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# Elijah - Number Four

Elias – Nummer fire

Slavery

Slaveri

Author

Jeff Pippenger

Published

October 1, 2023

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Elijah’s witness begins when he identifies that there would be no rain, except at his word for three and a half years.

Elias’ vidnesbyrd begynder, da han erklærer, at der ikke ville komme regn i tre et halvt år, undtagen på hans ord.

> And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.

> Og Elias, Tisbiten, som var en af Gileads indbyggere, sagde til Akab: Så sandt Herren, Israels Gud, lever, for hvis åsyn jeg står, der skal i disse år hverken falde dug eller regn, uden efter mit ord. 1 Kong. 17,1.

Those three and a half years represent the history of Thyatira from 538 until 1798. In 1798, at the end of the period of drought Elijah summons Ahab to Carmel. The first angels’ message announced the hour of God’s judgment on October 22, 1844. The first angel’s message was the command to Ahab to call all of Israel to Carmel.

Disse tre og et halvt år repræsenterer Thyatiras historie fra 538 til 1798. I 1798, ved afslutningen af tørkeperioden, kalder Elias Akab til Karmel. Den første engels budskab forkyndte timen for Guds dom den 22. oktober 1844. Den første engels budskab var befalingen til Akab om at kalde hele Israel til Karmel.

> And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:17–21.

> Og det skete, da Akab så Elias, at Akab sagde til ham: Er du den, som volder Israel ulykke? Og han svarede: Jeg har ikke voldt Israel ulykke; men du og din faders hus, fordi I har forladt Herrens bud, og du har fulgt Baalerne. Send nu derfor bud og kald hele Israel sammen til mig på Karmels bjerg, og Ba’als profeter, fire hundrede og halvtreds, og Asjeraprofeterne, fire hundrede, som spiser ved Jesabels bord. Så sendte Akab bud til alle Israels børn og samlede profeterne på Karmels bjerg. Og Elias trådte frem for hele folket og sagde: Hvor længe vil I vakle til begge sider? Er Herren Gud, så følg ham; men er Ba’al det, så følg ham. Og folket svarede ham ikke et ord. 1 Kong. 18,17–21.

All Israel was gathered to Carmel in the time of Elijah, which in turn represented William Miller’s history when the three churches of Revelation chapter three were gathered together. The church that had initially fled into the wilderness in 538 to escape the persecution of Jezebel, as represented by the church of Thyatira, came out of the wilderness as the generation that was to be confronted with the message of Elijah, represented by William Miller. The earth beast then opened its mouth and swallowed up the flood of persecution that had been sent against her for twelve hundred and sixty years.

Hele Israel blev samlet ved Karmel på Elias’ tid, hvilket igen repræsenterede William Millers historie, da de tre menigheder i Åbenbaringens tredje kapitel blev samlet. Den menighed, som oprindeligt var flygtet ud i ørkenen i 538 for at undslippe Jesabels forfølgelse, sådan som den er repræsenteret ved menigheden i Thyatira, trådte frem af ørkenen som den slægt, der skulle konfronteres med Elias’ budskab, repræsenteret ved William Miller. Jordens dyr åbnede derpå sin mund og opslugte den forfølgelsens flod, som var blevet sendt imod hende i tolv hundrede og tres år.

> And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:16.

> Og jorden hjalp kvinden, og jorden åbnede sin mund og opslugte floden, som dragen udspyede af sin mund. Åbenbaringen 12,16.

In prophecy the “speaking of a nation” is the action of its legislative and judicial authorities, and in 1789 the United States established the divine document that is the Constitution of the United States, thus protecting the rights and freedom necessary to provide protection from the persecution of both the kings of Europe and the apostate Catholic church.

I profetien er en nations »tale« dens lovgivende og dømmende myndigheders handling, og i 1789 stadfæstede De Forenede Stater det guddommelige dokument, som er De Forenede Staters forfatning, og beskyttede således de rettigheder og den frihed, der var nødvendige for at yde beskyttelse mod forfølgelsen fra både Europas konger og den frafaldne katolske kirke.

> “The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

> „Nationens tale er handlingen fra dens lovgivende og dømmende myndigheder.“ The Great Controversy, 443.

In 1789, just before the beginning of the United States’ prophetic role as the sixth kingdom of Bible prophecy began, it spake as a Lamb, but at the Sunday law it will speak as a dragon.

I 1789, lige før begyndelsen på De Forenede Staters profetiske rolle som det sjette rige i Bibelens profeti, talte det som et lam, men ved søndagsloven vil det tale som en drage.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

> Og jeg så et andet dyr stige op af jorden; og det havde to horn som et lam, og det talte som en drage. Åbenbaringen 13,11.

The beginning and ending of the earth beast are marked by its speaking. In 1798, Ahab calls all of Israel to Mount Carmel where Elijah is going to set forth a test to prove to those watching whether the God of the Hebrews or the god of Jezebel is the true God. Jezebel had four hundred and fifty prophets of Baal and four hundred prophets of the grove. The false god Baal was a male deity and the false god Ashtaroth was a female deity.

Jorddyrets begyndelse og afslutning er kendetegnet ved dets tale. I 1798 kalder Akab hele Israel til Karmels bjerg, hvor Elias vil fremføre en prøve for at bevise over for dem, der ser til, om hebræernes Gud eller Jezebels gud er den sande Gud. Jezebel havde fire hundrede og halvtreds Ba'alsprofeter og fire hundrede Asjera-profeter. Den falske gud Ba'al var en mandlig guddom, og den falske gud Ashtarot var en kvindelig guddom.

Those two classes of false prophets represent the combination of church and state, for in prophecy when a man and woman are represented together, the woman represents a church and the man the state. Elijah was outnumbered eight hundred and fifty to one as he confronted the unholy combination of church and state, as represented by the female and male false deities and also by the marriage of Ahab and Jezebel. Ahab and Jezebel’s illustration of church and state represent the corruption of the horn of Republicanism and Baal and Ashtaroth represent the corruption of the Protestant horn.

Disse to klasser af falske profeter repræsenterer sammenslutningen af kirke og stat, for i profetien, når en mand og en kvinde fremstilles sammen, repræsenterer kvinden en kirke og manden staten. Elias var i undertal, otte hundrede og halvtreds mod én, da han stod over for den ugudelige sammenslutning af kirke og stat, sådan som den blev fremstillet ved de kvindelige og mandlige falske guddomme og også ved ægteskabet mellem Akab og Jezabel. Akabs og Jezabels fremstilling af kirke og stat repræsenterer fordærvelsen af republikanismens horn, og Ba’al og Asjtarot repræsenterer fordærvelsen af det protestantiske horn.

The issue was Elijah’s protest against the corrupt religion represented by Thyatira in Revelation chapter two. Elijah represented a Protestant, for the only definition of Protestant is someone who protests against Rome. Elijah’s protest represents a protest against the combination of church and state that is accomplished by the unholy alliance between a corrupted state with a corrupted church.

Spørgsmålet var Elias’ protest imod den fordærvede religion, som repræsenteres ved Thyatira i Åbenbaringens andet kapitel. Elias repræsenterede en protestant, for den eneste definition på en protestant er en, der protesterer imod Rom. Elias’ protest repræsenterer en protest imod sammenblandingen af kirke og stat, som fuldbyrdes ved den ugudelige alliance mellem en fordærvet stat og en fordærvet kirke.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.

> Men jeg har nogle få ting imod dig, fordi du tillader den kvinde Jesabel, som kalder sig selv en profetinde, at lære og forføre mine tjenere til at bedrive utugt og til at spise afgudsofre. Og jeg gav hende tid til at omvende sig fra sin utugt, men hun omvendte sig ikke. Se, jeg vil kaste hende på en sygeseng, og dem, som bedriver hor med hende, i stor trængsel, hvis de ikke omvender sig fra deres gerninger. Åbenbaringen 2:20–22.

Eating represents the message you accept, and a message that is sacrificed to idols represents the doctrines of Catholicism, the very symbol of the abominable worship of idols. God’s people in the Dark Ages had come to accept many of the pagan doctrines of Catholicism, and especially the worship of the sun.

At spise repræsenterer det budskab, du tager imod, og et budskab, som er ofret til afguder, repræsenterer katolicismens læresætninger, selve symbolet på den afskyelige afgudsdyrkelse. Guds folk i den mørke middelalder var kommet til at antage mange af katolicismens hedenske læresætninger, og især soldyrkelsen.

Fornication is an unlawful relationship and prophetically represents the very essence of what the Constitution prohibits; the combination of church and state. Ahab was in an unlawful relationship with Jezebel, for as a king of Israel he was not to marry a heathen princess. Jesus identified John the Baptist as Elijah, and John also confronted the same unholy relationship when he rebuked Herod for marrying Herodias, his brother’s wife.

Utugt er et ulovligt forhold og repræsenterer profetisk selve essensen af det, som forfatningen forbyder: foreningen af kirke og stat. Akab stod i et ulovligt forhold til Jezebel, for som konge i Israel måtte han ikke ægte en hedensk prinsesse. Jesus identificerede Johannes Døberen som Elias, og Johannes konfronterede ligeledes det samme uhellige forhold, da han irettesatte Herodes for at have giftet sig med Herodias, sin brors hustru.

> For Herod had laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother Philip’s wife. For John said unto him, It is not lawful for thee to have her. Matthew 14:3, 4.

> For Herodes havde ladet Johannes gribe og binde og sat ham i fængsel for Herodias’ skyld, hans broder Filips hustru. Thi Johannes sagde til ham: Det er dig ikke tilladt at have hende. Matthæus 14,3.4.

Elijah’s confrontation with Ahab and Jezebel prefigured John’s confrontation with Herod and Herodias for both relationships represented an unlawful relationship of church and state. Together they represent the Elijah message of the one hundred and forty-four thousand who confronts the papacy (Jezebel & Herodias), the ten kings that represent the United Nations (Ahab & Herod) and the United States that represents the false prophet (the false prophets of Carmel and Salome, Herodias’ daughter).

Elias’ konfrontation med Akab og Jezebel foregreb Johannes’ konfrontation med Herodes og Herodias, for begge forhold repræsenterede et ulovligt forhold mellem kirke og stat. Tilsammen repræsenterer de Elias-budskabet hos de hundrede fireogfyrre tusind, som konfronterer pavedømmet (Jezebel og Herodias), de ti konger, som repræsenterer De Forenede Nationer (Akab og Herodes), og De Forenede Stater, som repræsenterer den falske profet (Karmels falske profeter og Salome, Herodias’ datter).

The prophetic setting at Carmel includes the defense by Elijah of the Constitution of the United States, which enshrines the principle of the separation of church and state.

Den profetiske scene på Karmel omfatter Elias’ forsvar for De Forenede Staters forfatning, som indskriver princippet om adskillelsen mellem kirke og stat.

> And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.

> Og det skete, da Akab så Elias, at Akab sagde til ham: Er det dig, som bringer Israel i ulykke? Og han svarede: Jeg har ikke bragt Israel i ulykke; men du og din faders hus, fordi I har forladt Herrens bud, og du har fulgt Ba’alerne. 1 Kong 18,17-18.

The Constitution established that the two horns of Republicanism and Protestantism would always stay separate from each other. But Revelation identifies that when the United States ultimately speaks as a dragon, it will do so when the apostate churches of the United States take control and combine with the apostate government.

Forfatningen fastslog, at de to horn, republikanisme og protestantisme, altid skulle forblive adskilt fra hinanden. Men Åbenbaringen identificerer, at når De Forenede Stater til sidst taler som en drage, vil det ske, når de frafaldne kirker i De Forenede Stater tager kontrol og forener sig med den frafaldne regering.

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> "Men hvad er 'billedet af dyret'? og hvordan skal det dannes? Billedet dannes af dyret med de to horn og er et billede af dyret. Det kaldes også et billede af dyret. For at forstå, hvordan billedet er, og hvordan det skal dannes, må vi derfor studere selve dyrets karaktertræk — pavedømmet.

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

> "Da den tidlige kirke blev fordærvet ved at vige bort fra evangeliets enkelhed og ved at antage hedenske riter og skikke, mistede den Guds Ånd og kraft; og for at beherske folkets samvittigheder søgte den støtte hos den verdslige magt. Resultatet blev pavedømmet, en kirke, som beherskede statens magt og benyttede den til at fremme sine egne formål, især til straf over ‘kætteri’. For at De Forenede Stater kan danne et billede af dyret, må den religiøse magt i en sådan grad beherske den borgerlige regering, at statens myndighed også vil blive benyttet af kirken til at gennemføre sine egne formål." The Great Controversy, 443.

Elijah at Mount Carmel represented the work of the Millerites, and the Millerites were established as the true prophet in contrast with those that had recently come out from under the influence of Catholicism, but chose through their rejection of the light of the first angel to return to Rome. Thus, the second angel’s message in the spring of 1844 consisted of identifying the Protestant denominations as daughters of Babylon, and the Millerites as the genuine Protestant horn.

Elias på Karmels Bjerg repræsenterede milleritternes værk, og milleritterne blev stadfæstet som den sande profet i modsætning til dem, der for nylig var kommet ud fra katolicismens indflydelse, men som ved deres forkastelse af lyset fra den første engel valgte at vende tilbage til Rom. Således bestod den anden engels budskab i foråret 1844 i at identificere de protestantiske kirkesamfund som Babylons døtre og milleritterne som det ægte protestantiske horn.

When God brought ancient Israel out of the slavery of Egypt and through the waters of the Red Sea, He initiated a progressive testing process that began with the test of the heavenly manna.

Da Gud førte det gamle Israel ud af Egyptens trældom og gennem Det Røde Havs vande, indledte Han en fremadskridende prøvelsesproces, som begyndte med prøven ved den himmelske manna.

> “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, sådan som hebræernes blev det ved Det Røde Hav.“ Testimonies, bind 8, s. 115, 116.

The disappointment of October 22, 1844, led to the understanding of the heavenly sanctuary, which then presented the test of the Sabbath just as the test of the manna became the first of a series of ten tests for ancient Israel.

Skuffelsen den 22. oktober 1844 førte til forståelsen af den himmelske helligdom, som dernæst fremholdt sabbattens prøve, ligesom mannaens prøve blev den første i en række af ti prøver for det gamle Israel.

> “The Lord gave me the following view in 1847, while the brethren were assembled on the Sabbath, at Topsham, Maine.

> I 1847 gav Herren mig følgende syn, mens brødrene var forsamlet på sabbatten i Topsham, Maine.

> “We felt an unusual spirit of prayer. And as we prayed the Holy Ghost fell upon us. We were very happy. Soon I was lost to earthly things and was wrapped in a vision of God’s glory. I saw an angel flying swiftly to me. He quickly carried me from the earth to the Holy City. In the city I saw a temple, which I entered. I passed through a door before I came to the first veil. This veil was raised, and I passed into the holy place. Here I saw the altar of incense, the candlestick with seven lamps, and the table on which was the shewbread. After viewing the glory of the holy, Jesus raised the second veil and I passed into the holy of holies.

> „Vi følte en usædvanlig bønnens ånd. Og mens vi bad, faldt Helligånden over os. Vi var meget lykkelige. Snart mistede jeg sansen for jordiske ting og blev hensvunget i et syn af Guds herlighed. Jeg så en engel flyve hastigt hen til mig. Han førte mig hurtigt bort fra jorden til den hellige stad. I staden så jeg et tempel, som jeg gik ind i. Jeg gik gennem en dør, før jeg kom til det første forhæng. Dette forhæng blev løftet, og jeg gik ind i det hellige. Her så jeg røgelsesalteret, lysestagen med syv lamper og bordet, hvorpå skuebrødene lå. Efter at have betragtet det helliges herlighed løftede Jesus det andet forhæng, og jeg gik ind i det allerhelligste.

> “In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.

> "I det Allerhelligste så jeg en ark; på dens overside og sider var der det reneste guld. Ved hver ende af arken var en yndig kerub med vingerne udbredt over den. Deres ansigter var vendt mod hinanden, og de så nedad. Mellem englene var et gyldent røgelseskar. Over arken, hvor englene stod, var en overmåde klar herlighed, som så ud som en trone, hvor Gud boede. Jesus stod ved arken, og når de helliges bønner steg op til Ham, røg røgelsen i røgelseskarret, og Han frembar deres bønner med røgelsens røg for sin Fader. I arken var den gyldne krukke med manna, Arons stav, som havde skudt knopper, og stentavlerne, som foldede sig sammen som en bog. Jesus åbnede dem, og jeg så de Ti Bud skrevet på dem med Guds finger. På den ene tavle var der fire, og på den anden seks. De fire på den første tavle skinnede klarere end de andre seks. Men det fjerde, sabbatsbuddet, strålede over dem alle; for sabbatten var udskilt til at holdes til ære for Guds hellige navn. Den hellige sabbat så herlig ud—en glorie af herlighed omgav den helt. Jeg så, at sabbatsbuddet ikke var naglet til korset. Hvis det var, så var de andre ni bud det også; og vi står da frit til at overtræde dem alle, ligesom til at overtræde det fjerde. Jeg så, at Gud ikke havde forandret sabbatten, for Han forandrer sig aldrig. Men paven havde forandret den fra ugens syvende til dens første dag; for han skulle forandre tider og lov." Early Writings, 32.

When the Protestants came out of the Dark Ages in 1798 and the book of Daniel was unsealed, the sixth kingdom of Bible prophecy, the two-horned earth beast of Revelation thirteen began its march through prophetic history. Protestantism was founded upon the sacred document called the Holy Bible and Republicanism was founded upon the sacred document called the Constitution. God had brought His church in the wilderness out of the Dark Ages, but just as with ancient Israel during the Egyptian period of slavery the Sabbath commandment had been forgotten. As Israel crossed the Red Sea on its way to the giving of the law at Sinai, modern Israel crossed the Atlantic on its way to October 22, 1844, where the law would once again be revealed. The Lord was once again raising up a people who would be the depositaries of His law, the depositaries of His prophetic revelations and who would carry the mantle of Protestantism. Ancient Israel was given the two tables of the Ten Commandments as the symbol of their work to be the depositaries of His law, and modern Israel was given the two tables of Habakkuk as the symbol of their work as depositaries of His prophetic Word.

Da protestanterne kom ud af Mørketiden i 1798, og Daniels Bog blev åbnet, begyndte det sjette rige i Bibelens profeti, det tohornede jorddyr i Åbenbaringen tretten, sin vandring gennem den profetiske historie. Protestantismen blev grundlagt på det hellige dokument kaldet Den Hellige Bibel, og republikanismen blev grundlagt på det hellige dokument kaldet Forfatningen. Gud havde ført Sin menighed i ørkenen ud af Mørketiden, men ligesom med det gamle Israel under den egyptiske trældomsperiode var sabbatsbuddet blevet glemt. Ligesom Israel krydsede Det Røde Hav på vej til lovens overgivelse ved Sinaj, således krydsede det moderne Israel Atlanterhavet på vej til den 22. oktober 1844, hvor loven atter skulle blive åbenbaret. Herren var endnu en gang ved at oprejse et folk, som skulle være forvaltere af Hans lov, forvaltere af Hans profetiske åbenbaringer, og som skulle bære protestantismens kappe. Det gamle Israel fik de to tavler med De Ti Bud som symbolet på deres gerning som forvaltere af Hans lov, og det moderne Israel fik Habakkuks to tavler som symbolet på deres gerning som forvaltere af Hans profetiske Ord.

Modern Israel was to carry both sets of two tables as it presented the third angel’s message to the world, which is the message proclaimed by those who carry the mantle of Protestantism. The Protestantism that came out of the Dark Ages was then incomplete as was ancient Israel as they crossed through the Red Sea. Protestantism had professed the motto of the Bible and the Bible alone, but had an incomplete understanding of God’s Word through centuries of eating the pagan doctrines of Roman Catholicism (things sacrificed unto idols). God designed that a true Protestant would represent the entire Word of God as symbolized by the “law and the prophets,” the two sets of two tables that represent both the work of God’s people and God’s character. The work of the first angel was to produce a genuine Protestant people that would be both the depositaries of His law and of his prophetic Word.

Det moderne Israel skulle bære begge sæt af to tavler, idet det fremlagde den tredje engels budskab for verden, hvilket er det budskab, der forkyndes af dem, som bærer protestantismens kappe. Den protestantisme, der kom frem af de mørke tidsaldre, var dengang ufuldstændig, ligesom det gamle Israel var det, da de drog gennem Det Røde Hav. Protestantismen havde bekendt sig til mottoet om Bibelen og Bibelen alene, men havde en ufuldstændig forståelse af Guds ord gennem århundreder med indtagelse af den romersk-katolske kirkes hedenske læresætninger (det, som er ofret til afguder). Gud havde til hensigt, at en sand protestant skulle repræsentere hele Guds ord, således som det er symboliseret ved „loven og profeterne“, de to sæt af to tavler, som repræsenterer både Guds folks gerning og Guds karakter. Den første engels værk var at frembringe et ægte protestantisk folk, som både skulle være betroet hans lov og hans profetiske ord.

> “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. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

> „Gud har kaldet sin menighed i denne tid, ligesom Han kaldte det gamle Israel, til at stå som et lys på jorden. Ved sandhedens mægtige kløv har Han ved den første, den anden og den tredje engels budskaber 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 tillid, som skal meddeles verden. De tre engle i Åbenbaringen 14 repræsenterer det folk, som tager imod lyset fra Guds budskaber og går ud som Hans sendebud for at lade advarslen lyde over hele jordens vide udstrækning.” Testimonies, bind 5, 455.

The warning that is to be proclaimed by those who have been identified as the depositaries of the two sets of two tables is against receiving the mark of Catholicism. That protest is against the unlawful relationship of Ahab and Jezebel and was represented by Elijah on Mount Carmel. The giving of the two tables of stone at Mount Sinai typified the giving of Habakkuk’s two tables of cloth in the history of 1842 through 1849. Habakkuk’s two tables are the symbol of the covenant relationship between God and His Protestant people. To reject those tables would be the same as ancient Israel rejecting God’s law.

Den advarsel, som skal forkyndes af dem, der er blevet identificeret som betroede forvaltere af de to sæt med to tavler, er rettet imod at modtage katolicismens mærke. Denne protest er imod Ahabs og Jezebels ulovlige forhold og blev fremstillet ved Elias på Karmels bjerg. Overgivelsen af de to stentavler på Sinaj bjerg var et forbillede på overgivelsen af Habakkuks to klædetavler i historien fra 1842 til 1849. Habakkuks to tavler er symbolet på pagtsforholdet mellem Gud og Hans protestantiske folk. At forkaste disse tavler ville være det samme som det gamle Israel, der forkastede Guds lov.

The Millerites entered into the Most Holy Place and received the light of the Sabbath, but the testing process was yet unfinished. Simultaneously the horn of Republicanism was proceeding through the very same history. And both horns would reach a milestone in their march together in 1863.

Milleritterne trådte ind i det Allerhelligste og modtog sabbattens lys, men prøvelsesprocessen var endnu ikke fuldendt. Samtidig gennemgik republikanismens horn netop den samme historie. Og begge horn ville nå en milepæl i deres fælles fremmarch i 1863.

Miller’s Elijah message produced a progressive purification process with the intended purpose of establishing the Protestant horn and in the identical history the Republican horn was involved with a progressive process of political development. Both horns are on the same earth beast, so they must travel in unison through the entire history of the earth beast.

Millers Elias-budskab frembragte en gradvis renselsesproces med det tilsigtede formål at etablere det protestantiske horn, og i den identiske historie var det republikanske horn involveret i en gradvis proces af politisk udvikling. Begge horn er på det samme jorddyr, så de må bevæge sig i samklang gennem hele jorddyrets historie.

The first prophetic characteristic of the Republican horn of the earth beast was the action of speaking the Constitution into effect in 1789. In 1798, (the time of the end when the book of Daniel was unsealed), the earth beast would speak for the first time as the sixth kingdom of Bible prophecy. 1798 was the beginning of the United States as the sixth kingdom of Bible prophecy, and the speaking that occurred at the beginning of the earth beast’s history in 1798 would typify the last time the sixth kingdom would speak, and that time is represented as the voice of the dragon. When we consider the laws passed by the Republican horn in the United States in 1798, we should expect to see a typification of the laws that will be passed in conjunction with the Sunday law when the United States speaks as a dragon. As we consider the following four laws, ask yourself if the four laws passed in 1798 have the prophetic signature of Alpha and Omega?

Det første profetiske kendetegn ved jorddyrets republikanske horn var handlingen at sætte Forfatningen i kraft i 1789. I 1798 (endetidens tidspunkt, da Daniels bog blev åbnet) skulle jorddyret tale for første gang som bibelprofetiens sjette rige. 1798 var begyndelsen på De Forenede Stater som bibelprofetiens sjette rige, og den tale, der fandt sted ved begyndelsen af jorddyrets historie i 1798, skulle være et forbillede på den sidste gang, det sjette rige ville tale, og den tid fremstilles som dragens røst. Når vi betragter de love, der blev vedtaget af det republikanske horn i De Forenede Stater i 1798, bør vi forvente at se en typificering af de love, der vil blive vedtaget i forbindelse med søndagsloven, når De Forenede Stater taler som en drage. Når vi betragter de følgende fire love, så spørg dig selv, om de fire love, der blev vedtaget i 1798, bærer Alfas og Omegas profetiske signatur?

In 1798, the United States passed several significant laws known as the Alien and Sedition Acts. These acts were a series of four laws passed by the Federalist-controlled Congress and signed into law by President John Adams, the second president of the United States and former vice president of George Washington.

I 1798 vedtog De Forenede Stater flere betydningsfulde love, kendt som Alien and Sedition Acts. Disse love var en serie på fire love, vedtaget af den føderalistisk kontrollerede Kongres og stadfæstet ved præsident John Adams’ underskrift, De Forenede Staters anden præsident og tidligere vicepræsident under George Washington.

The Naturalization Act: This law extended the residency requirement for immigrants to become U.S. citizens from 5 to 14 years. It was aimed primarily at curbing the influence of recent immigrants, who were often aligned with the opposition party, the Democratic-Republicans.

Naturalisation Act: Denne lov udvidede opholdskravet for immigranter, der ønskede at blive amerikanske statsborgere, fra 5 til 14 år. Den havde primært til formål at begrænse indflydelsen fra nyligt ankomne immigranter, som ofte var allieret med oppositionspartiet, de demokratisk-republikanske.

The Alien Friends Act: This act authorized the president to deport non-citizens deemed to be a threat to the security of the United States during peacetime. It allowed the president to detain and deport any non-citizen he considered dangerous.

Loven om fremmede venner: Denne lov bemyndigede præsidenten til i fredstid at udvise ikke-statsborgere, som blev anset for at udgøre en trussel mod De Forenede Staters sikkerhed. Den gav præsidenten beføjelse til at tilbageholde og udvise enhver ikke-statsborger, som han anså for farlig.

The Alien Enemies Act: This law provided for the apprehension, restraint, and deportation of citizens from countries at war with the United States. It was enacted as a precaution during the tense atmosphere of the late 1790s.

Loven om fjendtlige udlændinge: Denne lov gav hjemmel til pågribelse, frihedsberøvelse og udvisning af borgere fra lande, der var i krig med De Forenede Stater. Den blev vedtaget som en sikkerhedsforanstaltning under den spændte stemning i slutningen af 1790’erne.

The Sedition Act: This is the most controversial of the Alien and Sedition Acts. It made it a criminal offense to publish “false, scandalous, and malicious” writings against the government or its officials, with the intent to defame them or bring them into disrepute. Critics saw this as a direct attack on freedom of speech and the press.

Sedition Act: Dette er den mest kontroversielle af Alien and Sedition Acts. Den gjorde det til en strafbar handling at offentliggøre „falske, skandaløse og ondsindede“ skrifter mod regeringen eller dens embedsmænd med den hensigt at bagtale dem eller bringe dem i miskredit. Kritikere betragtede dette som et direkte angreb på ytrings- og pressefriheden.

The Alien and Sedition Acts were highly controversial and led to significant opposition from Democratic-Republicans, who believed these laws violated fundamental Constitutional rights and targeted their political party. They argued that the laws were an infringement on the First Amendment, which protects freedom of speech and the press. Eventually, these laws played a role in the election of 1800, when Thomas Jefferson and the Democratic-Republicans won the presidency and Congress, leading to the repeal of the Sedition Act.

Alien and Sedition Acts var stærkt omstridte og førte til betydelig modstand fra de demokratisk-republikanske kredse, som mente, at disse love krænkede grundlæggende forfatningsmæssige rettigheder og var rettet mod deres politiske parti. De hævdede, at lovene udgjorde et indgreb i det første forfatningstillæg, som beskytter ytrings- og pressefriheden. Disse love kom siden til at spille en rolle ved valget i 1800, da Thomas Jefferson og de demokratisk-republikanske kræfter vandt præsidentembedet og flertallet i Kongressen, hvilket førte til ophævelsen af Sedition Act.

The Democratic-Republican party believed these laws violated the fundamental rights upheld by the Constitution, and they also believed the laws were targeting the opposing political party. It matters not that these laws were repealed or later expired, the Alpha and Omega illustrates the end with the beginning. In the history where these laws were enacted or “spoke” into law the Federalist party was opposed by a party called Democrat-Republicans. The evolution of the Democrat-Republican party ultimately produces the Republican party. A political party primarily coalesced together based upon an anti-slavery position.

Det demokratisk-republikanske parti mente, at disse love krænkede de grundlæggende rettigheder, som blev opretholdt af forfatningen, og de mente også, at lovene var rettet mod det modsatte politiske parti. Det er uden betydning, at disse love blev ophævet eller senere udløb; Alfa og Omega illustrerer enden ved begyndelsen. I den historiske sammenhæng, hvor disse love blev vedtaget eller “talte” sig til lov, blev det føderalistiske parti modstået af et parti kaldet demokratisk-republikanerne. Udviklingen af det demokratisk-republikanske parti frembringer til sidst det republikanske parti. Et politisk parti, der primært blev samlet på grundlag af et standpunkt imod slaveri.

The historians identify 1863 as the very center point of the civil war, a war which was premised upon the issue of slavery. 1863 is also a waymark for the new standard bearers of the Protestant horn, who then rejected the first time-prophecy given to Miller by angels (the prophecy of “seven times” from Leviticus twenty-six). Could it be a simple coincidence that the prophecy of the seven times just happens to be based upon the laws of slavery set forth in the previous chapter of Leviticus? The “curse” identified by the “seven times” was the promise that if the covenant laws of chapter twenty-five were to be disobeyed, Israel would then end its history by returning into the slavery it was taken out of when it began its journey at the Red Sea.

Historikerne identificerer 1863 som det nøjagtige midtpunkt i borgerkrigen, en krig, der byggede på spørgsmålet om slaveri. 1863 er også et vejmærke for de nye standardbærere for det protestantiske horn, som da forkastede den første tidsprofeti, der blev givet til Miller af engle (profetien om „syv tider“ fra Tredje Mosebog 26). Kan det være et simpelt tilfælde, at profetien om de syv tider netop er baseret på de love om slaveri, der er fremsat i det foregående kapitel af Tredje Mosebog? Den „forbandelse“, som identificeres ved „syv tider“, var løftet om, at hvis pagtens love i kapitel femogtyve blev overtrådt, ville Israel da afslutte sin historie ved at vende tilbage til det slaveri, det blev ført ud af, da det begyndte sin rejse ved Det Røde Hav.

From 1798 to 1863 the political party that was the Democratic–Republican party went through a series of purges or shakings. From 1798 onward, and especially from August 11, 1840 onward through 1863 the Millerite movement went through a series of purges and shakings.

Fra 1798 til 1863 gennemgik det politiske parti, som var det demokratisk-republikanske parti, en række udrensninger eller rystelser. Fra 1798 og fremefter, og især fra den 11. august 1840 og frem til 1863, gennemgik Miller-bevægelsen en række udrensninger og rystelser.

The Democratic-Republican Party, which was one of the early political parties in the United States, did not directly transform into the modern Republican Party as it exists today. Instead, it underwent a series of changes and splits over time, ultimately leading to the formation of several different political parties before the emergence of the Republican Party.

Det demokratisk-republikanske parti, som var et af de tidlige politiske partier i USA, blev ikke direkte omdannet til det moderne republikanske parti, sådan som det eksisterer i dag. I stedet gennemgik det over tid en række forandringer og splittelser, som i sidste ende førte til dannelsen af flere forskellige politiske partier, før det republikanske parti opstod.

The Democratic-Republican Party, often associated with Thomas Jefferson and James Madison, was founded in the late 18th century as a response to the Federalist Party. The Democratic-Republicans favored a strict interpretation of the Constitution, states’ rights, and agrarian interests.

Det Demokratisk-Republikanske Parti, ofte forbundet med Thomas Jefferson og James Madison, blev grundlagt i slutningen af det 18. århundrede som et svar på Det Føderalistiske Parti. De demokratisk-republikanske gik ind for en streng fortolkning af forfatningen, delstaternes rettigheder og agrariske interesser.

However, by the 1820s, the Democratic-Republican Party began to fracture along regional and ideological lines. The primary split occurred during the Era of Good Feelings (1817–1825), when there was a lack of strong opposition to James Monroe’s presidency. This period of political tranquility contributed to the decline of the Democratic-Republican Party. The party eventually split into several factions and evolved into the following political groups:

Imidlertid begyndte det demokratisk-republikanske parti i 1820’erne at slå revner langs regionale og ideologiske skillelinjer. Den primære splittelse fandt sted under Era of Good Feelings (1817–1825), hvor der manglede en stærk opposition til James Monroes præsidentskab. Denne periode med politisk ro bidrog til det demokratisk-republikanske partis tilbagegang. Partiet blev til sidst splittet i flere fraktioner og udviklede sig til følgende politiske grupper:

Democratic Party: The followers of Andrew Jackson, who became the seventh president in 1829, formed the Democratic Party. Jacksonian Democrats supported a strong executive branch, westward expansion, and a broader suffrage for white males.

Det Demokratiske Parti: Andrew Jacksons tilhængere, som blev den syvende præsident i 1829, dannede Det Demokratiske Parti. Jacksonske demokrater støttede en stærk udøvende magt, ekspansion mod vest og en bredere valgret for hvide mænd.

National Republican Party: This party emerged as a response to Andrew Jackson’s presidency and later merged with other anti-Jackson factions to become the Whig Party. The National Republicans were generally more supportive of a strong federal government and economic development.

Det Nationale Republikanske Parti: Dette parti opstod som en reaktion på Andrew Jacksons præsidentskab og blev senere slået sammen med andre anti-jacksonske fraktioner til dannelsen af Whigpartiet. De nationale republikanere var generelt mere tilbøjelige til at støtte en stærk føderal regering og økonomisk udvikling.

Anti-Masonic Party: This was a short-lived political party that emerged in the 1820s, primarily in response to concerns about the influence of the secretive Masonic fraternity. It absorbed some former Democratic-Republicans.

Anti-Masonic Party: Dette var et kortlivet politisk parti, der opstod i 1820’erne, hovedsagelig som reaktion på bekymringer over den indflydelse, som det hemmelighedsfulde frimurerbroderskab udøvede. Det optog nogle tidligere demokratisk-republikanere.

The Whig Party: Formed in the 1830s, the Whigs included former National Republicans, Anti-Masons, and other opposition groups. They were characterized by their opposition to Jacksonian policies, support for a strong federal government, and promotion of industrial and economic development.

Whigpartiet: Dannet i 1830’erne omfattede whiggerne tidligere nationalrepublikanere, anti-frimurere og andre oppositionsgrupper. De var kendetegnet ved deres modstand mod jacksoniansk politik, støtte til en stærk føderal regering og fremme af industriel og økonomisk udvikling.

The modern Republican Party was founded in the 1850s as a direct response to the growing sectional tensions over slavery. It attracted former Whigs, anti-slavery Democrats, Free Soilers, and others who opposed the expansion of slavery into new territories. The first Republican presidential candidate, John C. Fremont, ran in the 1856 election, and the party’s first successful candidate, Abraham Lincoln, was elected in 1860. So, the Republican Party emerged separately from the Democratic-Republican tradition and had a distinct trajectory in American political history.

Det moderne Republikanske Parti blev grundlagt i 1850’erne som et direkte svar på de voksende regionale spændinger om slaveriet. Det tiltrak tidligere whigger, demokrater mod slaveriet, medlemmer af Free Soil-bevægelsen og andre, som modsatte sig udvidelsen af slaveriet til nye territorier. Den første republikanske præsidentkandidat, John C. Fremont, stillede op ved valget i 1856, og partiets første succesrige kandidat, Abraham Lincoln, blev valgt i 1860. Republikanske Parti opstod således adskilt fra den demokratisk-republikanske tradition og fulgte en særskilt udviklingslinje i amerikansk politisk historie.

By 1860, the Republican party elected its first president. It was based upon a coalition of political parties that were opposed to slavery. In 1863 the Emancipation Proclamation “spoke” slavery out of existence. In 1863 the Republican horn, then represented by the Republican party “spoke” slavery out of existence, while the Protestant horn ceased to be a movement and became the Seventh-day Adventist church. The movement of the Millerites legally and officially ended in May of 1863, and in that year Moses’ oath, the prophecy of slavery was rejected. He that has an ear, let him hear.

I 1860 valgte det republikanske parti sin første præsident. Det byggede på en koalition af politiske partier, som var imod slaveriet. I 1863 „talte“ Emancipationserklæringen slaveriet ud af eksistens. I 1863 „talte“ det republikanske horn, dengang repræsenteret ved det republikanske parti, slaveriet ud af eksistens, mens det protestantiske horn ophørte med at være en bevægelse og blev til Syvendedags Adventistkirken. Milleritternes bevægelse ophørte juridisk og officielt i maj 1863, og i det år blev Moses’ ed, profetien om slaveriet, forkastet. Den, som har øre, han høre.

At this point it might be informative to provide a brief overview of the “oath of Moses” as labelled by the prophet Daniel.

På dette sted kan det være oplysende at give en kort oversigt over »Moses’ ed«, som den betegnes af profeten Daniel.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

> Ja, hele Israel har overtrådt din lov og er veget bort for ikke at adlyde din røst; derfor er forbandelsen udgydt over os, og den ed, som er skrevet i Moses’, Guds tjeners, lov, fordi vi har syndet imod ham. Daniel 9:11.

William Miller who was guided by Gabriel and other angels as he studied the Word of God, was first led to the “seven times” of Leviticus twenty-six. Miller’s testimony is that in his study of the Bible, he began in the book of Genesis and therefore he obviously came to Leviticus well before he reached the twenty-three hundred years of Daniel chapter eight and verse fourteen. He exclusively used the Bible and a Cruden’s concordance.

William Miller, som blev ledt af Gabriel og andre engle, mens han studerede Guds ord, blev først ført til de „syv tider“ i Tredje Mosebog seksogtyve. Millers vidnesbyrd er, at han i sit studium af Bibelen begyndte i Første Mosebog, og derfor kom han tydeligvis til Tredje Mosebog længe før, han nåede de to tusind tre hundrede år i Daniels Bog kapitel otte, vers fjorten. Han benyttede udelukkende Bibelen og Crudens konkordans.

Cruden’s concordance has no references to the Hebrew or Greek words that were thereafter translated into the English of the King James Bible. Miller considered the “context” of the passage he was studying to guide his understanding of a word or passage of Scripture. When it came to his understanding of the “seven times” it is very simple to see the context for the “seven times” of chapter twenty-six of Leviticus is chapter twenty-five.

Crudens konkordans har ingen henvisninger til de hebraiske eller græske ord, som derefter blev oversat til engelsk i King James Bibelen. Miller betragtede den „sammenhæng“, hvori det afsnit, han studerede, stod, som vejledende for sin forståelse af et ord eller et skriftsted. Når det gælder hans forståelse af de „syv tider“, er det meget enkelt at se, at sammenhængen for de „syv tider“ i kapitel seksogtyve i Tredje Mosebog er kapitel femogtyve.

Chapter twenty-five outlines the resting of the land, the Jubilee and the rules of slavery. The rules of chapter twenty-five are part of “the law of Moses the servant of God” that produces a blessing if obeyed and a “curse” if disobeyed. In chapter twenty-six the curse of the “seven times” equates to twenty-five hundred and twenty years and is set forth in the obvious context of the rules of the land resting and the principles of slavery. In chapter twenty-six the punishment is called the “quarrel of my covenant.”

Kapitel femogtyve skitserer landets hvile, jubelåret og reglerne for slaveri. Reglerne i kapitel femogtyve er en del af „Moses, Guds tjeners, lov“, som frembringer en velsignelse, hvis den adlydes, og en „forbandelse“, hvis den ikke adlydes. I kapitel seksogtyve svarer forbandelsen om de „syv tider“ til to tusind fem hundrede og tyve år og fremstilles i den åbenlyse sammenhæng med reglerne om landets hvile og slaveriets principper. I kapitel seksogtyve kaldes straffen „min pagts strid“.

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Da vil også jeg gå imod jer og straffe jer syv gange mere for jeres synder. Og jeg vil bringe sværd over jer, som skal hævne min pagts sag; og når I samler jer inden for jeres byer, vil jeg sende pest iblandt jer, og I skal overgives i fjendens hånd. 3 Mosebog 26:24, 25.

In context the “covenant” that God has a “quarrel” over would be the covenant previously cited in chapter twenty-five. The punishment of the seven times is called the “quarrel of” God’s “covenant” and the “curse” attached to it is that Israel would be “delivered into the hand of their” enemies, and once in the enemies’ land, (as Daniel was) Israel would become the slaves of their enemies.

I sammenhængen ville den „pagt“, som Gud har en „strid“ om, være den pagt, der tidligere er citeret i kapitel femogtyve. Straffen med de syv tider kaldes Guds „pagts“ „strid“, og den „forbandelse“, der er knyttet dertil, er, at Israel ville blive „givet i deres“ fjenders hånd, og når de først var i fjendernes land, (som Daniel var), ville Israel blive deres fjenders slaver.

When Moses recorded Leviticus twenty-six ancient Israel had just been delivered from the slavery of Egypt and the principles of slavery represented in chapter twenty-five would bring either a blessing or a curse. Ancient Israel never practiced the rules of the Jubilee and ultimately both the northern and southern kingdoms were scattered for “seven times” in fulfillment of what Daniel called the “curse of Moses.”

Da Moses nedskrev Tredje Mosebog seksogtyve, var det gamle Israel netop blevet udfriet fra Egyptens slaveri, og de principper for slaveri, som er fremstillet i kapitel femogtyve, ville medføre enten en velsignelse eller en forbandelse. Det gamle Israel praktiserede aldrig jubelårets bestemmelser, og til sidst blev både det nordlige og det sydlige rige spredt for „syv tider“ til opfyldelse af det, som Daniel kaldte „Moses’ forbandelse“.

The covenant relationship between God and Israel which had begun with their slavery in Egypt, ended with their slavery to Assyria and Babylon. The “seven times” against the northern kingdom ended in 1798, and “seven times” against the southern kingdom ended in 1844. The starting point for the two periods of seven times is marked in Isaiah chapter seven with a prophecy of sixty-five years that was proclaimed by Isaiah to king Ahaz of Judah in 742 BC.

Pagtforholdet mellem Gud og Israel, som var begyndt med deres trældom i Egypten, endte med deres trældom under Assyrien og Babylon. De „syv tider“ imod det nordlige rige endte i 1798, og de „syv tider“ imod det sydlige rige endte i 1844. Udgangspunktet for de to perioder med syv tider er markeret i Esajas kapitel syv med en profeti om femogtres år, som blev forkyndt af Esajas til Judas konge Akaz i 742 f.Kr.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> For Syriens hoved er Damaskus, og Damaskus’ hoved er Rezin; og inden femogtresindstyve år skal Efraim blive knust, så det ikke mere er et folk. Og Efraims hoved er Samaria, og Samarias hoved er Remaljas søn. Hvis I ikke vil tro, skal I sandelig ikke blive stående. Esajas 7:8, 9.

Isaiah had identified that “within” sixty-five years from the time when the prophecy was set forth in 742 BC, the northern kingdom would be broken. Nineteen years later in 723 BC the northern kingdom of Israel was taken into slavery by the king of Assyria and forty-six years later the king of Babylon took the southern kingdom of Judah into slavery in 677 BC. The prophecy of sixty-five years produces six historical waymarks. The first is 742 BC when the prediction is set forth. Nineteen years later in 723 BC, the northern kingdom was taken into slavery by the Assyrians. Forty-six years later in 677 BC the southern kingdom was taken into slavery by the Babylonians. The first twenty-five hundred and twenty years that began in 723 BC then ended in 1798. Then is 1844 the twenty-five hundred and twenty years that began in 677 BC concluded. From 1844, the prediction extended nineteen years to 1863 in order to complete the entire prophetic structure, for when the Alpha and Omega marked nineteen years to begin the prophetic structure there must be nineteen years to reach its end.

Esajas havde angivet, at „inden for“ femogtres år fra det tidspunkt, da profetien blev fremsat i 742 f.Kr., ville det nordlige rige blive knust. Nitten år senere, i 723 f.Kr., blev det nordlige rige Israel ført i fangenskab af Assyriens konge, og seksogfyrre år senere førte Babylons konge det sydlige rige Juda i fangenskab i 677 f.Kr. Profetien om de femogtres år frembringer seks historiske vejmærker. Det første er 742 f.Kr., da forudsigelsen blev fremsat. Nitten år senere, i 723 f.Kr., blev det nordlige rige ført i fangenskab af assyrerne. Seksogfyrre år senere, i 677 f.Kr., blev det sydlige rige ført i fangenskab af babylonierne. De første to tusind fem hundrede og tyve år, som begyndte i 723 f.Kr., endte dernæst i 1798. Derpå blev de to tusind fem hundrede og tyve år, som begyndte i 677 f.Kr., fuldendt i 1844. Fra 1844 strakte forudsigelsen sig nitten år frem til 1863 for at fuldende hele den profetiske struktur, for når Alfa og Omega afmærkede nitten år for at begynde den profetiske struktur, må der være nitten år for at nå dens afslutning.

Ancient Israel was delivered from the slavery of Egypt and through disobedience both the northern and southern kingdoms were returned to slavery. The prophecies transcend from the prophetic history of ancient literal Israel to modern spiritual Israel and in so doing the theme of all the prophetic waymarks is slavery.

Det gamle Israel blev udfriet fra Egyptens slaveri, og ved ulydighed blev både det nordlige og det sydlige rige ført tilbage i slaveri. Profetierne overskrider den profetiske historie om det gamle, bogstavelige Israel og går over til det moderne, åndelige Israel, og derved er temaet for alle de profetiske mærkepæle slaveri.

The prophecy in Isaiah seven was presented to the wicked king Ahaz by Isaiah in 742BC when an impending civil war between the north and south was being identified. The southern kingdom of Ahaz was the literal glorious land of ancient Israel. In 1798, the spiritual glorious land of Bible prophecy began to rule as the sixth kingdom of Bible prophecy. When the seven times against the literal glorious land ended in 1844, there was, as in the history of king Ahaz an impending civil war. By 1844, the turmoil of political parties breaking apart and forming alliances had almost fully settled into two classes of political persuasions. In terms of slavery the Democrats were pro-slavery and the Republicans were anti-slavery. From 1798 to the beginning of the civil war in 1860 the process of developing two classes of political parties had been settled.

Profetien i Esajas syv blev fremført for den onde kong Akaz af Esajas i 742 f.Kr., da en forestående borgerkrig mellem nord og syd blev identificeret. Akaz’ sydlige kongerige var det bogstavelige herlige land i det gamle Israel. I 1798 begyndte det åndelige herlige land i Bibelens profeti at herske som Bibelens profetis sjette rige. Da de syv tider over det bogstavelige herlige land endte i 1844, var der, ligesom i kong Akaz’ historie, en forestående borgerkrig. I 1844 havde uroen med politiske partier, der splittedes og dannede alliancer, næsten fuldstændigt lagt sig i to klasser af politiske overbevisninger. Hvad angår slaveriet, var Demokraterne for slaveri, og Republikanerne var imod slaveri. Fra 1798 til borgerkrigens begyndelse i 1860 var processen med at udvikle to klasser af politiske partier blevet fastlagt.

Ahaz represented the literal glorious land and therefore typified the spiritual glorious land. The history of Ahaz typifies the prophetic history where the prophecy was proclaimed in 742 BC therefore typifies the history where the prophecy ended. In the beginning history the northern kingdom consisting of ten tribes had broken away from the other two tribes in protest against the divinely established government of the southern two tribes. The ten northern tribes had formed a confederacy with Syria, typifying the alliance between the southern confederacy and a power represented symbolically by Syria.

Akaz repræsenterede det bogstavelige herlige land og var derfor et forbillede på det åndelige herlige land. Akaz’ historie er et forbillede på den profetiske historie, hvor profetien blev forkyndt i 742 f.Kr., og er derfor et forbillede på den historie, hvor profetien sluttede. I den indledende historie havde det nordlige rige, bestående af ti stammer, løsrevet sig fra de andre to stammer i protest mod den guddommeligt etablerede regering hos de to sydlige stammer. De ti nordlige stammer havde dannet et forbund med Syrien, hvilket er et forbillede på alliancen mellem det sydlige forbund og en magt, som symbolsk repræsenteres ved Syrien.

This brief summary is identifying that the seven times of Leviticus twenty-six is a covenant promise that sets forth either a blessing for obedience or the “curse” of slavery for disobedience. The northern and southern kingdoms started together as one nation that was delivered out of slavery, only to be delivered back into slavery at their respective endings.

Denne korte sammenfatning påviser, at de syv tider i Tredje Mosebog 26 er et pagtens løfte, som fastsætter enten en velsignelse for lydighed eller slaveryets „forbandelse“ for ulydighed. Det nordlige og det sydlige rige begyndte sammen som ét folk, der blev udfriet af slaveri, blot for ved deres respektive afslutninger igen at blive overgivet til slaveri.

The sixty-five years at the ending of those prophecies of slavery concluded with spiritual Israel in the spiritual glorious land, at the very dead center of a civil war of the north against the south. The antagonists in the civil war was a kingdom that formed a confederacy and broke away from the divinely established government that was located in the opposing kingdom.

De femogtresindstyve år ved afslutningen af disse profetier om trældom endte med det åndelige Israel i det åndelige herlige land, midt i selve centrum af en borgerkrig, hvor nord stod imod syd. Modstanderne i borgerkrigen var et rige, som dannede et forbund og rev sig løs fra den guddommeligt etablerede regering, der var beliggende i det modsatte rige.

From 1798 onward to the civil war, the horn of Republicanism was put through a process which produced two classes of political antagonists that represent two sides of the issues of slavery. The proslavery antagonists that sought to continue the practice of slavery lost the battle.

Fra 1798 og frem til borgerkrigen blev republikanismens horn ført igennem en proces, som frembragte to klasser af politiske antagonister, der repræsenterer to sider af slaveriets spørgsmål. De proslaveriske antagonister, som søgte at fortsætte slaveriets praksis, tabte kampen.

From 1798 onward to the civil war, the horn of Protestantism was put through a process which produced two classes of religious antagonists that represent two sides of the issues of slavery. The proslavery antagonists that sought to continue the original understanding of the prophecy of slavery lost the battle.

Fra 1798 og frem til borgerkrigen blev protestantismens horn ført gennem en proces, som frembragte to klasser af religiøse antagonister, der repræsenterer to sider af slaveriets spørgsmål. De slavevenlige antagonister, som søgte at videreføre den oprindelige forståelse af profetien om slaveriet, tabte kampen.

In 1863 the horn of Republicanism succeeded in rejecting the practice of slavery.

I 1863 lykkedes det republikanismens horn at forkaste slaveriets praksis.

In 1863 the horn of Protestantism succeeded in rejecting the prophecy of slavery.

I 1863 lykkedes det protestantismens horn at forkaste profetien om slaveriet.

In doing so they rejected the work of Miller, the Elijah for his time. In so doing they also rejected “the oath of Moses,” the foundation stone for their time. Moses and Elijah were then rejected, only to return on September 11, 2001.

Ved at gøre dette forkastede de Millers værk, Elias for hans tid. Ved således at handle forkastede de også »Moses’ ed«, grundvolden for deres tid. Moses og Elias blev da forkastet, blot for at vende tilbage den 11. september 2001.

Alpha and Omega, the wonderful linguist recorded His divine signature throughout the time prophecy of the “oath of Moses” that He himself proclaimed as Palmoni, the Wonderful Numberer. If ye will not believe, surely ye shall not be established.

Alfa og Omega, den vidunderlige lingvist, nedtegnede sin guddommelige signatur gennem hele tidsprofetien i „Moses’ ed“, som han selv forkyndte som Palmoni, den Vidunderlige Tæller. Hvis I ikke vil tro, skal I visselig ikke blive stående fast.

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