Article

# The Book of Daniel - Number Twelve

Daniels Bog - Nummer Tolv

Darkness

Mørke

Author

Jeff Pippenger

Published

December 7, 2023

Formats

PDF
Word
Song MP3

A word or a phrase that is doubled within the inspired word is a symbol of the second angel’s message.

Et ord eller en vending, der fordobles i det inspirerede ord, er et symbol på den anden engels budskab.

> And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. Daniel 2:1–3.

> Og i Nebukadnezars regerings andet år drømte Nebukadnezar drømme, hvorved hans ånd blev urolig, og hans søvn veg fra ham. Da bød kongen, at man skulle tilkalde troldmændene og stjernetyderne og besværgerne og kaldæerne for at kundgøre kongen hans drømme. Så kom de og trådte frem for kongen. Og kongen sagde til dem: Jeg har drømt en drøm, og min ånd er urolig for at få kundskab om drømmen. Daniel 2:1–3.

In the “darkness” of the night, Nebuchadnezzar dreamed of an image, but he could not recollect the dream. In a dream of the night, he dreamed of an image, but the dream of the image was as dark to his understanding as was the night when he had dreamed the dream.

I nattens „mørke“ drømte Nebukadnezar om et billede, men han kunne ikke genkalde sig drømmen. I en drøm om natten drømte han om et billede, men drømmen om billedet var lige så mørk for hans forståelse som den nat, da han havde drømt drømmen.

> Then spake the Chaldeans to the king in Syriack, O king, live forever: tell thy servants the dream, and we will shew the interpretation. The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof. Daniel 2:4–7.

> Da kaldæerne talte til kongen på aramæisk: O konge, lev evindelig! Fortæl dine tjenere drømmen, så vil vi kundgøre tydningen. Kongen svarede og sagde til kaldæerne: Sagen er undveget mig; hvis I ikke kundgør mig drømmen med dens tydning, skal I hugges i stykker, og jeres huse skal gøres til en mødding. Men hvis I kundgør drømmen og dens tydning, skal I få gaver og belønninger og stor ære af mig; kundgør mig derfor drømmen og dens tydning. Daniel 2:4–7.

The test of Nebuchadnezzar’s image dream was a test designed to identify who can provide a correct prophetic description of an image that is cloaked in darkness, along with the interpretation of the dream’s content. The second angel’s message that was joined by the Midnight Cry message in Millerite history, had been typified by Elijah at the contest at Mount Carmel. It too, was a test that would manifest, not only who was the true God, but also who was the true prophet. William Miller, who Sister White directly says was typified by Elijah, represented Elijah at Mount Carmel. Yet it was not William Miller that was being represented, as much as it was the rules of prophetic interpretation that he had been led to understand. At Mount Carmel, the prophets of the male god Baal and the prophets of the female god Ashtaroth were demonstrated to be false prophets. In the history of the Millerites, the Protestant churches were demonstrated to be false prophets as typified by Mount Carmel.

Prøven vedrørende Nebukadnezars drøm om billedstøtten var en prøve, udformet til at identificere, hvem der kunne give en korrekt profetisk beskrivelse af en billedstøtte, der er hyllet i mørke, sammen med tydningen af drømmens indhold. Den anden engels budskab, som i milleritternes historie blev forbundet med Midnatsråbets budskab, var blevet forbilledliggjort ved Elias under opgøret på Karmels bjerg. Også dette var en prøve, der ikke blot skulle åbenbare, hvem der var den sande Gud, men også hvem der var den sande profet. William Miller, om hvem Søster White direkte siger, at han var forbilledliggjort ved Elias, repræsenterede Elias på Karmels bjerg. Dog var det ikke så meget William Miller, der blev repræsenteret, som de regler for profetisk fortolkning, som han var blevet ledt til at forstå. På Karmels bjerg blev profeterne for mandsguden Ba’al og profeterne for kvindeguden Ashtarot påvist at være falske profeter. I milleritternes historie blev de protestantiske kirker påvist at være falske profeter, således som Karmels bjerg forbilledligt fremstillede det.

When the Protestant churches manifested their rejection of the rules of prophetic interpretation of William Miller, they became the daughters of Rome. Prophetically, a daughter is an image of her mother. The test that the Protestants failed in Millerite history was the test that identified and produced an image (daughter) of the beast. It is there that the horn of true Protestantism was manifested in opposition to the horn of apostate Protestantism. Nebuchadnezzar was demanding an interpretation, and in doing so, he was providentially involved with producing a manifestation of both the false and the true prophets.

Da de protestantiske kirker tilkendegav deres forkastelse af William Millers regler for profetisk fortolkning, blev de Romes døtre. Profetisk set er en datter et billede af sin moder. Den prøve, som protestanterne ikke bestod i den milleritiske historie, var den prøve, der identificerede og frembragte et billede (datter) af dyret. Det er dér, at den sande protestantismes horn blev åbenbaret i opposition til den frafaldne protestantismes horn. Nebukadnezar krævede en tydning, og derved var han ved forsynets ledelse involveret i at frembringe en åbenbaring af både de falske og de sande profeter.

> They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof. Daniel 2:7–9.

> De svarede igen og sagde: Lad kongen fortælle sine tjenere drømmen, så vil vi kundgøre dens tydning. Kongen svarede og sagde: Jeg ved med vished, at I søger at vinde tid, fordi I ser, at sagen er mig undsluppet. Men dersom I ikke vil kundgøre mig drømmen, er der kun én dom over jer; thi I har beredt løgnagtige og fordærvede ord til at tale for mig, indtil tiden er forandret; sig mig derfor drømmen, så skal jeg vide, at I kan kundgøre mig dens tydning. Daniel 2:7–9.

At the conclusion of the testing periods, the distinction which had been demonstrated at Mount Carmel, and on October 22, 1844, was also illustrated in Daniel chapter two. In the three prophetic representations of Mount Carmel, Millerite history and Nebuchadnezzar’s dream of the image, the emphasis is upon correct prophetic interpretation as represented by Elijah, Miller and Daniel. The interpretation of the dream is the message that is unsealed in the history where two classes of prophets are manifested.

Ved afslutningen af prøvetiderne blev den sondring, som var blevet påvist på Karmels Bjerg og den 22. oktober 1844, også illustreret i Daniel kapitel to. I de tre profetiske fremstillinger af Karmels Bjerg, milleritternes historie og Nebukadnezars drøm om billedstøtten ligger vægten på den rette profetiske fortolkning, som er repræsenteret ved Elias, Miller og Daniel. Tydningen af drømmen er det budskab, der bliver afseglet i den historie, hvor to klasser af profeter åbenbares.

> The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. Daniel 2:10–12.

> Kaldæerne svarede kongen og sagde: Der findes ikke et menneske på jorden, som kan kundgøre kongen det, han kræver; derfor er der ingen konge, fyrste eller hersker, som har krævet sådanne ting af nogen spåmand eller stjernetyder eller kaldæer. Og det, kongen kræver, er en sjælden ting, og der er ingen anden, som kan kundgøre det for kongen, undtagen guderne, hvis bolig ikke er hos kød. Derfor blev kongen vred og meget forbitret og befalede, at alle Babylons vise mænd skulle dræbes. Daniel 2:10–12.

At Mount Carmel, Elijah proposed the test, and the test he proposed was not only to manifest who was the true God, but also who was the true prophet. In Daniel chapter two it is the Chaldeans that identify the test which manifested the distinction between the true and the false. They explain that the interpretation which Nebuchadnezzar is seeking can only be identified by God, and not by men. They also complained that the relationship between Nebuchadnezzar and his religious wise men was an incorrect relationship when they state that “it is a rare thing that the king requireth.” They are wishing that the king, representing the State, would keep out of the religious realm over which they have been understood to be the authorities. They are not protesting against the principles of the combination of church and state, they are protesting that Nebuchadnezzar, representing the State, is demanding to be in control of the church. They would be comfortable with a church-state relationship, if the religious leaders ruled over the state. The image of the beast test is where we decide our eternal destiny–as Nebuchadnezzar’s image dream–is a life-or-death test.

På Karmels Bjerg foreslog Elias prøven, og den prøve, han foreslog, var ikke alene til for at åbenbare, hvem der var den sande Gud, men også hvem der var den sande profet. I Daniels andet kapitel er det kaldæerne, der identificerer den prøve, som åbenbarede forskellen mellem det sande og det falske. De forklarer, at den tydning, som Nebukadnezar søger, kun kan identificeres af Gud og ikke af mennesker. De klagede også over, at forholdet mellem Nebukadnezar og hans religiøse vise mænd var et ukorrekt forhold, når de siger, at »det er en sjælden ting, som kongen kræver«. De ønsker, at kongen, som repræsenterer staten, skal holde sig uden for det religiøse område, hvor de har været anset for at være autoriteterne. De protesterer ikke imod principperne i foreningen mellem kirke og stat; de protesterer imod, at Nebukadnezar, som repræsenterer staten, kræver at have kontrol over kirken. De ville være tilfredse med et kirke-stat-forhold, hvis de religiøse ledere herskede over staten. Dyrets billedes prøve er dér, hvor vi afgør vor evige skæbne — ligesom drømmen om Nebukadnezars billede — en prøve på liv og død.

> And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon: He answered and said to Arioch the king’s captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. Daniel 2:13–15.

> Og påbuddet udgik, at de vise mænd skulle dræbes; og de søgte Daniel og hans fæller for at dræbe dem. Da svarede Daniel med råd og visdom Arjok, høvedsmanden for kongens livvagt, som var draget ud for at dræbe Babylons vise mænd: Han tog til orde og sagde til Arjok, kongens høvedsmand: Hvorfor er dette påbud så forhastet fra kongen? Da kundgjorde Arjok sagen for Daniel. Daniel 2:13–15.

When Daniel is enlightened about the understanding of the life and death circumstances of the dream of the yet unknown image, he is representing the enlightenment of the one hundred and forty-four thousand to the fact that they are in the history of the second and visual test of the three-step testing process. But Daniel is not simply representing those who have chosen to eat the correct diet, and therefore passed the first test, but also represents the human representative that God had given special insight into biblical prophecy.

Når Daniel oplyses om forståelsen af drømmens endnu ukendte billedes livs- og dødsomstændigheder, repræsenterer han oplysningen af de hundrede og fireogfyrre tusind om det forhold, at de befinder sig i historien om den anden og synlige prøve i den tretrins prøveproces. Men Daniel repræsenterer ikke blot dem, som har valgt at spise den rette kost og derfor bestået den første prøve, men repræsenterer også den menneskelige repræsentant, som Gud havde givet særlig indsigt i den bibelske profeti.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:17.

> Hvad disse fire unge mænd angår, gav Gud dem kundskab og indsigt i al lærdom og visdom; og Daniel havde forstand på alle syner og drømme. Daniel 1:17.

Though the four faithful Hebrews all passed the dietary test, Daniel was selected as the messenger of visions and dreams. Daniel is representing the prophetic messenger as represented by Elijah, John the Baptist, John the Revelator, William Miller and Future for America. The prophetic messenger is never separated from the prophetic test.

Skønt alle fire trofaste hebræere bestod prøven vedrørende kosten, blev Daniel udvalgt som budbringeren af syner og drømme. Daniel repræsenterer den profetiske budbringer, sådan som denne fremstilles ved Elias, Johannes Døberen, Johannes Åbenbareren, William Miller og Future for America. Den profetiske budbringer er aldrig adskilt fra den profetiske prøve.

In the time of Christ, those who rejected the testimony of John, could not be benefitted by Jesus. In the Millerite history, those who rejected the first message (represented by William Miller), could not be benefitted by the second message. In both histories the faithful did not recognize where the testing process was leading to. The disciples refused to see the cross, though they were plainly told that it was to happen. The Millerites could not see the great disappointment. Daniel, when informed by Arioch of the life and death circumstances associated with Nebuchadnezzar’s image dream, did not know what the content of the dream was or where the image test was leading. All he knew was that it was a life and death situation. Daniel therefore needed time to understand the interpretation.

På Kristi tid kunne de, som forkastede Johannes’ vidnesbyrd, ikke drage nytte af Jesus. I Milleritternes historie kunne de, som forkastede det første budskab (repræsenteret ved William Miller), ikke drage nytte af det andet budskab. I begge historier erkendte de trofaste ikke, hvorhen prøvelsesprocessen førte. Disciplene nægtede at se korset, skønt de tydeligt fik at vide, at det skulle ske. Milleritterne kunne ikke se den store skuffelse. Da Daniel af Arjok blev underrettet om de livs- og dødsomstændigheder, der var forbundet med Nebukadnezars drøm om billedstøtten, vidste han ikke, hvad drømmens indhold var, eller hvorhen prøven vedrørende billedstøtten førte. Alt, hvad han vidste, var, at det var en liv- og dødssituation. Daniel behøvede derfor tid til at forstå tydningen.

> Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation. Daniel 2:16.

> Da gik Daniel ind og bad kongen om at give ham tid, så han kunne kundgøre kongen tydningen. Daniel 2:16.

Daniel had manifested faith in the diet (methodology) he had decided to eat at the first test. Therefore he was given time, as were the disciples in the time of Christ. The time that was given to the disciples was the timespan of Christ’s death, burial, resurrection and his initial ascension, before He met with the disciples on the road to Emmaus, and then again in the upper room. Then at the end of the time He breathed upon them the Holy Spirit.

Daniel havde udvist tro i den kost (metodologi), han havde besluttet at spise ved den første prøve. Derfor fik han tid, ligesom disciplene fik i Kristi tid. Den tid, der blev givet disciplene, var tidsrummet for Kristi død, begravelse, opstandelse og hans første himmelfart, før han mødtes med disciplene på vejen til Emmaus og derpå igen i den øvre sal. Derpå, ved tidens ende, åndede han Helligånden på dem.

> And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.

> Og da han havde sagt dette, åndede han på dem og sagde til dem: Modtag Helligånden. Johannes 20,22.

Ezekiel prophesied and the dead bones were brought together. Then Ezekiel prophesied again and the Holy Spirit was breathed upon the newly formed bodies, and they stood up as a mighty army. When Christ breathed upon the disciples, He opened their understanding.

Ezekiel profeterede, og de døde ben blev føjet sammen. Dernæst profeterede Ezekiel igen, og Helligånden blev indblæst i de nyformede legemer, og de rejste sig som en mægtig hær. Da Kristus åndede på disciplene, åbnede Han deres forståelse.

> Then opened he their understanding, that they might understand the scriptures. Luke 24:25.

> Da åbnede han deres forstand, så de kunne forstå Skrifterne. Luk. 24:25.

All the prophets are speaking of the end of the world, and Daniel is no exception. The time he requested was a period of time that he might receive enlightenment. The time of waiting for the Millerites, was from the first disappointment until they recognized that they were in the tarrying time in connection with the prophecies of Matthew chapter twenty-five and of Habakkuk chapter two. The history of the tarrying time in Millerite history was fulfilled in the time of the second angel’s message. Daniel chapter two is representing that same history, so his request for time prophetically aligns with the Millerites’ tarrying time. Therefore, Daniel’s request for time and the tarrying time of the Millerites represents the tarrying time of the one hundred and forty-four thousand, which began on July 18, 2020.

Alle profeterne taler om verdens ende, og Daniel er ingen undtagelse. Den tid, han anmodede om, var en tidsperiode, hvori han kunne modtage oplysning. Ventetiden for milleritterne var fra den første skuffelse, indtil de erkendte, at de befandt sig i tøvetiden i forbindelse med profetierne i Matthæus kapitel femogtyve og Habakkuk kapitel to. Historien om tøvetiden i milleritternes historie blev opfyldt i tiden for den anden engels budskab. Daniel kapitel to fremstiller den samme historie, så hans anmodning om tid er profetisk i overensstemmelse med milleritternes tøvetid. Derfor repræsenterer Daniels anmodning om tid og milleritternes tøvetid de et hundrede og fireogfyrre tusindes tøvetid, som begyndte den 18. juli 2020.

Daniel’s request for time to understand Nebuchadnezzar’s image dream is represented in Revelation chapter eleven as the three and a half days that the two witness lay dead in the street. In the history of the three and a half days of Revelation eleven, the three and a half days that symbolically represent a prophetic wilderness, there is a voice that cries. The human voice that is employed by the Comforter to awaken and bring the dead dry bones to life is represented by Daniel, who is given the prophetic revelation of what the dream was and what it represented. The voice crying in the wilderness has been given prophetic understanding of dreams and visions, as represented by Daniel. The voice is crying, thus identifying that he has been given the message of the Midnight Cry, and the cry is given at midnight, which represents darkness.

Daniels anmodning om tid til at forstå Nebukadnesars drøm om billedstøtten fremstilles i Åbenbaringen kapitel elleve som de tre og en halv dag, hvori de to vidner ligger døde på gaden. I historien om de tre og en halv dag i Åbenbaringen elleve, de tre og en halv dag, som symbolsk repræsenterer en profetisk ørken, er der en røst, som råber. Den menneskelige røst, som Trøsteren benytter for at vække og føre de døde, tørre ben til live, fremstilles ved Daniel, som gives den profetiske åbenbaring om, hvad drømmen var, og hvad den repræsenterede. Røsten, der råber i ørkenen, har fået profetisk forståelse af drømme og syner, således som det fremstilles ved Daniel. Røsten råber og identificerer derved, at den har fået Midnatsråbets budskab, og råbet gives ved midnat, hvilket repræsenterer mørke.

In the deepest darkness at midnight the voice (Daniel) was given understanding of a message that was cloaked in darkness. The command given to the voice (Ezekiel), is to prophesy to the dead dry bones. As he does so, the Comforter is breathed upon the dead in the street and they are “revived.” But the revival is only accomplished by prayer. Prayer is a waymark in the history of the revival of the dead dry bones that are slain in the street. Daniel prophetically represents that waymark, right at the appropriate place where the waymark is identified.

I det dybeste mørke ved midnat fik stemmen (Daniel) forståelse af et budskab, som var hyllet i mørke. Den befaling, der gives til stemmen (Ezekiel), er at profetere til de døde, tørre ben. Idet han gør dette, indblæses Trøsteren over de døde på gaden, og de bliver „gjort levende“. Men vækkelsen fuldbyrdes kun ved bøn. Bøn er et vejmærke i historien om vækkelsen af de døde, tørre ben, som ligger dræbt på gaden. Daniel repræsenterer profetisk dette vejmærke, netop på det rette sted, hvor vejmærket identificeres.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.

> “En genoplivelse af sand gudsfrygt iblandt os er det største og mest påtrængende af alle vore behov. At søge dette bør være vort første arbejde. Der må gøres alvorlig bestræbelse for at opnå Herrens velsignelse, ikke fordi Gud ikke er villig til at skænke os sin velsignelse, men fordi vi er uforberedte til at modtage den. Vor himmelske Fader er mere villig til at give sin Helligånd til dem, der beder ham, end jordiske forældre er til at give gode gaver til deres børn. Men det er vort arbejde ved bekendelse, ydmygelse, omvendelse og alvorlig bøn at opfylde de betingelser, hvorpå Gud har lovet at skænke os sin velsignelse. En genoplivelse kan kun forventes som svar på bøn. Så længe folket er så blottet for Guds Helligånd, kan de ikke værdsætte forkyndelsen af Ordet; men når Åndens kraft rører ved deres hjerter, da vil de taler, der holdes, ikke være uden virkning. Ledet af Guds Ords lærdomme, under åbenbarelsen af hans Ånd, og i udøvelsen af sund dømmekraft, vil de, som deltager i vore møder, vinde en dyrebar erfaring og ved hjemkomsten være beredt til at øve en sund indflydelse.”

> “The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.

> De gamle bannerbærere vidste, hvad det vil sige at kæmpe med Gud i bøn og at glæde sig over udgydelsen af Hans Ånd. Men disse er ved at træde bort fra handlingens skueplads; og hvem træder frem for at indtage deres plads? Hvordan står det til med den opvoksende slægt? Er de omvendt til Gud? Er vi vågne for det værk, som foregår i den himmelske helligdom, eller venter vi på, at en eller anden tvingende kraft skal komme over menigheden, før vi vil vågne op? Håber vi at se hele menigheden vækket til live igen? Den tid vil aldrig komme.

> “There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.

> "Der er personer i menigheden, som ikke er omvendte, og som ikke vil forene sig i inderlig, fremtrængende bøn. Vi må tage fat på arbejdet hver for sig. Vi må bede mere og tale mindre. Uretfærdigheden tager til, og folket må læres ikke at være tilfredse med en gudsfrygts ydre skikkelse uden ånd og kraft. Hvis vi er optaget af at ransage vore egne hjerter, lægge vore synder bort og rette vore onde tilbøjeligheder, vil vore sjæle ikke ophøjes til forfængelighed; vi vil nære mistillid til os selv og have en vedvarende erkendelse af, at vor tilstrækkelighed er af Gud." Selected Messages, bog 1, 121, 122.

Based upon faith in the diet that Daniel had chosen to eat, he was then brought into a visual testing process that required him to use the methodology that was represented by his diet, to first promise that his God would identify and explain the dream, and thereafter accomplish the presentation of that dream to the king. He possessed the correct diet, or the correct methodology, and then he was to visually manifest his faith by presenting the message of Nebuchadnezzar’s image dream that was in absolute “darkness.” His next action, was his visual manifestation of faith, for he then exercised the divine formula for God’s people when they find themselves in darkness.

På grundlag af tro på den kost, som Daniel havde valgt at spise, blev han dernæst ført ind i en visuel prøvelsesproces, som krævede, at han anvendte den metodik, der var repræsenteret ved hans kost, til først at love, at hans Gud ville identificere og forklare drømmen, og derefter fuldbyrde fremstillingen af denne drøm for kongen. Han var i besiddelse af den rette kost, eller den rette metodik, og derpå skulle han synligt manifestere sin tro ved at fremlægge budskabet om Nebukadnezars billeddrøm, som var i fuldstændigt „mørke“. Hans næste handling var hans synlige manifestation af tro, for da udøvede han den guddommelige formel for Guds folk, når de befinder sig i mørke.

> “The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.” Steps to Christ, 94.

> Den ondes mørke omslutter dem, der forsømmer at bede. Fjendens hviskende fristelser lokker dem til synd; og det er alt sammen, fordi de ikke gør brug af de privilegier, som Gud har givet dem i bønnens guddommelige ordning. Hvorfor skulle Guds sønner og døtre være tilbageholdende med at bede, når bøn er nøglen i troens hånd til at åbne himlens forrådskammer, hvor den Almægtiges grænseløse hjælpekilder er opbevaret? Uden uophørlig bøn og vågent tilsyn er vi i fare for at blive skødesløse og for at vige bort fra den rette vej. Modstanderen søger uophørligt at spærre vejen til nådestolen, for at vi ikke ved alvorlig bøn og tro skal opnå nåde og kraft til at modstå fristelse.” Vejen til Kristus, 94.

With the darkness of the content of Nebuchadnezzar’s dream of the night, Daniel pressed together with his three companions and prayed.

Med det mørke indhold af Nebukadnesars nattedrøm trængende ind på sig sluttede Daniel sig sammen med sine tre ledsagere og bad.

> Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king’s matter. Daniel 2:17–23.

> Da gik Daniel til sit hus og gjorde sagen kendt for Hananja, Misjael og Azarja, sine ledsagere, for at de skulle bede himlens Gud om barmhjertighed angående denne hemmelighed, så Daniel og hans venner ikke skulle omkomme sammen med resten af Babylons vise mænd. Da blev hemmeligheden åbenbaret for Daniel i et nattesyn. Da lovpriste Daniel himlens Gud. Daniel tog til orde og sagde: Lovet være Guds navn fra evighed til evighed! For visdommen og magten er hans. Han forandrer tider og stunder; han afsætter konger og indsætter konger; han giver de vise visdom og de forstandige kundskab. Han åbenbarer de dybe og skjulte ting; han ved, hvad der er i mørket, og lyset bor hos ham. Dig takker og priser jeg, du mine fædres Gud, som har givet mig visdom og magt og nu har kundgjort mig, hvad vi bad dig om; thi du har nu kundgjort os kongens sag. Daniel 2:17–23.

Daniel was then rewarded by Him that “knoweth what is in the darkness.” The movement for Sunday legislation is going on in darkness, and those who have made a profession of consuming the divine diet are required to recognize the formation of the image of the beast that prepares the religious and political platform for enforcing the mark of papal authority.

Daniel blev derpå belønnet af Ham, som „ved, hvad der er i mørket.“ Bevægelsen for søndagslovgivning foregår i mørke, og de, som har bekendt sig til at tage den guddommelige kost til sig, må erkende dannelsen af dyrets billede, som forbereder den religiøse og politiske platform for håndhævelsen af den pavelige myndigheds mærke.

Daniel chapter two is identifying not simply the history of the second angel in Millerite history, but more directly he is illustrating the history of the second angel in the movement of the third angel. In the testing of Nebuchadnezzar’s image dream, the test of the image of the beast is represented. The prophetic steps of God’s people awakening to the life and death circumstances of the approaching Sunday law is being very specifically identified in the books of Daniel and Revelation.

Daniel kapitel to identificerer ikke blot den anden engels historie i den milleritiske historie, men endnu mere direkte illustrerer det den anden engels historie i den tredje engels bevægelse. I prøvelsen vedrørende Nebukadnezars drøm om billedstøtten fremstilles prøven vedrørende dyrets billede. De profetiske skridt, hvorved Guds folk vækkes til erkendelse af de livs- og dødsomstændigheder, som den forestående søndagslov medfører, identificeres meget specifikt i Daniels og Johannes’ Åbenbarings bøger.

Daniel, represents the messenger of the history where the life-or-death message of the image dream goes forth. He stands upon the diet he has come to understand, and by faith states that God can make known the vision, but he requests time. The time is the tarrying time. At the conclusion of the tarrying time, he is given knowledge of what was in Nebuchadnezzar’s dark dream, but not simply that. He not only receives understanding of the image dream, which typifies the image of the beast and its associated test, but he is also praising God at the end of the tarrying time for God “giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.”

Daniel repræsenterer budbæreren for den historie, hvor billeddrømmens liv-eller-død-budskab går ud. Han står fast på den kost, som han er kommet til forståelse af, og erklærer i tro, at Gud kan kundgøre synet, men han anmoder om tid. Tiden er ventetiden. Ved afslutningen af ventetiden gives der ham kundskab om, hvad der var i Nebukadnezars mørke drøm, men ikke blot det. Han modtager ikke alene forståelse af billeddrømmen, som er et forbillede på dyrets billede og den dertil hørende prøve, men han priser også Gud ved ventetidens afslutning, fordi Gud “giver de vise visdom og dem, der har forstand, kundskab; han åbenbarer de dybe og skjulte ting; han ved, hvad der er i mørket, og lyset bor hos ham.”

Daniel is here placing his praise in the context that there has been an “increase of knowledge”, for he who identifies in chapter twelve that the “wise” will understand the “increase of knowledge”, and is also praising God that He had given “wisdom” and “knowledge” to “the wise.” He is directly referencing the wise virgins, and connecting his time with the tarrying time. He is placing the illustration found in chapter two directly into the perfect fulfillment of the tarrying time of Matthew twenty-five in the movement of the third angel. More significantly is the fact that the book of Revelation identifies that just before the close of probation, John was told to seal not the sayings of the prophecies of the books of Daniel and Revelation, for they are the same book.

Daniel placerer her sin lovprisning i den sammenhæng, at der har været en „forøgelse af kundskab“, for han, som i kapitel tolv angiver, at de „vise“ vil forstå „forøgelsen af kundskab“, priser også Gud, fordi Han havde givet „visdom“ og „kundskab“ til „de vise“. Han henviser direkte til de vise jomfruer og forbinder sin tid med ventetiden. Han placerer den illustration, som findes i kapitel to, direkte ind i den fuldkomne opfyldelse af ventetiden i Matthæus femogtyve i den tredje engels bevægelse. Endnu mere betydningsfuldt er det forhold, at Johannes’ Åbenbaring identificerer, at Johannes lige før nådetidens afslutning fik befaling om ikke at forsegle udsagnene i profetierne i Daniels og Johannes’ Åbenbarings bøger, for de er den samme bog.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Og han siger til mig: Besegl ikke denne bogs profetis ord; thi tiden er nær. Den, som gør uret, lad ham stadig gøre uret; og den, som er uren, lad ham stadig være uren; og den, som er retfærdig, lad ham stadig øve retfærdighed; og den, som er hellig, lad ham stadig være hellig. Åbenbaringen 22:10, 11.

The time when the prophecies of Daniel and Revelation are to be unsealed is in the tarrying time of the parable of the ten virgins, and that time is represented by Daniel’s request for time. His request for time was followed by prayer, which must take place in advance of the resurrection of the dead dry bones. In the time period that the increase of knowledge and the understanding of the dream image that is cloaked in darkness was revealed, God did something else for Daniel. “He revealeth the deep and secret things.” The secret thing of the history of the Midnight Cry is the prophecy in Revelation that is unsealed just before probation closes. That “deep and secret” thing is “truth.”

Den tid, da Daniels og Johannes’ Åbenbarings profetier skal forsegles op, er i ventetiden i lignelsen om de ti jomfruer, og denne tid fremstilles ved Daniels anmodning om tid. Hans anmodning om tid blev efterfulgt af bøn, hvilket må finde sted forud for de døde tørre bens opstandelse. I den tidsperiode, hvor kundskabens forøgelse og forståelsen af drømmebilledet, som er hyllet i mørke, blev åbenbaret, gjorde Gud også noget andet for Daniel. »Han åbenbarer de dybe og skjulte ting.« Den skjulte ting i Midnatsråbets historie er profetien i Åbenbaringen, som forsegles op lige før nådetiden lukkes. Denne »dybe og skjulte« ting er »sandhed«.

Truth becomes the prophetic key that is opened to the messenger represented by Daniel that allows the hidden history of the “seven thunders” to be recognized. The hidden history is the history of three waymarks. The first is a disappointment and the last is a disappointment as illustrated in Millerite history. The Hebrew word that is translated as “truth” was created by the “Wonderful Linguist”, through the combination of the first, thirteenth and last letter of the Hebrew alphabet. Jesus is the first and last, and He is the “truth.” The structure of the word that was created by the “Wonderful Linguist” identifies the three prophetic waymarks that are the hidden history of the “seven thunders,” that were to be sealed until Daniel asked for “time” and went to prayer.

Sandheden bliver den profetiske nøgle, som åbnes for det sendebud, der er repræsenteret ved Daniel, og som gør det muligt at erkende de „syv tordners“ skjulte historie. Den skjulte historie er historien om tre vejmærker. Det første er en skuffelse, og det sidste er en skuffelse, sådan som det illustreres i milleritternes historie. Det hebraiske ord, som oversættes med „sandhed“, blev dannet af den „vidunderlige sprogforsker“ gennem sammensætningen af det hebraiske alfabets første, trettende og sidste bogstav. Jesus er den første og den sidste, og Han er „sandheden“. Strukturen i det ord, som blev skabt af den „vidunderlige sprogforsker“, identificerer de tre profetiske vejmærker, som er de „syv tordners“ skjulte historie, og som skulle besegles, indtil Daniel bad om „tid“ og gik i bøn.

The disappointment of July 18, 2020, was the first waymark, and it illustrates the disappointment associated with the last of three waymarks, which is the Sunday law. The middle letter, the thirteenth letter is a symbol of rebellion, and it is a symbol of the middle waymark of the hidden history of the seven thunders. The rebellion is represented by the foolish virgins at the Midnight Cry, for the Midnight Cry is the middle waymark of the three-step history of July 18, 2020, the Midnight Cry and the soon-coming Sunday law. As soon as it is midnight, time moves into the thirteenth hour, where the visible manifestation of the foolish virgins is demonstrated by their recognition that they do not have the golden oil.

Skuffelsen den 18. juli 2020 var det første vejmærke, og den illustrerer den skuffelse, der er forbundet med det sidste af tre vejmærker, som er søndagsloven. Det midterste bogstav, det trettende bogstav, er et symbol på oprør, og det er et symbol på det midterste vejmærke i de syv tordners skjulte historie. Oprøret er fremstillet ved de dårlige jomfruer ved Midnatsråbet, for Midnatsråbet er det midterste vejmærke i den tretrins historie om 18. juli 2020, Midnatsråbet og den snart kommende søndagslov. Så snart det er midnat, går tiden ind i den trettende time, hvor de dårlige jomfruers synlige tilsynekomst demonstreres ved deres erkendelse af, at de ikke har den gyldne olie.

In the symbolic “wilderness” of the “three and a half days” of Revelation chapter eleven, God’s people are represented as being in the symbolic history of the curse of “seven times.” At the end of that period, they are to recognize that they have been scattered, that they have sinned, that their fathers have sinned, that they have been walking contrary to God and that God has been walking contrary to them. That recognition is to lead them to pray the Leviticus twenty-six prayer. That recognition that they must pray the prayer of Leviticus’s twenty-six prayer aligns prophetically with Daniel’s prayer of Daniel chapter two, and it is illustrated by Daniel’s prayer in chapter nine. The reason that Daniel prayed the Leviticus twenty-six prayer in chapter nine was based upon his recognition that he was at the end of the seventy years of Jeremiah’s prophecy of the captivity of God’s people.

I den symbolske „ørken“ i de „tre og en halv dage“ i Johannes’ Åbenbaring kapitel elleve fremstilles Guds folk som befindende sig i den symbolske historie om forbandelsen med „syv tider“. Ved afslutningen af den periode skal de erkende, at de er blevet spredt, at de har syndet, at deres fædre har syndet, at de har vandret Gud imod, og at Gud har vandret dem imod. Denne erkendelse skal lede dem til at bede bønnen i Tredje Mosebog seksogtyve. Denne erkendelse af, at de må bede bønnen i Tredje Mosebog seksogtyve, stemmer profetisk overens med Daniels bøn i Daniels Bog kapitel to og illustreres ved Daniels bøn i kapitel ni. Grunden til, at Daniel bad bønnen i Tredje Mosebog seksogtyve i kapitel ni, var hans erkendelse af, at han befandt sig ved afslutningen af de halvfjerds år i Jeremias’ profeti om Guds folks fangenskab.

Those same seventy years represent the history of the sealing of God’s people. Those seventy years represent the cleansing of Malachi chapter three and Christ’s two temple cleansings. They represent the history of the test of the image of the beast. That history began on September 11, 2001, and ends at the soon-coming Sunday law. At the end of that symbolic seventy-year period, Daniel seeks a “tarrying time” so he can pray. His prayer was answered when the final secret of prophecy was revealed unto him. That revelation came while God’s true Protestant people were still in the “wilderness” scattering time after July 18, 2020. At that time the “truth” was revealed to the “voice crying in the wilderness”.

De samme halvfjerds år repræsenterer historien om beseglingen af Guds folk. De halvfjerds år repræsenterer renselsen i Malakias kapitel tre og Kristi to tempelrensninger. De repræsenterer historien om prøven ved dyrets billede. Denne historie begyndte den 11. september 2001 og ender ved den snart kommende søndagslov. Ved afslutningen af den symbolske halvfjerdsårige periode søger Daniel en „ventetid“, så han kan bede. Hans bøn blev besvaret, da profetiens sidste hemmelighed blev åbenbaret for ham. Denne åbenbaring kom, mens Guds sande protestantiske folk stadig befandt sig i „ørkenens“ adspredelsestid efter den 18. juli 2020. På det tidspunkt blev „sandheden“ åbenbaret for den „røst, som råber i ørkenen“.

We will continue Daniel chapter two in the next article.

Vi vil fortsætte med Daniels bog, kapitel to, i den næste artikel.

> And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book: And the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:27–29.

> Og Herrens vrede optændtes mod dette land, så han lod alle de forbandelser komme over det, som er skrevet i denne bog. Og Herren rev dem op af deres land i vrede og harme og stor forbitrelse og kastede dem ind i et andet land, som det er den dag i dag. De skjulte ting hører Herren vor Gud til; men de åbenbarede ting hører os og vore børn til for evigt, for at vi må gøre efter alle ordene i denne lov. 5 Mosebog 29,27–29.

Back to Articles