Article

# The Book of Daniel - Number One-Hundred and One

Daniels Bog - Nummer hundrede og én

The Messenger of the Covenant: From Purification to Purging

Pagtens Budbringer: Fra renselse til udrensning

Author

Jeff Pippenger

Published

February 29, 2024

Formats

PDF
Word
Song MP3

The week that Christ confirmed the covenant represented the period from His baptism, until Christ in the heavenly sanctuary stood up at the stoning of Stephen.

Den uge, i hvilken Kristus stadfæstede pagten, repræsenterede perioden fra hans dåb, indtil Kristus i den himmelske helligdom rejste sig ved Stefanus’ stening.

> But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. Acts 7:55–60.

> Men han, fuld af Helligånden, så fast op mod himlen og så Guds herlighed og Jesus stående ved Guds højre hånd, og sagde: Se, jeg ser himlene åbnede og Menneskesønnen stående ved Guds højre hånd. Da råbte de med høj røst, holdt sig for ørerne og fór alle som én ind på ham, og de drev ham ud af byen og stenede ham; og vidnerne lagde deres klæder ved fødderne af en ung mand, som hed Saulus. Og de stenede Stefanus, mens han påkaldte Gud og sagde: Herre Jesus, modtag min ånd. Og han faldt på knæ og råbte med høj røst: Herre, tilregn dem ikke denne synd. Og da han havde sagt dette, sov han hen. Apostlenes Gerninger 7:55–60.

When Stephen was stoned and Michael stood up, the gospel went to the Gentiles, for until that time the gospel was restricted to the Jews.

Da Stefan blev stenet, og Mikael rejste sig, gik evangeliet til hedningerne, for indtil den tid var evangeliet begrænset til jøderne.

> “Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.

> »Da sagde engelen: ›Han skal stadfæste pagten med de mange i én uge [syv år].‹« I syv år efter, at Frelseren påbegyndte sin tjeneste, skulle evangeliet forkyndes især for jøderne; i tre et halvt år af Kristus selv og derefter af apostlene. »Midt i ugen skal han gøre slagtoffer og afgrødeoffer til ophør.« Daniel 9:27. I foråret år 31 e.Kr. blev Kristus, det sande offer, ofret på Golgata. Da blev templets forhæng flænget i to, hvilket viste, at offersystemets hellighed og betydning var bortveget. Tiden var kommet, da det jordiske slagtoffer og afgrødeoffer skulle ophøre.

> “The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.

> ”Den ene uge — syv år — endte i år 34 e.Kr. Da beseglede jøderne endeligt deres forkastelse af evangeliet ved steningen af Stefanus; de disciple, som blev spredt ved forfølgelsen, ’drog omkring og forkyndte ordet overalt’ (ApG 8,4); og kort derefter blev Saul, forfølgeren, omvendt og blev Paulus, hedningernes apostel.” Jesu liv, 233.

In the year 34, the sacred week (twenty-five hundred and twenty days), ended and ancient Israel was divorced from God, their probation had fully closed. At that point the retribution against ancient Israel for the rejection of the covenant, and for the crucifixion of the Son of God was subject to God’s executive judgment. God in His longsuffering mercy deferred the destruction of Jerusalem until the siege and destruction in 66 AD through to 70 AD.

I året 34 ophørte den hellige uge (to tusind fem hundrede og tyve dage), og det gamle Israel blev skilt fra Gud; deres nådetid var fuldt ud afsluttet. På dette tidspunkt var gengældelsen over det gamle Israel for forkastelsen af pagten og for korsfæstelsen af Guds Søn underlagt Guds udøvende dom. Gud udsatte i sin langmodige barmhjertighed Jerusalems ødelæggelse indtil belejringen og ødelæggelsen i år 66 e.Kr. frem til år 70 e.Kr.

The verses in Daniel chapter nine, that identified the week Christ confirmed the covenant, also identifies that pagan Rome (the prince that shall come) would destroy the city and sanctuary, but God in His longsuffering mercy, allowed the children of ancient Israel time to hear the gospel and make a decision as their fathers had done during the seven year period of Christ’s and the disciples’ ministry among them.

Versene i Daniels kapitel ni, som identificerede den uge, hvori Kristus stadfæstede pagten, identificerer også, at det hedenske Rom (den fyrste, som skal komme) ville ødelægge byen og helligdommen; men Gud lod i sin langmodige barmhjertighed det gamle Israels børn få tid til at høre evangeliet og træffe en beslutning, sådan som deres fædre havde gjort i løbet af den syvårige periode, hvor Kristus og disciplene virkede iblandt dem.

> “For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son. The parable of the unfruitful tree represented God’s dealings with the Jewish nation. The command had gone forth, ‘Cut it down; why cumbereth it the ground?’ (Luke 13:7) but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be permitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in His death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents’ sins, and filled up the measure of their iniquity.

> "I næsten fyrre år efter at Jerusalems undergang var blevet forkyndt af Kristus selv, udsatte Herren sine domme over byen og folket. Underfuld var Guds langmodighed mod dem, der forkastede hans evangelium og myrdede hans Søn. Lignelsen om det ufrugtbare træ fremstillede Guds handlemåde med det jødiske folk. Befalingen var udgået: 'Hug det om; hvorfor skal det stå og udpine jorden?' (Luk. 13,7), men den guddommelige barmhjertighed havde skånet det endnu en kort tid. Der var stadig mange blandt jøderne, som var uvidende om Kristi karakter og gerning. Og børnene havde ikke haft de muligheder eller modtaget det lys, som deres forældre havde foragtet. Ved apostlenes og deres medarbejderes forkyndelse ville Gud lade lyset skinne for dem; de skulle få lov at se, hvordan profetien var blevet opfyldt, ikke alene i Kristi fødsel og liv, men også i hans død og opstandelse. Børnene blev ikke fordømt for forældrenes synder; men når børnene, med kundskab om alt det lys, der var givet deres forældre, forkastede det yderligere lys, der blev skænket dem selv, blev de delagtige i forældrenes synder og fuldgjorde deres misgernings mål."

> “The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus they rejected the last offer of mercy. Then God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason—controlled by impulse and blind rage. They became satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying: ‘Cause the Holy One of Israel to cease from before us.’ Isaiah 30:11. Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway.” The Great Controversy, 27, 28.

> Guds langmodighed over for Jerusalem bekræftede kun jøderne i deres stædige ubodfærdighed. I deres had og grusomhed mod Jesu disciple forkastede de det sidste tilbud om barmhjertighed. Da trak Gud sin beskyttelse tilbage fra dem og fjernede sin hæmmende magt fra Satan og hans engle, og nationen blev overladt til den leder, som den havde valgt. Dens børn havde foragtet Kristi nåde, som ville have gjort dem i stand til at undertvinge deres onde tilbøjeligheder, og nu blev disse deres overvinderne. Satan ophidsede sjælens voldsomste og mest fornedrede lidenskaber. Menneskene ræsonnerede ikke; de var hinsides fornuft — behersket af indskydelse og blindt raseri. De blev sataniske i deres grusomhed. I familien og i nationen, blandt de højeste såvel som de laveste klasser, var der mistanke, misundelse, had, strid, oprør, mord. Der var ingen sikkerhed nogetsteds. Venner og slægtninge forrådte hinanden. Forældre dræbte deres børn, og børn deres forældre. Folkets ledere havde ingen magt til at styre sig selv. Ubeherskede lidenskaber gjorde dem til tyranner. Jøderne havde antaget falsk vidnesbyrd for at dømme Guds uskyldige Søn. Nu gjorde falske anklager deres egne liv usikre. Ved deres handlinger havde de længe sagt: »Lad Israels Hellige vige fra os.« Esajas 30:11. Nu blev deres ønske opfyldt. Frygten for Gud foruroligede dem ikke længere. Satan stod i spidsen for nationen, og de højeste borgerlige og religiøse myndigheder var under hans herredømme.” The Great Controversy, 27, 28.

As the Messenger of the Covenant, Christ first dealt exclusively with the Jews. In the year 34, at the stoning of Stephen, the gospel then went to the Gentiles, and the time of God’s executive judgment arrived, though God in His mercy deferred that point in time for about forty years.

Som Pagtens Sendebud handlede Kristus først udelukkende med jøderne. I året 34, ved steningen af Stefanus, gik evangeliet dernæst til hedningerne, og tiden for Guds udøvende dom indtrådte, skønt Gud i sin barmhjertighed udsatte dette tidspunkt i omkring fyrre år.

As the Messenger of the Covenant, in fulfillment of Malachi chapter three, Christ twice cleansed the temple. He did so in a period that was especially set apart for the covenant people who were then being passed by and divorced, and also for those who would then become the new chosen people. When that period of time concluded, the time of God’s executive judgment began. John the Baptist was the messenger who prepared the way for Christ’s work of raising up a new chosen people that He would enter into covenant with.

Som Pagtens Sendebud rensede Kristus templet to gange som opfyldelse af Malakias, kapitel tre. Han gjorde dette i en periode, der på særlig måde var afsat for pagtens folk, som da blev forbigået og skilt, og også for dem, der da skulle blive det nye udvalgte folk. Da denne tidsperiode var afsluttet, begyndte tiden for Guds eksekutive dom. Johannes Døberen var det sendebud, som banede vejen for Kristi gerning med at oprejse et nyt udvalgt folk, som Han ville indgå pagt med.

The two temple cleansings were object lessons identifying Christ’s work of cleansing the soul temple. When the Messenger of the Covenant suddenly arrives in Malachi chapter three, He purifies and also purges the sons of Levi, for the purpose of creating an offering, as in days of old.

De to tempelrensninger var anskuelsesundervisning, der identificerede Kristi værk med at rense sjælens tempel. Når pagtens Engel pludselig kommer i Malakias kapitel tre, renser og lutrer Han også Levis sønner med det formål at frembringe et offer, som i fordums dage.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–3.

> Men hvem kan udholde hans komme, og hvem kan bestå, når han åbenbarer sig? Thi han er som en guldsmeds ild og som tvætteres sæbe. Og han skal sidde som den, der smelter og renser sølvet; og han skal rense Levis sønner og lutre dem som guld og sølv, for at de kan frembære et offer for Herren i retfærdighed. Da skal Judas og Jerusalems offer være Herren til behag, som i fordums dage og i tidligere år. Malakias 3:2–3.

Malachi chapter three, and the two temple cleansings represent a perfection of the faith of the sons of Levi that is accomplished by the Messenger of the Covenant. The perfection of the faith of the sons of Levi is represented by the purification of the gold.

Malakias kapitel tre, og de to tempelrenselser repræsenterer en fuldkommengørelse af Levis sønners tro, som fuldbyrdes ved pagtens Engel. Fuldkommengørelsen af Levis sønners tro fremstilles ved renselsen af guldet.

> “There must be, with all who have any influence in the sanitarium, a conforming to God’s will, a humiliation of self, an opening of the heart to the precious influence of the Spirit of Christ. The gold tried in the fire represents love and faith. Many are nearly destitute of love. Self-sufficiency blinds their eyes to their great need. There is a positive necessity for a daily conversion to God, a new, deep, and daily experience in the religious life.” Testimonies, volume 4, 558.

> ”Der må hos alle, som har nogen som helst indflydelse på sanatoriet, være en overensstemmelse med Guds vilje, en ydmygelse af selvet, en åbning af hjertet for Kristi Ånds dyrebare indflydelse. Guldet, lutret i ild, repræsenterer kærlighed og tro. Mange er næsten blottet for kærlighed. Selvtilstrækkelighed blænder deres øjne for deres store behov. Der er en absolut nødvendighed af en daglig omvendelse til Gud, en ny, dyb og daglig erfaring i det religiøse liv.” Testimonies, bind 4, 558.

Malachi chapter three, and the two temple cleansings represent a perfection of the understanding of the increase of knowledge within the wise, who are the sons of Levi, that is accomplished by the Messenger of the Covenant. The perfection of the sons of Levi’s represented by the purification of the silver.

Malakias kapitel tre, og de to tempelrenselser repræsenterer en fuldkommengørelse af forståelsen af kundskabens tilvækst inden for de vise, som er Levis sønner, og dette fuldbyrdes ved Pagtens Budbærer. Fuldkommengørelsen af Levis sønner repræsenteres ved renselsen af sølvet.

> The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6.

> Herrens ord er rene ord, ligesom sølv, smeltet i en jordovn, renset syv gange. Salme 12,6.

The Messenger of the Covenant was to purify the sons of Levi as silver and gold. The Word of God is what purifies, for to be purified is to be justified and sanctified.

Pagtens Sendebud skulle rense Levis sønner som sølv og guld. Guds Ord er det, som renser, for at blive renset er at blive retfærdiggjort og helliggjort.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Hellig dem ved din sandhed; dit ord er sandhed. Johannes 17,17.

John the Baptist was the messenger that prepared the way for the Messenger of the Covenant in the first fulfillment of Malachi chapter three, and his message in that regard was fourfold in nature. His work included the identification of the work of purification that was to be accomplished by the Messenger of the Covenant, and that the work of purification accomplished was represented as an act of sweeping a threshing-floor. He identified that the former chosen people were then in the process of being passed by. He also presented the Laodicean message to God’s people, thus showing them their sins and the sins of their fathers. He placed all these realities in the context of the “wrath to come.” The work of the messenger who prepared the way, represented a work by one who had never received an education in the educational system of the people who were being passed by.

Johannes Døberen var det sendebud, som banede vej for Pagtens Engel i den første opfyldelse af Malakias kapitel tre, og hans budskab i den henseende var af firedobbelt karakter. Hans gerning omfattede identifikationen af det renselsesværk, som skulle fuldbyrdes af Pagtens Engel, og at det fuldbyrdede renselsesværk blev fremstillet som en handling, hvor en tærskeplads blev fejet. Han påpegede, at det tidligere udvalgte folk da var i færd med at blive forbigået. Han frembar også det laodikeiske budskab for Guds folk og viste dem således deres synder og deres fædres synder. Han satte alle disse realiteter ind i sammenhæng med den “kommende vrede”. Gerningen hos det sendebud, som banede vejen, repræsenterede et værk udført af en, som aldrig havde modtaget nogen uddannelse i det uddannelsessystem, der tilhørte det folk, som var ved at blive forbigået.

> “In John the Baptist the Lord raised up for Himself a messenger to prepare the way of the Lord. He was to bear to the world an unflinching testimony in reproving and denouncing sin. Luke, in announcing his mission and work, says, ‘And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord’ (Luke 1:17).

> “I Johannes Døberen oprejste Herren for sig selv en budbringer til at berede Herrens vej. Han skulle aflægge for verden et urokkeligt vidnesbyrd ved at irettesætte og fordømme synden. Lukas siger i kundgørelsen af hans mission og gerning: ‘Og han skal gå foran Ham i Elias’ ånd og kraft for at vende fædrenes hjerter til børnene og de ulydige til de retfærdiges visdom, for at berede Herren et velforberedt folk’ (Luk 1,17).”

> “Many of the Pharisees and Sadducees came to the baptism of John, and addressing these, he said, ‘O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire: whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire’ (Matthew 3:7–12).

> „Mange af farisæerne og saddukæerne kom til Johannes’ dåb, og idet han talte til dem, sagde han: ‚Øgleyngel, hvem har advaret jer om at fly fra den kommende vrede? Bær derfor frugt, som er omvendelsen værdig; og tænk ikke ved jer selv at sige: Vi har Abraham til fader; thi jeg siger jer, at Gud af disse sten kan oprejse børn for Abraham. Og allerede nu ligger øksen ved træernes rod; derfor bliver hvert træ, som ikke bærer god frugt, hugget om og kastet i ilden. Jeg døber jer ganske vist med vand til omvendelse; men Han, som kommer efter mig, er stærkere end jeg, hvis sko jeg ikke er værdig til at bære; Han skal døbe jer med Helligånden og med ild; Hans kasteskovl er i Hans hånd, og Han skal grundigt rense sin tærskeplads og samle sin hvede i laden; men avnerne skal Han opbrænde med uudslukkelig ild‘ (Mattæus 3:7–12).”

> “The voice of John was lifted up like a trumpet. His commission was, ‘Shew My people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 147, 148.

> Johannes’ røst blev opløftet som en basun. Hans kald var: »Forkynd mit folk deres overtrædelse og Jakobs hus deres synder« (Esajas 58,1). Han havde ikke erhvervet nogen menneskelig lærdom. Gud og naturen havde været hans lærere. Men der behøvedes én til at berede vejen foran Kristus, som var dristig nok til at lade sin røst høre ligesom fordums profeter og kalde den fordærvede nation til omvendelse.« Selected Messages, bog 2, 147, 148.

William Miller was the second messenger that prepared the way for the Messenger of the Covenant, and Miller’s person and work had been typified by John the Baptist.

William Miller var den anden budbærer, som beredte vejen for Pagtens Budbringer, og Millers person og virke var blevet forbilledliggjort ved Johannes Døberen.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.

> ”Tusinder blev ledt til at tage imod den sandhed, som William Miller forkyndte, og Guds tjenere blev oprejst i Elias’ ånd og kraft for at forkynde budskabet. Ligesom Johannes, Jesu forløber, følte de, der forkyndte dette højtidelige budskab, sig tvunget til at lægge øksen ved træets rod og kalde mennesker til at bære frugter, som sømmer sig for omvendelse.” Early Writings, 233.

The quibbling Jews in the time of Christ had been led to trust in a false message of the Messiah. “Messiah” is the Hebrew word for the Greek word “Christ” which means “anointed”.

De ordkløvende jøder på Kristi tid var blevet ledt til at stole på et falsk budskab om Messias. „Messias“ er det hebraiske ord for det græske ord „Kristus“, som betyder „den salvede“.

> The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:36–38.

> Det ord, som Gud sendte til Israels børn, idet han forkyndte fred ved Jesus Kristus — han er alles Herre — dette ord, siger jeg, kender I, det som blev kundgjort i hele Judæa, og som begyndte fra Galilæa efter den dåb, Johannes prædikede; hvorledes Gud salvede Jesus fra Nazaret med Helligånden og med kraft, han som gik omkring og gjorde vel og helbredte alle dem, der var undertrykt af Djævelen; thi Gud var med ham. ApG 10,36–38.

Both “messiah” and “Christ” mean “the anointed one”. Christ was anointed at His baptism, so technically He was not the Messiah or the Christ until His baptism. His baptism prophetically aligns with the descent of the angel in Revelation chapter ten, that descended on August 11, 1840, and it also aligns with the descent of the mighty angel of Revelation chapter eighteen, who descended on September 11, 2001. The three prophetic waymarks identify the manifestation of the Holy Spirit in the latter rain.

Både “messias” og “Kristus” betyder “den salvede”. Kristus blev salvet ved sin dåb, så teknisk set var Han ikke Messias eller Kristus før sin dåb. Hans dåb stemmer profetisk overens med englens nedstigning i Åbenbaringen kapitel ti, som fandt sted den 11. august 1840, og den stemmer også overens med den mægtige engels nedstigning i Åbenbaringen kapitel atten, som fandt sted den 11. september 2001. De tre profetiske vejmærker identificerer Helligåndens manifestation i den sildige regn.

The quibbling Jews held to a misconception, a false prophetic message that the Messiah would bring about a literal earthly kingdom where the nation of Israel would govern the world. It was a false message that promised “peace and prosperity”.

De hårklyngende jøder fastholdt en vrangforestilling, et falsk profetisk budskab om, at Messias ville oprette et bogstaveligt jordisk rige, hvor Israels nation skulle herske over verden. Det var et falsk budskab, som lovede »fred og fremgang«.

William Miller’s message had two major elements. The first was the application of the time prophecies that identified the cleansing of the sanctuary, and the second was his rejection of the Catholic interpretation of the thousand-year millennium that the Protestants were prone to believe. That false view of the millennium identified as a thousand years of peace and prosperity, had been represented by the false view of the Messiah’s kingdom that was held by the quibbling Jews.

William Millers budskab havde to væsentlige elementer. Det første var anvendelsen af tidsprofetierne, som identificerede renselsen af helligdommen, og det andet var hans forkastelse af den katolske fortolkning af det tusindårige millennium, som protestanterne var tilbøjelige til at tro på. Denne falske opfattelse af millenniet, identificeret som tusind år med fred og velstand, var blevet fremstillet ved den falske opfattelse af Messias’ rige, som de ordkløvende jøder nærede.

Those two witnesses identify a counterfeit latter rain message promising “peace and prosperity” in the third and final fulfillment of the history of the messenger who prepares for the Messenger of the Covenant to suddenly come to His temple. That false latter rain message is identified as a “peace and safety” message, in contrast to the message of John the Baptist who identified that “every tree which bringeth not forth good fruit is hewn down, and cast into the fire,” when “the wrath to come” arrives. It was also represented by Miller’s identification that there would be no thousand years of peace, as Catholicism teaches, for when the Lord returns, He will destroy the earth with the brightness of His coming.

Disse to vidner identificerer et forfalsket budskab om den sene regn, som lover »fred og fremgang« i den tredje og endelige opfyldelse af historien om budbringeren, der bereder vejen for pagtens Budbringer til pludselig at komme til sit tempel. Dette falske budskab om den sene regn identificeres som et budskab om »fred og tryghed«, i modsætning til Johannes Døberens budskab, som fastslog, at »ethvert træ, som ikke bærer god frugt, hugges om og kastes i ilden«, når »den kommende vrede« kommer. Det blev også fremstillet ved Millers påpegning af, at der ikke ville være tusind års fred, sådan som katolicismen lærer; for når Herren vender tilbage, vil Han ødelægge jorden ved glansen af sit komme.

> And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. 2 Thessalonians 1:7–9.

> Og til jer, som er trængte, gives hvile sammen med os, når Herren Jesus åbenbares fra himmelen med sine mægtige engle, i luende ild, idet han øver hævn over dem, som ikke kender Gud, og som ikke er lydige mod vor Herre Jesu Kristi evangelium; de skal straffes med evig fortabelse bort fra Herrens åsyn og fra hans magts herlighed. 2 Thessalonikerbrev 1:7–9.

The first two messengers who prepared for the Messenger of the Covenant to enter into covenant with a new chosen people, demonstrate that a false “peace and safety” latter rain message, which was formulated in the third generation of Laodicean Adventism, has been designed by Satan to prevent Laodicean Adventism in the fourth generation from recognizing the role of Islam, as represented in the third Woe.

De to første sendebud, som beredte vejen for, at Pagtens Sendebud kunne indgå pagt med et nyt udvalgt folk, påviser, at et falskt budskab om „fred og sikkerhed“ som sildigregn, hvilket blev formuleret i tredje generation af laodikeisk adventisme, er blevet udtænkt af Satan for at forhindre laodikeisk adventisme i fjerde generation i at erkende Islams rolle, sådan som den er fremstillet i det tredje Ve.

In the purification process that is accomplished for those represented by the sons of Levi, the one who comes after John the Baptist was to thoroughly sweep and “purge” His floor, with the fan that is in His hand. That work is accomplished by His Word.

I den renselsesproces, som fuldbyrdes for dem, der er repræsenteret ved Levis sønner, skulle den, som kommer efter Johannes Døberen, grundigt rense og „lutre“ sin tærskeplads med den kasteskovl, som er i hans hånd. Dette værk fuldbyrdes ved hans Ord.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Hans kasteskovl er i hans hånd, og han vil rense sin tærskeplads til bunds og samle sin hvede i laden.’ Mattæus 3:12. Dette var en af renselsens tider. Ved sandhedens ord blev avnerne skilt fra hveden. Fordi de var for forfængelige og selvretfærdige til at tage imod irettesættelse, for verdsligt sindede til at tage imod et liv i ydmyghed, vendte mange sig bort fra Jesus. Mange gør stadig det samme. Sjæle prøves i dag, ligesom disse disciple blev prøvet i synagogen i Kapernaum. Når sandheden trænger ind i hjertet, ser de, at deres liv ikke er i overensstemmelse med Guds vilje. De ser nødvendigheden af en fuldstændig forandring i sig selv; men de er ikke villige til at påtage sig det selvfornægtende arbejde. Derfor bliver de vrede, når deres synder afdækkes. De går bort forargede, ligesom disciplene forlod Jesus, mens de knurrede: ‘Dette ord er hårdt; hvem kan høre på det?’” Jesu liv, 392.

The message of the latter rain is the “debate” of Habakkuk chapter two, and it is the words of truth, that separate the chaff from the wheat. That separation is the purging accomplished by the Messenger of the Covenant. In Millerite history, the message of Daniel chapter eight, verse fourteen, produced a purging when it first failed and brought about the tarrying time of Habakkuk chapter two and the parable of the ten virgins in Matthew chapter twenty-five. When the message of the Midnight Cry was ultimately fulfilled on October 22, 1844, it produced an even greater purging. Then it was that the Messenger of the Covenant suddenly arrived and began the final purging and purification. The movement that had passed through the first two of three purifications and purging’s, failed the third and was sent to the wilderness of Laodicea in 1863.

Budskabet om den sidste regn er den „strid” i Habakkuks bog, kapitel to, og det er sandhedens ord, som skiller avnerne fra hveden. Denne adskillelse er den udrensning, som fuldbyrdes af Pagtens Budbringer. I den milleritiske historie frembragte budskabet i Daniels bog, kapitel otte, vers fjorten, en udrensning, da det først slog fejl og medførte ventetiden i Habakkuks bog, kapitel to, og lignelsen om de ti jomfruer i Matthæusevangeliet, kapitel femogtyve. Da Midnatsråbets budskab endelig blev opfyldt den 22. oktober 1844, frembragte det en endnu større udrensning. Da var det, at Pagtens Budbringer pludselig ankom og begyndte den endelige udrensning og renselse. Den bevægelse, som var gået gennem de første to af tre renselser og udrensninger, svigtede ved den tredje og blev sendt til Laodikeas ørken i 1863.

In the Millerite history the Protestants were first purged by the words of truth, thereafter the movement of the first angel was purged at the arrival of the third testing message. But those who had been the builders of the Millerite temple during the forty-six years from 1798 unto 1844, failed the third test, which arrived on October 22, 1844, though they perfectly fulfilled the parable of the ten virgins.

I Milleritternes historie blev protestanterne først renset ved sandhedens ord; derefter blev den første engels bevægelse renset ved ankomsten af det tredje prøvende budskab. Men de, som havde været byggere på Milleritternes tempel i de seksogfyrre år fra 1798 til 1844, bestod ikke den tredje prøve, som indtraf den 22. oktober 1844, skønt de fuldkomment opfyldte lignelsen om de ti jomfruer.

> “Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.

> “Mange, som gik ud for at møde Brudgommen under den første og den anden engels budskaber, afviste det tredje, det sidste prøvende budskab, som skal gives til verden, og en lignende holdning vil blive indtaget, når det sidste kald lyder.

> “Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.

> „Enhver detalje i denne lignelse bør omhyggeligt studeres. Vi fremstilles enten ved de kloge eller ved de dårlige jomfruer.“ Review and Herald, 31. oktober 1899.

The prophetic history that began at the arrival of the third angel on October 22, 1844, was a failure, and it ended with the rebellion of 1863. By 1850 Sister White penned the following message.

Den profetiske historie, der begyndte ved den tredje engels ankomst den 22. oktober 1844, var en fiasko, og den endte med oprøret i 1863. Allerede i 1850 nedskrev Søster White følgende budskab.

> “The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

> „Herren gav mig den 26. januar et syn, som jeg vil berette. Jeg så, at nogle af Guds folk var sløve og dorske; de var kun halvt vågne og indså ikke den tid, vi nu levede i; og at ‘manden’ med ‘snavskosten’ var kommet ind, og at nogle var i fare for at blive fejet bort. Jeg bad Jesus om at frelse dem, at skåne dem lidt længere og lade dem se deres frygtelige fare, så de kunne blive rede, før det for altid skulle være for sent. Engelen sagde: ‘Ødelæggelsen kommer som en mægtig hvirvelvind.’ Jeg bad engelen om at have medlidenhed og frelse dem, som elskede denne verden og hang ved deres ejendele, og ikke var villige til at løsrive sig fra dem og ofre dem for at få budbærerne hurtigere frem på deres vej til at føde de hungrende får, som gik til grunde af mangel på åndelig føde.

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.

> „Da jeg så stakkels sjæle dø af mangel på den nærværende sandhed, og nogle, som bekendte sig til at tro sandheden, lod dem dø ved at tilbageholde de nødvendige midler til at føre Guds værk fremad, var synet alt for smertefuldt, og jeg bad englen om at fjerne det fra mig. Jeg så, at når Guds sag krævede noget af deres ejendom, ligesom den unge mand, som kom til Jesus, [Matthæus 19:16–22.] gik de bedrøvede bort; og at snart ville den oversvømmende svøbe gå hen over dem og rive alle deres ejendele bort, og da ville det være for sent at ofre jordiske goder og samle sig en skat i himlen.“ Review and Herald, 1. april 1850.

In 1850, the dirt-brush man had already arrived. On October 22, 1844, the Messenger of the Covenant had suddenly come to His temple, and He began the work of purging and purifying the sons of Levi.

I 1850 var manden med snavskosten allerede kommet. Den 22. oktober 1844 var Pagtens Engel pludselig kommet til sit tempel, og han begyndte arbejdet med at rense og lutre Levis sønner.

We will continue this study in the next article.

Vi vil fortsætte denne undersøgelse i den næste artikel.

> “Today souls are being tested and tried, and many are passing over the same ground trodden by those who forsook Christ. When tested by the Word, they reject the divine Teacher. When rebuked because their lives are not in harmony with truth and righteousness, they turn from the Saviour; and their decision, like that of the offended disciples, is never reversed. They walk no more with Christ. Thus are the words fulfilled, ‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’” Signs of the Times, May 15, 1901.

> „I dag bliver sjæle prøvet og testet, og mange gennemgår den samme erfaring som dem, der forlod Kristus. Når de prøves ved Ordet, forkaster de den guddommelige Lærer. Når de irettesættes, fordi deres liv ikke er i overensstemmelse med sandhed og retfærdighed, vender de sig bort fra Frelseren; og deres beslutning bliver, ligesom de forargede disciples, aldrig omgjort. De vandrer ikke længere med Kristus. Således opfyldes ordene: ‘Han har sin kasteskovl i hånden, og han vil rense sin tærskeplads til bunds og samle sin hvede i lade.’” Signs of the Times, 15. maj 1901.

Back to Articles