kort.

But they also place themselves in opposition to the Word of God. In Habakkuk, it says that this vision "shall . . . not lie." The vision the Pioneers were to put on the 1843 Chart, which they did, is a fulfillment of Habakkuk 2. This is the vision they were to place on this Chart, and Habakkuk 2 says this vision "shall . . . not lie." So, when you say this Chart is "full of mistakes," you are opposing both the Spirit of Prophecy and the Bible.

Men de stiller sig også i opposition til Guds Ord. I Habakkuk står der, at dette syn “ikke skal … lyve”. Det syn, som pionererne skulle sætte på 1843-kortet, og som de satte på det, er en opfyldelse af Habakkuk 2. Dette er det syn, de skulle anbringe på dette kort, og Habakkuk 2 siger, at dette syn “ikke skal … lyve”. Når du derfor siger, at dette kort er “fuldt af fejl”, modsætter du dig både Profetiens Ånd og Bibelen.

> "A portion of Ezekiel's prophecy also was a source of strength and comfort to believers: 'The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.' 'They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done.' Ezekiel 12:21–25, 27, 28."

> En del af Ezekiels profeti var også en kilde til styrke og trøst for de troende: »Herrens ord kom til mig således: Menneskesøn, hvad er det for et ordsprog, I har i Israels land, når I siger: Dagene går hen, og ethvert syn slår fejl? Sig derfor til dem: Så siger den Herre Gud ... Dagene er nær, og opfyldelsen af ethvert syn ... Jeg vil tale, og det ord, som jeg taler, skal ske; det skal ikke længere trække ud.« »De af Israels hus siger: Det syn, han ser, gælder mange dage frem i tiden, og han profeterer om tider, der er langt borte. Sig derfor til dem: Så siger den Herre Gud: Ingen af mine ord skal længere trække ud; men det ord, jeg har talt, skal ske.« Ezekiel 12:21–25, 27, 28.

## Two Classes of Worshippers

To Klasser af Tilbedere

Notice that she is talking about two classes of worshippers. She says many, when this disappointment came, continued to study the prophecies, indicating there was a class that did not continue. We will get more light on the distinction of the two classes.

Læg mærke til, at hun taler om to klasser af tilbedere. Hun siger, at mange, da denne skuffelse kom, fortsatte med at studere profetierne, hvilket angiver, at der var en klasse, som ikke fortsatte. Vi vil få mere lys over sondringen mellem de to klasser.

The fulfillment of Habakkuk 2:1–4 is this 1843 Chart and the 1850 Chart. Even in Habakkuk, verse 4 says that the just shall live by his faith and he whose heart is lifted up. It is describing two classes of worshippers. The history of the Midnight Cry produces two classes of worshippers, and those two classes are addressed in Habakkuk.

Opfyldelsen af Habakkuk 2,1–4 er dette 1843-diagram og 1850-diagrammet. Selv i Habakkuk siger vers 4, at den retfærdige skal leve ved sin tro, og den, hvis hjerte er hovmodigt ophøjet. Det beskriver to klasser af tilbedere. Midnatsråbets historie frembringer to klasser af tilbedere, og disse to klasser tiltales i Habakkuk.

In the next paragraph, after referencing Habakkuk 2 and Ezekiel, she identifies one of the classes: "the waiting ones." Who are the waiting ones? They are those fulfilling Daniel 12, "Blessed is he who waiteth, and cometh to the 1335." This class is the waiting ones.

I det næste afsnit, efter at have henvist til Habakkuk 2 og Ezekiel, identificerer hun en af klasserne: "de ventende." Hvem er de ventende? Det er dem, der opfylder Daniel 12: "Salig er den, som venter og når til de 1335." Denne klasse er de ventende.

> "The waiting ones rejoiced, believing that He who knows the end from the beginning had looked down through the ages and, foreseeing their disappointment, had given them words of courage and hope."

> De ventende glædede sig i den tro, at Han, som kender enden fra begyndelsen, havde skuet ned gennem tiderne og, idet Han forudså deres skuffelse, havde givet dem ord til mod og håb.

We had a sister call who had been working in one of the Eastern European countries for a few years. She was from there, moved to the United States, and when she understood this message, moved back. She has faced resistance, with her former church family reaching out to leadership in her country to "close the door on her." Recently, the Lord opened the door for her to share this message with groups.

Vi havde en søster, som ringede, og som i nogle år havde arbejdet i et af de østeuropæiske lande. Hun var derfra, flyttede til De Forenede Stater, og da hun forstod dette budskab, flyttede hun tilbage. Hun har mødt modstand, idet hendes tidligere kirkefamilie har henvendt sig til ledelsen i hendes land for at »lukke døren for hende«. For nylig åbnede Herren døren for, at hun kunne dele dette budskab med grupper.

She called early this morning, sharing that one obstacle was transportation. They needed a car to travel and teach this message, but lacked the funds. As soon as they reached this place, friends from the United States, convicted by the Lord, sent enough money to buy a car.

Hun ringede tidligt i morges og fortalte, at én hindring var transporten. De havde brug for en bil for at kunne rejse og undervise i dette budskab, men manglede midlerne. Så snart de nåede dette sted, sendte venner fra De Forenede Stater, overbevist af Herren, tilstrækkeligt med penge til at købe en bil.

This is the type of experience that was happening for the disappointed ones. They were disappointed, but the Lord led them to the Scriptures to encourage them, saying, "This disappointment was at my direction. Just keep moving forward."

Dette er den slags erfaring, som de skuffede gjorde. De var skuffede, men Herren ledte dem til Skrifterne for at opmuntre dem og sagde: »Denne skuffelse var efter min ledelse. Bliv blot ved med at gå fremad.«

> "Had it not been for such portions of Scripture, admonishing them to wait with patience and to hold fast their confidence in God's word, their faith would have failed in that trying hour."

> Hvis det ikke havde været for sådanne skriftsteder, som formanede dem til tålmodigt at vente og holde fast ved deres tillid til Guds ord, ville deres tro have svigtet i den prøvende time.

## The Parable of the Ten Virgins and the Tarrying Time

Lignelsen om de ti jomfruer og ventetiden

Notice how Sister White ties the parable of the Ten Virgins with Habakkuk 2, as both discuss a tarrying time and two classes of worshippers.

Bemærk, hvordan søster White knytter lignelsen om de ti jomfruer sammen med Habakkuk 2, idet begge omhandler en tøvenstid og to klasser af tilbedere.

> "The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people. In Matthew 24, in answer to the question of His disciples concerning the sign of His coming and of the end of the world, Christ had pointed out some of the most important events in the history of the world and of the church from His first to His second advent; namely, the destruction of Jerusalem, the great tribulation of the church under the pagan and papal persecutions, the darkening of the sun and moon, and the falling of the stars. After this He spoke of His coming in His kingdom, and related the parable describing the two classes of servants who look for His appearing. Chapter 25 opens with the words: 'Then shall the kingdom of heaven be likened unto ten virgins.' Here is brought to view the church living in the last days,"

> Lignelsen om de ti jomfruer i Matthæus 25 illustrerer også adventfolkets erfaring. I Matthæus 24 havde Kristus, som svar på sine disciples spørgsmål om tegnet på hans komme og verdens ende, udpeget nogle af de vigtigste begivenheder i verdens og kirkens historie fra hans første til hans andet komme; nemlig Jerusalems ødelæggelse, kirkens store trængsel under de hedenske og pavelige forfølgelser, solens og månens formørkelse samt stjernernes fald. Derefter talte han om sit komme i sit rige og fortalte lignelsen, der skildrer de to klasser af tjenere, som venter på hans tilsynekomst. Kapitel 25 indledes med ordene: »Da skal Himmeriget lignes med ti jomfruer.« Her fremstilles kirken, som lever i de sidste dage,

Now, she is applying this to the Millerite History, but notice what she is saying—"Here is brought to view the church living in the last days,"—who is "the church living in the last days"? That is us.

Nu anvender hun dette på den milleritiske historie, men læg mærke til, hvad hun siger—„Her fremstilles menigheden, som lever i de sidste dage“—hvem er „menigheden, som lever i de sidste dage“? Det er os.

> "The same that is pointed out in the close of chapter 24. In this parable their experience is illustrated by the incidents of an Eastern marriage. 'Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.'"

> Det samme påpeges ved slutningen af kapitel 24. I denne lignelse bliver deres erfaring anskueliggjort ved begivenhederne omkring et østligt bryllup. »Da skal Himmeriget lignes ved ti jomfruer, som tog deres lamper og gik ud for at møde brudgommen. Og fem af dem var kloge, og fem var tåbelige. De tåbelige tog deres lamper, men tog ingen olie med sig; men de kloge tog olie i deres kar tillige med deres lamper. Men da brudgommen tøvede, blev de alle døsige og faldt i søvn. Og ved midnat lød der et råb: Se, brudgommen kommer; gå ud for at møde ham.«

> "The coming of Christ, as announced by the first angel's message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming corresponded to the going forth of the virgins. In this parable, as in Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while the foolish took their lamps without oil, the wise took oil in their vessels. The wise had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which made His word a lamp to their feet. They studied the Scriptures to learn the truth and earnestly sought purity of heart and life. These had a personal experience and faith in God and His word, which could not be overthrown by disappointment and delay. Others moved from impulse, depending on the faith of their brethren, satisfied with good emotions but lacking a thorough understanding of the truth or a genuine work of grace. They were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.

> Kristi komme, således som den blev forkyndt i den første engels budskab, blev forstået som fremstillet ved brudgommens komme. Den udbredte reformation under forkyndelsen af Hans snarlige komme svarede til jomfruernes udgang. I denne lignelse, som i Matthæus 24, fremstilles to klasser. Alle havde taget deres lamper, Bibelen, og var ved dens lys gået ud for at møde Brudgommen. Men medens de dårlige tog deres lamper uden olie, tog de kloge olie i deres kar. De kloge havde modtaget Guds nåde, Helligåndens genfødende, oplysende kraft, som gjorde Hans ord til en lampe for deres fødder. De granskede Skrifterne for at lære sandheden at kende og søgte alvorligt hjertets og livets renhed. Disse havde en personlig erfaring og tro på Gud og Hans ord, som ikke kunne omstyrtes af skuffelse og forsinkelse. Andre handlede ud fra indskydelse og støttede sig til deres brødres tro, tilfredse med gode følelser, men uden en grundig forståelse af sandheden eller et ægte nådens værk. De var ikke beredt på forsinkelse og skuffelse. Da prøvelserne kom, svigtede deres tro, og deres lys brændte mat.

"While the bridegroom tarried," When did the Bridegroom tarry? March 22, 1844. He tarries. What is going to happen now? These two classes are going to be manifested.

"Mens brudgommen tøvede" — hvornår tøvede Brudgommen? Den 22. marts 1844. Han tøver. Hvad vil nu ske? Disse to klasser vil blive åbenbaret.

When we forget the Midnight Cry and fall off the path to the wicked world below, we show we do not understand the Gospel. The Everlasting Gospel is the work of Christ in producing two classes of worshippers, based on a testing prophetic message. From the tarrying time to the closing of the door, this is the climax of the Everlasting Gospel. Here, the Lord takes two classes in the tarrying time, seeking to lead them into the Judgment with Himself, and puts them through a testing process to prove whether they genuinely have oil or not. This is the climax of Christ's work of separating the gold from the dross, the wheat from the tares, the wise from the foolish.

Når vi glemmer Midnatsråbet og falder af stien ned til den ugudelige verden nedenfor, viser vi, at vi ikke forstår evangeliet. Det evige evangelium er Kristi værk i at frembringe to klasser af tilbedere, grundet på et prøvende profetisk budskab. Fra forhalingstiden til dørens lukning er dette højdepunktet i det evige evangelium. Her tager Herren to klasser i forhalingstiden, idet han søger at føre dem ind i dommen sammen med sig selv, og lader dem gennemgå en prøvende proces for at bevise, om de virkelig har olie eller ej. Dette er højdepunktet i Kristi værk med at skille guldet fra slagget, hveden fra ukrudtet, de vise fra de tåbelige.

> "While the bridegroom tarried, they all slumbered and slept.' By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. 'They all slumbered and slept;' one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself."

> „Mens brudgommen tøvede, blundede de alle hen og sov.“ Ved brudgommens tøven fremstilles den tid, da Herren ventedes, skuffelsen og den tilsyneladende forsinkelse. I denne tid af usikkerhed begyndte de overfladiske og halvhjertede snart at vakle i deres interesse, og deres anstrengelser slappede af; men de, hvis tro var grundet på et personligt kendskab til Bibelen, havde en klippe under deres fødder, som skuffelsens bølger ikke kunne skylle bort. „De blundede alle hen og sov;“ den ene klasse i ubekymrethed og opgivelse af deres tro, den anden klasse tålmodigt ventende, indtil klarere lys blev givet. Dog syntes sidstnævnte i prøvelsens nat til en vis grad at miste deres nidkærhed og hengivenhed. De halvhjertede og overfladiske kunne ikke længere støtte sig til deres brødres tro. Hver enkelt måtte stå eller falde for sig selv.

When the disappointment came, two classes began to sleep differently; but even the wise virgins lost some of their zeal. The Lord was leading in this, so that when the Midnight Cry message came at the Exeter Camp Meeting, He would accomplish a work among them.

Da skuffelsen kom, begyndte to klasser at sove på forskellig måde; men selv de vise jomfruer mistede noget af deres nidkærhed. Herren ledede i dette, for at Han, da Midnatsråbets budskab kom ved lejrmødet i Exeter, kunne udføre en gerning iblandt dem.

## The Testing Process: The Tarrying Time and the Midnight Cry

Prøvelsesprocessen: Ventetiden og Midnatsråbet

From Spirit of Prophecy, volume 4, page 228: Remember that this process—the Midnight Cry, from the Tarrying Time to the closing of the door—is the Lord testing His people. The Midnight Cry at the Exeter Camp Meeting, in its proclamation until October 22, 1844, is just one part of that history. It cannot be separated from the tarrying time, which prepares for the effect of the Midnight Cry among the two classes of worshippers. You must understand the Midnight Cry, because if you do not, you fall off the path.

Fra Profetiens Ånd, bind 4, side 228: Husk, at denne proces — Midnatsråbet, fra forsinkelsestiden til dørens lukning — er Herren, som prøver sit folk. Midnatsråbet ved lejrmødet i Exeter, i dets forkyndelse indtil den 22. oktober 1844, er blot én del af denne historie. Det kan ikke adskilles fra forsinkelsestiden, som forbereder virkningen af Midnatsråbet blandt de to klasser af tilbedere. I må forstå Midnatsråbet, for hvis I ikke gør det, falder I af stien.

"God designed to prove his people. His hand covered a mistake in the reckoning of the prophetic periods. His hand, the Lord's hand, covered a singular mistake in the reckoning of the prophetic periods", in the plural. "Adventists did not discover the error, nor was it discovered by the most learned of their opponents. The latter said, 'Your reckoning of the prophetic periods is correct. Some great event is about to take place; but it is not what Mr. Miller predicts; it is the conversion of the world, and not the second advent of Christ.'"

Gud havde til hensigt at prøve sit folk. Hans hånd dækkede en fejl i beregningen af de profetiske tidsperioder. Hans hånd, Herrens hånd, dækkede en enestående fejl i beregningen af de profetiske tidsperioder, i flertal. Adventisterne opdagede ikke fejlen, og den blev heller ikke opdaget af de mest lærde blandt deres modstandere. Sidstnævnte sagde: »Jeres beregning af de profetiske tidsperioder er korrekt. En stor begivenhed står for at skulle finde sted; men det er ikke det, hr. Miller forudsiger; det er verdens omvendelse og ikke Kristi andet komme.«

The time of expectation passed, and Christ did not appear for the deliverance of His people. Those who had looked for their Saviour with sincere faith and love experienced a bitter disappointment. Yet the Lord had accomplished His purpose: He had tested the hearts of those who professed to be waiting for His appearing. Among them were many who had been motivated by fear rather than love for the truth. When the expected event failed to take place, these persons declared they were not disappointed; they had never believed that Christ would come. They were among the first to ridicule the sorrow of the true believers.

Forventningens tid gik, og Kristus viste sig ikke for at udfri sit folk. De, som med oprigtig tro og kærlighed havde set hen til deres Frelser, oplevede en bitter skuffelse. Men Herren havde fuldbyrdet sit forsæt: Han havde prøvet hjertet hos dem, der bekendte at vente på hans tilsynekomst. Blandt dem var der mange, som var drevet af frygt snarere end af kærlighed til sandheden. Da den forventede begivenhed ikke fandt sted, erklærede disse personer, at de ikke var skuffede; de havde aldrig troet, at Kristus ville komme. De var blandt de første til at håne de sande troendes sorg.

This was the Lord's purpose. We have nothing to fear for the future, except as we forget how the Lord has led us in our past experience, and nothing to fear except we forget the Lord's teachings in our past experience. We are suggesting you cannot separate this leading from His teaching.

Dette var Herrens hensigt. Vi har intet at frygte for fremtiden, undtagen hvis vi glemmer, hvordan Herren har ledet os i vore tidligere erfaringer, og intet at frygte, undtagen hvis vi glemmer Herrens lære i vore tidligere erfaringer. Vi antyder, at man ikke kan adskille denne ledelse fra hans lære.

> Life Sketches of James White and Ellen G. White 1888, pages 186–187: "God tested and proved his people by the passing of the time in 1843. The mistake—a singular mistake—they made in reckoning the prophetic periods was not at once discovered even by learned men who opposed the views of those who were looking for Christ's coming. These profound scholars declared that Mr. Miller was right in his calculation of the time, though they disputed him in regard to the event that would crown that period. But they, and the waiting people of God, were in a common error on the question of time.

> Life Sketches of James White and Ellen G. White 1888, side 186–187: "Gud prøvede og satte sit folk på prøve ved tidens forløb i 1843. Den fejl—en enestående fejl—som de begik i beregningen af de profetiske perioder, blev ikke straks opdaget, end ikke af lærde mænd, som modsatte sig synspunkterne hos dem, der ventede på Kristi komme. Disse dybtlærde mænd erklærede, at hr. Miller havde ret i sin beregning af tiden, skønt de bestred ham med hensyn til den begivenhed, der skulle krone denne periode. Men både de og Guds ventende folk befandt sig i den samme vildfarelse i spørgsmålet om tiden.

> "We fully believe that God, in His wisdom, designed that His people should meet with a disappointment, which was well calculated to reveal hearts and develop true characters—not only to reveal their hearts but to develop their characters, bringing it to a point where it would be demonstrated in the crisis that comes at the Midnight Cry. Those who embraced the first angel's message through fear of God's judgments, not because they loved the truth and desired an inheritance in the kingdom of heaven, now appeared in their true light. They were among the first to ridicule the disappointed ones who sincerely longed for and loved the appearing of Jesus. This most searching test of God revealed the true characters of those who would shirk responsibility and stigma by denying their faith in the hour of trial.

> Vi tror fuldt og fast, at Gud i sin visdom bestemte, at hans folk skulle møde en skuffelse, som var vel egnet til at åbenbare hjerter og udvikle sande karakterer — ikke blot til at åbenbare deres hjerter, men til at udvikle deres karakterer og føre det frem til et punkt, hvor det ville blive demonstreret i den krise, som indtræffer ved Midnatsråbet. De, som havde taget imod den første engels budskab af frygt for Guds domme, ikke fordi de elskede sandheden og ønskede en arv i himlenes rige, trådte nu frem i deres sande lys. De var blandt de første til at spotte de skuffede, som oprigtigt længtes efter og elskede Jesu tilsynekomst. Denne Guds mest gennemtrængende prøve åbenbarede de sande karakterer hos dem, som ville unddrage sig ansvar og vanære ved at fornægte deres tro i prøvelsens time.

Those who had been disappointed were not left in darkness; for in searching the prophetic periods with earnest prayers, the error was discovered—the singular error—and the tracing of the prophetic pencil down through the tarrying time. In the joyful expectation of the coming of Christ, the apparent tarrying of the vision had not been taken into account, and was a sad and unlooked-for surprise. Yet this very trial was highly necessary to develop and strengthen the sincere believers in the truth. The tarrying time was highly necessary. It not only was going to demonstrate the two classes and begin to develop their characters that would be demonstrated in the history of the Midnight Cry to the closing of the door, but it was necessary to strengthen those who would come out on the right side of the issue. You cannot separate the tarrying time from the Midnight Cry or the closing of the door.

De, som var blevet skuffet, blev ikke efterladt i mørke; for under granskningen af de profetiske tidsperioder med alvorlige bønner blev fejlen opdaget — den særlige fejl — og den profetiske blyants optegning fulgtes ned gennem tøvetiden. I den glædelige forventning om Kristi komme var der ikke taget højde for synets tilsyneladende forsinkelse, og det blev en sørgelig og uventet overraskelse. Men netop denne prøve var i høj grad nødvendig for at udvikle og styrke de oprigtige troende på sandheden. Tøvetiden var i høj grad nødvendig. Den skulle ikke blot påvise de to klasser og begynde at udvikle deres karakterer, som ville blive åbenbaret i historien om Midnatsråbet frem til dørens lukning, men den var nødvendig for at styrke dem, som ville komme ud på den rette side af stridsspørgsmålet. Man kan ikke adskille tøvetiden fra Midnatsråbet eller fra dørens lukning.

When you deny the Midnight Cry, you are denying that very history. The Midnight Cry is not just the message of Samuel Snow at the Exeter Camp Meeting; it is the experience of the tarrying time. This is where the Lord was leading. We have nothing to fear for the future, except as we forget the Lord's leading in our past history—this history of the tarrying time and the Midnight Cry, where He brings to a climax the Everlasting Gospel in the Millerite History, producing two classes of worshippers.

Når du fornægter Midnatsråbet, fornægter du netop denne historie. Midnatsråbet er ikke blot Samuel Snows budskab ved lejrmødet i Exeter; det er erfaringen fra forsinkelsens tid. Det er hertil, Herren førte. Vi har intet at frygte for fremtiden, undtagen når vi glemmer Herrens ledelse i vor tidligere historie—denne historie om forsinkelsens tid og Midnatsråbet, hvor Han bringer det evige evangelium i Milleritternes historie til sit klimaks og frembringer to klasser af tilbedere.

> Early Writings, page 74: "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."

> Tidlige Skrifter, side 74: "Jeg har set, at 1843-diagrammet blev ledet af Herrens hånd, og at det ikke skulle 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."

## The Mystery of Iniquity and the Testing Process

Lovløshedens mysterium og prøvelsesprocessen

If we had time, we could discuss the mystery of iniquity. The mystery of iniquity can have more than one correct definition, but here it refers to the work of Satan in mixing evil with good, truth with error, in the sacred histories where the Lord tests His people. In the sacred histories of Scripture where the Lord brings His people to a testing process, you will always see the mystery of iniquity—the activity of Satan in mixing truth with error. When people come to this testing point, the mystery of iniquity has clouded the issues.

Hvis vi havde tid, kunne vi drøfte lovløshedens mysterium. Lovløshedens mysterium kan have mere end én korrekt definition, men her henviser det til Satans værk i at blande det onde med det gode, sandhed med vildfarelse, i de hellige beretninger, hvor Herren prøver sit folk. I Skriftens hellige beretninger, hvor Herren fører sit folk ind i en prøvelsesproces, vil man altid se lovløshedens mysterium—Satans virksomhed i at blande sandhed med vildfarelse. Når mennesker når frem til dette prøvelsens punkt, har lovløshedens mysterium tilsløret sagens kerne.

When Noah's testing time came, the Bible tells us the seed of Satan had been mixed with the seed of God prior to that. This is what caused the mystery of iniquity to be fulfilled in the time of Noah, expressed in Genesis as the sons of God taking the daughters of men as wives—the mixing of the two seeds, the mystery of iniquity that precedes the test of Noah.

Da Noas prøvelsestid kom, fortæller Bibelen os, at Satans sæd forinden var blevet blandet med Guds sæd. Dette er det, som bevirkede, at lovløshedens hemmelighed blev fuldbyrdet på Noas tid, udtrykt i Første Mosebog som Guds sønner, der tog menneskenes døtre til hustruer — sammenblandingen af de to sæd, lovløshedens hemmelighed, som går forud for Noas prøve.

At the test of Moses and the Red Sea, Scripture describes how Israel, who would be tested at the Red Sea and at Sinai, had been corrupted by the teachings of Egypt after being there so long. That was the mystery of iniquity—being influenced by satanic teachings.

Ved prøvelsen med Moses og Det Røde Hav beskriver Skriften, hvordan Israel, som skulle prøves ved Det Røde Hav og ved Sinai, var blevet fordærvet af Ægyptens lærdomme efter at have været dér så længe. Det var lovløshedens mysterium — at være påvirket af sataniske lærdomme.

In the time of the Jews, it was Greek teachings that prepared the way for the Sanhedrin to reject their testing process.

På jødernes tid var det de græske lærdomme, der banede vejen for, at Sanhedrinet forkastede deres prøvelsesproces.

In the Millerite history, the Millerites in the Protestant churches had just come out of 1260 years of Papal influence, which corrupted the pure seed with the impure seed, producing a mystery of iniquity that preceded the test of the Millerite History.

I den milleritiske historie var milleritterne i de protestantiske kirker netop kommet ud af 1260 års pavelig indflydelse, som fordærvede den rene sæd med den urene sæd og frembragte en lovløshedens hemmelighed, der gik forud for prøven i den milleritiske historie.

That is the mystery of iniquity that is always present.

Det er lovløshedens mysterium, som altid er til stede.

If you study how the mystery of iniquity works, go to Patriarchs and Prophets, the first chapter. Sister White tells us how Satan accomplished the mystery of iniquity in Heaven. There was going to be a test in Heaven about which angels would stay and which would be removed, and Satan was accomplishing the mystery of iniquity right there in Heaven prior to that testing process.

Hvis du studerer, hvordan lovløshedens mysterium virker, så gå til Patriarker og Profeter, det første kapitel. Søster White fortæller os, hvordan Satan fuldbyrdede lovløshedens mysterium i Himmelen. Der skulle finde en prøve sted i Himmelen om, hvilke engle der ville blive, og hvilke der ville blive fjernet, og Satan fuldbyrdede lovløshedens mysterium netop dér i Himmelen forud for denne prøvelse.

Satan did this by insinuating doubt, placing his word above God's Word, and more importantly, by leading others to express his false teachings—a sinister activity. He would place doubt in your mind, and then you would go out and express that doubt to a group. If anyone complained about the doubt, they would complain about you, not about him.

Satan gjorde dette ved at indskyde tvivl, sætte sit ord over Guds Ord og, vigtigst af alt, ved at lede andre til at give udtryk for hans falske lærdomme—en skændig virksomhed. Han ville lægge tvivl i dit sind, og så ville du gå ud og give udtryk for denne tvivl over for en gruppe. Hvis nogen klagede over tvivlen, ville de klage over dig, ikke over ham.

Recently, a pastor in Spokane, Washington, commented on Early Writings, page 74, saying, "I went to the dictionary of Ellen White's day and age, the Webster's Dictionary, and figures does not mean anything to do with arithmetic." Most people who heard that would not check it out and would believe him. At minimum, that pastor was sowing doubt about what the figures represent in this passage; in reality, he was lying. Webster's 1828 Dictionary says: FIGURE, n. In arithmetic, a character denoting a number, as 2, 7, 9.

For nylig kommenterede en pastor i Spokane, Washington, Early Writings, side 74, og sagde: »Jeg gik til ordbogen fra Ellen Whites tid og tidsalder, Webster’s Dictionary, og figures betyder ikke noget, der har med aritmetik at gøre.« De fleste mennesker, som hørte det, ville ikke undersøge det nærmere og ville tro ham. Som et minimum såede den pastor tvivl om, hvad tallene repræsenterer i dette afsnit; i virkeligheden løj han. Webster’s Dictionary fra 1828 siger: FIGURE, sb. I aritmetik, et tegn, der betegner et tal, såsom 2, 7, 9.

He was expressing doubt, doing the work represented as the mystery of iniquity. He was identifying for Adventists, if they are willing to see, that in this time in Earth's history, you must understand the truth for yourself and not listen to human beings; because, ". . . the mystery of iniquity doth already work: . . . ."

Han gav udtryk for tvivl og udførte det værk, som fremstilles som lovløshedens hemmelighed. Han påviste over for adventisterne, hvis de er villige til at se det, at man på denne tid i jordens historie må forstå sandheden for sig selv og ikke lytte til mennesker; for „. . . lovløshedens hemmelighed er allerede virksom: . . . .“

> Early Writings, page 74: ". . . 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."

> Tidlige Skrifter, side 74: ”. . . at fremstillingerne 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.”

It is misdirection, and theologians often do it. If you want to understand what a word means in the Bible or the Spirit of Prophecy, you do not look to the dictionaries first; you look to the prophet. For example, Daniel uses the Hebrew word rum in Daniel 8:11, translated as "taken away." People think it means "removed," but Daniel uses rum five other times, and it never means "take away"—it means "to lift up and exalt." So, to think rum in Daniel 8:11 means "take away" is to follow tradition, not how Daniel used the word.

Det er vildledning, og teologer gør det ofte. Hvis du vil forstå, hvad et ord betyder i Bibelen eller Profetiens Ånd, slår du ikke først op i ordbøgerne; du går til profeten. Daniel bruger for eksempel det hebraiske ord rum i Daniel 8:11, oversat med »taget bort«. Folk mener, at det betyder »fjernet«, men Daniel bruger rum fem andre gange, og det betyder aldrig »tage bort« — det betyder »at løfte op og ophøje«. At mene, at rum i Daniel 8:11 betyder »tage bort«, er derfor at følge traditionen, ikke den måde, Daniel brugte ordet på.

Similarly, with Ellen White: If you want to claim that in Early Writings, 74, "figures" means art figures or graphics, you might say, "The dictionary in Ellen White's day does not say figures mean arithmetic," trusting that most people will not check. But if they did, they would find that figures do mean arithmetic.

På samme måde med Ellen White: Hvis du vil hævde, at »figures« i Early Writings, 74, betyder kunstneriske figurer eller grafiske fremstillinger, kunne du sige: »Ordbogen på Ellen Whites tid siger ikke, at figures betyder aritmetik,« i tillid til, at de fleste mennesker ikke vil undersøge det. Men hvis de gjorde, ville de finde, at figures faktisk betyder aritmetik.

But the first place you go is to Ellen White herself: What does she mean by figures? In Early Writings, page 74, she says, "His hand was over and hid a mistake in some of the figures," and on page 236 she says, "His hand covered a mistake in the reckoning of the prophetic periods." The prophetess identifies that her terminology, figures, represents the prophetic periods—the arithmetic, not the artwork.

Men det første sted, du går hen, er til Ellen White selv: Hvad mener hun med tal? I Early Writings, side 74, siger hun: "His hand was over and hid a mistake in some of the figures," og på side 236 siger hun: "His hand covered a mistake in the reckoning of the prophetic periods." Profetinden identificerer, at hendes terminologi, tal, betegner de profetiske perioder—beregningen, ikke billedfremstillingen.

So, what did the Lord hold His hand over? He held His hand over a mistake in the reckoning of the prophetic periods—the figures.

Så, hvad holdt Herren sin hånd over? Han holdt sin hånd over en fejl i beregningen af de profetiske tidsperioder—tallene.

## Ellen White's Endorsement of the 2520

Ellen Whites tilslutning til 2520

This is the punch line. Many are presenting the same message we are, and I support them. But when it comes to the 2520 and whether Ellen White believed it was a valid prophecy, this is the argument—this is the proof and where you should start. All other arguments are valid and true, but this is the starting point.

Dette er pointen. Mange fremfører det samme budskab som vi, og jeg støtter dem. Men når det gælder de 2520 og spørgsmålet om, hvorvidt Ellen White anså det for at være en gyldig profeti, er dette argumentet—dette er beviset og det sted, hvor man bør begynde. Alle andre argumenter er gyldige og sande, men dette er udgangspunktet.

In Early Writings, page 74, where it says the Lord held His hand over a mistake in some of the figures, she defines what that means in the same book, on page 236: "I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them." She is talking about the Tarrying Time, the first disappointment.

I Early Writings, side 74, hvor der står, at Herren holdt sin hånd over en fejl i nogle af tallene, definerer hun, hvad det betyder, i den samme bog på side 236: "Jeg så Guds folk glade i forventning og se hen til deres Herre. Men Gud havde til hensigt at prøve dem." Hun taler om Ventetiden, den første skuffelse.

She is not talking about the Disappointment on October 22, 1844, because they are going to be proved there too; but here she is talking about the tarrying time: "God designed to prove them." "His hand covered a mistake in the reckoning of the prophetic periods." How was He going to prove them by the tarrying time? By holding His hand over their understanding of the prophetic periods. You have nothing to fear for the future, except as we forget how the Lord has led us in the past, in the history of the Millerites and His teachings.

Hun taler ikke om Skuffelsen den 22. oktober 1844, for dér skulle de også prøves; men her taler hun om ventetiden: »Gud havde til hensigt at prøve dem.« »Hans hånd dækkede over en fejl i beregningen af de profetiske tidsperioder.« Hvordan ville Han prøve dem ved ventetiden? Ved at holde sin hånd over deres forståelse af de profetiske tidsperioder. I har intet at frygte for fremtiden, undtagen hvis vi glemmer, hvordan Herren har ledt os i fortiden, i milleritternes historie og i sine lærdomme.

These prophetic periods are the teachings that produced the tarrying time. "His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake,"—singular mistake—"and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

Disse profetiske tidsperioder er de læresætninger, som frembragte forhalingstiden. »Hans hånd dækkede over en fejl i beregningen af de profetiske tidsperioder. De, som ventede på deres Herre, opdagede ikke denne fejl« — én enkelt fejl — »og de mest lærde mænd, som modsatte sig tiden, undlod ligeledes at se den. Gud bestemte, at Hans folk skulle møde en skuffelse. Tiden gik, og de, som med glad forventning havde set frem til deres Frelser, blev bedrøvede og modløse, mens de, som ikke havde elsket Jesu tilsynekomst, men havde taget imod budskabet af frygt, glædede sig over, at Han ikke kom på den forventede tid. Deres bekendelse havde ikke påvirket hjertet og renset livet. Tidens forløb var vel skikket til at åbenbare sådanne hjerter. De var de første til at vende sig om og håne de sørgende, skuffede, som virkelig elskede deres Frelsers tilsynekomst. Jeg så Guds visdom i at prøve Sit folk og give dem en grundig prøve for at åbenbare dem, som ville vige tilbage og vende om i prøvelsens time.

Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God's anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake—singular—was explained.

Jesus og hele den himmelske hærskare så med medfølelse og kærlighed på dem, som med sød forventning havde længtes efter at se Ham, som deres sjæle elskede. Engle svævede omkring dem for at styrke dem i deres prøvelses time. De, som havde forsømt at modtage det himmelske budskab, blev efterladt i mørke, og Guds vrede blev optændt imod dem, fordi de ikke ville modtage det lys, som Han havde sendt dem fra himlen. Disse trofaste, skuffede, som ikke kunne forstå, hvorfor deres Herre ikke kom, blev ikke efterladt i mørke. Atter blev de ført til deres bibler for at granske de profetiske tidsperioder. Herrens hånd blev fjernet fra tallene, og fejlen — den eneste — blev forklaret.

Here she explains the mistake in the figures on the 1843 Chart, and she has already defined that the figures represent the prophetic periods. "They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844." End of discussion! Ellen White places her seal of approval on the 2520.

Her forklarer hun fejlen i tallene på 1843-diagrammet, og hun har allerede fastslået, at tallene repræsenterer de profetiske tidsperioder. »De så, at de profetiske tidsperioder nåede til 1844, og at det samme bevismateriale, som de havde fremlagt for at vise, at de profetiske tidsperioder afsluttedes i 1843, beviste, at de ville ende i 1844.« Slut på diskussionen! Ellen White sætter sit godkendelsesstempel på 2520.

There are only three prophetic periods on the 1843 Chart that they understood ended in 1843: The 1335, the 2520, and the 2300. God held His hand over a mistake in some of the figures—the prophetic periods on this Chart—until His hand was removed. When He removed His hand, the faithful waiting ones were led to study the prophetic periods again and found that the same evidence that led them to present that the prophetic periods closed in 1843 was then recognized to prove that two ended in 1844.

Der er kun tre profetiske perioder på 1843-diagrammet, som de forstod endte i 1843: de 1335, de 2520 og de 2300. Gud holdt sin hånd over en fejl i nogle af tallene—de profetiske perioder på dette diagram—indtil hans hånd blev fjernet. Da han fjernede sin hånd, blev de trofaste ventende ledt til at studere de profetiske perioder igen og fandt, at det samme bevis, som havde ført dem til at fremholde, at de profetiske perioder afsluttedes i 1843, da blev erkendt at bevise, at to endte i 1844.

The 1335 begins in 508 and ends in 1843. The 2520 begins in 677BC and is impacted by the fullness of the year. The Pioneers thought it ended in 1843, but later understood that the same evidence that led them to predict 1843 proved that the 2520 prophecy ended in 1844. The 2300 prophecy begins in 457BC, and they had thought it ended in 1843, but after the disappointment, through their study of the prophetic periods, they realized it ended in 1844.

De 1335 begynder i 508 og ender i 1843. De 2520 begynder i 677 f.Kr. og påvirkes af årets fylde. Pionererne mente, at den endte i 1843, men forstod senere, at det samme bevismateriale, som havde ført dem til at forudsige 1843, beviste, at 2520-profetien endte i 1844. De 2300 profeti begynder i 457 f.Kr., og de havde ment, at den endte i 1843, men efter skuffelsen indså de gennem deres studium af de profetiske perioder, at den endte i 1844.

There are only three prophecies they predicted would end in 1843, and one of them does: the 1335. This prophecy is not the one the Lord held His hand over. It identifies the history of the Millerites from the Tarrying Time, through the Midnight Cry, up to October 22, 1844.

Der er kun tre profetier, som de forudsagde ville ende i 1843, og én af dem gør det: de 1335. Denne profeti er ikke den, Herren holdt sin hånd over. Den identificerer milleritternes historie fra ventetiden, gennem midnatsråbet, og frem til den 22. oktober 1844.

In yesterday's presentation, we ended with this quote from Ellen White: "Blessed are the eyes which saw the things that were seen in 1843 and 1844." This is "Blessed is he who comes to 1843." In the next paragraph, she says, "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.

I gårsdagens præsentation sluttede vi med dette citat fra Ellen White: „Salige er de øjne, som så de ting, der blev set i 1843 og 1844.“ Dette er: „Salig er den, som kommer til 1843.“ I det næste afsnit siger hun: „Budskabet blev givet. Og der bør ikke være nogen forsinkelse med at gentage budskabet, for tidens tegn går i opfyldelse; det afsluttende værk må fuldføres. 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 skal Daniel stå på sin lod for at aflægge sit vidnesbyrd.“ Manuscript Releases, bind 21, 437.

Daniel standing in his lot is verse 13 of Daniel 12. "Blessed are the eyes which saw the things that were seen in 1843 and 1844" is verse 12. Ellen White is giving divine commentary on Daniel 12:12–13, saying that these verses are not about a time prophecy, but about an experience that includes 1843 and 1844, produced by a misunderstanding of 1843 that produces a tarrying time. When the tarrying time comes, "Blessed is he who waiteth." Though the vision tarry, wait for it. Blessed is the one who faithfully waits from the Tarrying Time until the door is closed. What the faithful see in 1843 and 1844 is a blessing that leads him into the Most Holy Place.

Daniel, som står i sin lod, er vers 13 i Daniel 12. »Salige er de øjne, som så de ting, der blev set i 1843 og 1844,« er vers 12. Ellen White giver guddommelig kommentar til Daniel 12,12–13 og siger, at disse vers ikke handler om en tidsprofeti, men om en erfaring, som omfatter 1843 og 1844, frembragt ved en misforståelse af 1843, der frembringer en tøvetid. Når tøvetiden kommer, »salig er den, som bier«. Om synet tøver, så vent på det. Salig er den, som trofast venter fra tøvetiden, indtil døren lukkes. Det, som de trofaste ser i 1843 og 1844, er en velsignelse, som leder ham ind i Det Allerhelligste.

The 1335 prophecy ended in 1843, marking the arrival of the Midnight Cry. The 2520 and 2300 prophetic periods end in 1844. Ellen White says that the same evidence that led them to proclaim that the 2520, 2300, and 1335 ended in 1843 was then recognized to prove that they would terminate in 1844.

1335-profetien endte i 1843 og markerede Midnatsråbets komme. De profetiske perioder på 2520 og 2300 ender i 1844. Ellen White siger, at det samme bevismateriale, som fik dem til at forkynde, at 2520, 2300 og 1335 endte i 1843, da blev anerkendt som et bevis på, at de ville ophøre i 1844.

> "Light from the Word of God shone upon their position, and they discovered a tarrying time—'Though it [the vision] tarry, wait for it.' In their love for Christ's immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

> Lys fra Guds ord skinnede over deres stilling, og de opdagede en tøvetid — »Om den [synet] tøver, så vent på det.« I deres kærlighed til Kristi snarlige komme havde de overset synets tøven, som var bestemt til at åbenbare de sande ventende. Atter havde de et tidspunkt. Men jeg så, at mange af dem ikke kunne hæve sig over deres bitre skuffelse for at eje den grad af nidkærhed og kraft, som havde kendetegnet deres tro i 1843.

> "Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God's people, who were living out the heaven-sent message."

> Satan og hans engle triumferede over dem, og de, som ikke ville modtage budskabet, lykønskede sig selv med deres fremsynede dømmekraft og visdom ved ikke at modtage vildfarelsen, som de kaldte det. De indså ikke, at de forkastede Guds råd imod sig selv og virkede i forening med Satan og hans engle for at forvirre Guds folk, som levede det himmelsendte budskab ud.

In this history, there are two classes of worshippers. The unfaithful class ridicules the waiting ones, but the waiting ones are led back to the prophetic periods and come to understand that the same evidence that led them to identify the conclusion of the 2520 and the 2300 in 1843 proved that they ended in 1844.

I denne historie er der to klasser af tilbedere. Den utro klasse håner de ventende, men de ventende føres tilbage til de profetiske tidsperioder og kommer til at forstå, at det samme bevismateriale, som fik dem til at identificere afslutningen på de 2520 og de 2300 i 1843, viste, at de endte i 1844.

Even though the waiting ones recognized this, they were not as on fire for the Lord as before the first disappointment. They would be rekindled at the message of the Midnight Cry. The waiting ones had already understood 1844, the end of the prophecies, before the Midnight Cry.

Selv om de ventende erkendte dette, var de ikke så brændende for Herren som før den første skuffelse. De ville blive antændt på ny ved budskabet om Midnatsråbet. De ventende havde allerede forstået 1844, profetiernes afslutning, før Midnatsråbet.

The Midnight Cry message allowed the waiting ones to identify October 22, 1844. With that information, it was not just somewhere in 1844; it was on this very day, and that empowered the message.

Midnatsråbets budskab gjorde det muligt for de ventende at identificere den 22. oktober 1844. Med denne oplysning var det ikke blot et sted i 1844; det var på netop denne dag, og det gav budskabet kraft.

Do you see the process? The teachings that produce this experience are three prophecies: the 1335, the 2300, and the 2520.

Ser du processen? De læresætninger, som frembringer denne erfaring, er tre profetier: de 1335, de 2300 og de 2520.

After realizing this, they began proclaiming, "Come out of Babylon." This is the Second Angel's Message.

Efter at have indset dette begyndte de at forkynde: »Drag ud af Babylon.« Dette er den anden engels budskab.

Let us be clear: What ends at the tarrying time? The use of the 1843 Chart. They set this Chart aside because they now understood the Lord was coming in 1844, while the Chart said 1843. So, they set the Chart aside for the history of the Second Angel's Message.

Lad os være tydelige: Hvad ophører ved forhalingstiden? Brugen af 1843-kortet. De lagde dette kort til side, fordi de nu forstod, at Herren kom i 1844, mens kortet sagde 1843. Således lagde de kortet til side i forbindelse med historien om den anden engels budskab.

What becomes their message in the history of the Second Angel? The last paragraph explains.

Hvad bliver deres budskab i den anden engels historie? Det sidste afsnit forklarer det.

> "The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844."

> De troende i dette budskab blev undertrykt i menighederne. I nogen tid blev de, som ikke ville tage imod budskabet, af frygt holdt tilbage fra at give deres hjertes følelser udtryk i handling; men tidens forløb åbenbarede deres sande sindelag. De ønskede at bringe det vidnesbyrd til tavshed, som de ventende følte sig tvunget til at aflægge, nemlig at de profetiske tidsperioder strakte sig til 1844.

What prophetic periods? The 2520 and the 2300. That is their message in this history. Now they are saying, "We get it! These prophecies extend to 1844." Their message in the history of the Midnight Cry is the 2520 and the 2300-year prophecies.

Hvilke profetiske tidsperioder? De 2520 og de 2300. Det er deres budskab i denne historie. Nu siger de: "Vi forstår det! Disse profetier strækker sig frem til 1844." Deres budskab i Midnatsråbets historie er profetierne om de 2520 og de 2300 år.

> "For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake—singular mistake—and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it."

> I nogen tid blev de, som ikke ville modtage budskabet, af frygt holdt tilbage fra at give deres hjertes følelser udtryk i handling; men tidens forløb åbenbarede deres sande sindelag. De ønskede at bringe det vidnesbyrd til tavshed, som de ventende følte sig nødsaget til at bære, nemlig at de profetiske tidsperioder strakte sig til 1844. Med klarhed forklarede de troende deres fejltagelse—en ejendommelig fejltagelse—og angav grundene til, at de ventede deres Herre i 1844. Deres modstandere kunne ikke fremføre nogen argumenter imod de vægtige grunde, som var blevet fremlagt. Men kirkernes vrede blev optændt; de var fast besluttede på ikke at lytte til beviserne og på at udelukke vidnesbyrdet fra kirkerne, så de andre ikke kunne høre det.

What happens when you present the 2520 in connection with the 2300 days? In the Millerite History, you get shut out of the churches, and there is an effort to silence that message.

Hvad sker der, når du fremlægger 2520 i forbindelse med de 2300 dage? I den milleritiske historie bliver du udelukket fra kirkerne, og der gøres en indsats for at bringe det budskab til tavshed.

> "Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel." Early Writings, 235–237.

> De, som ikke vovede at tilbageholde for andre det lys, som Gud havde givet dem, blev udelukket fra menighederne; men Jesus var med dem, og de glædede sig i lyset fra hans åsyn. De var beredt til at modtage den anden engels budskab.” Early Writings, 235–237.

Without going into a study on the 2520, what we are trying to show is that Ellen White places her seal of approval on the 2520. If you cannot see this, you need to pray that Jesus will remove the scales from your eyes. Ellen White said that the same evidence that led them to predict 1843 was then seen to prove that these prophetic periods ended in 1844. She always identifies the prophetic periods, or the figures, in the plural. There are only three prophetic periods on the 1843 Chart that ended in 1843.

Uden at gå ind i et studium af de 2520 søger vi at påvise, at Ellen White sætter sit godkendelsesstempel på de 2520. Hvis du ikke kan se dette, må du bede om, at Jesus vil fjerne skællene fra dine øjne. Ellen White sagde, at det samme bevismateriale, som havde fået dem til at forudsige 1843, dernæst blev set at bevise, at disse profetiske tidsperioder endte i 1844. Hun identificerer altid de profetiske tidsperioder, eller tallene, i flertal. Der er kun tre profetiske tidsperioder på 1843-kortet, som endte i 1843.

The one that does end in 1843, the 1335, requires, for grammatical correctness, at least two prophetic periods for her to say "figures" and "prophetic periods." If there are three and you take away one, then the two she endorses are the 2520 and the 2300, regardless of what anyone else may say.

Den, som virkelig ender i 1843, nemlig de 1335, kræver for grammatisk korrekthed mindst to profetiske perioder, for at hun kan sige »tal« og »profetiske perioder«. Hvis der er tre, og man tager én bort, så er de to, hun stadfæster, de 2520 og de 2300, uanset hvad nogen anden måtte sige.

In this history, including the Adventists' Great Disappointment on October 22, 1844, the Lord was producing an experience where they were being shut out of the churches so they could stand not upon the influence of men but upon the Word of God. They needed that experience to have the faith to move into the Most Holy Place with Jesus Christ. He was perfecting them to bring to a conclusion the Everlasting Gospel.

I denne historie, herunder adventisternes store skuffelse den 22. oktober 1844, frembragte Herren en erfaring, hvor de blev udelukket fra kirkerne, for at de ikke skulle stå på menneskers indflydelse, men på Guds Ord. De behøvede denne erfaring for at have troen til at gå ind i Det Allerhelligste med Jesus Kristus. Han fuldkommengjorde dem for at bringe det evige evangelium til afslutning.

## Testimony of the Pioneers: James White and Uriah Smith

Pionerernes vidnesbyrd: James White og Uriah Smith

Next, we have two Pioneers, James White and Uriah Smith. These are the primary men modern theologians reference to claim that James White rejected the 2520 in 1863 and Uriah Smith rejected it in his writings in the 1870s and 1880s.

Dernæst har vi to pionerer, James White og Uriah Smith. Dette er de primære mænd, som moderne teologer henviser til for at hævde, at James White forkastede 2520 i 1863, og at Uriah Smith forkastede det i sine skrifter i 1870'erne og 1880'erne.

We are going back to 1844 and shortly thereafter to see how James White and Uriah Smith describe this identical history that Ellen White has just described. She talks about the prophetic periods and the Lord removing His hand and seeing the mistake, and so do these two Pioneers.

Vi går tilbage til 1844 og kort tid derefter for at se, hvordan James White og Uriah Smith beskriver denne samme historie, som Ellen White netop har beskrevet. Hun taler om de profetiske tidsperioder og om, at Herren trækker sin hånd tilbage og ser fejltagelsen, og det gør disse to pionerer også.

Ellen White does not say "2520" or "seven times," but Uriah Smith and James White do. They make it clear that the prophetic periods recognized in this history were the 2520 and the 2300.

Ellen White siger ikke „2520“ eller „syv tider“, men det gør Uriah Smith og James White. De gør det klart, at de profetiske perioder, som blev anerkendt i denne historie, var 2520 og 2300.

> James White, Review and Herald, volume 1, July 9, 1851: "Says an objector, 'I do not believe that the midnight cry has yet been given.' Neither do we believe that the midnight cry has been heard by us, or that it ever will be. The cry of Matthew 25:6, 'Behold the bridegroom cometh,' is in the history of an eastern marriage. But that a cry was given, and fully received by the entire Advent body in the autumn of 1844, that compares well with the midnight cry of the parable, should not be denied by those who had an experience in it."

> James White, Review and Herald, bind 1, 9. juli 1851: „En indvender siger: ‘Jeg tror ikke, at midnatsråbet endnu er blevet givet.’ Heller ikke vi tror, at midnatsråbet er blevet hørt af os, eller at det nogen sinde vil blive det. Råbet i Matthæus 25:6, ‘Se, brudgommen kommer,’ hører til beretningen om et østligt bryllup. Men at der blev givet et råb, og at det fuldt ud blev modtaget af hele adventlegemet i efteråret 1844, hvilket svarer nøje til lignelsens midnatsråb, bør ikke benægtes af dem, som havde en erfaring deri.”

James White is dealing with a history where people are rejecting the Midnight Cry and falling off the path. He is responding to this and will discuss this history.

James White beskæftiger sig med en historie, hvor mennesker forkaster Midnatsråbet og falder bort fra stien. Han svarer på dette og vil behandle denne historie.

> "It came in the right time. The cry of the parable immediately followed the delay, and the slumbering and sleeping. This followed our delay, having been disappointed, and reached our ears while in a dormant state. That cry waked up the ten virgins, and led them to trim their lamps. This, attended by the power of the Spirit, aroused the Advent people, and led them to search the Bible as never before, and to consecrate themselves and their worldly possessions wholly to the Lord. Those who gave the cry that the Lord would come at the seventh month, 1844, clearly saw that the prophetic periods reached to that time, therefore, the evidence that had been presented from the periods to prove that the Advent would be in 1843, proved that it would be in 1844. We then saw an error in that manner of reckoning which terminated the 2300 days in 1843. None of those who wrote against the Advent saw it. The hand of Providence—capital 'P'—covered the mistake—singular—until the time came for it to be seen. The error was in taking 457 full years from the 2300, which left 1843, without making any account of the fraction of the year 457 B.C., that had passed, when the commandment went forth, from which the 70 weeks are reckoned."

> Den kom på rette tid. Råbet i lignelsen fulgte umiddelbart efter forsinkelsen og slumren og søvnen. Dette fulgte efter vor forsinkelse, efter at vi var blevet skuffede, og nåede vore ører, mens vi var i en dvaletilstand. Dette råb vækkede de ti jomfruer og førte dem til at ordne deres lamper. Dette, ledsaget af Åndens kraft, vækkede adventfolket og førte dem til at ransage Bibelen som aldrig før og til helt at hellige sig selv og deres jordiske ejendele til Herren. De, som fremførte råbet om, at Herren ville komme i den syvende måned 1844, så klart, at de profetiske tidsperioder nåede til den tid; derfor beviste den evidens, som var blevet fremlagt ud fra tidsperioderne for at godtgøre, at Adventen ville finde sted i 1843, at den ville finde sted i 1844. Vi så da en fejl i den beregningsmåde, som lod de 2300 dage ende i 1843. Ingen af dem, som skrev imod Adventen, så den. Forsynets hånd—med stort »F«—skjulte fejlen—ental—indtil tiden kom, da den skulle ses. Fejlen bestod i at trække 457 fulde år fra de 2300, hvilket gav 1843, uden at tage noget hensyn til den brøkdel af året 457 f.Kr., som allerede var forløbet, da befalingens ord udgik, hvorfra de 70 uger regnes.

> "Our minds were directed to that point of time, [1843,] from the fact that dating the several prophetic periods from those years in which the best chronologers assign the fulfillment of those events which were to mark their commencement, they all seemed to terminate that year.'"

> „Vore tanker blev ledt hen til dette tidspunkt, [1843,] ud fra den kendsgerning, at når man daterer de forskellige profetiske perioder fra de år, hvori de bedste kronologer henfører opfyldelsen af de begivenheder, som skulle markere deres begyndelse, syntes de alle at udløbe i det år.“

Now he tells us the prophetic periods they thought terminated in 1843.

Nu fortæller han os om de profetiske tidsperioder, som de mente udløb i 1843.

"This was, however, only apparent." Only apparent that they ended in 1843. They would find that they ended in 1844.

„Dette var imidlertid kun tilsyneladende.“ Kun tilsyneladende, at de endte i 1843. De ville opdage, at de endte i 1844.

> "We date the 'seven times,' or 2520 years, from the captivity of Manasseh, which is, with great unanimity, placed by chronologers BC677.' These are the prophetic periods that they were dealing with. 'This date is the only one we have ever reckoned from, for the commencement of this period; and subtracting 677 BC from 2520 years there remained AD1843. We, however, did not observe that as it would require 677 full years BC and 1843 full years AD to complete 2520 years, that it would also oblige us to extend this period as far into 1844 as it might have commenced after the beginning of 677 BC.'

> Vi daterer de „syv tider“, eller 2520 år, fra Manasses fangenskab, som af kronologer med stor enstemmighed sættes til 677 f.Kr.' Dette var de profetiske perioder, som de beskæftigede sig med. „Denne datering er den eneste, vi nogen sinde har regnet fra, til begyndelsen af denne periode; og når man trak 677 f.Kr. fra 2520 år, stod 1843 e.Kr. tilbage. Vi bemærkede imidlertid ikke, at eftersom det ville kræve 677 fulde år f.Kr. og 1843 fulde år e.Kr. for at fuldende 2520 år, ville det også forpligte os til at udstrække denne periode så langt ind i 1844, som den måtte være begyndt efter begyndelsen af 677 f.Kr.“

The prophetic periods that "the hand of Providence kept his hand over the mistake," included the 2520.

De profetiske tidsperioder, hvorom det hedder, at »Forsynets hånd holdt sin hånd over fejltagelsen«, omfattede de 2520.

> Uriah Smith: "As time continued beyond 1843, many began to inquire the reasons of their disappointment respecting the year of their expected deliverance. It was then seen, that commencing all the prophetic periods in the years BC, where we had always dated their commencement, they would not be respectively completed, even upon the supposition that our chronology and date of their commencement were correct, until sometime within the year 1844. Thus, of the seven times, or 2520 years, commencing in BC677—the great jubilee, or 2450 years [not represented on either the 1843 or 1850 charts.], commencing in BC607—and the 2300 years of Daniel, commencing in BC457—as a portion of each of those years, from which the prophetic periods were respectively dated, had expired before the occurrence of the several events which marked their commencement, it would be necessary that they should extend as far into 1844, as they respectively commenced after the beginning of the years BC from which they are severally reckoned, in order, either to complete the number of years in each, or to test the correctness of our chronology. But there was no clue to the time, in the respective years BC, at which the several periods began; and consequently the time in the year of their termination, could not be accurately marked."

> Uriah Smith: »Efterhånden som tiden gik ud over 1843, begyndte mange at spørge efter årsagerne til deres skuffelse med hensyn til året for deres forventede udfrielse. Da blev det indset, at hvis alle de profetiske perioder blev påbegyndt i de år f.Kr., hvor vi altid havde dateret deres begyndelse, ville de hver især ikke være fuldendt, selv under den forudsætning at vor kronologi og dateringen af deres begyndelse var korrekt, før engang i løbet af året 1844. Således med de syv tider, eller 2520 år, begyndende i 677 f.Kr. — det store jubelår, eller 2450 år [ikke gengivet på hverken 1843- eller 1850-diagrammerne.], begyndende i 607 f.Kr. — og Daniels 2300 år, begyndende i 457 f.Kr. — eftersom en del af hvert af de år, hvorfra de profetiske perioder hver især blev dateret, var forløbet, før indtrædelsen af de forskellige begivenheder, som markerede deres begyndelse, ville det være nødvendigt, at de strakte sig så langt ind i 1844, som de hver især begyndte efter begyndelsen af de år f.Kr., hvorfra de hver for sig regnes, for enten at fuldende antallet af år i hver af dem eller at prøve rigtigheden af vor kronologi. Men der fandtes ingen ledetråd til tidspunktet i de respektive år f.Kr., hvor de forskellige perioder begyndte; og følgelig kunne tidspunktet i det år, hvor de endte, ikke angives nøjagtigt.«

Uriah Smith and James White both testify that the prophetic periods recognized to conclude in 1844 were the 2520 and the 2300 years, using the same expressions as Ellen White in Early Writings, page 236 and onward.

Både Uriah Smith og James White vidner om, at de profetiske tidsperioder, som blev anerkendt som afsluttende i 1844, var de 2520 og de 2300 år, idet de bruger de samme udtryk som Ellen White i Early Writings, side 236 og fremefter.

## The Chain of Truth: William Miller's Commencement Points

Sandhedens Kæde: William Millers Udgangspunkter

> Early Writings, page 230: "God sent His angel"—the angel Gabriel—"to move upon the heart of a farmer"—William Miller—"who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God's people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another,"

> Tidlige Skrifter, side 230: »Gud sendte sin engel« — englen Gabriel — »for at virke på hjertet hos en bonde« — William Miller — »som ikke havde troet på Bibelen, for at lede ham til at granske profetierne. Guds engle besøgte gentagne gange den udvalgte for at lede hans sind og åbne profetier for hans forståelse, som altid havde været dunkle for Guds folk. Begyndelsen til sandhedens kæde blev givet ham, og han blev ledt videre til at søge led efter led, indtil han med undren og beundring skuede Guds Ord. Der så han en fuldkommen sandhedens kæde. Det Ord, som han havde betragtet som ikke inspireret, åbnede sig nu for hans blik i sin skønhed og herlighed. Han så, at én del af Skriften forklarer en anden,«

Gabriel showed him the method we call proof-texting, line upon line, here a little and there a little.

Gabriel viste ham den metode, vi kalder bevistekstning, linje på linje, her lidt og der lidt.

Gabriel gave him the commencement of the chain of truth and the method of proof-texting.

Gabriel gav ham begyndelsen på sandhedens kæde og metoden til at sammenstille skriftsteder som bevis.

> William Miller, Advent Review and Sabbath Herald, April 18, 1854: "From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B.C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B.C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, [Daniel 12:11] were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about 508."

> William Miller, Advent Review and Sabbath Herald, 18. april 1854: »Ved et videre studium af Skrifterne kom jeg til den slutning, at de syv tider med hedensk overherredømme måtte begynde, da jøderne ophørte med at være en uafhængig nation ved Manasses fangenskab, hvilket de bedste kronologer henførte til 677 f.Kr.; at de 2300 dage begyndte med de halvfjerds uger, som de bedste kronologer daterede fra 457 f.Kr.; og at de 1335 dage, som begyndte med borttagelsen af det daglige og med opstillingen af ødelæggelsens vederstyggelighed [Daniel 12:11], skulle dateres fra oprettelsen af det pavelige overherredømme, efter borttagelsen af de hedenske vederstyggeligheder, og som efter de bedste historikere, jeg kunne rådføre mig med, burde dateres fra omkring 508.«

Ellen White says Gabriel gave William Miller the commencement to the chain of truth, and William Miller testifies that the three commencement points he was given are 508, 677BC, and 457BC. He was given the commencement points of these prophecies that produced the history of the Midnight Cry by the Angel Gabriel.

Ellen White siger, at Gabriel gav William Miller begyndelsen til sandhedens kæde, og William Miller bevidner, at de tre begyndelsespunkter, han fik givet, er 508, 677 f.Kr. og 457 f.Kr. Han fik af englen Gabriel begyndelsespunkterne for disse profetier, som frembragte Midnatsråbets historie.

## The Last Deception: Rejecting the Spirit of Prophecy

Den sidste vildfarelse: at forkaste profetiens ånd

> Selected Messages, book 1, page 48: "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." The last deception of Satan is to destroy the Spirit of Prophecy.

> Udvalgte Budskaber, bog 1, side 48: "Satan fremfører . . . bestandig det falske—for at lede bort fra sandheden. Satans allersidste bedrag vil være at gøre Guds Ånds vidnesbyrd virkningsløst." Satans sidste bedrag er at tilintetgøre Profetiens Ånd.

If you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. Ellen White places her endorsement on the 2520. Reject the 2520, and you are throwing out both the baby and the bath water.

Hvis du forkaster disse grundlæggende sandheder, forkaster du samtidig Profetiens Ånd. Ellen White giver sin tilslutning til 2520. Forkast 2520, og du kaster både barnet ud med badevandet.

> "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)." She is talking about rejecting the Spirit of Prophecy and, in connection, says that if you reject the Spirit of Prophecy, where there is no vision the people perish. What is the vision? If you reject the Spirit of Prophecy, what is the vision you lack?

> „Satan er . . . bestandig i færd med at trænge det falske frem—for at lede bort fra sandheden. Satans allersidste bedrag vil være at gøre Guds Ånds vidnesbyrd uden virkning. ‘Hvor intet syn er, bliver folket tøilesløst’ (Ordsprogene 29:18).“ Hun taler om at forkaste Profetiens Ånd og siger i den forbindelse, at hvis man forkaster Profetiens Ånd, hvor intet syn er, bliver folket tøilesløst. Hvad er synet? Hvis du forkaster Profetiens Ånd, hvad er da det syn, du mangler?

> "Write the vision, and make it plain upon tables, that he may run that readeth it." Habakkuk 2:2 (KJV).

> „Skriv synet ned, og gør det tydeligt på tavler, for at den, som læser det, må kunne løbe.“ Habakkuk 2:2 (KJV).

If you reject the Spirit of Prophecy, you are going to reject the 1843 Chart; and, if you reject this Chart, you are rejecting the Spirit of Prophecy.

Hvis du forkaster Profetiens Ånd, vil du forkaste 1843-kortet; og hvis du forkaster dette kort, forkaster du Profetiens Ånd.

> "Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God's remnant people in the true testimony. There will be a hatred kindled against the Testimonies which is satanic." Sometimes we think of "satanic" as sinister deeds, but in Patriarchs and Prophets we are told that Satan works by insinuating doubts. That is the satanic attack against the Spirit of Prophecy and these foundational truths. It is by men we are supposed to trust who insinuate these doubts.

> „Satan vil virke snedigt, på forskellige måder og gennem forskellige redskaber, for at rokke Guds restfolks tillid til det sande vidnesbyrd. Der vil blive antændt et had mod Vidnesbyrdene, som er satanisk.“ Undertiden tænker vi på „satanisk“ som dystre handlinger, men i Patriarker og Profeter får vi at vide, at Satan virker ved at indgive tvivl. Det er det sataniske angreb mod Profetiens Ånd og disse grundlæggende sandheder. Det sker ved mennesker, som vi forventes at have tillid til, og som indgiver denne tvivl.

> "There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded." Selected Messages, book 1, 48.

> "Der vil blive optændt et had mod Vidnesbyrdene, som er satanisk. Satans virksomhed vil være at rokke menighedernes tro på dem, af denne grund: Satan kan ikke have så fri bane til at indføre sine bedrag og binde sjæle i sine vildfarelser, hvis Guds Ånds advarsler og irettesættelser og råd bliver påagtet." Selected Messages, bog 1, s. 48.

As we bring this to a conclusion, when Sister White says we have nothing to fear for the future except that we forget the Lord's leading, I am saying the Lord's leading she speaks of is the history from the Tarrying Time to the closed door—the history represented by the term, The Midnight Cry. We have nothing to fear for the future except that we forget how the Lord led us in the experience of the Midnight Cry, and also the teachings connected to this leading. The teachings that produced this experience are the three time prophecies, which commence with dates given to William Miller by the Angel Gabriel. We have nothing to fear for the future except we forget these teachings, including the 2520, that produced the experience of the Midnight Cry as the Lord led the Millerites through the climax of the Everlasting Gospel.

Når vi bringer dette til afslutning, når Søster White siger, at vi intet har at frygte for fremtiden, undtagen at vi glemmer Herrens ledelse, da siger jeg, at den ledelse fra Herren, som hun taler om, er historien fra Ventetiden til den lukkede dør — den historie, der er repræsenteret ved betegnelsen Midnatsråbet. Vi har intet at frygte for fremtiden, undtagen at vi glemmer, hvordan Herren ledte os i erfaringen med Midnatsråbet, og også de lærdomme, der er forbundet med denne ledelse. De lærdomme, som frembragte denne erfaring, er de tre tidsprofetier, som begynder med de datoer, der blev givet til William Miller af englen Gabriel. Vi har intet at frygte for fremtiden, undtagen at vi glemmer disse lærdomme, herunder 2520, som frembragte erfaringen med Midnatsråbet, idet Herren ledte milleritterne gennem højdepunktet af det evige evangelium.

> "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 vidnesbyrdene fra Guds Ånd.

You reject the Foundations, you are rejecting the Spirit of Prophecy. If you reject the Spirit of Prophecy, you are rejecting the Foundations. They go together. Where there is no Spirit of Prophecy, there is no vision.

Hvis du forkaster Grundvoldene, forkaster du Profetiens Ånd. Hvis du forkaster Profetiens Ånd, forkaster du Grundvoldene. De hører sammen. Hvor der ikke er nogen Profetiens Ånd, er der intet syn.

> "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 indvielse og helligere tjeneste lyder nu og vil fortsat lyde. Nogle, som nu giver stemme til Satans indskydelser, vil komme til besindelse. Der er dem i betydningsfulde tillidsposter, som ikke forstår sandheden for denne tid. Til dem må budskabet gives. Hvis de modtager det, vil Kristus tage imod dem og gøre dem til medarbejdere sammen 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 ind i et nærmere og stadig nærmere fællesskab med dem, som fortsætter med at kende ham. Når Guds folk modtager hans ord som himlens brød, vil de vide, at hans fremgang er beredt som morgenen. 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 langtfra til fulde Herrens plan med at føre Israels børn ud af det egyptiske trældomshus 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, der skinner fra evangeliet, op, vil vi få et klarere indblik i den jødiske husholdning og en dybere værdsættelse af dens betydningsfulde sandheder. Vor udforskning af sandheden er endnu ufuldstændig. Vi har kun samlet nogle få lysstråler op. De, som ikke dagligt er studerende i 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 skystøtten, gav til sit folk." Spalding and Magan, 305, 306.

Those Adventists who receive the mark of the beast, standing under Satan's banner, first reject the Spirit of Prophecy.

De adventister, som modtager dyrets mærke og står under Satans banner, forkaster først Profetiens Ånd.

There are two classes in this passage: those who follow on to know the Lord, continue to eat His flesh and drink His blood, and continue to study God's Word, and those who do not. The development of truth is not finished; they will have things to say about the Sanctuary service that have not been said yet. They will emphasize the change of dispensation in the time of Christ, prefiguring the change in the Millerite time, pointing forward to the dispensation when Christ changes from the Judgment of the Dead to the Judgment of the Living. They will have things to say about the Sanctuary and how the Lord marks His movements in these changes of dispensations by the outpouring of His Spirit.

Der er to grupper i dette afsnit: dem, som fortsætter med at lære Herren at kende, vedblivende æder Hans kød og drikker Hans blod, og vedblivende gransker Guds Ord, og dem, som ikke gør det. Sandhedens udvikling er ikke afsluttet; de vil have ting at sige om helligdomstjenesten, som endnu ikke er blevet sagt. De vil fremhæve husholdningens forandring på Kristi tid, som foregriber forandringen i millerittiden og peger frem mod den husholdning, når Kristus går fra dommen over de døde til dommen over de levende. De vil have ting at sige om helligdommen og om, hvordan Herren markerer sine bevægelser i disse husholdningernes forandringer ved udgydelsen af sin Ånd.

A couple more quotes and we are almost done.

Endnu et par citater, og så er vi næsten færdige.

Those Seventh-day Adventists who reject the Midnight Cry fall off the path, rejecting the Lord's leadings and doctrinal teachings that produce the history of the Midnight Cry. That is what we have to fear—rejecting those teachings and not understanding that experience. In so doing, we are rejecting the Spirit of Prophecy.

De syvendedagsadventister, som forkaster Midnatsråbet, falder af stien og forkaster Herrens ledelse og de doktrinære læresætninger, som frembringer Midnatsråbets historie. Det er dette, vi må frygte—at forkaste disse læresætninger og ikke forstå denne erfaring. Ved at gøre således forkaster vi Profetiens Ånd.

Sister White places her seal of approval on the 2520. We will show how she places her seal of approval on other truths on the 1843 Chart.

Søster White sætter sit godkendelsesstempel på 2520. Vi vil vise, hvordan hun sætter sit godkendelsesstempel på andre sandheder på 1843-kortet.

At the end of the world, when this all comes to the climax of the Everlasting Gospel in our history, Adventism will be confronted with the three-step testing process that has been prefigured, as seen in the experience of William Miller.

Ved verdens ende, når alt dette i vor historie når frem til højdepunktet i det evige evangelium, vil adventismen blive konfronteret med den tretrins prøveproces, som er blevet forudskygget, sådan som det ses i William Millers erfaring.

William Miller made three mistakes: (1) He rejected the Midnight Cry and fell off the path to the wicked world below. (2) He trusted in human influence after that, Joshua Himes. (3) He rejected the Sabbath.

William Miller begik tre fejl: (1) Han forkastede Midnatsråbet og faldt af stien ned til den gudløse verden nedenfor. (2) Derefter satte han sin lid til menneskelig indflydelse, Joshua Himes. (3) Han forkastede sabbatten.

A question arose: "Did he reject the Sabbath or the Sanctuary?" The teaching that changed from the sanctuary on Earth to the Sanctuary in Heaven in that time period may not have been fully grasped by Miller. When Ellen White was led into the Most Holy Place, she saw the Ten Commandments in the ark of the covenant, and the Sabbath Commandment had a holy glow around it.

Et spørgsmål opstod: »Forkastede han sabbatten eller helligdommen?« Den lære, som i denne tidsperiode blev ændret fra helligdommen på jorden til Helligdommen i Himlen, er muligvis ikke blevet fuldt ud forstået af Miller. Da Ellen White blev ledt ind i Det Allerhelligste, så hun De Ti Bud i pagtens ark, og sabbatsbudet havde en hellig glans omkring sig.

The thing Miller rejected was the Law of God—the Sabbath. So, Miller rejected the Midnight Cry, then leaned upon flesh, and then received the mark of the beast. That is repeated at the end of the world.

Det, Miller forkastede, var Guds lov—sabbatten. Således forkastede Miller midnatsråbet, lænede sig dernæst til kød og modtog så dyrets mærke. Dette gentages ved verdens ende.

> Testimonies, volume 5, page 211: "Here we see that the church—the Lord's sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust."

> Vidnesbyrd, bind 5, side 211: "Her ser vi, at menigheden — Herrens helligdom — var den første til at mærke slaget fra Guds vrede. De gamle mænd, de, som Gud havde givet stort lys, og som havde stået som vogtere over folkets åndelige interesser, havde svigtet deres betroede ansvar."

She is commenting on Ezekiel 8 and 9, the sealing. Sister White says the sealing in Ezekiel 9 is the same as the sealing of Revelation 7. She is talking about the time period of the sealing of the 144,000. She says those who were to be the guardians had betrayed their trust.

Hun kommenterer Ezekiel 8 og 9, beseglingen. Søster White siger, at beseglingen i Ezekiel 9 er den samme som beseglingen i Åbenbaringen 7. Hun taler om tidsperioden for de 144.000's besegling. Hun siger, at de, som skulle have været vogtere, havde svigtet deres betroede ansvar.

> "They had taken the position that we need not look for miracles and the marked manifestation of God's power as in former days. Times have changed." Their first mistake was to oppose the Midnight Cry, saying, "What took place in this history of the Midnight Cry does not get repeated."

> „De havde indtaget det standpunkt, at vi ikke behøver at se frem til mirakler og den tydelige åbenbarelse af Guds kraft som i tidligere dage. Tiderne har forandret sig.“ Deres første fejltagelse var at modsætte sig midnatsråbet og sige: „Det, som fandt sted i denne historie om midnatsråbet, bliver ikke gentaget.“

They are falling off the path.

De falder bort fra stien.

> "These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus 'Peace and safety' is the cry from men who will never again lift up their voice like a trumpet to show God's people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together." Testimonies, volume 5, 211.

> Disse ord styrker deres vantro, og de siger: Herren vil ikke gøre godt, heller ikke vil Han gøre ondt. Han er for barmhjertig til at hjemsøge sit folk med dom. Således er „Fred og sikkerhed“ råbet fra mænd, som aldrig mere vil løfte deres røst som en basun for at vise Guds folk deres overtrædelser og Jakobs hus deres synder. Disse stumme hunde, som ikke ville gø, er dem, der føler den retfærdige hævn fra en fortørnet Gud. Mænd, unge kvinder og små børn omkommer alle sammen.” Testimonies, bind 5, 211.

Jeremiah, speaking of William Miller's second failure, said, "Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." Jeremiah 17:5. If you trust in a man, your heart departs from the Lord.

Jeremias sagde med henvisning til William Millers andet nederlag: „Så siger Herren: Forbandet være den mand, som stoler på et menneske og gør kød til sin arm, og hvis hjerte viger fra Herren.“ Jeremias 17,5. Hvis du stoler på et menneske, viger dit hjerte fra Herren.

The first rejection at the end is the Midnight Cry, a repeat of the manifestation of the power of God. The second is leaning upon flesh. The third is the Sunday Law.

Den første forkastelse ved enden er Midnatsråbet, en gentagelse af åbenbarelsen af Guds kraft. Den anden er at støtte sig til kød. Den tredje er søndagsloven.

> "There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory." Review and Herald, January 30, 1900.

> Der kan kun være to klasser. Hver part er tydeligt præget, enten med den levende Guds segl eller med dyrets eller dets billedes mærke. Hver søn og datter af Adam vælger enten Kristus eller Barabbas som sin leder. Og alle, som stiller sig på de troløses side, står under Satans sorte banner og anklages for at forkaste og forhåne Kristus. De anklages for med vilje at korsfæste livets og herlighedens Herre. Review and Herald, 30. januar 1900.

One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their confidence in the Spirit of Prophecy.

Én ting er sikker: De syvendedagsadventister, som stiller sig under Satans banner, vil først opgive deres tillid til Profetiens Ånd.

Adventism repeats the three-step testing process that William Miller failed. But angels are waiting to raise Miller up and take him home with his Savior. For Adventists who receive the mark of the beast, those are not the angels waiting for them.

Adventismen gentager den trefoldige prøveproces, som William Miller ikke bestod. Men engle venter på at oprejse Miller og tage ham hjem til hans Frelser. For de adventister, der modtager dyrets mærke, er det ikke de engle, der venter på dem.

> "Again and again I have been shown that the past experiences of God's people are not to be counted as dead facts. We are not to treat the record of these experiences as we would treat a last year's almanac. The record is to be kept in mind, for history will repeat itself." Publishing Ministry, 175.

> "Atter og atter er det blevet vist mig, at fortidens erfaringer blandt Guds folk ikke må betragtes som døde kendsgerninger. Vi må ikke behandle beretningen om disse erfaringer, som vi ville behandle en almanak fra sidste år. Beretningen skal holdes i erindring, for historien vil gentage sig." Publishing Ministry, 175.

Why do we need to remember the Midnight Cry? Because history is going to be repeated. In this history, the message that will cause the shaking is the 2520 and the 2300; it will drive people out of the churches over this.

Hvorfor behøver vi at mindes Midnatsråbet? Fordi historien vil blive gentaget. I denne historie er det de budskaber, der vil forårsage rystelsen, 2520 og 2300; på grund af disse vil mennesker blive drevet ud af kirkerne.

But is this history, the Midnight Cry, actually going to be repeated or is it just some history? Notice this next quote:

Men skal denne historie, Midnatsråbet, faktisk blive gentaget, eller er det blot en historie? Læg mærke til dette næste citat:

> "There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. 'Behold, the Bridegroom cometh; go ye out to meet him.' But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable." Review and Herald, February 11, 1896.

> Der er en verden, som ligger i ondskab, i bedrag og vildfarelse, i selve dødens skygge, — sovende, sovende. Hvem føler sjælekval for at vække dem? Hvilken røst kan nå dem? Mit sind blev ført frem til fremtiden, når signalet vil blive givet. »Se, Brudgommen kommer; gå ham i møde.« Men nogle vil have tøvet med at skaffe sig olien til at fylde deres lamper op, og for sent vil de erfare, at den karakter, som olien repræsenterer, ikke kan overdrages. Review and Herald, 11. februar 1896.

The history of the Midnight Cry is repeated to the very letter.

Historien om Midnatsråbet gentages til punkt og prikke.

Ellen White understood that the 2520 was a valid time prophecy and that it was used by the Lord to produce the tarrying time, the disappointment which created the experience that prepared men and women to move by faith into the Most Holy Place with Christ.

Ellen White forstod, at de 2520 var en gyldig tidsprofeti, og at den blev brugt af Herren til at frembringe forhalingstiden, skuffelsen, som skabte den erfaring, der beredte mænd og kvinder til ved tro at gå ind i det Allerhelligste sammen med Kristus.

We have not tried to prove the 2520 from the Bible yet. In this study of Habakkuk's Two Tables, we first want to be clear that Ellen White endorses these doctrines that are being rejected by Adventism today; then we will move into the Biblical study.

Vi har endnu ikke forsøgt at bevise de 2520 ud fra Bibelen. I dette studium af Habakkuks to tavler ønsker vi først at gøre det klart, at Ellen White stadfæster disse læresætninger, som i dag forkastes af adventismen; dernæst vil vi gå videre til det bibelske studium.

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