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# The Book of Daniel - Number Twenty-Seven

Daniels Bog - Nummer Syvogtyve

Another Secret Dream

Endnu en hemmelig drøm

Author

Jeff Pippenger

Published

December 22, 2023

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Nebuchadnezzar’s second dream marks the “time of the end,” when two classes of worshippers are called to come and investigate the “increase of knowledge” that was unsealed in 1798. Daniel is then also identified as Belteshazzar, thus identifying him as God’s covenant people, for a change of name prophetically marks a covenant relation. Nebuchadnezzar acknowledged that Daniel had the presence of the Holy Spirit, and based upon his past experience with Daniel, he thought that “no secret” would trouble Daniel, but the secret of this dream did trouble Daniel.

Nebukadnezars anden drøm markerer „endetiden“, når to klasser af tilbedere kaldes til at komme og undersøge den „forøgede kundskab“, som blev åbnet i 1798. Daniel identificeres dernæst også som Belteshazzar og identificeres således som Guds pagtsfolk, for et navneskifte markerer profetisk et pagtsforhold. Nebukadnezar erkendte, at Daniel havde Helligåndens nærvær, og på grundlag af sin tidligere erfaring med Daniel mente han, at „ingen hemmelighed“ ville volde Daniel besvær, men hemmeligheden i denne drøm voldte Daniel besvær.

> O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Thus were the visions of mine head in my bed; I saw, and behold, a tree in the midst of the earth, and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: Let his heart be changed from man’s, and let a beast’s heart be given unto him: and let seven times pass over him. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee. Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:9–19.

> O Beltsazzar, mester for magikerne, fordi jeg ved, at de hellige guders ånd er i dig, og intet hemmeligt volder dig vanskelighed, så fortæl mig synerne i den drøm, jeg har set, og tydningen deraf. Således var mit hoveds syner på mit leje: Jeg så, og se, et træ stod midt på jorden, og dets højde var stor. Træet voksede og blev stærkt, og dets højde nåede til himmelen, og dets synsvidde til hele jordens ende. Dets løv var smukt, og dets frugt rigelig, og i det var føde for alle; markens dyr fandt skygge under det, og himmelens fugle boede i dets grene, og alt kød fik næring af det. Jeg så i mit hoveds syner på mit leje, og se, en vægter og en hellig kom ned fra himmelen; han råbte med høj røst og sagde således: Fæld træet og hug dets grene af, ryst dets løv af og spred dets frugt; lad dyrene vige bort fra under det og fuglene fra dets grene. Men lad dets rodstub blive tilbage i jorden, ja, med et bånd af jern og kobber i markens spæde græs; og lad det vædes af himmelens dug, og lad dets lod være sammen med dyrene i jordens græs. Lad dets hjerte forvandles, så det ikke længere er et menneskes, og lad et dyrs hjerte gives det; og lad syv tider gå hen over det. Denne sag er ved vægternes beslutning, og dette krav ved de helliges ord, for at de levende må kende, at den Højeste råder i menneskenes rige og giver det til hvem han vil, og sætter den ringeste blandt mennesker over det. Denne drøm har jeg, kong Nebukadnezar, set. Forkynd nu du, O Beltsazzar, dens tydning, eftersom alle de vise i mit rige ikke er i stand til at kundgøre mig tydningen; men du er i stand dertil, for de hellige guders ånd er i dig. Da blev Daniel, hvis navn var Beltsazzar, forfærdet en stund, og hans tanker foruroligede ham. Kongen tog til orde og sagde: Beltsazzar, lad ikke drømmen eller dens tydning forurolige dig. Beltsazzar svarede og sagde: Min herre, drømmen gælde dem, som hader dig, og dens tydning dine fjender. Daniel 4:9–19.

Daniel is “troubled” with the dream and interpretation, for he can understand how Nebuchadnezzar might be offended by the interpretation, but once Nebuchadnezzar encourages him to speak, Daniel provides Nebuchadnezzar with a warning of judgment to come. The warning of judgment to come, is symbolic of the warning of the first angel that arrived at the time of the end, in 1798.

Daniel er „foruroliget“ over drømmen og tydningen, for han kan forstå, hvordan Nebukadnezar kunne blive stødt over tydningen; men da Nebukadnezar først opmuntrer ham til at tale, giver Daniel Nebukadnezar en advarsel om den kommende dom. Advarslen om den kommende dom er et symbol på advarslen fra den første engel, som kom ved endens tid i 1798.

> Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.

> Da blev Daniel, hvis navn var Belteshazzar, forfærdet en stund, og hans tanker gjorde ham ængstelig. Kongen tog til orde og sagde: Belteshazzar, lad ikke drømmen eller tydningen deraf forurolige dig. Belteshazzar svarede og sagde: Min herre, gid drømmen måtte gælde dem, som hader dig, og tydningen deraf dine fjender. Daniel 4:19.

Daniel was “astonied for one hour.” The “hour” is one of five times that the word “hour,” occurs in the book of Daniel, and it is found nowhere else in the Old Testament. Here it represents the period of time that Daniel, representing the “wise” that understand the increase of knowledge, prepare to give the warning of the first angel, which announces the opening of the investigative judgment on October 22, 1844. Daniel’s interpretation of the dream includes, not only the announcement of a coming judgment, but also a call for Nebuchadnezzar to cease from sin, representing the everlasting gospel of the first angel. The “hour” would be prophetically located at the time of the end, in 1798, when the first angel arrived into history. The first angel arrived into history in 1798, at the conclusion of the “seven times” of God’s vengeance brought against the northern kingdom, beginning in 723 BC.

Daniel var „forfærdet i en time“. „Timen“ er én af fem forekomster af ordet „time“ i Daniels Bog, og det findes ingen andre steder i Det Gamle Testamente. Her repræsenterer den det tidsrum, hvori Daniel, der repræsenterer de „vise“, som forstår kundskabens tiltagelse, forbereder sig på at give den første engels advarsel, som forkynder åbningen af den undersøgende dom den 22. oktober 1844. Daniels tydning af drømmen omfatter ikke blot kundgørelsen af en kommende dom, men også en opfordring til Nebukadnezar om at ophøre med synd, hvilket repræsenterer den første engels evige evangelium. „Timen“ ville profetisk være placeret ved endens tid, i 1798, da den første engel trådte ind i historien. Den første engel trådte ind i historien i 1798 ved afslutningen af de „syv tider“ af Guds hævn, som blev bragt over det nordlige rige og begyndte i 723 f.Kr.

> For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:22–24.

> For dette er hævnens dage, for at alt det, som er skrevet, må blive opfyldt. Men ve dem, som er med barn, og dem, som giver die, i de dage! For der skal være stor trængsel i landet og vrede over dette folk. Og de skal falde for sværdets æg og føres bort som fanger til alle folkeslag; og Jerusalem skal nedtrædes af hedningerne, indtil hedningernes tider er fuldendt. Lukas 21:22–24.

Nebuchadnezzar was to live with the heart of a beast for the period of God’s vengeance, that was brought upon the northern kingdom of Israel, for Nebuchadnezzar was the king of the north. Luke identifies that same period as “times” (“times of the Gentiles”), in the plural, when he marks the ending point of the trampling down of Jerusalem.

Nebukadnesar skulle leve med et dyrs hjerte i den periode, der udgjorde Guds hævn, som blev bragt over Israels nordlige rige, for Nebukadnesar var kongen i nord. Lukas identificerer den samme periode som „tider“ („hedningernes tider“) i flertal, når han angiver slutpunktet for Jerusalems nedtræden.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Og de skal falde for sværdets æg og føres bort som fanger til alle nationer; og Jerusalem skal nedtrædes af hedningerne, indtil hedningernes tider er fuldbyrdet. Lukas 21:24.

In the book of Revelation, the times of the Gentiles trampling down the sanctuary and host was simply identified as twelve hundred and sixty years, for it was simply emphasizing the period of papal persecution.

I Åbenbaringens Bog blev den tid, hvor hedningerne nedtrådte helligdommen og hæren, ganske enkelt angivet som tolv hundrede og tres år, for den lagde ganske enkelt vægt på perioden med pavelig forfølgelse.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Men forgården, som er uden for templet, skal du lade være og ikke måle; thi den er givet til hedningerne, og den hellige stad skal de træde under fode i to og fyrretyve måneder. Og jeg vil give magt til mine to vidner, og de skal profetere i tusind to hundrede og tresindstyve dage, klædt i sæk. Åbenbaringen 11:2, 3.

The warning message given by Daniel to Nebuchadnezzar, represents the warning of judgment to come. The arrival of that warning message is symbolically located in 1798, which is when the first angel arrived to warn of the approaching investigative judgment. The predicted judgment upon Nebuchadnezzar occurred in the second use of the word “hour” in chapter four.

Det advarselsbudskab, som Daniel gav til Nebukadnezar, repræsenterer advarslen om den kommende dom. Ankomsten af dette advarselsbudskab er symbolsk placeret i 1798, hvilket er det tidspunkt, hvor den første engel ankom for at advare om den forestående undersøgende dom. Den forudsagte dom over Nebukadnezar indtraf ved den anden anvendelse af ordet »time« i kapitel fire.

> All this came upon the king Nebuchadnezzar. At the end of twelve months he walked in the palace of the kingdom of Babylon. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:28–33.

> Alt dette kom over kong Nebukadnezar. Da tolv måneder var til ende, vandrede han omkring i det babyloniske kongeslot. Kongen tog til orde og sagde: Er dette ikke det store Babylon, som jeg har bygget til kongerigets hus ved min vældige magt og til ære for min herlighed? Mens ordet endnu var i kongens mund, lød der en røst fra himmelen: Dig, kong Nebukadnezar, bliver det sagt: Kongeriget er viget fra dig. Og de skal drive dig bort fra menneskene, og din bolig skal være blandt markens dyr; man skal lade dig æde græs som okser, og syv tider skal henrinde over dig, indtil du erkender, at den Højeste råder i menneskenes rige og giver det til hvem han vil. I samme stund blev dette fuldbyrdet på Nebukadnezar; og han blev drevet bort fra menneskene og åd græs som okser, og hans legeme blev vædet af himmelens dug, indtil hans hår var vokset som ørnefjer, og hans negle som fuglekløer. Daniel 4:28–33.

The judgment that had been predicted came in the very “hour” that Nebuchadnezzar lifted up his heart to pride. The investigative judgment that had been predicted, came when the “hour” of God’s investigative judgment commenced.

Den dom, som var blevet forudsagt, kom i selve den „time“, da Nebukadnezar ophøjede sit hjerte i hovmod. Den undersøgende dom, som var blevet forudsagt, indtraf, da „timen“ for Guds undersøgende dom begyndte.

The “hour” of God’s judgment on October 22, 1844, had produced two classes of worshippers, represented as the “wise” and the “wicked” in Daniel chapter twelve, and who were also represented as “wise” or “foolish” in the parable of the ten virgins, and who were also represented as those who were justified by faith in Habakkuk chapter two, who were contrasted with those that manifested the same character as had Nebuchadnezzar in the “hour” his judgment came.

Guds doms „time“ den 22. oktober 1844 havde frembragt to klasser af tilbedere, fremstillet som de „vise“ og de „ugudelige“ i Daniels bog, kapitel tolv, og som også blev fremstillet som „kloge“ eller „dåragtige“ i lignelsen om de ti jomfruer, og som også blev fremstillet som dem, der blev retfærdiggjort ved tro i Habakkuks bog, kapitel to, hvilke blev stillet i modsætning til dem, der åbenbarede den samme karakter, som Nebukadnezar havde, i den „time“, da hans dom kom.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Se, hans sjæl, som er hovmodigt opløftet, er ikke oprigtig i ham; men den retfærdige skal leve ved sin tro. Habakkuk 2,4.

The two classes in each of the three lines were manifested when the “hour” of his judgment arrived on October 22, 1844, which is what Nebuchadnezzar’s “hour” of judgment represents. 1798 was the conclusion of the “first” indignation of “seven times,” when the papacy ceased to prosper, for she was delivered a deadly wound.

De to klasser i hver af de tre linjer blev åbenbaret, da „timen“ for hans dom indtraf den 22. oktober 1844, hvilket er det, Nebukadnezars „time“ for dom repræsenterer. 1798 var afslutningen på den „første“ forbitrelse i „syv tider“, da pavedømmet ophørte med at have fremgang, for det blev tilføjet et dødeligt sår.

> And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> Og kongen skal gøre efter sin egen vilje; og han skal ophøje sig selv og gøre sig stor over enhver gud, og han skal tale forunderlige ting imod gudernes Gud og have fremgang, indtil vreden er fuldbyrdet; for det, som er fastsat, skal ske. Daniel 11:36.

1844, was the end of the “last” indignation:

1844 var enden på den „sidste“ vrede:

> And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:19.

> Og han sagde: Se, jeg vil kundgøre dig, hvad der skal ske ved vredens sidste ende; thi ved den fastsatte tid skal enden komme. Daniel 8:19.

The first use of the word “hour,” in Daniel chapter four, represents 1798; which was the end of the “first” of God’s indignation of “seven times” against the northern kingdom of Israel; the arrival of the first angel’s message at the time of the end; and the end of Nebuchadnezzar’s “seven times” at the “end of the days.”

Den første anvendelse af ordet »time« i Daniels bog, kapitel fire, repræsenterer 1798; hvilket var afslutningen på den »første« af Guds vrede i »syv tider« mod Israels nordlige rige; ankomsten af den første engels budskab ved endens tid; og afslutningen på Nebukadnezars »syv tider« ved »dagenes ende«.

The second use of the word “hour,” in Daniel chapter four, represents 1844; which was the end of the “last” indignation of “seven times,” against the southern kingdom of Judah. It was also the arrival of the investigative judgment, and Nebuchadnezzar’s personal judgment.

Den anden anvendelse af ordet „time“ i Daniels bog kapitel fire repræsenterer 1844, hvilket var enden på den „sidste“ forbitrelse i „syv tider“ mod det sydlige rige Juda. Det var også den undersøgende doms komme og Nebukadnezars personlige dom.

Chapter one identifies the history of the three-step testing process, and marks the empowerment of the first angel’s message on August 11, 1840. Chapter four represents the arrival of the first angel’s message at the time of the end in 1798, and is to be laid over chapter one. Chapter four emphasizes the message of the first angel and its warning of approaching judgment, and marks October 22, 1844, and the arrival of the third angel’s message.

Kapitel et identificerer historien om den trefoldige prøvelsesproces og markerer bemyndigelsen af den første engels budskab den 11. august 1840. Kapitel fire fremstiller ankomsten af den første engels budskab ved endens tid i 1798 og skal lægges over kapitel et. Kapitel fire fremhæver den første engels budskab og dets advarsel om den forestående dom og markerer den 22. oktober 1844 samt ankomsten af den tredje engels budskab.

Together they represent the beginning of not only Adventism, but also of the United States. Chapters one through three also address the history at the end of Adventism, and the end of the United States. Chapter five, and the testimony of Belshazzar also aligns with those first three chapters.

Sammen repræsenterer de begyndelsen ikke blot på adventismen, men også på Amerikas Forenede Stater. Kapitel et til tre omhandler også historien ved afslutningen af adventismen og afslutningen på Amerikas Forenede Stater. Kapitel fem og vidnesbyrdet om Belsazzar stemmer ligeledes overens med disse første tre kapitler.

Chapter one, aligned with chapter four, represent the movement of the first angel, and the history when the book of Daniel was unsealed at the time of the end in 1798. The message that was then unsealed is symbolized with the vision of the Ulai River, that represents the increase of knowledge contained within chapters seven, eight and nine of Daniel.

Kapitel ét repræsenterer, i overensstemmelse med kapitel fire, den første engels bevægelse og den historie, da Daniels bog blev åbnet ved endens tid i 1798. Det budskab, som da blev åbnet, symboliseres ved synet om Ulai-floden, som repræsenterer den tiltagende kundskab, der er indeholdt i Daniels kapitel syv, otte og ni.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.

> I kong Belsazzars regerings tredje år viste der sig for mig, ja for mig, Daniel, et syn efter det, som tidligere havde vist sig for mig. Og jeg så i et syn; og det skete, da jeg så, at jeg var i Susa i borgen, som ligger i provinsen Elam; og jeg så i synet, at jeg var ved floden Ulai. Daniel 8:1, 2.

Chapters one through three, aligned with chapter five; represent the movement of the third angel, and the history when the book of Daniel was unsealed in 1989. The message that was unsealed then is symbolized with the vision of the Hiddekel River, that represents the increase of knowledge contained within chapters ten, eleven and twelve.

Kapitel et til tre, i overensstemmelse med kapitel fem, repræsenterer den tredje engels bevægelse og den historie, hvor Daniels bog blev forseglet op i 1989. Det budskab, som da blev forseglet op, symboliseres ved synet af floden Hiddekel, som repræsenterer den forøgelse af kundskab, der er indeholdt i kapitel ti, elleve og tolv.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.

> Og på den fireogtyvende dag i den første måned, mens jeg var ved bredden af den store flod, som er Hiddekel. Daniel 10:4.

We will continue our consideration of the line of Nebuchadnezzar and Belshazzar in the next article.

Vi vil fortsætte vores behandling af rækken med Nebukadnezar og Belsazzar i den næste artikel.

> “There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

> "Der er behov for en langt nærmere granskning af Guds ord. Især bør Daniels Bog og Åbenbaringen vies opmærksomhed som aldrig før i vort værks historie. Vi har måske mindre at sige på nogle områder med hensyn til den romerske magt og pavedømmet, men vi bør henlede opmærksomheden på det, som profeterne og apostlene har skrevet under Guds Ånds inspiration. Helligånden har således formet forholdene, både i meddelelsen af profetien og i de begivenheder, der skildres, for at lære, at det menneskelige redskab skal holdes ude af syne, skjult i Kristus, og at Herren, himlens Gud, og hans lov skal ophøjes.

> “Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

> ”Læs Daniels bog. Gennemgå, punkt for punkt, historien om de riger, som dér fremstilles. Se statsmænd, rådslagninger, mægtige hære, og se, hvordan Gud virkede for at ydmyge menneskers stolthed og lægge menneskelig herlighed i støvet. Gud alene fremstilles som stor. I profetens syn ses Han styrte én mægtig hersker ned og sætte en anden op. Han åbenbares som universets monark, i færd med at oprette sit evige rige — den Gamle af dage, den levende Gud, kilden til al visdom, den nuværende tids hersker, åbenbareren af fremtiden. Læs og forstå, hvor fattigt, hvor skrøbeligt, hvor kortlivet, hvor vildfarende, hvor skyldbetynget mennesket er, når det opløfter sin sjæl til forfængelighed.

> “The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

> Helligånden peger os gennem Esajas hen til Gud, den levende Gud, som opmærksomhedens væsentligste genstand—til Gud, som åbenbaret i Kristus. »For et barn er os født, en søn er os givet; og herredømmet skal være på hans skulder; og hans navn skal kaldes Underfuld, Rådgiver, Vældig Gud, Evigheds Fader, Fredsfyrste« [Esajas 9:6].

> “The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.

> Det lys, som Daniel modtog direkte fra Gud, blev givet særligt for disse sidste dage. De syner, han så ved bredden af Ulai og Hiddekel, de store floder i Shinar, er nu ved at gå i opfyldelse, og alle de begivenheder, der blev forudsagt, vil snart være indtruffet.

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.” Manuscript Releases, volume 16, 333, 334.

> ”Tænk på det jødiske folks omstændigheder, da Daniels profetier blev givet. Israelitterne var i fangenskab, deres tempel var blevet ødelagt, deres tempeltjeneste indstillet. Deres religion havde været centreret om offersystemets ceremonier. De havde gjort de ydre former til det altafgørende, medens de havde mistet den sande tilbedelses ånd. Deres gudstjenester var blevet fordærvet ved hedenskabets traditioner og skikke, og i udførelsen af offerritualerne så de ikke ud over skyggen til virkeligheden. De erkendte ikke Kristus, det sande offer for menneskenes synder. Herren virkede for at føre folket i fangenskab og for at indstille tjenesten i templet, for at de ydre ceremonier ikke skulle blive summen af deres religion. Deres principper og skikke måtte renses for hedenskab. Den rituelle tjeneste ophørte, for at hjertets tjeneste kunne genoplives. Den ydre herlighed blev fjernet, for at det åndelige kunne åbenbares.” Manuscript Releases, bind 16, 333, 334.

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