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# The Book of Daniel - Number Forty-One

Daniels Bog - Nummer Enogfyrre

Paul’s Prophetic Ministry: Connecting Ancient Israel to Spiritual Israel

Paulus’ profetiske tjeneste: Forbindelsen mellem det gamle Israel og det åndelige Israel

Author

Jeff Pippenger

Published

January 5, 2024

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The apostle Paul was the connecting link between ancient Israel and spiritual Israel, for his ministry, his name, his personal circumstances and his prophetic work all testify to this truth. He identified himself as the least of the apostles, for he had persecuted God’s people.

Apostlen Paulus var forbindelsesleddet mellem det gamle Israel og det åndelige Israel, for hans tjeneste, hans navn, hans personlige omstændigheder og hans profetiske gerning vidner alle om denne sandhed. Han identificerede sig selv som den ringeste af apostlene, for han havde forfulgt Guds folk.

> For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 1 Corinthians 15:19.

> For jeg er den ringeste af apostlene, uværdig til at kaldes apostel, fordi jeg har forfulgt Guds menighed. 1 Korintherbrev 15:19.

The name he was given at conversion was Paul, which means small or little, for he was the least of the apostles. Yet his original name was Saul, which means “selected”.

Det navn, han fik ved sin omvendelse, var Paulus, hvilket betyder lille eller ringe, for han var den mindste af apostlene. Alligevel var hans oprindelige navn Saul, hvilket betyder „udvalgt“.

> Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: And here he hath authority from the chief priests to bind all that call on thy name. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel, Acts 9:13–15.

> Da svarede Ananias: Herre, jeg har af mange hørt om denne mand, hvor meget ondt han har gjort mod dine hellige i Jerusalem; og her har han fuldmagt fra ypperstepræsterne til at binde alle dem, som påkalder dit navn. Men Herren sagde til ham: Gå; thi han er mig et udvalgt redskab til at bære mit navn frem for hedninger og konger og Israels børn, ApG 9:13–15.

Saul was “a chosen vessel” to carry the gospel to the Gentiles, but he had to first be converted and humbled into Paul (small), for he was going to need to be powerful. Paul understood his strength was found in his smallness, or his weakness.

Saul var „et udvalgt redskab“ til at bære evangeliet til hedningerne, men han måtte først omvendes og ydmyges til Paulus (lille), for han ville få brug for at være mægtig. Paulus forstod, at hans styrke fandtes i hans lidenhed, eller i hans svaghed.

> And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong. 2 Corinthians 12:7–10.

> Og for at jeg ikke skulle ophøjes over måde ved de mange åbenbaringer, blev der givet mig en torn i kødet, Satans engel, til at slå mig, for at jeg ikke skulle ophøjes over måde. Derfor bad jeg Herren tre gange om, at den måtte vige fra mig. Og han sagde til mig: Min nåde er dig nok; thi min kraft fuldendes i svaghed. Derfor vil jeg så meget hellere rose mig af mine skrøbeligheder, for at Kristi kraft må tage bolig i mig. Derfor finder jeg velbehag i skrøbeligheder, i hån, i nød, i forfølgelser, i trængsler for Kristi skyld; thi når jeg er svag, da er jeg stærk. 2 Korintherbrev 12:7–10.

Saul was “selected”, but in order for him to be strong he was made small (Paul). He was chosen to take the gospel to the Gentiles, but he had been selected in part because of his knowledge of the Old Testament.

Saul var „udvalgt“, men for at han kunne være stærk, blev han gjort lille (Paulus). Han blev udvalgt til at bringe evangeliet til hedningerne, men han var til dels blevet udvalgt på grund af sit kendskab til Det Gamle Testamente.

> Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently. My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. Acts 26:3–5.

> Især fordi jeg ved, at du er kyndig i alle de skikke og spørgsmål, som findes blandt jøderne; derfor beder jeg dig om tålmodigt at høre på mig. Mit levned fra min ungdom, som fra begyndelsen blev ført blandt mit eget folk i Jerusalem, kender alle jøderne; de, som har kendt mig fra først af, vil, om de vil vidne derom, bekræfte, at jeg efter den strengeste sekt i vor religion levede som farisæer. Apostlenes Gerninger 26:3–5.

Saul had been trained by Gamaliel, who was considered one of the greatest teachers of the Scriptures of the Old Testament.

Saul var blevet oplært af Gamaliel, som blev anset for at være en af de største lærere i Det Gamle Testamentes Skrifter.

> “The request was granted, and ‘Paul stood on the stairs, and beckoned with the hand unto the people.’ The gesture attracted their attention, while his bearing commanded respect. ‘And when there was made a great silence, he spake unto them in the Hebrew tongue, saying, Men, brethren, and fathers, hear ye my defense which I make now unto you.’ At the sound of the familiar Hebrew words, ‘they kept the more silence,’ and in the universal hush he continued: “‘I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.’ None could deny the apostle’s statements, as the facts that he referred to were well known to many who were still living in Jerusalem.” Acts of the Apostles, 408.

> Anmodningen blev imødekommet, og »Paulus stod på trappen og gav med hånden tegn til folket.« Bevægelsen tiltrak deres opmærksomhed, mens hans holdning indgød respekt. »Og da der var blevet helt stille, talte han til dem på det hebraiske sprog og sagde: Mænd, brødre og fædre, hør nu mit forsvar for jer.« Ved lyden af de velkendte hebraiske ord »blev de endnu mere stille«, og i den almindelige tavshed fortsatte han: »Jeg er i sandhed en jødisk mand, født i Tarsus i Kilikien, men opdraget i denne by ved Gamaliels fødder og undervist efter den strengeste fortolkning af fædrenes lov, og jeg var nidkær for Gud, ligesom I alle er det i dag.« Ingen kunne benægte apostlens udsagn, for de forhold, han henviste til, var velkendte for mange, som stadig levede i Jerusalem.« Apostlenes Gerninger, 408.

Saul had not been chosen at random, and one of the specific purposes of Paul’s ministry was to bridge the sacred history of literal Israel with the sacred history of spiritual Israel. In conjunction with this fact, he authored the majority of the New Testament. One chapter of his writings identifies the support for the framework of the first angels’ message and also for the framework of the third angels’ message. The passage is a monument in the history of Adventism that identifies the distinction between the wise and foolish in the beginning and ending of Adventism.

Saul var ikke blevet udvalgt tilfældigt, og et af de særlige formål med Paulus’ tjeneste var at bygge bro mellem den hellige historie for det bogstavelige Israel og den hellige historie for det åndelige Israel. I forbindelse med dette skrev han størstedelen af Det Nye Testamente. Et kapitel i hans skrifter identificerer grundlaget for den første engels budskabs ramme og også for den tredje engels budskabs ramme. Dette afsnit er et monument i adventismens historie, som identificerer sondringen mellem de vise og de tåbelige ved adventismens begyndelse og afslutning.

> Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.

> Men vi beder jer, brødre, ved vor Herre Jesu Kristi komme og ved vor samling til ham, at I ikke så hastigt lader jer rokke i sindet eller forfærde, hverken ved ånd eller ved ord eller ved brev, som om det var fra os, således at Kristi dag skulle være nært forestående. Lad ingen bedrage jer på nogen måde; thi den dag kommer ikke, medmindre frafaldet først kommer, og syndens menneske åbenbares, fortabelsens søn, han som sætter sig op imod og ophøjer sig over alt, hvad der kaldes Gud, eller som dyrkes, så at han som Gud sætter sig i Guds tempel og udgiver sig selv for at være Gud. Husker I ikke, at jeg sagde jer dette, da jeg endnu var hos jer? Og nu ved I, hvad der holder tilbage, for at han skal blive åbenbaret i sin tid. Thi lovløshedens hemmelighed er allerede virksom; kun må den, som nu holder tilbage, først fjernes. Og da skal den lovløse åbenbares, ham som Herren skal fortære med sin munds ånde og tilintetgøre ved glansen af sit komme, ham hvis komme er efter Satans virksomhed med al kraft og tegn og løgnens undere og med al uretfærdighedens forførelse blandt dem, der fortabes, fordi de ikke tog imod kærligheden til sandheden, så de kunne blive frelst. Og derfor sender Gud dem en kraftig vildfarelse, så de tror løgnen, for at de alle skal blive dømt, de som ikke troede sandheden, men fandt behag i uretfærdigheden. 2 Thessalonikerbrev 2:1–12.

The context of this passage is the consideration of when Christ would return the second time. Paul reminds the Thessalonians that he has already answered that concern previously when he stated, “Remember ye not, that, when I was yet with you, I told you these things?” Paul was attempting to prevent the brethren from being deceived upon the subject of “the coming of our Lord Jesus Christ, and by our gathering together unto him.”

Konteksten for dette skriftsted er overvejelsen af, hvornår Kristus ville vende tilbage anden gang. Paulus minder thessalonikerne om, at han allerede tidligere har besvaret dette spørgsmål, da han sagde: „Kommer I ikke i hu, at jeg fortalte jer dette, da jeg endnu var hos jer?“ Paulus søgte at forhindre brødrene i at blive bedraget med hensyn til „vor Herre Jesu Kristi komme og vor samling til ham.“

The historians identify that half of William Miller’s message was based upon his identification of the twenty-three hundred years of Daniel chapter eight, and verse fourteen. The other half of his message, that is sometimes not recognized, is his work of refuting the false teachings concerning the Second Coming of Christ.

Historikerne fastslår, at halvdelen af William Millers budskab var baseret på hans identifikation af de to tusind tre hundrede år i Daniels bog, kapitel otte, vers fjorten. Den anden halvdel af hans budskab, som undertiden ikke anerkendes, er hans arbejde med at gendrive de falske læresætninger vedrørende Kristi andet komme.

Based upon the false Jesuit methodology there was (and still is) a prominent false teaching that William Miller consistently opposed. It was the false teaching that the Lord’s second coming was preceded by a thousand years of peace called the “temporal millennium” which Sister White also opposed.

På grundlag af den falske jesuitiske metodologi fandtes der (og findes der stadig) en fremtrædende falsk lære, som William Miller konsekvent modsatte sig. Det var den falske lære, at Herrens andet komme blev forudgået af tusind års fred, kaldet det „timelige millennium“, som søster White ligeledes modsatte sig.

Miller’s work was also establishing the truth of the literal return of Christ, in opposition to the various false ideas concerning the millennium that were prevalent in his history. Paul is addressing the Second Coming in 2 Thessalonians, so the passage was part of Miller’s understanding of a literal Second Coming. The chapter was “Present Truth” for Miller.

Millers arbejde stadfæstede også sandheden om Kristi bogstavelige genkomst i modsætning til de forskellige falske forestillinger om tusindårsriget, som var udbredt i hans samtid. Paulus omtaler det andet komme i 2 Thessalonikerbrev, så dette skriftsted var en del af Millers forståelse af en bogstavelig genkomst. Kapitlet var „nuværende sandhed“ for Miller.

Paul identifies an important sequence of events connected with the Second Coming, and also provides the logic of why the Thessalonians should not expect the return of the Lord in their lifetime. Paul says, “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him.” The word “beseech” means to interrogate. Paul is reasoning out the elements associated with the Second Coming and leading his audience through a type of interrogation, meant to produce analysis of his logic by his hearers.

Paulus identificerer en vigtig rækkefølge af begivenheder forbundet med det andet komme og fremlægger også begrundelsen for, hvorfor thessalonikerne ikke burde forvente Herrens genkomst i deres levetid. Paulus siger: “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him.” Ordet “beseech” betyder at udspørge. Paulus ræsonnerer sig frem gennem de elementer, der er forbundet med det andet komme, og fører sine tilhørere gennem en form for udspørgen, som er tænkt at frembringe en analyse af hans logik hos dem, der hører ham.

The structure of his logic is that before Christ returns a second time, the papacy must be identified and reign, and that before the papacy arrives in history there must be a falling away. The falling away was yet future, so the arrival of the papacy was even beyond that. So how could anyone be deceived into thinking Christ’s return was soon? He uses several symbols of the papacy in order to establish just who that power is that is revealed after the falling away. He calls the papacy the “man of sin,” that “wicked,” “the son of perdition” and the “mystery of iniquity.” Sister White is clear these are all symbols identifying the papacy.

Strukturen i hans logik er, at før Kristus vender tilbage anden gang, må pavedømmet identificeres og herske, og at før pavedømmet fremtræder i historien, må der ske et frafald. Frafaldet lå endnu i fremtiden, så pavedømmets fremkomst lå endnu længere ude. Hvordan kunne nogen da blive forført til at tro, at Kristi genkomst var nær? Han benytter flere symboler på pavedømmet for at fastslå, hvem netop den magt er, som åbenbares efter frafaldet. Han kalder pavedømmet „syndens menneske“, „den lovløse“, „fortabelsens søn“ og „lovløshedens hemmelighed“. Søster White gør det klart, at disse alle er symboler, der identificerer pavedømmet.

> “But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’

> ”Men før Kristi komme skulle vigtige udviklinger i den religiøse verden, forudsagt i profetien, finde sted. Apostlen erklærede: ’Lad jer ikke så snart bringe fra besindelsen eller forfærdes, hverken ved nogen ånd eller ved noget ord eller ved noget brev, som om det var fra os, som om Kristi dag stod for døren. Lad ingen bedrage jer på nogen måde; thi den dag kommer ikke, medmindre frafaldet først kommer, og syndens menneske åbenbares, fortabelsens søn, han, som sætter sig imod og ophøjer sig over alt, hvad der kaldes Gud eller dyrkes, så han sætter sig i Guds tempel som Gud og udgiver sig selv for at være Gud.’

> “Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’

> „Paulus’ ord måtte ikke misforstås. Det måtte ikke læres, at han ved særlig åbenbaring havde advaret thessalonikerne om Kristi umiddelbart forestående komme. En sådan opfattelse ville forårsage forvirring i troen; thi skuffelse fører ofte til vantro. Apostlen formanede derfor brødrene til ikke at modtage noget sådant budskab som kommende fra ham, og han fortsatte med at understrege den kendsgerning, at den pavelige magt, så klart beskrevet af profeten Daniel, endnu skulle fremstå og føre krig imod Guds folk. Indtil denne magt havde udført sit dødbringende og gudsbespottelige værk, ville det være forgæves for menigheden at se hen til deres Herres komme. ’Husker I ikke,’ spurgte Paulus, ’at jeg sagde jer dette, mens jeg endnu var hos jer?’“

> “Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’

> Forfærdelige var de prøvelser, som skulle ramme den sande kirke. Allerede på den tid, da apostlen skrev, var „lovløshedens hemmelighed“ begyndt at være virksom. De udviklinger, som skulle finde sted i fremtiden, skulle være „efter Satans kraftige virksomhed med al magt og tegn og løgnens undere og med al uretfærdighedens forførelse hos dem, der fortabes.“

> “Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.

> „Særlig alvorlig er apostlens udtalelse angående dem, som skulle nægte at modtage ‘kærligheden til sandheden’. ‘Derfor,’ erklærede han om alle, som bevidst skulle forkaste sandhedens budskaber, ‘skal Gud sende dem en kraftig vildfarelse, så de tror løgnen, for at de alle skal blive fordømt, som ikke troede sandheden, men fandt behag i uretfærdigheden.’ Mennesker kan ikke ustraffet forkaste de advarsler, som Gud i sin barmhjertighed sender dem. Fra dem, som vedbliver at vende sig bort fra disse advarsler, trækker Gud sin Ånd tilbage og overlader dem til de bedrag, som de elsker.” Apostlenes Gerninger, 265, 266.

Although Sister White directly identifies the “man of sin,” that “wicked,” “the son of perdition” and the “mystery of iniquity” from the passage of Paul, and calls it the “papal power,” she says more. She identifies that these symbols employed by Paul to identify the pope of Rome, was established from the book of Daniel, when she stated, “The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord.” Paul was basing the portion of the message to the Thessalonians which identified the papacy upon Daniel chapter eleven, and verse thirty-six.

Selv om Søster White direkte identificerer “syndens menneske”, “den lovløse”, “fortabelsens søn” og “lovløshedens hemmelighed” fra Paulus’ afsnit og kalder det den “pavelige magt”, siger hun mere. Hun identificerer, at disse symboler, som Paulus benyttede for at identificere biskoppen af Rom, var hentet fra Daniels Bog, da hun udtalte: “Apostelen formanede derfor brødrene til ikke at modtage noget sådant budskab som kommende fra ham, og han fortsatte med at fremhæve den kendsgerning, at den pavelige magt, så tydeligt beskrevet af profeten Daniel, endnu skulle fremstå og føre krig mod Guds folk. Før denne magt havde fuldbyrdet sit dødbringende og gudsbespottelige værk, ville det være forgæves for menigheden at se hen til deres Herres komme.” Paulus byggede den del af budskabet til thessalonikerne, som identificerede pavedømmet, på Daniel kapitel elleve, vers seksogtredive.

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

> Og kongen skal handle efter sin egen vilje; og han skal ophøje sig selv og gøre sig større end enhver gud, og han skal tale forunderlige ting imod gudernes Gud, og det skal lykkes ham, indtil vreden er fuldbyrdet; for det, som er fast besluttet, skal ske. Daniel 11:36.

When Paul identifies the pope “Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God,” Paul was paraphrasing the prophet Daniel’s description of the “king” that did “according to his will,” and exalted “himself and” magnified “himself above every god.” The pope is the king that speaks “marvelous things against the God of gods”, and the pope is the power that would “prosper till the” first “indignation” would “be accomplished” in 1798.

Når Paulus identificerer paven som den, „der sætter sig op imod og ophøjer sig over alt, hvad der kaldes Gud, eller genstand for tilbedelse, så han sætter sig i Guds tempel som Gud og viser sig selv som Gud“, parafraserede Paulus profeten Daniels beskrivelse af den „konge“, som gjorde „efter sin egen vilje“ og ophøjede „sig selv og“ gjorde sig „større end hver gud“. Paven er den konge, som taler „forunderlige ting imod gudernes Gud“, og paven er den magt, som skulle „have fremgang, indtil den“ første „vrede“ ville „være fuldbyrdet“ i 1798.

Daniel eleven, and verse thirty-six is absolutely essential to understand correctly if the increase of knowledge in 1989 is to be understood correctly. For this reason the false teaching that the king in the verse was France, as introduced by Uriah Smith, was introduced in the first generation of Adventism (1863 to 1888). Smith changed the text of verse thirty-six from “the” king (which is the papacy that was being described in the previous verses) to “a” king (any king) in order to ascribe to atheistic France the characteristics of Rome’s worship style, but that was just a jumping-off point to put forth his pet theory about Turkey being the king of the north in verse forty and onward.

Daniel elleve, vers seksogtredive, er fuldstændig afgørende at forstå korrekt, hvis kundskabens forøgelse i 1989 skal forstås korrekt. Af denne grund blev den falske lære, at kongen i verset var Frankrig, sådan som den blev indført af Uriah Smith, indført i adventismens første generation (1863 til 1888). Smith ændrede teksten i vers seksogtredive fra „kongen“ (som er pavedømmet, der blev beskrevet i de foregående vers) til „en konge“ (en hvilken som helst konge) for at tillægge det ateistiske Frankrig kendetegnene ved Roms tilbedelsesform, men det var blot et afsæt for at fremsætte sin yndlingsteori om, at Tyrkiet er kongen i nord i vers fyrre og fremad.

Satan began early to obscure the fact that the king in the verse, is the papacy, and it is the apostle Paul who provides Daniel’s testimony with a second witness to this fact. Sister White provided the third witness.

Satan begyndte tidligt at tilsløre det forhold, at kongen i verset er pavedømmet, og det er apostlen Paulus, der forsyner Daniels vidnesbyrd med et andet vidne til dette forhold. Søster White tilvejebragte det tredje vidne.

Not only did Satan seek to obscure the truth about the king in the verse being the pope, but by misdirecting the truth contained in the verse, Satan also made obscure the significance of what the “indignation” in the verse represented. The papacy in the verse was to prosper until 1798 when it was delivered its deadly wound. 1798 is the end of the twenty-five hundred and twenty years of God’s indignation that was carried out against the northern kingdom of Israel, beginning in 723 BC.

Satan søgte ikke blot at tilsløre sandheden om, at kongen i verset er paven, men ved at fordreje den sandhed, der er indeholdt i verset, gjorde Satan også betydningen af, hvad „vrede“ i verset repræsenterede, uklar. Pavemagten i verset skulle have fremgang indtil 1798, da den blev ramt af sit dødelige sår. 1798 er afslutningen på de to tusind fem hundrede og tyve år af Guds vrede, som blev fuldbyrdet over Israels nordlige rige, begyndende i 723 f.Kr.

If Adventism had defended and upheld the “seven times,” in 1863, it would have been virtually impossible for Uriah Smith to get away with such foolishness about verse thirty-six, for the “indignation” would have been understood as representing God’s first indignation of “seven times,” thus having no connection whatsoever with France. The increase of knowledge in 1989 is supported by Paul in the passage, and for this reason the warning of Paul in the passage concerning those who do not receive the love of the truth, but receive strong delusion, do so through their rejection of the truths Paul presents in the passage. One of those truths is the correct identification of the king of the north in Daniel chapter eleven, verses forty through forty-five.

Hvis adventismen i 1863 havde forsvaret og fastholdt de “syv tider”, ville det have været praktisk taget umuligt for Uriah Smith at slippe af sted med et sådant tåbeligt syn på vers seksogtredive, for “vredeudgydelsen” ville være blevet forstået som repræsenterende Guds første vredeperiode på “syv tider” og ville således overhovedet ikke have haft nogen forbindelse med Frankrig. Kundskabens forøgelse i 1989 understøttes af Paulus i dette skriftsted, og af denne grund sker Paulus’ advarsel i skriftstedet om dem, der ikke modtager kærligheden til sandheden, men modtager en kraftig vildfarelse, gennem deres forkastelse af de sandheder, Paulus fremfører i skriftstedet. En af disse sandheder er den rette identifikation af kongen i nord i Daniels bog, kapitel elleve, vers fyrre til femogfyrre.

In the passage, after Paul identifies the pope of Rome, he identifies a sequence of events at the end of the world leading up to the Second Coming of Christ, which is the subject of the passage. He states, “then shall that Wicked be revealed.” That “wicked” is the pope, “whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.” Then Paul says “Even him, whose coming is after the working of Satan with all power and signs and lying wonders.” Jesus is the one “whose coming is after the working of Satan.”

I dette afsnit, efter at Paulus har identificeret paven i Rom, identificerer han en række begivenheder ved verdens ende, som leder frem til Kristi andet komme, hvilket er afsnittets emne. Han siger: »da skal den Lovløse åbenbares«. Denne »Lovløse« er paven, »ham, som Herren skal fortære med sin munds ånde og tilintetgøre ved glansen af sit komme«. Derpå siger Paulus: »ham, hvis komme sker efter Satans virksomhed med al kraft og tegn og løgnens undere«. Jesus er den, »hvis komme sker efter Satans virksomhed«.

Satan’s miraculous working is the period of time from the soon-coming Sunday Law, until Michael stands up and human probation closes. Satan accomplishes no miracles during the Seven Last Plagues that are poured out from the close of probation until Christ returns.

Satans mirakuløse virke er tidsperioden fra den snart kommende søndagslov, indtil Mikael rejser sig, og menneskenes nådetid afsluttes. Satan udfører ingen mirakler under de syv sidste plager, som udgydes fra nådetidens afslutning, indtil Kristus vender tilbage.

> “Says Christ, ‘By their fruits ye shall know them.’ If those through whom cures are performed, are disposed, on account of these manifestations, to excuse their neglect of the law of God and continue in disobedience, though they have power to any and every extent, it does not follow that they have the great power of God. On the contrary, it is the miracle-working power of the great deceiver. He is a transgressor of the moral law, and employs every device that he can master to blind men to its true character. We are warned that in the last days he will work with signs and lying wonders. And he will continue these wonders until the close of probation, that he may point to them as evidence that he is an angel of light and not of darkness.” The Seventh-day Adventist Bible Commentary, volume 7, 911.

> “Kristus siger: ‘På deres frugter skal I kende dem.’ Hvis de, ved hvem helbredelser udføres, på grund af disse tilkendegivelser er tilbøjelige til at undskylde deres forsømmelse af Guds lov og fortsætter i ulydighed, skønt de har kraft i enhver og al udstrækning, følger det ikke deraf, at de har Guds store kraft. Tværtimod er det den store bedragers mirakelgørende kraft. Han er en overtræder af den moralske lov og anvender enhver list, som han kan beherske, for at forblinde mennesker for dens sande karakter. Vi advares om, at han i de sidste dage vil virke med tegn og løgneundere. Og han vil fortsætte disse undere indtil prøvetidens afslutning, for at han derved kan henvise til dem som bevis på, at han er en lysets engel og ikke mørkets.” The Seventh-day Adventist Bible Commentary, bind 7, 911.

Paul identifies that there would be a falling away that preceded the revealing of the papacy, and that Christ’s Second Coming would take place “after” the marvelous working of Satan. Satan’s marvelous working begins at the Sunday law in the United States, and ends at the arrival of the close of probation and the seven last plagues. Satan’s marvelous working begins at the Sunday law in the United States.

Paulus fastslår, at der ville komme et frafald, som gik forud for pavedømmets åbenbarelse, og at Kristi andet komme ville finde sted „efter“ Satans vidunderlige virksomhed. Satans vidunderlige virksomhed begynder ved søndagsloven i De Forenede Stater og ender med nådetidens afslutning og de syv sidste plager. Satans vidunderlige virksomhed begynder ved søndagsloven i De Forenede Stater.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> „Ved det dekret, som håndhæver pavedømmets institution i overtrædelse af Guds lov, vil vor nation fuldstændig løsrive sig fra retfærdigheden. Når protestantismen vil række sin hånd over kløften for at gribe den romerske magts hånd, når den vil række hen over afgrunden for at slutte hånd med spiritualismen, når vort land under indflydelsen af denne trefoldige forening vil forkaste ethvert princip i sin forfatning som en protestantisk og republikansk regering og vil træffe foranstaltninger til udbredelsen af pavelige falskheder og vildfarelser, da kan vi vide, at tiden er kommet for Satans forunderlige virke, og at enden er nær.“ Testimonies, bind 5, s. 451.

The Sunday law is the end of the sixth kingdom, the earth beast of Revelation chapter thirteen. The earth beast began to reign at the end of the twelve hundred and sixty years of papal rule in 1798. The papacy was therefore revealed in the year 538, though her work to take control of the world was already active when Paul penned his words. Before the year 538, there would be a falling away that preceded the revealing of the man of sin, sitting in the temple of God.

Søndagsloven er enden på det sjette rige, jorddyret i Åbenbaringen kapitel tretten. Jorddyret begyndte at herske ved slutningen af de tolv hundrede og tres år med paveligt herredømme i 1798. Pavemagten blev derfor åbenbaret i året 538, skønt hendes værk med at overtage kontrollen over verden allerede var virksomt, da Paulus nedskrev sine ord. Før året 538 ville der komme et frafald, som gik forud for åbenbaringen af syndens menneske, siddende i Guds tempel.

The falling away was represented by the church of Pergamos when the Christian church compromised with the religion of paganism, as symbolized by the emperor Constantine. Paul was identifying the prophetic waymarks that must occur before the Second Coming of Christ. After rehearsing what he had previously taught the Thessalonians, he then asks if they did not remember that he had previously taught them these truths? He then reminds them they should also remember that he taught them that a power would “withholdeth” the papacy “that” the papacy “might be revealed in his time?” The word “witholdeth” means to restrain. The word “withholdeth” is later in the same passage translated as “now letteth.”

Frafaldet blev fremstillet ved menigheden i Pergamon, da den kristne kirke indgik kompromis med hedenskabets religion, som symboliseret ved kejser Konstantin. Paulus udpegede de profetiske kendetegn, som måtte indtræffe før Kristi andet komme. Efter at have genkaldt, hvad han tidligere havde lært thessalonikerne, spørger han derpå, om de ikke huskede, at han tidligere havde lært dem disse sandheder? Han minder dem dernæst om, at de også burde huske, at han lærte dem, at en magt ville „holde tilbage“ pavedømmet, „for at“ pavedømmet „kunne åbenbares i sin tid“? Ordet „holde tilbage“ betyder at hindre. Ordet „holde tilbage“ oversættes senere i det samme afsnit som „nu holder igen.“

The passage is therefore correctly represented as; “And now ye know what restrains the papacy, that the papacy might be revealed in his time. For the mystery of iniquity (the papacy) doth already work: only he who now restrains the papacy, will continue to restrain the papacy until he be taken out of the way.” When William Miller recognized this passage in Thessalonians he realized that the power that prevented the papacy from ascending to the throne of the earth in the year 538, was pagan Rome, and that pagan Rome would restrain the rise of the papal power, until pagan Rome was “taken out of the way.”

Passagen gengives derfor med rette således: »Og nu ved I, hvad der holder pavedømmet tilbage, for at pavedømmet skal åbenbares i sin tid. Thi lovløshedens hemmelighed (pavedømmet) er allerede virksom; kun han, som nu holder pavedømmet tilbage, vil fortsætte med at holde pavedømmet tilbage, indtil han bliver fjernet af vejen.« Da William Miller erkendte dette sted i Thessalonikerbrevene, indså han, at den magt, som hindrede pavedømmet i at bestige jordens trone i året 538, var det hedenske Rom, og at det hedenske Rom ville holde den pavelige magts fremkomst tilbage, indtil det hedenske Rom blev »fjernet af vejen«.

> “During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible. It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant.

> »I de tolv år, jeg var deist, læste jeg alle de historieværker, jeg kunne finde; men nu elskede jeg Bibelen. Den lærte om Jesus! Men der var stadig en hel del af Bibelen, som var dunkel for mig. I 1818 eller 19, mens jeg samtalede med en ven, som jeg aflagde et besøg, og som havde kendt mig og hørt mig tale, mens jeg var deist, spurgte han mig på en temmelig betydningsfuld måde: ›Hvad mener du om dette skriftsted og hint?‹ med henvisning til de gamle skriftsteder, som jeg gjorde indsigelse imod, mens jeg var deist. Jeg forstod, hvad han var ude på, og svarede: Hvis du vil give mig tid, skal jeg fortælle dig, hvad de betyder. ›Hvor lang tid ønsker du?‹ Jeg ved det ikke, men jeg skal sige dig det, svarede jeg; for jeg kunne ikke tro, at Gud havde givet en åbenbaring, som ikke kunne forstås. Da besluttede jeg at studere min Bibel i den tro, at jeg kunne finde ud af, hvad Helligånden mente. Men så snart jeg havde fattet denne beslutning, kom tanken til mig: ›Antag, at du finder et sted, som du ikke kan forstå; hvad vil du da gøre?‹ Denne måde at studere Bibelen på kom da i mine tanker: Jeg vil tage ordene i sådanne steder og følge dem gennem Bibelen og på denne måde finde deres betydning. Jeg havde Crudens konkordans, som jeg mener er den bedste i verden; så jeg tog den og min Bibel, satte mig ved mit skrivebord og læste intet andet, bortset fra lidt aviser, for jeg var fast besluttet på at få at vide, hvad min Bibel betød.«

> “I began at Genesis, and read on slowly; and when I came to a text that I could not understand, I searched through the Bible to find out what it meant. After I had gone through the Bible in this way, O, how bright and glorious the truth appeared! I found what I have been preaching to you. I was satisfied that the seven times terminated in 1843. Then I came to the 2300 days; they brought me to the same conclusion; but I had no thought of finding out when the Savior was coming, and I could not believe it; but the light struck me so forcibly I did not know what to do. Now, I thought, I must put on spurs and breeching; I will not go faster than the Bible, and I will not fall behind it. Whatever the Bible teaches, I will hold on to it. But still there were some texts that I could not understand.’

> »Jeg begyndte med Første Mosebog og læste videre langsomt; og når jeg kom til et skriftsted, som jeg ikke kunne forstå, gennemsøgte jeg Bibelen for at finde ud af, hvad det betød. Efter at jeg havde gennemgået Bibelen på denne måde, åh, hvor klar og herlig sandheden fremstod! Jeg fandt det, som jeg har prædiket for jer. Jeg blev overbevist om, at de syv tider udløb i 1843. Derpå kom jeg til de 2300 dage; de førte mig til den samme slutning; men jeg havde ingen tanke om at finde ud af, hvornår Frelseren kom, og jeg kunne ikke tro det; men lyset ramte mig så kraftigt, at jeg ikke vidste, hvad jeg skulle gøre. Nu tænkte jeg: Jeg må spænde sporerne på og tage bidsel på; jeg vil ikke gå hurtigere frem end Bibelen, og jeg vil ikke sakke bagud for den. Hvad end Bibelen lærer, vil jeg holde fast ved. Men der var stadig nogle skriftsteder, som jeg ikke kunne forstå.«

> “So much for his general mode of studying the Bible. On another occasion he stated his mode of settling the meaning of the text before us—the meaning of ‘the daily.’ ‘I read on,’ said he, ‘and could find no other case in which it was found, but in Daniel. I then took those words which stood in connection with it, ‘take away.’ He shall take away the daily, ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7–8. ‘For the mystery of iniquity doth already work, only he who now letteth, will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! that is ‘the daily!’ Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and ‘the wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.” William Miller, Apollos Hale, The Second Advent Manual, 65, 66.

> »Så meget om hans almindelige måde at studere Bibelen på. Ved en anden lejlighed angav han sin måde at fastslå betydningen af den tekst, der ligger foran os — betydningen af »det daglige«. »Jeg læste videre,« sagde han, »og kunne ikke finde noget andet tilfælde, hvor det forekom, uden i Daniel. Jeg tog dernæst de ord, som stod i forbindelse med det: ›tage bort‹. Han skal tage det daglige bort, ›fra den tid da det daglige bliver taget bort‹, osv. Jeg læste videre og tænkte, at jeg ikke skulle finde noget lys over teksten; endelig kom jeg til 2 Thessalonikerbrev 2,7–8. ›For lovløshedens hemmelighed er allerede virksom; kun må han, som nu holder tilbage, først fjernes, og da skal den lovløse åbenbares‹ osv. Og da jeg var kommet til den tekst, åh, hvor klart og herligt sandheden trådte frem! Der er det! det er ›det daglige!‹ Nå, men hvad mener Paulus nu med ›ham, som nu holder tilbage‹, eller hindrer? Med ›syndens menneske‹ og ›den lovløse‹ menes pavedømmet. Nå, hvad er det så, som hindrer pavedømmet i at blive åbenbaret? Jo, det er hedenskabet; nå, så må ›det daglige‹ betyde hedenskabet.« William Miller, Apollos Hale, The Second Advent Manual, 65, 66.

Without an understanding that “the daily” in the book of Daniel was a symbol of paganism, Miller would have been hard pressed to develop the framework that he assembled his prophetic structure upon. “The daily” is found five times in the book of Daniel, and it is always followed by a symbol of papalism. The evidence that “the daily” in the book of Daniel is paganism is located in Paul’s letter to the Thessalonians. One of the most severe warnings in God’s Word is located there, for there Paul clearly states that those who do not love the truth will be sent strong delusion. The truth that was purposely located in Thessalonians was the identification of paganism’s connection with papalism, and to reject that truth is to guarantee that strong delusion will be the consequence of that rejection.

Uden en forståelse af, at „det stadige“ i Daniels Bog var et symbol på hedenskabet, ville Miller næppe have været i stand til at udvikle den ramme, som han opbyggede sin profetiske struktur på. „Det stadige“ forekommer fem gange i Daniels Bog, og det efterfølges altid af et symbol på pavedømmet. Beviset for, at „det stadige“ i Daniels Bog er hedenskab, findes i Paulus’ brev til thessalonikerne. En af de mest alvorlige advarsler i Guds Ord findes dér, for dér fastslår Paulus klart, at de, som ikke elsker sandheden, vil blive sendt en kraftig vildfarelse. Den sandhed, som med vilje blev anbragt i Thessalonikerbrevene, var identifikationen af hedenskabets forbindelse med pavedømmet, og at forkaste den sandhed er at garantere, at en kraftig vildfarelse vil blive følgen af den forkastelse.

We will continue this subject in the next article.

Vi vil fortsætte dette emne i den næste artikel.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

> Stands jer stille og undres; råb højt og råb: de er drukne, men ikke af vin; de vakler, men ikke af stærk drik. For Herren har udgydt over jer en dyb søvns ånd og lukket jeres øjne; profeterne og jeres fyrster, seerne, har han tildækket. Og alt syn er blevet for jer som ordene i en bog, der er forseglet, og som man giver til en, der er lærd, idet man siger: Læs dette, beder jeg dig; og han siger: Jeg kan ikke, for den er forseglet. Og bogen gives til en, der ikke er lærd, idet man siger: Læs dette, beder jeg dig; og han siger: Jeg er ikke lærd. Derfor sagde Herren: Fordi dette folk holder sig nær til mig med deres mund og ærer mig med deres læber, men holder deres hjerte langt borte fra mig, og deres frygt for mig er en tillært menneskebefaling, derfor se, jeg vil atter gøre et underfuldt værk iblandt dette folk, ja, et underfuldt værk og et tegn; thi deres vises visdom skal forgå, og deres forstandiges forstand skal skjules. Ve dem, som søger dybt at skjule deres råd for Herren, og hvis gerninger er i mørket, og som siger: Hvem ser os? og hvem kender os? O, hvilket vrængbillede! Skal pottemageren regnes som leret? Skal værket sige om den, der gjorde det: Han gjorde mig ikke? Eller skal det dannede sige om den, der dannede det: Han havde ingen forstand? Esajas 29:9–16.

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