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# The Book of Daniel - Number Thirty-Five

Daniels Bog - Nummer Femogtredive

Unveiling the Prophetic Framework: William Miller’s Insight and the Three Desolating Powers Leading to Armageddon

Åbenbaringen af den profetiske ramme: William Millers indsigt og de tre ødelæggende magter, der leder til Harmagedon

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Jeff Pippenger

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December 30, 2023

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At the “time of the end,” in 1798, the book of Daniel, and more specifically the vision represented by the Ulai River was unsealed. The vision announced the starting of the investigative judgment on October 22, 1844. The verse that became the foundation for that truth is Daniel chapter eight, and verse fourteen. William Miller, the messenger chosen to recognize the unsealing of the message, never fully understood all the truths associated with the vision, but he did fulfill the work which was given to him.

Ved »endens tid« i 1798 blev Daniels Bog, og mere specifikt det syn, som fremstilles ved floden Ulai, åbnet. Synet forkyndte begyndelsen på den undersøgende dom den 22. oktober 1844. Det vers, som blev grundlaget for denne sandhed, er Daniel kapitel otte, vers fjorten. William Miller, det sendebud, som blev udvalgt til at erkende budskabets åbning, forstod aldrig fuldt ud alle de sandheder, der var forbundet med synet, men han udførte det værk, som var givet ham.

As Miller began his study of the prophetic word, he came to understand certain rules of prophetic interpretation that were identified and established within the Bible. Those rules became encoded and identified as William Miller’s Rules of Interpretation. Those rules are endorsed by inspiration and identified as the rules that will be used by those who announce the starting of the executive judgment at the Sunday law. Miller testified that he began his study of the Bible at the beginning of the Bible and only proceeded onward as he understood what he was then considering. From this approach it is easy to see why the first time-prophecy Miller recognized, that had bearing upon the message he was to identify as being fulfilled in 1844, was the “seven times” of Leviticus twenty-six.

Da Miller begyndte sit studium af det profetiske ord, kom han til forståelse af visse regler for profetisk fortolkning, som blev identificeret og fastlagt i Bibelen. Disse regler blev nedfældet og kendt som William Millers fortolkningsregler. Disse regler stadfæstes af inspirationen og identificeres som de regler, der vil blive anvendt af dem, som forkynder begyndelsen på den eksekutive dom ved søndagsloven. Miller vidnede, at han begyndte sit studium af Bibelen ved Bibelens begyndelse og kun gik videre, efterhånden som han forstod det, han da var i færd med at undersøge. Ud fra denne fremgangsmåde er det let at se, hvorfor den første tidsprofeti, Miller erkendte, som havde betydning for det budskab, han skulle identificere som opfyldt i 1844, var de „syv tider“ i Tredje Mosebog 26.

Inspiration informs us that the angel Gabriel, along with other holy angels, directed the mind of Miller, just as Gabriel had directed the minds of Daniel, John the revelator and all the prophets of the Bible, for Gabriel had been given the job that Satan forfeited. Gabriel’s job was represented in Satan’s first name, Lucifer, which means light bearer. Gabriel brought the prophetic light to Miller, and in obedience to the light he presented the message that announced the opening of the investigative judgment on October 22, 1844.

Inspirationen oplyser os om, at englen Gabriel sammen med andre hellige engle ledte Millers sind, ligesom Gabriel havde ledt Daniels, Johannes’ åbenbarerens og alle Bibelens profeters sind; for Gabriel havde fået den opgave, som Satan havde forspildt. Gabriels opgave blev fremstillet i Satans første navn, Lucifer, som betyder lysbærer. Gabriel bragte det profetiske lys til Miller, og i lydighed mod lyset frembar han det budskab, som forkyndte åbningen af den undersøgende dom den 22. oktober 1844.

Hindsight allows those who wish to understand the work of William Miller, to recognize that he was given certain insights to the prophetic word that became keys for his work of assembling the message of the approaching judgment. One of those keys was his recognition that a day represented a year in prophetic application. Another was a prophetic structure which he employed to place and align the lines of prophecy he discovered. That structure was based upon the two satanic powers that brought desolation to God’s people and God’s sanctuary. All of Miller’s discoveries were placed upon the prophetic structure that represented the history of paganism followed by papalism that consecutively trampled down both God’s sanctuary and God’s people from the time of ancient Israel, until the Second coming of Christ.

I kraft af efterrationalisering er det muligt for dem, der ønsker at forstå William Millers gerning, at erkende, at han fik visse indsigter i det profetiske ord, som blev nøgler til hans arbejde med at sammenføje budskabet om den nært forestående dom. En af disse nøgler var hans erkendelse af, at en dag i profetisk anvendelse repræsenterede et år. En anden var en profetisk struktur, som han benyttede til at placere og samordne de profetilinjer, han opdagede. Denne struktur var baseret på de to sataniske magter, som bragte ødelæggelse over Guds folk og Guds helligdom. Alle Millers opdagelser blev anbragt på den profetiske struktur, som fremstillede hedenskabets historie efterfulgt af pavedømmets, der fortløbende nedtrampede både Guds helligdom og Guds folk fra det gamle Israels tid indtil Kristi andet komme.

That prophetic structure allowed him to accurately identify every truth needed to establish October 22, 1844, as the opening of the judgment. But that truth was limited, for he could not see the third persecuting power that followed paganism and papalism in prophetic history. It was not necessary for him to see that truth, for his work was to announce October 22, 1844, and the light of the third persecuting power would be unsealed after that date.

Den profetiske struktur gjorde det muligt for ham med nøjagtighed at identificere enhver sandhed, der var nødvendig for at fastslå 22. oktober 1844 som dommens begyndelse. Men denne sandhed var begrænset, for han kunne ikke se den tredje forfølgende magt, som i den profetiske historie fulgte efter hedenskab og pavedømme. Det var ikke nødvendigt for ham at se denne sandhed, for hans opgave var at forkynde 22. oktober 1844, og lyset om den tredje forfølgende magt ville blive åbnet efter denne dato.

In connection with aligning his prophetic understandings upon a structure of the two desolating powers of pagan Rome, followed by papal Rome, was his understanding that the word translated as “the daily,” in the book of Daniel, was a symbol of paganism, and or, pagan Rome. The word “tamid” translated as “the daily” is employed by Daniel five times. It is always used in conjunction with a symbol that Miller correctly understood to represent the papacy. The symbol of the papacy that always occurs in connection with “the daily,” is represented with two symbols. Either way, the two symbols of the papal power, both identify the papacy, yet none-the-less, when Daniel employed the word “tamid” that is translated as “the daily,” it was always used with and before the symbol of the papacy. Miller’s understanding that “the daily,” in the book of Daniel, became the foundation of the structure he saw that was based upon the two desolating powers of paganism followed by papalism. Miller’s identification of “the daily,” as paganism in the book of Daniel was destined to become a giant controversy within Adventism, beginning in Adventism’s second generation, which began in 1888.

I forbindelse med, at han indordnede sine profetiske forståelser under en struktur bestående af de to ødelæggende magter, det hedenske Rom efterfulgt af det pavelige Rom, havde han den opfattelse, at det ord, der i Daniels bog oversættes med “det daglige”, var et symbol på hedenskabet og/eller det hedenske Rom. Ordet “tamid”, der oversættes med “det daglige”, anvendes af Daniel fem gange. Det bruges altid i forbindelse med et symbol, som Miller med rette forstod som repræsenterende pavedømmet. Det symbol på pavedømmet, som altid forekommer i forbindelse med “det daglige”, fremstilles ved to symboler. Uanset dette identificerer de to symboler på den pavelige magt begge pavedømmet, og ikke desto mindre blev, når Daniel anvendte ordet “tamid”, som oversættes med “det daglige”, det altid brugt sammen med og forud for symbolet på pavedømmet. Millers forståelse af “det daglige” i Daniels bog blev grundlaget for den struktur, han så, som var baseret på de to ødelæggende magter: hedenskabet efterfulgt af pavedømmet. Millers identifikation af “det daglige” som hedenskabet i Daniels bog var bestemt til at blive en stor strid inden for adventismen, begyndende i adventismens anden generation, som begyndte i 1888.

The first prophetic truth Miller discovered that was a component of the understanding of October 22, 1844, was the “seven times,” of Leviticus twenty-six, and it was the first of Miller’s established truths that was rejected in 1863. That rejection began the first generation of Adventism, when they began wandering through the wilderness of Laodicea. The second generation began at the Minneapolis General Conference in 1888, and in the aftermath of the rebellion that occurred there, the satanic work of rejecting Miller’s identification of “the daily” as paganism began in 1901. The correct understanding of “the daily,” was not fully set aside until after the death of the prophetess, who had identified that the view being promoted in opposition to Miller’s correct view of “the daily,” had been delivered by “angels that were expelled from heaven.” The full rejection took place in the third generation around 1931. The third generation had begun with the publication of the book by W. W. Prescott, titled, The Doctrine of Christ, just after the 1919 Bible Conference. In 1919, the third generation began and continued until the publication of the book, Questions on Doctrine in 1957.

Den første profetiske sandhed, som Miller opdagede, og som var en bestanddel af forståelsen af 22. oktober 1844, var de „syv tider“ i Tredje Mosebog seksogtyve, og det var den første af Millers etablerede sandheder, som blev forkastet i 1863. Denne forkastelse indledte adventismens første generation, da de begyndte at vandre gennem Laodikeas ørken. Den anden generation begyndte ved Generalkonferencen i Minneapolis i 1888, og i kølvandet på det oprør, der fandt sted dér, begyndte det sataniske værk med at forkaste Millers identifikation af „det daglige“ som hedenskab i 1901. Den rette forståelse af „det daglige“ blev ikke fuldstændig tilsidesat før efter profetindens død, hun som havde fastslået, at den opfattelse, der blev fremført i opposition til Millers korrekte syn på „det daglige“, var blevet overbragt af „engle, som blev uddrevet af himlen“. Den fulde forkastelse fandt sted i den tredje generation omkring 1931. Den tredje generation var begyndt med udgivelsen af bogen af W. W. Prescott med titlen The Doctrine of Christ, umiddelbart efter bibelkonferencen i 1919. I 1919 begyndte den tredje generation og fortsatte indtil udgivelsen af bogen Questions on Doctrine i 1957.

After Miller’s work was established and made plain upon Habakkuk’s two tables (the 1843 and 1850 pioneer charts), the Lord then began to open up the truth that there was another, a third, desolating power that would follow paganism and papalism that would also persecute God’s people.

Efter at Millers værk var blevet stadfæstet og gjort tydeligt på Habakkuks to tavler (pionerdiagrammerne fra 1843 og 1850), begyndte Herren derpå at åbenbare sandheden om, at der var endnu en, en tredje, ødelæggende magt, som skulle følge efter hedenskabet og pavedømmet, og som også ville forfølge Guds folk.

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.” Signs of the Times, November 1, 1899.

> »Gennem hedenskabet og dernæst gennem pavedømmet udøvede Satan sin magt i mange århundreder i et forsøg på at udslette Guds trofaste vidner fra jorden. Hedninger og papister blev drevet af den samme drages ånd. De adskilte sig kun deri, at pavedømmet, idet det foregav at tjene Gud, var den farligere og grusommere fjende. Gennem romerkirkens virke tog Satan verden til fange. Guds bekendende kirke blev revet med ind i denne vildfarelses rækker, og i mere end tusind år led Guds folk under dragens vrede. Og da pavedømmet, berøvet sin styrke, blev tvunget til at ophøre med forfølgelsen, så Johannes en ny magt stige frem for at give genlyd af dragens røst og føre det samme grusomme og gudsbespottelige værk videre. Denne magt, den sidste, som skal føre krig mod kirken og Guds lov, blev symboliseret ved et dyr med lammehorn. De dyr, der gik forud for det, var steget op af havet, men dette steg op af jorden, hvilket fremstiller den fredelige fremvækst af den nation, som symboliseres. De ’to horn som på et lam’ fremstiller på treffende vis De Forenede Staters regerings karakter, sådan som den kommer til udtryk i dens to grundlæggende principper, republikanisme og protestantisme. Disse principper er hemmeligheden bag vor magt og fremgang som nation. De, som først fandt et tilflugtssted ved Amerikas kyster, frydede sig over, at de havde nået et land frit for pavedømmets hovmodige krav og det kongelige herredømmes tyranni. De besluttede at grundlægge en regering på den brede grundvold af borgerlig og religiøs frihed.« Signs of the Times, 1. november 1899.

Miller could not see the third persecuting power, and for this reason his structure was incomplete, though perfectly suited to fulfill his work. Sister White identifies that Miller was God’s chosen messenger, that he had been typified by Elijah and John the Baptist in his work, and by Elisha in his calling to his work, and by Moses in his death. Few in sacred history have inspired commentary that identifies that the angels are waiting by the grave to resurrect them, but this is the commentary of Miller. The fact that his work was limited by the history in which he was raised up is not a derogatory statement of Miller, simply a necessity to recognize, if his work is going to be considered in the true light of God’s prophetic Word.

Miller kunne ikke se den tredje forfølgende magt, og af denne grund var hans opbygning ufuldstændig, skønt den var fuldkommen egnet til at opfylde hans gerning. Søster White identificerer, at Miller var Guds udvalgte budbringer, at han i sin gerning var forbilledliggjort ved Elias og Johannes Døberen, og ved Elisa i sit kald til denne gerning, og ved Moses i sin død. Få i den hellige historie har givet anledning til kommentarer, der angiver, at englene venter ved deres grav for at oprejse dem, men dette er kommentaren om Miller. Den kendsgerning, at hans gerning var begrænset af den historie, hvori han blev fremrejst, er ikke en nedsættende udtalelse om Miller, men ganske enkelt en nødvendighed at erkende, dersom hans gerning skal betragtes i det sande lys af Guds profetiske Ord.

Miller was given specific, angelic, direction that allowed him to construct a prophetic framework that was based upon the two desolating powers of paganism followed by papalism. For this reason, prophecies that identified history beyond the desolation accomplished by those two powers were misunderstood by Miller. Yet none of those misunderstandings made their way onto the two sacred tables of Habakkuk, where the foundations that were erected through the work of Miller were graphically represented. This is why inspiration could record of the 1843 chart that it was directed by the hand of the Lord.

Miller fik en specifik, englelig, vejledning, som gjorde det muligt for ham at opbygge en profetisk ramme, der var baseret på hedenskabets to ødelæggende magter, efterfulgt af pavedømmet. Af denne grund blev profetier, som identificerede historien hinsides den ødelæggelse, der blev fuldbyrdet af disse to magter, misforstået af Miller. Alligevel fandt ingen af disse misforståelser vej til Habakkuks to hellige tavler, hvor de grundvolde, der blev opført gennem Millers arbejde, blev fremstillet grafisk. Derfor kunne inspirationen nedtegne om 1843-kortet, at det var ledet af Herrens hånd.

> “The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

> Herren viste mig, at 1843-kortet var ledet af hans hånd, og at ingen del af det skulle ændres; at tallene var, som han ønskede dem. At hans hånd var over det og skjulte en fejl i nogle af tallene, så ingen kunne se den, før hans hånd blev fjernet.

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> ”Dernæst så jeg med hensyn til det ‘daglige’, at ordet ‘offer’ var indsat af menneskelig visdom og ikke hører til teksten; og at Herren gav den rette forståelse deraf til dem, som frembar råbet om dommens time. Da enheden bestod, før 1844, var næsten alle forenede om den rette forståelse af det ‘daglige’; men siden 1844 er andre opfattelser i forvirringen blevet antaget, og mørke og forvirring er fulgt.” Review and Herald, 1. november 1850.

The truths assembled by Miller at the direction of angels was directed by the Lord, and within the endorsement of the 1843 chart, inspiration included that Miller’s understanding that “the daily” represented paganism was correct. Five times the Hebrew word “tamid” translated as “the daily,” occurs in the book of Daniel, and it always represents the relationship between the two desolating powers of paganism followed by papalism.

De sandheder, som Miller samlede efter englenes anvisning, blev ledet af Herren, og inden for stadfæstelsen af 1843-diagrammet indbefattede inspirationen, at Millers forståelse af, at „det daglige“ repræsenterede hedenskabet, var korrekt. Fem gange forekommer det hebraiske ord „tamid“, oversat med „det daglige“, i Daniels Bog, og det repræsenterer altid forholdet mellem de to ødelæggende magter, først hedenskabet og dernæst pavedømmet.

Miller’s understanding of “the daily,” as a symbol of paganism, was absolutely essential in the prophetic framework he employed, for the sequential relationship of paganism followed by papalism became his point of reference in aligning all the prophecies he was led to understand.

Millers forståelse af „det daglige“ som et symbol på hedenskabet var absolut afgørende i den profetiske ramme, han anvendte, for det rækkefølgeforhold, hvori hedenskabet efterfølges af pavedømmet, blev hans referencepunkt ved samordningen af alle de profetier, han blev ledt til at forstå.

At “the time of the end,” in 1798, the book of Daniel was unsealed, and the primary passage that was what Sister White identified as the “central pillar” and “foundation” of the advent movement, was Daniel chapter eight, and verse fourteen.

Ved „endetiden“ i 1798 blev Daniels Bog åbnet, og det primære skriftsted, som Søster White identificerede som adventbevægelsens „centrale søjle“ og „grundvold“, var Daniel kapitel otte, vers fjorten.

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

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

Verse fourteen is the answer to verse thirteen, and the answer is meaningless without the context of the question.

Vers fjorten er svaret på vers tretten, og svaret er meningsløst uden spørgsmålets kontekst.

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

> Så hørte jeg en hellig tale, og en anden hellig sagde til den, som talte: Hvor længe skal synet om det stadige offer og om ødelæggelsens overtrædelse vare, så både helligdommen og hæren bliver givet til at nedtrædes? Og han sagde til mig: Indtil to tusind og tre hundrede dage; da skal helligdommen renses. Daniel 8:13, 14.

These two verses are the symbol of the increase of knowledge that was produced when the book of Daniel was unsealed at “the time of the end,” in 1798. Verse thirteen, identifies the two desolating powers that Miller formed his prophetic model upon. Miller identified “the daily,” in verse thirteen as paganism, and the “transgression of desolation” as papalism. It is important to recognize that the prophetic model the angels led Miller to recognize, is identified in the two verses that represent the increase of knowledge that arrived in history in 1798. Yet Miller was not given to see the next power to come upon the prophetic stage and persecute God’s people.

Disse to vers er symbolet på den forøgelse af kundskab, som fremkom, da Daniels Bog blev forseglet op ved „endetiden“ i 1798. Vers tretten identificerer de to ødelæggende magter, som Miller byggede sin profetiske model på. Miller identificerede „det daglige“ i vers tretten som hedenskab og „ødeleggelsens overtrædelse“ som pavedømmet. Det er vigtigt at erkende, at den profetiske model, som englene ledte Miller til at erkende, identificeres i de to vers, der repræsenterer den forøgelse af kundskab, som indtrådte i historien i 1798. Alligevel fik Miller ikke lov til at se den næste magt, som skulle træde frem på den profetiske scene og forfølge Guds folk.

> “I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth. Then I saw the Mother of Harlots; that the mother was not the daughters, but separate and distinct from them. She has had her day, and it is past, and her daughters, the Protestant sects, were the next to come on the stage and act out the same mind that the mother had when she persecuted the saints. I saw that as the mother has been declining in power, the daughters had been growing, and soon they will exercise the power once exercised by the mother.” Spalding and Magan, 1.

> „Jeg så, at dyret med de to horn havde en drages mund, og at dets magt var i dets hoved, og at forordningen ville udgå af dets mund. Derpå så jeg Skøgernes Moder; at moderen ikke var døtrene, men adskilt fra dem og forskellig fra dem. Hun har haft sin dag, og den er forbi, og hendes døtre, de protestantiske sekter, var de næste, der skulle træde frem på skuepladsen og handle i den samme ånd, som moderen havde, da hun forfulgte de hellige. Jeg så, at ligesom moderen har været i tilbagegang i magt, havde døtrene været voksende, og snart vil de udøve den magt, som moderen engang udøvede.“ Spalding and Magan, 1.

Miller’s inability to see the third power forced him to make conclusions that were simply wrong. Miller identified the sea beast of Revelation thirteen as pagan Rome and the earth beast as papal Rome. His application of Revelation chapter seventeen, was also flawed by his inability to see prophetic history that extended beyond the second desolating power of papalism. For this reason, when Miller identified the Roman power in Daniel’s prophecy, he treated them as one power that came in two phases. That was and is an accurate application, but it prevented him from understanding the kingdoms of Bible prophecy as anything that reached beyond a fourth kingdom represented by Rome. He saw and identified that the fourth kingdom of Rome had two phases, represented as pagan Rome and papal Rome, but could not see that papal Rome was also the fifth kingdom which was to be followed by a sixth kingdom.

Millers manglende evne til at se den tredje magt tvang ham til at drage konklusioner, som ganske enkelt var forkerte. Miller identificerede havdyret i Åbenbaringen tretten som det hedenske Rom og jorddyret som det pavelige Rom. Hans anvendelse af Åbenbaringen kapitel sytten var ligeledes mangelfuld på grund af hans manglende evne til at se den profetiske historie, som strakte sig ud over pavemagtens anden ødelæggende magt. Af denne grund behandlede Miller, da han identificerede den romerske magt i Daniels profeti, dem som én magt, der fremtrådte i to faser. Det var og er en korrekt anvendelse, men det forhindrede ham i at forstå Bibelens profetiers riger som noget, der rakte ud over et fjerde rige repræsenteret ved Rom. Han så og identificerede, at Roms fjerde rige havde to faser, repræsenteret som det hedenske Rom og det pavelige Rom, men kunne ikke se, at det pavelige Rom også var det femte rige, som skulle efterfølges af et sjette rige.

In Daniel chapter two, the Millerites brought the elements of the fifth kingdom of Bible prophecy together with the fourth kingdom. At the basic level their application was correct, but incomplete, for the first reference of the kingdoms of Bible prophecy must agree with the last reference of the kingdoms of Bible prophecy, because Jesus, as the Alpha and Omega always illustrates the end with the beginning. Unable to see a distinction of two sequential kingdoms made it impossible for Miller to recognize that Revelation chapter twelve, is identifying paganism (the dragon), and the sea beast of Revelation chapter thirteen, as papalism (the beast) and the earth beast of Revelation chapter thirteen as apostate Protestantism (the false prophet).

I Daniels kapitel to sammenførte milleritterne elementerne fra Bibelprofetiens femte rige med det fjerde rige. På det grundlæggende plan var deres anvendelse korrekt, men ufuldstændig, for den første henvisning til Bibelprofetiens riger må stemme overens med den sidste henvisning til Bibelprofetiens riger, fordi Jesus, som Alfa og Omega, altid illustrerer enden ved begyndelsen. Ude af stand til at se en sondring mellem to på hinanden følgende riger var det umuligt for Miller at erkende, at Åbenbaringens kapitel tolv identificerer hedenskabet (dragen), og havdyret i Åbenbaringens kapitel tretten som pavedømmet (dyret), og jorddyret i Åbenbaringens kapitel tretten som frafaldent protestantisme (den falske profet).

Miller was unable to see the dragon, the beast and the false prophet as three consecutive kingdoms in chapters twelve and thirteen of Revelation, and was thus forced by his prophetic logic to assume the two chapters were not a consecutive illustration of the three powers that lead the world to Armageddon. The light Miller was given was the perfect light for his generation, and his generation was tested by that light.

Miller var ude af stand til at se dragen, dyret og den falske profet som tre på hinanden følgende riger i Åbenbaringens tolvte og trettende kapitel og blev således af sin profetiske logik tvunget til at antage, at de to kapitler ikke var en fortløbende fremstilling af de tre magter, der fører verden til Harmagedon. Det lys, Miller fik givet, var det fuldkomne lys for hans generation, og hans generation blev prøvet ved det lys.

The light of the three desolating powers (the dragon, the beast and the false prophet), was given to Future for America at the “time of the end,” in 1989. The passage of Daniel which was unsealed with the collapse of the Soviet Union in fulfillment of Daniel chapter eleven, and verse forty was the light of the third angel, whereas Miller had been given the light of the first angel. The last six verses of Daniel eleven, were seen to be the foundation and central pillar of the movement of Future for America, and verse forty, of Daniel chapter eleven summarizes that light, just as verses thirteen and fourteen, of Daniel chapter eight summarized the light that was unsealed in the Millerite movement.

Lyset om de tre ødelæggende magter (dragen, dyret og den falske profet) blev givet til Future for America ved „endetiden“ i 1989. Det afsnit i Daniel, som blev forseglingsbrudt ved Sovjetunionens sammenbrud som opfyldelse af Daniel kapitel elleve, vers fyrre, var den tredje engels lys, hvorimod Miller havde fået den første engels lys. De sidste seks vers i Daniel elleve blev anset for at være fundamentet og den centrale søjle i Future for Americas bevægelse, og vers fyrre i Daniel kapitel elleve sammenfatter dette lys, ligesom vers tretten og fjorten i Daniel kapitel otte sammenfattede det lys, som blev forseglingsbrudt i Milleritbevægelsen.

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> Og ved endetiden skal sydens konge støde sammen med ham; og nordens konge skal komme imod ham som en stormvind, med vogne og ryttere og med mange skibe; og han skal trænge ind i landene og oversvømme dem og drage videre. Daniel 11:40.

The verse identifies a war that began at the “time of the end” in 1798, between the king of the south and the king of the north. The king of the south represented atheistic France, that delivered the deadly wound to the papacy in that very year. The papacy is there represented as the king of the north. France, prophetically in 1798, was one tenth of the ten kingdoms of Daniel chapter seven. Those ten kingdoms represent pagan Rome, and pagan Rome represents the dragon. The papacy (the king of the north) represents the beast. The verse identifies the king of the north (the papacy), who had been given its deadly wound at the opening of the verse, would ultimately retaliate against the king of the south (the king of atheism). When the papacy did retaliate, the king of atheism had moved from the nation of France, to the confederacy of the Soviet Union. France was one nation, yet when the papacy retaliated against the king of the south in the verse, the king of the south was identified as “countries,” as was the former Soviet Union.

Verset identificerer en krig, som begyndte ved “endetiden” i 1798, mellem sydens konge og nordens konge. Sydens konge repræsenterede det ateistiske Frankrig, som netop i det år tilføjede pavedømmet det dødelige sår. Pavedømmet er her fremstillet som nordens konge. Frankrig var, profetisk set i 1798, en tiendedel af de ti riger i Daniels bog kapitel syv. Disse ti riger repræsenterer det hedenske Rom, og det hedenske Rom repræsenterer dragen. Pavedømmet (nordens konge) repræsenterer dyret. Verset identificerer, at nordens konge (pavedømmet), som havde fået sit dødelige sår ved versets begyndelse, til sidst ville gengælde mod sydens konge (ateismens konge). Da pavedømmet gengældte, var ateismens konge flyttet fra nationen Frankrig til Sovjetunionens konføderation. Frankrig var én nation, men da pavedømmet gengældte mod sydens konge i verset, blev sydens konge identificeret som “lande”, således som det tidligere Sovjetunionen også var.

When the king of the north (the papacy) did retaliate it brought with it “chariots,” “horsemen” and “many ships.” Chariots and horsemen are symbols of military strength, and ships are symbols of economic strength. The power that formed an unholy alliance with the papacy for the purpose of bringing down the Soviet Union was the United States, and the two strengths of the United States in Revelation chapter thirteen, is identified as its ability to force the world to receive the mark of papal authority by the force of arms and economics. Men will be forbidden to buy or sell without the mark, and then further, without the mark, men will be put to death.

Da nordens konge (pavedømmet) gengældte, medførte det “vogne”, “ryttere” og “mange skibe”. Vogne og ryttere er symboler på militær styrke, og skibe er symboler på økonomisk styrke. Den magt, som indgik en vanhellig alliance med pavedømmet med det formål at bringe Sovjetunionen til fald, var De Forenede Stater, og de to styrker hos De Forenede Stater i Åbenbaringen kapitel tretten identificeres som dets evne til at tvinge verden til at modtage den pavelige myndigheds mærke ved våbenmagtens og økonomiens magt. Mennesker vil blive forbudt at købe eller sælge uden mærket, og derudover vil mennesker uden mærket blive dræbt.

Verse forty directly identifies the dragon (the king of the south), the beast (the papacy) and the false prophet (the United States). The foundational verse for “the time of the end” in 1989, identifies the three desolating powers that lead the world to Armageddon, just as the foundational verses of the Millerite movement identified the two desolating powers of paganism followed by papalism.

Vers fyrre identificerer direkte dragen (kongen i syd), dyret (pavedømmet) og den falske profet (De Forenede Stater). Grundverset for »endetiden« i 1989 identificerer de tre ødelæggende magter, som fører verden til Harmagedon, ligesom grundversene for den milleritiske bevægelse identificerede de to ødelæggende magter, hedenskabet efterfulgt af pavedømmet.

The verse begins with a battle between the king of the south and the king of the north. In the beginning of the verse (1798), the king of the south prevails, but in the verse, the king of the north retaliates and prevails over the king of the south. The beginning of the verse marks the battle between the king of the north and the king of the south, and in the ending of the message contained in the verse the same battle between the northern and southern kings is illustrated, but with the opposite results. The beginning marked the “time of the end” in 1798, and the ending battle marks the “time of the end” in 1989. The verse contains within its written testimony the signature Alpha and Omega, the beginning and the ending.

Verset begynder med en kamp mellem sydens konge og nordens konge. I begyndelsen af verset (1798) sejrer sydens konge, men i verset slår nordens konge igen og sejrer over sydens konge. Begyndelsen af verset markerer kampen mellem nordens konge og sydens konge, og i afslutningen af det budskab, som findes i verset, fremstilles den samme kamp mellem den nordlige og den sydlige konge, men med det modsatte udfald. Begyndelsen markerede “endetiden” i 1798, og den afsluttende kamp markerer “endetiden” i 1989. Verset rummer i sit nedskrevne vidnesbyrd signaturen Alfa og Omega, begyndelsen og enden.

The actual history of the verse continues on past the collapse of the Soviet Union in 1989, through to the Sunday law of verse forty-one. At the Sunday law the three-fold union of modern Babylon is brought about by a series of rapid events. Verse forty therefore begins when the deadly wound is delivered in 1798, and the whore of Tyre is forgotten. The history represented by the verse completely ends at the Sunday law of verse forty-one, where the deadly wound is healed and the whore of Tyre is remembered. The signature of the beginning and ending is written not only upon the text found in the verse, but also the complete history represented by the verse. The verse identifies the prophetic framework that is based not upon simply paganism (the dragon) and papalism (the beast), but it identifies the structure of the three desolating powers that lead the world to Armageddon.

Versets faktiske historie fortsætter forbi Sovjetunionens sammenbrud i 1989 frem til søndagsloven i vers enogfyrre. Ved søndagsloven frembringes den trefoldige forening af det moderne Babylon gennem en række hastige begivenheder. Vers fyrre begynder derfor, når det dødelige sår tilføjes i 1798, og Tyrus’ skøge glemmes. Den historie, som verset fremstiller, ender fuldstændigt ved søndagsloven i vers enogfyrre, hvor det dødelige sår læges, og Tyrus’ skøge ihukommes. Begyndelsens og afslutningens kendetegn er indskrevet ikke alene i den tekst, der findes i verset, men også i hele den historie, som verset fremstiller. Verset identificerer den profetiske ramme, som ikke blot bygger på hedenskab (dragen) og pavedømme (dyret), men det identificerer strukturen af de tre ødelæggende magter, som leder verden til Harmagedon.

Miller’s prophetic framework announced the arrival of God’s investigative judgment, and the prophetic framework of Future for America announces the arrival of God’s executive judgment. At the “time of the end” in 1989, a three-step testing and purification process began when the last six verses of Daniel eleven were unsealed at the collapse of the Soviet Union. The distinction of Miller only seeing paganism and papalism, and not seeing apostate Protestantism, must be understood to rightly understand the vision of the Ulai River that was unsealed in 1798.

Millers profetiske ramme forkyndte ankomsten af Guds undersøgende dom, og Future for Americas profetiske ramme forkynder ankomsten af Guds eksekverende dom. Ved «endetiden» i 1989 begyndte en tredelt prøve- og renselsesproces, da de sidste seks vers i Daniel elleve blev forseglet op ved Sovjetunionens sammenbrud. Den omstændighed, at Miller kun så hedenskab og pavedømme og ikke så frafalden protestantisme, må forstås for ret at kunne forstå synet ved floden Ulai, som blev forseglet op i 1798.

We will continue that consideration in the next article.

Vi vil fortsætte denne overvejelse i den næste artikel.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.

> "Vi har ingen tid at miste. Trængselstider ligger foran os. Verden er sat i bevægelse af krigens ånd. Snart vil de trængselsscener, der er omtalt i profetierne, finde sted. Profetien i Daniel 11 har næsten nået sin fuldstændige opfyldelse. Meget af den historie, der har fundet sted som opfyldelse af denne profeti, vil blive gentaget."

> “In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’

> “I det tredivte vers omtales en magt, om hvilken der siges, at »vers 30 til og med seksogtredive citeret«.”

> “Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

> „Scener lignende dem, der beskrives i disse ord, vil finde sted.“ Manuscript Releases, nr. 13, 394.

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