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# The Book of Daniel - Number Sixty-Nine

Daniels Bog - Nummer Niogtres

Unveiling the Generational Cycle: The Four Abominations of Adventism

Afsløringen af slægtsleddets cyklus: Adventismens fire vederstyggeligheder

Author

Jeff Pippenger

Published

February 2, 2024

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God never changes, and therefore Adventism is judged in its fourth generation.

Gud forandrer sig aldrig, og derfor dømmes adventismen i sin fjerde generation.

> “‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> “‘Og han råbte til manden, som var klædt i linned, og som havde skriverens blækhorn ved sin side; og Herren sagde til ham: Gå gennem byen, gennem Jerusalems midte, og sæt et mærke på panden af de mænd, som sukker og klager over alle de vederstyggeligheder, der begås i dens midte. Og til de andre sagde han, så jeg kunne høre det: Gå efter ham gennem byen og slå ned; jeres øje skal ikke skåne, og I skal ikke vise medlidenhed: dræb til fulde gamle og unge, både jomfruer og små børn og kvinder; men kom ikke nogen nær, på hvem mærket er; og begynd ved min helligdom. Da begyndte de med de gamle mænd, som var foran huset.’”

> “Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.

> „Jesus er ved at forlade nådestolen i den himmelske helligdom for at iføre sig hævnens klæder og udgyde sin vrede i domshandlinger over dem, som ikke har reageret på det lys, Gud har givet dem. ‘Fordi dommen over en ond gerning ikke straks fuldbyrdes, derfor er menneskenes børns hjerte helt vendt til at gøre det onde.’ I stedet for at blive formildede ved den tålmodighed og langmodighed, som Herren har udøvet over for dem, styrker de, som ikke frygter Gud og ikke elsker sandheden, deres hjerter på deres onde vej. Men selv Guds langmodighed har sine grænser, og mange overskrider disse grænser. De har overskredet nådens grænser, og derfor må Gud gribe ind og hævde sin egen ære.“

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> Om amoritterne sagde Herren: »I fjerde slægtled skal de vende tilbage hertil igen; thi amoritternes misgerning er endnu ikke fuldkommen.« Skønt dette folk var iøjnefaldende på grund af sin afgudsdyrkelse og fordærvelse, havde det endnu ikke fyldt sin misgernings bæger, og Gud ville ikke give befaling til dets fuldstændige tilintetgørelse. Folket skulle se den guddommelige magt åbenbaret på en tydelig måde, for at de måtte være uden undskyldning. Den medlidende Skaber var villig til at bære over med deres misgerning indtil fjerde slægtled. Hvis der da ikke sås nogen forandring til det bedre, skulle Hans domme ramme dem.

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

> „Med ufejlbarlig nøjagtighed holder den Uendelige stadig regnskab med alle nationer. Mens Hans barmhjertighed tilbydes med kald til omvendelse, vil dette regnskab forblive åbent; men når tallene når et vist beløb, som Gud har fastsat, begynder tjenesten af Hans vrede. Regnskabet afsluttes. Den guddommelige tålmodighed ophører. Der er ikke mere nogen forbøn om barmhjertighed til deres fordel.“

> “The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

> „Profeten, der skuede ned gennem tidsaldrene, fik denne tid fremstillet for sit syn. Nationerne i denne tidsalder har været modtagere af hidtil usete nådegaver. Himmelens ypperste velsignelser er blevet givet dem, men øget stolthed, begærlighed, afgudsdyrkelse, foragt for Gud og lav utaknemmelighed er optegnet imod dem. De er hastigt ved at afslutte deres regnskab med Gud.

> “But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

> "Men det, som får mig til at skælve, er den kendsgerning, at de, som har haft det største lys og de største forrettigheder, er blevet besmittet af den herskende uretfærdighed. Påvirket af de uretfærdige omkring dem er mange, selv blandt dem, der bekender sig til sandheden, blevet kolde og føres med af den stærke strøm af ondskab. Den almindelige hån, som rettes mod sand gudsfrygt og hellighed, fører dem, som ikke holder sig nøje knyttet til Gud, til at miste deres ærbødighed for hans lov. Hvis de fulgte lyset og adlød sandheden af hjertet, ville denne hellige lov forekomme dem endnu mere dyrebar, når den således foragtes og tilsidesættes. Efterhånden som mangelen på respekt for Guds lov bliver mere åbenbar, bliver skillelinjen mellem dens iagttagere og verden mere tydelig. Kærligheden til de guddommelige forskrifter tiltager hos den ene klasse i samme grad, som foragten for dem tiltager hos den anden klasse."

> “The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

> "Krisen nærmer sig hastigt. De tal, som hurtigt vokser, viser, at tiden for Guds hjemsøgelse næsten er kommet. Skønt Han nødig straffer, vil Han dog straffe, og det hurtigt. De, som vandrer i lyset, vil se tegn på den fare, som nærmer sig; men de skal ikke sidde stille i rolig, ubekymret forventning om ødelæggelsen og trøste sig med den tro, at Gud vil beskærme sit folk på hjemsøgelsens dag. Langt fra. De bør indse, at det er deres pligt at arbejde flittigt for at frelse andre og med stærk tro se op til Gud om hjælp. 'En retfærdigs virksomme og inderlige bøn formår meget.'"

> “The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

> Gudfrygtighedens surdej har ikke helt mistet sin kraft. På det tidspunkt, hvor menighedens fare og nedtrykthed er størst, vil den lille skare, som står i lyset, sukke og råbe over de vederstyggeligheder, der begås i landet. Men især vil deres bønner stige op til fordel for menigheden, fordi dens medlemmer handler efter verdens skik.

> “The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

> De alvorlige bønner fra denne trofaste lille skare vil ikke være forgæves. Når Herren træder frem som en hævner, vil Han også komme som en beskytter for alle dem, der har bevaret troen i dens renhed og holdt sig selv uplettede af verden. Det er på denne tid, at Gud har lovet at skaffe sine egne udvalgte ret, som råber til Ham dag og nat, skønt Han er langmodig over for dem.

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.

> Befalingen lyder: »Gå gennem byen, gennem Jerusalems midte, og sæt et mærke på panden af de mænd, som sukker og klager over alle de vederstyggeligheder, der bliver gjort i dens midte.« Disse sukkende og klagende havde fremholdt livets ord; de havde irettesat, rådet og formanet. Nogle, som havde vanæret Gud, angrede og ydmygede deres hjerter for Ham. Men Herrens herlighed var veget bort fra Israel; skønt mange stadig fortsatte religionens former, manglede Hans kraft og nærvær.« Testimonies, bind 5, 207–210.

The illustration of God’s judgment that Sister White is identifying in the passage is the judgment brought upon the city of Jerusalem, which in the last days is the Seventh-day Adventist church. The judgment is finalized at the Sunday law, for it is there that the seal of God and mark of the beast are impressed. Ezekiel chapter eight identifies four escalating abominations. The first verse emphasizes the vision is to be understood just before probation closes by identifying the fifth day of the sixth month of the sixth year.

Det billede på Guds dom, som søster White identificerer i afsnittet, er den dom, der blev bragt over byen Jerusalem, som i de sidste dage er Syvendedags Adventistkirken. Dommen fuldbyrdes ved søndagsloven, for det er dér, at Guds segl og dyrets mærke påtrykkes. Ezekiels bog, kapitel otte, identificerer fire tiltagende vederstyggeligheder. Det første vers understreger, at synet skal forstås som gældende umiddelbart før nådetiden afsluttes, ved at angive den femte dag i den sjette måned i det sjette år.

Ezekiel did not need to include that historical point of reference. He could have simply written, “And it came to pass as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me.” The fact that he included the reference to the day before “666,” is a prophetic reference for students of prophecy. The reference for those who have the victory of the number of the beast’s name know “666,” is an element of the Revelation of Jesus Christ, which is unsealed just before probation closes. They know this for they are the people of God, that according to Peter, “in times past were not the people of God.”

Ezekiel behøvede ikke at medtage dette historiske holdepunkt. Han kunne ganske enkelt have skrevet: »Og det skete, mens jeg sad i mit hus, og Judas ældste sad foran mig, at den Herre Guds hånd dér faldt på mig.« Den kendsgerning, at han medtog henvisningen til dagen før »666«, er en profetisk henvisning for profetistuderende. Henvisningen er for dem, som har sejr over dyrets navns tal, kender »666«, et element i Jesu Kristi Åbenbaring, som bliver afseglet umiddelbart før prøvetiden afsluttes. Dette ved de, for de er Guds folk, som ifølge Peter »fordum ikke var Guds folk«.

In 1 Peter chapter two the people who are now the people of God, “have tasted that the Lord is gracious.” They are those who have prophetically “eaten” the word of God, as opposed to those who refused to eat the word of God. All the prophets speak of the last days, and in John chapter six, Jesus gave the message that His disciples must eat His flesh and drink His blood. In that chapter the disciples that refused to eat His flesh and drink His blood, did so in verse sixty-six.

I 1 Peter kapitel to har de mennesker, som nu er Guds folk, »smagt, at Herren er god«. De er dem, som profetisk har »spist« Guds ord, i modsætning til dem, som nægtede at spise Guds ord. Alle profeterne taler om de sidste dage, og i Johannes kapitel seks gav Jesus det budskab, at Hans disciple må spise Hans kød og drikke Hans blod. I dette kapitel gjorde de disciple, som nægtede at spise Hans kød og drikke Hans blod, det i vers seksogtres.

> From that time many of his disciples went back, and walked no more with him. John 6:66.

> Fra den tid trak mange af hans disciple sig tilbage og vandrede ikke mere sammen med ham. Johannes 6,66.

The wise who eat the flesh and drink the blood of Christ in the last days, understand that Christ as Palmoni, is the Wonderful Numberer, and they recognize His signature when it is presented. The number “665,” in the opening verse of Ezekiel eight, is there, for any who wish to see, that it is identifying at least two important prophetic points. The first is that the message is to be understood as covering a period of time before the Sunday law. The second is that the number “666” is in one of only two verses in the book of Revelation, that is qualified by identifying that the “wise” would understand in the last days.

De vise, som i de sidste dage spiser Kristi kød og drikker hans blod, forstår, at Kristus som Palmoni er den underfulde Tæller, og de genkender hans signatur, når den fremlægges. Tallet »665« i indledningsverset til Ezekiel otte står dér, for enhver som ønsker at se, som en angivelse af mindst to vigtige profetiske punkter. Det første er, at budskabet skal forstås som omfattende en tidsperiode før søndagsloven. Det andet er, at tallet »666« findes i et af kun to vers i Johannes' Åbenbaring, som er kvalificeret ved angivelsen af, at de »vise« ville forstå i de sidste dage.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.

> Her er visdom. Den, som har forstand, skal beregne dyrets tal; thi det er et menneskes tal; og dets tal er seks hundrede og seks og tres. Åbenbaringen 13,18.

The “wise” who understand the increase of knowledge in the last days, when the Revelation of Jesus Christ is unsealed will know that “666,” is an important prophetic symbol for they will have gotten victory over the number. Ezekiel therefore introduces an escalating rebellion in chapter eight, that is represented by four increasing abominations. The final identifies the foolish as bowing down to the sun, thus marking the judgment of Jerusalem (Adventism), in the last days. That judgment takes place in the fourth generation. The four abominations are the symbols of the four generations of Laodicean Adventism.

De „vise“, som forstår kundskabens tiltagelse i de sidste dage, når Jesu Kristi Åbenbaring bliver afsejlet, vil vide, at „666“ er et vigtigt profetisk symbol, for de vil have fået sejr over tallet. Ezekiel introducerer derfor i kapitel otte et tiltagende oprør, som fremstilles ved fire voksende vederstyggeligheder. Den sidste identificerer de dårlige forstandige som dem, der bøjer sig ned for solen, og markerer således Jerusalems (adventismens) dom i de sidste dage. Denne dom finder sted i den fjerde generation. De fire vederstyggeligheder er symbolerne på de fire generationer af laodikeisk adventisme.

The first generation began in 1863, with the rebellion against Moses’ oath of “seven times.” Twenty-five years later, the rebellion of 1888 was manifested. Thirty-one years later the rebellion of 1919 occurred, represented by W. W. Prescott’s book, “The Doctrine of Christ”. Thirty-eight years after that, in 1957, the rebellion represented by the book, “Questions on Doctrine” took place. We will now begin to demonstrate why these four waymarks align with the four abominations of Ezekiel eight.

Den første generation begyndte i 1863 med oprøret imod Moses’ ed om “syv tider”. Femogtyve år senere blev oprøret i 1888 manifesteret. Enogtredive år senere indtraf oprøret i 1919, repræsenteret ved W. W. Prescotts bog “The Doctrine of Christ”. Otteogtredive år derefter, i 1957, fandt det oprør sted, som var repræsenteret ved bogen “Questions on Doctrine”. Vi vil nu begynde at påvise, hvorfor disse fire waymarks stemmer overens med de fire vederstyggeligheder i Ezekiel otte.

In 1863, Laodicean Adventism introduced a new chart to replace the two charts that were fulfillments of Habakkuk chapter two’s command to, “write the vision and make it plain upon tables.” The 1863 chart dropped the “seven times” from the prophetic illustration, as it had been on the two sacred charts along with the 1260, 1290, and 1335. In Habakkuk the command identified that the tables (in the plural) would be published in a fashion that, “he may run that readeth it.” The 1863 chart was so far off the mark, that it required a handout of explanation to go with it. It was not possible to look at the 1863 chart and “run” without an extra handout.

I 1863 introducerede den laodikæiske adventisme et nyt diagram til erstatning for de to diagrammer, som var opfyldelser af befalingen i Habakkuk kapitel to om at “skrive synet og gøre det tydeligt på tavler”. Diagrammet fra 1863 udelod de “syv tider” fra den profetiske fremstilling, sådan som de havde været på de to hellige diagrammer sammen med 1260, 1290 og 1335. I Habakkuk angav befalingens ordlyd, at tavlerne (i flertal) skulle offentliggøres på en sådan måde, at “den, som læser det, kan løbe”. Diagrammet fra 1863 var så langt fra målet, at det krævede et ledsagende forklarende ark. Det var ikke muligt at se på diagrammet fra 1863 og “løbe” uden et ekstra ark.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Og Herren svarede mig og sagde: Skriv synet ned og gør det tydeligt på tavler, så den, der læser det, kan løbe. Habakkuk 2,2.

The 1863, chart was a counterfeit designed to cover up the true, just as William Miller saw in his dream. The two sacred charts were the symbol of the covenant that Christ made with the people who had just taken the position as the true Protestant horn of the earth beast. Those two charts represented a symbol of the covenant relationship between the Millerites and Christ, who suddenly came to His temple in 1844, and when He came, He came as the Messenger of the Covenant. Ancient Israel illustrates modern Israel, and when Christ took ancient Israel out of the bondage of Egypt, He typified the time when He was to take modern Israel out of the bondage of twelve hundred and sixty years of papal rule. Sister White repeatedly upholds these two histories as parallel histories.

Kortet fra 1863 var en forfalskning, udarbejdet for at skjule det sande, ganske som William Miller så i sin drøm. De to hellige kort var symbolet på den pagt, som Kristus indgik med det folk, der netop havde indtaget stillingen som det sande protestantiske horn på jorddyret. Disse to kort repræsenterede et symbol på pagtsforholdet mellem milleritterne og Kristus, som pludselig kom til sit tempel i 1844, og da Han kom, kom Han som Pagtens Engel. Det gamle Israel er et billede på det moderne Israel, og da Kristus førte det gamle Israel ud af Egyptens trældom, foregreb Han den tid, da Han skulle føre det moderne Israel ud af trældommen under tolv hundrede og tres års paveligt herredømme. Søster White stadfæster gentagne gange disse to historier som parallelle historier.

> “Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.

> „Over os skinner de forgangne tidsaldres ophobede lys. Beretningen om Israels glemsomhed er blevet bevaret til vor oplysning. I denne tidsalder har Gud lagt sin hånd til at samle sig et folk fra hver nation, slægt og tunge. I adventbevægelsen har Han virket for sin arvelod, ligesom Han virkede for israelitterne ved at føre dem ud af Egypten. I den store skuffelse i 1844 blev Hans folks tro prøvet, ligesom hebræernes blev det ved Det Røde Hav.“ Testimonies, bind 8, s. 115, 116.

When the Lord entered into covenant with ancient Israel, He gave two tables to represent the covenant relationship. When the Lord entered into covenant with modern Israel, He gave two tables to represent the covenant relationship. The two tables of the Ten Commandments typify Habakkuk’s two tables. He gave them the two tables shortly after the Red Sea crossing, which Sister White aligns with the great disappointment of 1844. Shortly after 1844, in terms of prophetic history, the Lord produced the second table. Ancient Israel was made the depositaries of God’s law, and modern Israel was made the depositaries of not only God’s law, but also those great prophetic truths.

Da Herren indgik pagt med det gamle Israel, gav Han to tavler som et udtryk for pagtforholdet. Da Herren indgik pagt med det moderne Israel, gav Han to tavler som et udtryk for pagtforholdet. De to tavler med De Ti Bud er et forbillede på Habakkuks to tavler. Han gav dem de to tavler kort efter overgangen over Det Røde Hav, hvilket Søster White sidestiller med den store skuffelse i 1844. Kort efter 1844 fremstillede Herren, i profetisk histories forstand, den anden tavle. Det gamle Israel blev betroet Guds lov, og det moderne Israel blev betroet ikke blot Guds lov, men også disse store profetiske sandheder.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.” Testimonies, volume 5, 455.

> „Gud har kaldet sin menighed i denne tid, således som Han kaldte det gamle Israel, til at stå som et lys på jorden. Ved sandhedens mægtige kløvende sværd, budskaberne fra den første, anden og tredje engel, har Han skilt dem ud fra kirkerne og fra verden for at føre dem ind i en hellig nærhed til sig selv. Han har gjort dem til betroede forvaltere af sin lov og har overdraget dem profetiens store sandheder for denne tid. Ligesom de hellige gudsord, der blev betroet det gamle Israel, er disse en hellig tillidssag, som skal meddeles til verden.“ Testimonies, bind 5, 455.

The first two Commandments identify God’s hatred for idolatry, and in those first two Commandments He identifies that judgment is carried out unto the third and fourth generations, for He identifies that He is a jealous God.

De to første bud identificerer Guds had til afgudsdyrkelse, og i disse to første bud angiver Han, at dommen fuldbyrdes indtil tredje og fjerde slægtled, for Han tilkendegiver, at Han er en nidkær Gud.

> “The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental principle of love. ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.’ Luke 10:27. See also Deuteronomy 6:4, 5; Leviticus 19:18. In the Ten Commandments these principles are carried out in detail, and made applicable to the condition and circumstances of man.

> Loven blev på dette tidspunkt ikke udelukkende talt til gavn for hebræerne. Gud hædrede dem ved at gøre dem til vogtere og bevarere af sin lov, men den skulle holdes som et helligt betroet gods for hele verden. Dekalogens forskrifter er tilpasset hele menneskeheden, og de blev givet til undervisning og styring for alle. Ti forskrifter, korte, omfattende og myndige, omfatter menneskets pligt mod Gud og mod sin næste; og alt er grundet på kærlighedens store grundlæggende princip. »Du skal elske Herren din Gud af hele dit hjerte og af hele din sjæl og af hele din styrke og af hele dit sind, og din næste som dig selv.« Lukas 10:27. Se også 5 Mosebog 6:4, 5; 3 Mosebog 19:18. I De Ti Bud udfoldes disse principper i enkeltheder og gøres anvendelige på menneskets tilstand og omstændigheder.

> “‘Thou shalt have no other gods before Me.’

> „Du må ikke have andre guder foruden Mig.“

> “Jehovah, the eternal, self-existent, uncreated One, Himself the Source and Sustainer of all, is alone entitled to supreme reverence and worship. Man is forbidden to give to any other object the first place in his affections or his service. Whatever we cherish that tends to lessen our love for God or to interfere with the service due Him, of that do we make a god.

> „Jehova, den evige, selv-eksisterende, uskabte Ene, som selv er Kilden til og Opretholderen af alt, er alene berettiget til den højeste ærbødighed og tilbedelse. Mennesket er forbudt at give noget andet væsen eller nogen anden genstand førstepladsen i sine hengivenheder eller i sin tjeneste. Hvad som helst vi nærer, der har tilbøjelighed til at formindske vor kærlighed til Gud eller til at hindre den tjeneste, der tilkommer Ham, det gør vi til en gud.“

> “‘Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them.’

> „Du må ikke gøre dig noget udskåret billede eller nogen lignelse af noget, som er i himmelen oventil, eller som er på jorden nedentil, eller som er i vandet under jorden; du må ikke tilbede dem eller dyrke dem.“

> “The second commandment forbids the worship of the true God by images or similitudes. Many heathen nations claimed that their images were mere figures or symbols by which the Deity was worshiped, but God has declared such worship to be sin. The attempt to represent the Eternal One by material objects would lower man’s conception of God. The mind, turned away from the infinite perfection of Jehovah, would be attracted to the creature rather than to the Creator. And as his conceptions of God were lowered, so would man become degraded.

> „Det andet bud forbyder tilbedelsen af den sande Gud ved billeder eller lignelser. Mange hedenske nationer hævdede, at deres billeder blot var figurer eller symboler, ved hvilke guddommen blev tilbedt, men Gud har erklæret en sådan tilbedelse for synd. Forsøget på at fremstille den Evige ved materielle genstande ville forringe menneskets opfattelse af Gud. Sindet, vendt bort fra Jehovas uendelige fuldkommenhed, ville drages mod skabningen snarere end mod Skaberen. Og i samme grad som dets forestillinger om Gud blev forringet, således ville mennesket blive fornedret.“

> “‘I the Lord thy God am a jealous God.’ The close and sacred relation of God to His people is represented under the figure of marriage. Idolatry being spiritual adultery, the displeasure of God against it is fitly called jealousy.” Patriarchs and Prophets, 305, 306.

> „Jeg, Herren din Gud, er en nidkær Gud.“ Guds nære og hellige forhold til sit folk fremstilles under ægteskabets billede. Da afgudsdyrkelse er åndeligt ægteskabsbrud, kaldes Guds mishag imod den med rette nidkærhed.“ Patriarchs and Prophets, 305, 306.

God’s jealousy is especially manifested against idolatry, and it is not a coincidence that the first abomination in Ezekiel chapter eight is “an image of jealousy.”

Guds nidkærhed kommer især til udtryk mod afgudsdyrkelse, og det er ikke tilfældigt, at den første vederstyggelighed i Ezekiels ottende kapitel er „et nidkærhedsbillede“.

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:1–5.

> Og det skete i det sjette år, i den sjette måned, på den femte dag i måneden, mens jeg sad i mit hus, og Judas ældste sad foran mig, at den Herre Guds hånd dér faldt på mig. Da skuede jeg, og se, en skikkelse med udseende som ild: fra det, der så ud som hans lænder og nedefter, ild; og fra hans lænder og opefter som et skær af stråleglans, som farven af rav. Og han rakte noget frem, der lignede en hånd, og tog mig i en lok af mit hovedhår; og ånden løftede mig op mellem jorden og himmelen og førte mig i Guds syner til Jerusalem, til døren til den indre port, som vender mod nord, hvor nidkærhedens billedstøttes sæde var, den som vækker nidkærhed. Og se, Israels Guds herlighed var dér, i overensstemmelse med det syn, som jeg så på sletten. Da sagde han til mig: Menneskesøn, løft nu dine øjne mod nord. Så løftede jeg mine øjne mod nord, og se, nord for alterporten stod denne nidkærhedens billedstøtte ved indgangen. Ezekiel 8:1–5.

The image of jealousy is the first of four escalating abominations that Ezekiel is shown. The image of jealousy represents the beginning of the first of four generations of escalating rebellion in Adventism. The first generation began in 1863.

Misundelsens billede er den første af fire tiltagende vederstyggeligheder, som Ezekiel får vist. Misundelsens billede repræsenterer begyndelsen på den første af fire generationer af tiltagende oprør i adventismen. Den første generation begyndte i 1863.

We will continue this study in the next article.

Vi vil fortsætte dette studium i den næste artikel.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> "Hver af de gamle profeter talte mindre for deres egen tid end for vor, således at deres profeteren har gyldighed for os. 'Men alt dette hændte dem som forbilleder; og det er skrevet til advarsel for os, til hvem verdens ender er nået.' 1 Korintherbrev 10:11. 'Ikke sig selv, men os tjente de med det, som nu er blevet forkyndt for jer ved dem, der har prædiket evangeliet for jer ved Helligånden, udsendt fra himlen; ting, som engle attrår at skue ind i.' 1 Petersbrev 1:12...."

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> „Bibelen har samlet og bundet sine skatte sammen for denne sidste generation. Alle de store begivenheder og højtidelige handlinger i Det Gamle Testamentes historie er blevet og bliver gentaget i menigheden i disse sidste dage.“ Selected Messages, bog 3, 338, 339.

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