Article

# Elijah - Number Nine

Elias - Nummer ni

The Prophet Lied

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Author

Jeff Pippenger

Published

October 11, 2023

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We ended the last article with a passage that addresses “a lying spirit.” The following is one of the paragraphs from that passage.

Vi afsluttede den sidste artikel med et afsnit, der omhandler »en løgnens ånd«. Følgende er et af stykkerne fra dette afsnit.

> “Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.” Testimonies to Ministers, 409.

> ”Uhelligede prædikanter stiller sig op imod Gud. De lovpriser Kristus og denne verdens gud i samme åndedrag. Mens de i bekendelse modtager Kristus, omfavner de Barabbas og siger ved deres handlinger: »Ikke denne mand, men Barabbas.« Alle, som læser disse linjer, bør tage sig i agt. Satan har pralet af, hvad han kan gøre. Han mener at kunne opløse den enhed, som Kristus bad om måtte findes i Hans menighed. Han siger: »Jeg vil gå ud og være en løgnens ånd for at bedrage dem, som jeg kan, til at kritisere og fordømme og forfalske.« Lad bedragets og det falske vidnesbyrds søn få adgang til en menighed, som har haft stort lys, store beviser, og den menighed vil forkaste det budskab, Herren har sendt, og modtage de mest urimelige påstande og falske antagelser og falske teorier. Satan ler af deres dårskab, for han ved, hvad sandhed er.” Testimonies to Ministers, 409.

Let “the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories.” In 1863, Millerite Adventism ‘returned’ to the unreasonable and false methodology employed by apostate Protestantism and rejected William Miller’s identification of the seven times of Leviticus twenty-six. The subject of ‘returning’ was represented by the rebels in Numbers fourteen, when they determined to select a captain and return to Egypt.

Lad »løgnens og det falske vidnes søn finde underhold i en menighed, som har haft stort lys, store beviser, og denne menighed vil forkaste det budskab, Herren har sendt, og modtage de mest urimelige påstande og falske antagelser og falske teorier.« I 1863 »vendte« milleritisk adventisme tilbage til den urimelige og falske metodologi, som det frafaldne protestantisme havde anvendt, og forkastede William Millers identifikation af de syv tider i Tredje Mosebog seksogtyve. Emnet om at »vende tilbage« blev fremstillet ved oprørerne i Fjerde Mosebog fjorten, da de besluttede at vælge en høvedsmand og vende tilbage til Egypten.

> And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:4.

> Og de sagde til hverandre: Lad os vælge os en anfører og vende tilbage til Egypten. 4 Mosebog 14,4.

The subject of “returning” to apostate Protestantism was also represented by Jeremiah, when in chapter fifteen, he was told that the fallen Protestants could return to him, but he was not to “return” unto them.

Emnet om at „vende tilbage“ til det frafaldne protestantisme blev også fremstillet af Jeremias, da det i kapitel femten blev sagt til ham, at de faldne protestanter kunne vende tilbage til ham, men han skulle ikke „vende tilbage“ til dem.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. Jeremiah 15:17–20.

> Jeg sad ikke i spotternes forsamling og frydede mig ikke; jeg sad alene for din hånds skyld, thi du har fyldt mig med harme. Hvorfor er min smerte vedvarende, og mit sår uhelbredeligt, så det nægter at læges? Vil du virkelig være for mig som en svigefuld bæk, som vand, der svigter? Derfor siger Herren således: Hvis du vender om, vil jeg lade dig komme tilbage, og du skal stå for mit ansigt; og hvis du udskiller det kostelige fra det ringe, skal du være som min mund. De skal vende tilbage til dig, men du må ikke vende tilbage til dem. Og jeg vil gøre dig til en befæstet mur af kobber for dette folk; og de skal stride imod dig, men de skal ikke få overhånd over dig; thi jeg er med dig for at frelse dig og udfri dig, siger Herren. Jeremias 15:17–20.

Perhaps the clearest prophetic illustration of the principle of not returning to apostate Protestantism is found in the story of the disobedient prophet, who delivered a message of rebuke to Jeroboam, the northern ten tribe’s first king.

Måske findes den tydeligste profetiske illustration af princippet om ikke at vende tilbage til det frafaldne protestantisme i beretningen om den ulydige profet, som frembar et irettesættelsens budskab til Jeroboam, de nordlige ti stammers første konge.

> And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:7–10.

> Og kongen sagde til gudsmanden: Kom hjem med mig og styrk dig, så vil jeg give dig en gave. Men gudsmanden sagde til kongen: Om du så ville give mig halvdelen af dit hus, vil jeg ikke gå ind med dig; jeg vil heller ikke spise brød eller drikke vand på dette sted. Thi således blev det befalet mig ved Herrens ord, som sagde: Du må ikke spise brød eller drikke vand og ikke vende tilbage ad den samme vej, som du kom. Så gik han en anden vej og vendte ikke tilbage ad den vej, ad hvilken han var kommet til Betel. 1 Kong 13:7–10.

The disobedient prophet had been told of God not to return the way he came. Millerite Adventism had come out of Protestantism represented by Sardis, and they were not to return. Though the disobedient prophet knew full well not to return the way he came, a false prophet of Jeroboam’s kingdom, told him that God had said that the disobedient prophet should return to the false prophet’s home and eat with him. In spite of God’s direction, he did that very thing. Once he had begun to eat the false prophet’s food, the Bible plainly states the prophet of Samaria had lied.

Den ulydige profet havde fået besked af Gud om ikke at vende tilbage den vej, han var kommet. Den milleritiske adventisme var kommet ud af protestantismen, repræsenteret ved Sardes, og de måtte ikke vende tilbage. Skønt den ulydige profet udmærket vidste, at han ikke måtte vende tilbage den vej, han var kommet, sagde en falsk profet fra Jeroboams rige til ham, at Gud havde sagt, at den ulydige profet skulle vende tilbage til den falske profets hjem og spise sammen med ham. På trods af Guds påbud gjorde han netop dette. Da han først var begyndt at spise den falske profets mad, siger Bibelen tydeligt, at profeten fra Samaria havde løjet.

> Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. 1 Kings 13:11–19.

> Der boede nu en gammel profet i Betel; og hans sønner kom og fortalte ham alle de gerninger, som Guds mand den dag havde gjort i Betel; også de ord, som han havde talt til kongen, fortalte de deres fader. Og deres fader sagde til dem: Hvilken vej gik han? For hans sønner havde set, hvilken vej den Guds mand gik, som var kommet fra Juda. Og han sagde til sine sønner: Sadl mig æslet. Så sadlede de æslet for ham, og han red derpå og drog efter Guds mand og fandt ham siddende under en eg; og han sagde til ham: Er du den Guds mand, som kom fra Juda? Og han sagde: Det er jeg. Da sagde han til ham: Kom hjem med mig og spis brød. Og han sagde: Jeg kan ikke vende tilbage med dig eller gå ind med dig; jeg vil heller ikke spise brød eller drikke vand med dig på dette sted; for det blev sagt til mig ved Herrens ord: Du må ikke spise brød eller drikke vand der, og du må ikke vende tilbage ad den vej, du kom. Han sagde til ham: Også jeg er en profet ligesom du; og en engel talte til mig ved Herrens ord og sagde: Bring ham tilbage med dig til dit hus, for at han kan spise brød og drikke vand. Men han løj for ham. Så vendte han tilbage med ham og spiste brød i hans hus og drak vand. 1 Kong 13:11–19.

The disobedient prophet ate and drank with the lying prophet of Samaria, meaning he accepted the message of an apostate prophet, and rejected the message of the Lord. The message he had faithfully delivered the same day. He knew full well he was not to return, but he did it anyway. Sister White informs us that if the “son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent.” In Millerite history the first angel had lightened the earth with its glory. In 1840, the first angel’s message was carried to every mission station in the world.

Den ulydige profet spiste og drak sammen med den løgnagtige profet fra Samaria, hvilket betyder, at han tog imod budskabet fra en frafalden profet og forkastede Herrens budskab. Det budskab, som han trofast havde forkyndt samme dag. Han vidste udmærket, at han ikke måtte vende tilbage, men gjorde det alligevel. Søster White oplyser os om, at hvis „bedragets og det falske vidnes søn underholdes af en menighed, som har haft stort lys, store beviser, vil den menighed forkaste det budskab, Herren har sendt.“ I den milleritiske historie havde den første engel oplyst jorden med sin herlighed. I 1840 blev den første engels budskab bragt til hver missionsstation i verden.

> “The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

> “Budskabet om Herrens snarlige komme til vor verden i magt og stor herlighed er sandhed, og i 1840 blev mange røster hævet i forkyndelsen af det.” Manuscript Releases, bind 9, 134.

Shortly thereafter, Millerite Adventism returned to “the lie” of apostate Protestantism’s methodology, and discarded “the message of the Lord” which God had sent through William Miller. They discarded the message of Moses as presented by Elijah, and the “lie” received at the beginning in Millerite history, represents the “lie” that is believed at the end; the “lie” which brings strong delusion upon Laodicean Adventism.

Kort derefter vendte milleritisk adventisme tilbage til „løgnen“ i den frafaldne protestantismes metodologi og forkastede „Herrens budskab“, som Gud havde sendt gennem William Miller. De forkastede Moses’ budskab, sådan som det blev fremstillet af Elias, og den „løgn“, der blev modtaget i begyndelsen af den milleritiske historie, repræsenterer den „løgn“, som bliver troet ved enden; den „løgn“, som bringer en kraftig vildfarelse over laodikeisk adventisme.

> 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 2:10–12.

> Og med al uretfærdighedens forførelse blandt dem, som fortabes, fordi de ikke tog imod kærligheden til sandheden, for at de kunne blive frelst. Og derfor skal Gud sende dem en kraftig vildfarelse, så at de skal tro løgnen, for at de alle skal blive fordømt, som ikke troede sandheden, men fandt behag i uretfærdigheden. 2 Thessalonikerbrev 2:10–12.

We are attempting to demonstrate the role of Elijah as a symbol in connection with the parallel histories of the horn of Protestantism and the horn of Republicanism during the period that the sixth kingdom of Bible prophecy reigns. The difficulty in bringing all the issues of 1863 together prophetically, at least for me, is the various interrelated lines that border on the concept of “circuitous logic”. A straight forward logic is always the best approach, but identifying divine truths and the relationships of those truths to each other is a difficult work, for they are found in the Bible “here a little and there a little.”

Vi forsøger at påvise Elias’ rolle som et symbol i forbindelse med de parallelle historiske forløb for protestantismens horn og republikanismens horn i den periode, hvor bibelprofetiens sjette rige hersker. Vanskeligheden ved profetisk at samle alle spørgsmålene fra 1863, i det mindste for mig, er de forskellige indbyrdes forbundne linjer, som grænser op til begrebet „cirkulær logik“. En ligefrem logik er altid den bedste fremgangsmåde, men at identificere guddommelige sandheder og disse sandheders indbyrdes forhold er et vanskeligt arbejde, for de findes i Bibelen „her lidt og der lidt“.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little. Isaiah 28:9, 10.

> Hvem skal han lære kundskab? og hvem skal han give forståelse af læren? Dem, som er vænnet fra mælken, og som er taget fra brystet. For bud må komme på bud, bud på bud; linje på linje, linje på linje; her lidt, og der lidt. Esajas 28:9, 10.

It is also a difficult work when your target audience consists of those that are familiar with the primary truths you are addressing, but others are new to it all. Virtually all the truths I intend to give an overview of in this article, can be found in Habakkuk’s Tables. For fear of sounding as if I am using ‘circuitous logic’, I am going to tell you where we are going, in advance of actually going there.

Det er også en vanskelig opgave, når din målgruppe består af nogle, der er fortrolige med de grundlæggende sandheder, du behandler, mens andre er helt nye i det hele. Næsten alle de sandheder, som jeg agter at give en oversigt over i denne artikel, kan findes i Habakkuks tavler. Af frygt for at lyde, som om jeg anvender »cirkelargumentation«, vil jeg på forhånd fortælle jer, hvor vi er på vej hen, før vi faktisk går derhen.

In 1863, Laodicean Millerite Adventism set up an image of jealousy. The image of jealousy represents the first of Laodicean Adventism’s four generations.

I 1863 opstillede det laodikeiske milleritiske adventisme et nidkærhedsbillede. Nidkærhedsbilledet repræsenterer den første af den laodikeiske adventismes fire generationer.

> Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.

> Da sagde han til mig: Menneskesøn, løft nu dine øjne mod nord. Så løftede jeg mine øjne mod nord, og se, nord for alterporten stod ved indgangen dette nidkærhedens billede. Ezekiel 8:5.

The four generations of the Seventh-day Adventist church are represented in various passages of Scripture, but I employ Ezekiel eight as the primary point of reference. The reason for this is that chapter eight leads into chapter nine. In Ezekiel nine, the sealing of the one hundred and forty-four thousand is illustrated, and in Testimonies, volume five, Sister White clearly identifies this fact. In Sister White’s comments she clearly addresses two classes of worshippers in Jerusalem when the sealing takes place. Ezekiel does the same thing, and the class that does not receive the seal are represented in chapter eight.

De fire generationer i Syvendedags Adventistkirken er fremstillet i forskellige skriftsteder, men jeg anvender Ezekiel otte som det primære referencepunkt. Grunden til dette er, at kapitel otte leder ind i kapitel ni. I Ezekiel ni skildres beseglingen af de hundrede og fireogfyrre tusinde, og i Testimonies, bind fem, identificerer søster White klart dette forhold. I søster Whites kommentarer omtaler hun tydeligt to klasser af tilbedere i Jerusalem, når beseglingen finder sted. Ezekiel gør det samme, og den klasse, som ikke modtager seglet, er fremstillet i kapitel otte.

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> Den klasse, som ikke føler sorg over deres egen åndelige tilbagegang og heller ikke sørger over andres synder, vil blive efterladt uden Guds segl. Herren giver sine sendebud, mændene med slagtevåben i deres hænder, befaling: »Gå efter ham gennem byen og slå ned; lad ikke jeres øje skåne, og hav ingen medlidenhed: dræb til sidste mand gamle og unge, både jomfruer og små børn og kvinder; men kom ikke nær nogen mand, på hvem mærket er; og begynd ved Min helligdom. Da begyndte de ved de gamle mænd, som var foran huset.«

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.

> „Her ser vi, at menigheden — Herrens helligdom — var den første, der mærkede slaget fra Guds vrede. De ældste mænd, dem, som Gud havde givet stort lys, og som havde stået som vogtere af folkets åndelige interesser, havde svigtet det hverv, der var betroet dem. De havde indtaget det standpunkt, at vi ikke behøver at se efter mirakler og den tydelige åbenbarelse af Guds kraft som i tidligere dage. Tiderne har forandret sig. Disse ord styrker deres vantro, og de siger: Herren vil hverken gøre godt eller gøre ondt. Han er for barmhjertig til at hjemsøge sit folk med dom. Således er ‘Fred og sikkerhed’ råbet fra mænd, som aldrig mere vil løfte deres røst som en basun for at vise Guds folk deres overtrædelser og Jakobs hus deres synder. Disse stumme hunde, som ikke ville gø, er dem, der rammes af den retfærdige hævn fra en fortørnet Gud. Mænd, unge kvinder og små børn omkommer alle sammen.“ Testimonies, bind 5, 211.

Chapter eight is describing those in Jerusalem–“the church” that in the fourth of the four generations–represented as bowing down to the sun.

Kapitel otte beskriver dem i Jerusalem – „kirken“ i den fjerde af de fire generationer – som fremstilles som nedbøjet for solen.

> And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.

> Og han førte mig ind i den indre forgård i Herrens hus, og se, ved indgangen til Herrens tempel, mellem forhallen og alteret, var der omtrent femogtyve mænd, som vendte ryggen mod Herrens tempel og ansigtet mod øst; og de tilbad solen mod øst. Da sagde han til mig: Har du set dette, menneskesøn? Er det en ringe ting for Judas hus, at de øver de vederstyggeligheder, som de øver her? For de har fyldt landet med vold og er vendt tilbage for at vække min vrede; og se, de holder grenen op til deres næse. Derfor vil også jeg handle i harme; mit øje skal ikke spare, og jeg vil ikke vise medynk; og selv om de råber i mine ører med høj røst, vil jeg dog ikke høre dem. Ezekiel 8:16–18.

Just as with the evil report of the ten spies, the twenty-five leaders of the rebellion that are worshipping the sun have “provoked” the Lord to anger. The Sunday law is the “day of provocation” which the prophets point forward to. Chapter nine describes those that receive the seal of God at the same point in time, for it is simply repeating and enlarging upon chapter eight.

Ligesom med de ti spejderes onde beretning har de femogtyve ledere for oprøret, som tilbeder solen, “vakt” Herren til vrede. Søndagsloven er “forbitrelsens dag”, som profeterne peger frem imod. Kapitel ni beskriver dem, der modtager Guds segl på samme tidspunkt, for det gentager og uddyber ganske enkelt kapitel otte.

> “This sealing of the servants of God [Revelation seven] is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.

> „Denne besegling af Guds tjenere [Åbenbaringen syv] er den samme, som blev vist Ezekiel i et syn.“ Testimonies to Ministers, 445.

In 1863, the first generation of Laodicean Adventism began its wandering through the wilderness. The prophetic history that identifies the image of jealousy in 1863, was the golden calf of Aaron. The prophetic characteristics of the golden calf are that it was an image of a beast, and it was gold. Gold is the symbol of Babylon, so Aaron’s golden calf was the image of the beast of Babylon. The image of the beast is only defined as the combination of church and state with the church in control of the relationship.

I 1863 begyndte den første generation af laodikeisk adventisme sin vandring gennem ørkenen. Den profetiske historie, som identificerer nidkærhedens billede i 1863, var Arons guldkalv. Guldkalvens profetiske karaktertræk er, at den var et billede af et dyr, og at den var af guld. Guld er symbolet på Babylon, så Arons guldkalv var billedet af Babylons dyr. Dyrets billede defineres kun som foreningen af kirke og stat, hvor kirken har kontrol over forholdet.

> “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 blive dannet? Billedet dannes af dyret med de to horn og er et billede af dyret. Det kaldes også dyrets billede. For at lære, 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 forlade evangeliets enkelhed og antage hedenske ritualer 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 civile regering, at statens myndighed også vil blive benyttet af kirken til at virkeliggøre sine egne formål." The Great Controversy, 443.

The calf built by Aaron, was built when Moses was receiving the Ten Commandments. The second commandment forbids the worship of idols, and includes a partial description of God’s character, when it identifies God as a jealous God.

Kalven, som Aron byggede, blev bygget, mens Moses modtog De Ti Bud. Det andet bud forbyder tilbedelse af afguder og indeholder en delvis beskrivelse af Guds karakter, idet det betegner Gud som en nidkær Gud.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> Du må ikke gøre dig noget udskåret billede eller nogen afbildning af noget, som er i himlen foroven, eller som er på jorden forneden, eller som er i vandet under jorden. Du må ikke tilbede dem eller dyrke dem; for jeg, Herren din Gud, er en nidkær Gud, som lader fædres misgerning hjemsøge børnene i tredje og fjerde slægtled hos dem, der hader mig, men som viser barmhjertighed mod tusinder af dem, der elsker mig og holder mine bud. 2 Mosebog 20:4–6.

Aaron’s image of the golden calf, being an idol, represents an image of jealousy, for it produced the righteous indignation that compelled Moses to throw down and break the first two tables of the Ten Commandments. We intend to show that the counterfeit chart of 1863, was represented by Aaron’s golden calf. God’s jealousy was manifested towards Aaron’s golden calf, for the golden calf represented a false god. The calf was the counterfeit representation of God. Aaron proclaimed that it represented the gods that had delivered them from Egyptian bondage. The two tables which Moses broke in that very history, were a “transcript” of the true God’s character, the God that had actually brought them out of Egypt. The counterfeit chart produced in 1863, is an image of jealousy, for it broke the two tables of Habakkuk chapter two by removing the seven times of Moses’ oath.

Arons billede af guldkalven, idet det var en afgud, repræsenterer et nidkærhedsbillede, for det frembragte den retfærdige harme, som tvang Moses til at kaste de første to tavler med De Ti Bud ned og knuse dem. Vi agter at påvise, at det forfalskede diagram fra 1863 blev repræsenteret ved Arons guldkalv. Guds nidkærhed blev åbenbaret imod Arons guldkalv, for guldkalven repræsenterede en falsk gud. Kalven var den forfalskede fremstilling af Gud. Aron kundgjorde, at den repræsenterede de guder, som havde udfriet dem fra det egyptiske trældomshus. De to tavler, som Moses knuste i netop denne historie, var en „afskrift“ af den sande Guds karakter, den Gud, som faktisk havde ført dem ud af Egypten. Det forfalskede diagram fremstillet i 1863 er et nidkærhedsbillede, for det sønderbrød de to tavler i Habakkuks andet kapitel ved at fjerne de syv tider fra Moses’ ed.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

> „Jeg har set, at 1843-diagrammet var ledet af Herrens hånd, og at det ikke burde ændres; at tallene var, som Han ønskede dem; at Hans hånd var over og skjulte en fejltagelse i nogle af tallene, så ingen kunne se den, før Hans hånd blev fjernet.“ Early Writings, 74, 75.

Further Ellen White adds to the command not to altar the 1843 chart, with the qualifications of “except by inspiration.”

Ydermere føjer Ellen White til påbuddet om ikke at ændre 1843-kortet den kvalifikation: »undtagen ved inspiration«.

> “I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.

> „Jeg så, at det gamle kort var ledet af Herren, og at ikke en eneste figur på det burde ændres undtagen ved inspiration. Jeg så, at kortets figurer var, som Gud ville have dem, og at Hans hånd var over og skjulte en fejl i nogle af figurerne, så at ingen skulle se den, før Hans hånd blev fjernet.“ Spalding and Magan, 2.

James and Ellen White were living with Otis Nichol’s family, when Nichol’s prepared and produced the 1850 chart. The only thing that was “altered” with the 1850 chart, was that the year ‘1844’ was used to replace the year ‘1843,’ that had been represented upon the 1843 chart. The only thing “altered” was a correction of the “mistake” that God had held His hand over. The inspiration of the prophetess was in the very home where the 1843 chart was “altered” into the 1850 chart, and the seven times of Leviticus twenty-six remained enshrined upon that chart, as it had been on the 1843 chart.

Jakob og Ellen White boede hos Otis Nichols familie, da Nichols udarbejdede og fremstillede 1850-diagrammet. Det eneste, der blev „ændret“ på 1850-diagrammet, var, at året „1844“ blev anvendt til at erstatte året „1843“, som havde været angivet på 1843-diagrammet. Det eneste, der blev „ændret“, var en rettelse af den „fejl“, som Gud havde holdt sin hånd over. Profetindens inspiration var til stede i selve det hjem, hvor 1843-diagrammet blev „ændret“ til 1850-diagrammet, og de syv tider i Tredje Mosebog seksogtyve forblev indskrevet på dette diagram, således som de havde været det på 1843-diagrammet.

The second commandment includes another piece of this prophetic puzzle, for it identifies that God counts the generations until He visits the iniquity that occurs. 1863, began the first of four generations of the Seventh-day Adventist church, for the Millerite movement ended at that point.

Det andet bud indeholder endnu en brik i dette profetiske puslespil, for det viser, at Gud tæller generationerne, indtil Han hjemsøger den misgerning, som finder sted. 1863 begyndte den første af Syvendedags Adventistkirkens fire generationer, for milleritbevægelsen sluttede på det tidspunkt.

The two tables of the Ten Commandments typify the two tables of Habakkuk, but they also typify the two wave loaves of Pentecost, which were the only offering in the sanctuary service that included sin. The manifestation of God’s power in the giving of the Ten Commandments, the manifestation of God’s power at the Pentecostal outpouring and the manifestation of God’s power in the history of the two charts of the Millerites, all typify the final manifestation of the outpouring of the Holy Spirit in the latter rain. The two wave loaves of Pentecost represent the one hundred and forty-four thousand who are lifted up as an ensign during the latter rain.

De to tavler med De Ti Bud er et forbillede på Habakkuks to tavler, men de er også et forbillede på Pinsefestens to svingbrød, som var det eneste offer i helligdomstjenesten, der indbefattede synd. Åbenbarelsen af Guds magt ved givelsen af De Ti Bud, åbenbarelsen af Guds magt ved pinseudgydelsen og åbenbarelsen af Guds magt i historien om milleritternes to tavler er alle forbilleder på den endelige åbenbarelse af Helligåndens udgydelse i sildigregnen. Pinsefestens to svingbrød repræsenterer de hundrede og fireogfyrre tusinde, som ophøjes som et banner under sildigregnen.

The Pentecostal wave loaves were to be prepared with “leaven”, which represents sin, but the leaven was destroyed by the process of baking.

Pinsebølgens to brød skulle tilberedes med „surdej“, som repræsenterer synd, men surdejen blev tilintetgjort ved bagningens proces.

> In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.

> Imens der i mellemtiden havde samlet sig en utallig menneskemængde, så de trådte på hinanden, begyndte han først og fremmest at sige til sine disciple: Tag jer i agt for farisæernes surdej, som er hykleri. Lukas 12,1.

The wave loaves were a first fruit offering.

Brødene til svingningsofferet var en førstegrødeoffergave.

> Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord. Leviticus 23:17.

> I skal frembære fra jeres boliger to svingebrød af to tiendedele efa; de skal være af fint mel; de skal være bagt med surdej; de er førstegrøden for Herren. 3 Mosebog 23:17.

The one hundred and forty-four thousand are the first fruit offering in the last days.

De hundrede og fireogfyrre tusinde er førstegrødeofferet i de sidste dage.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> Og jeg så, og se, et Lam stod på Zions bjerg, og med det hundrede fire og fyrre tusinde, som havde hans Faders navn skrevet på deres pander. Og jeg hørte en røst fra himmelen som røsten af mange vande og som røsten af et stærkt tordenskrald; og jeg hørte røsten af harpespillere, der spillede på deres harper. Og de sang ligesom en ny sang foran tronen og foran de fire væsener og de ældste; og ingen kunne lære den sang uden de hundrede fire og fyrre tusinde, som var købt fra jorden. Det er dem, som ikke blev besmittet med kvinder; for de er jomfruer. Det er dem, som følger Lammet, hvorhen det går. Disse er købt blandt mennesker som en førstegrøde for Gud og for Lammet. Og i deres mund blev der ikke fundet svig; for de er uden lyde for Guds trone. Åbenbaringen 14:1–5.

The class of worshippers in the last days who never die, represented by Elijah will have fully overcome sin, for the fire of purification that is brought upon them by the Messenger of the Covenant, thoroughly bakes out and removes the leaven, from the sons of Levi.

Den klasse af tilbedere i de sidste dage, som aldrig dør, repræsenteret ved Elias, vil fuldstændigt have overvundet synden; thi renselsens ild, som bringes over dem af Pagtens Engel, bager surdejen grundigt ud af Levis sønner og fjerner den.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. 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 3:1–4.

> Se, jeg sender min sendebud, og han skal berede vejen foran mig; og Herren, som I søger, skal pludselig komme til sit tempel, pagtsengelen, som I har jeres glæde i: se, han kommer, siger Hærskarers Herre. Men hvem kan udholde hans komme? og hvem kan bestå, når han åbenbares? for han er som en smelters ild og som tvætteres lud. Og han skal sidde som den, der smelter og renser sølv; 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 3:1–4.

The offering that is “as the days of old” is the Pentecostal wave offering of two loaves. It was lifted up as an offering, identifying the two prophets that were slain in the streets, and who are then lifted up to heaven as an ensign, at the beginning of the Sunday law crisis.

Offergaven, som er „som i fordums dage“, er pinse-hæveofferet af to brød. Det blev løftet op som en offergave og identificerer de to profeter, som blev dræbt på gaderne, og som derefter løftes op til himlen som et banner ved begyndelsen af søndagslovskrisen.

When Aaron produced his golden calf, he pronounced that the calf was the gods that had brought them out of Egypt, and then proclaimed a feast to the Lord.

Da Aron fremstillede sin guldkalv, erklærede han, at kalven var de guder, som havde ført dem ud af Egypten, og kundgjorde derpå en højtid for Herren.

> And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. Exodus 32:4, 5.

> Og han tog imod det af deres hånd og formede det med et graverjern, efter at han havde lavet det til en støbt kalv; og de sagde: Dette er dine guder, Israel, som førte dig op fra Egyptens land. Og da Aron så det, byggede han et alter foran den; og Aron lod udråbe og sagde: I morgen er der højtid for Herren. 2 Mosebog 32:4, 5.

When the northern kingdom of Israel broke away from the southern kingdom of Judah, Jeroboam, the first king of Israel purposely introduced a counterfeit worship service in two cities, made the same pronouncement as Aaron, claiming his two golden calves were the gods that brought them out of Egypt, and ordained a counterfeit feast as had Aaron.

Da Israels nordlige rige brød løs fra Judas sydlige rige, indførte Jeroboam, Israels første konge, med fuldt overlæg en forfalsket gudstjenesteordning i to byer, fremsatte den samme erklæring som Aron og hævdede, at hans to guldkalve var de guder, som havde ført dem ud af Egypten, og indsatte en forfalsket højtid, sådan som Aron havde gjort.

> And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

> Og Jeroboam sagde i sit hjerte: Nu vil kongedømmet vende tilbage til Davids hus. Hvis dette folk drager op for at ofre i Herrens hus i Jerusalem, da vil dette folks hjerte igen vende sig til deres herre, Rehabeam, Judas konge, og de vil dræbe mig og vende tilbage til Rehabeam, Judas konge. Da holdt kongen råd og lavede to guldkalve, og han sagde til dem: Det er for meget for jer at drage op til Jerusalem; se, her er dine guder, Israel, som førte dig op fra Egyptens land. Og den ene opstillede han i Betel, og den anden satte han i Dan. Og dette blev til synd; for folket drog hen for at tilbede foran den ene, lige til Dan. Og han byggede et hus for offerhøjene og indsatte præster af de ringeste blandt folket, sådanne som ikke var af Levis sønner. Og Jeroboam indstiftede en fest i den ottende måned, på månedens femtende dag, lig den fest, som holdes i Juda, og han ofrede på alteret. Således gjorde han i Betel, idet han ofrede til de kalve, som han havde lavet; og han indsatte i Betel præsterne for offerhøjene, som han havde oprettet. Så ofrede han på det alter, som han havde lavet i Betel, på den femtende dag i den ottende måned, nemlig i den måned, som han havde udtænkt i sit eget hjerte; og han indstiftede en fest for Israels børn; og han ofrede på alteret og tændte offerild. 1 Kong. 12,26–33.

Dan means judgment, and represents a state; Bethel means the house of God. With Aaron’s rebellion as with king Jeroboam’s the symbols identify the combination of church and state that ultimately takes place at the Sunday law in the United States.

Dan betyder dom og repræsenterer en tilstand; Betel betyder Guds hus. Som med Arons oprør såvel som med kong Jeroboams angiver symbolerne den forening af kirke og stat, som til sidst finder sted ved søndagsloven i De Forenede Stater.

The Sunday law occurs at the end of Adventism and in the beginning of Adventism, the movement, which had been identified as the Protestant horn in the summer of 1844, came together legally with the Republican horn. Thus, Aaron and Jeroboam’s rebellion represents both 1863, and the soon-coming Sunday law.

Søndagsloven indtræffer ved afslutningen af adventismen, og ved begyndelsen af adventismen kom bevægelsen, som i sommeren 1844 var blevet identificeret som det protestantiske horn, juridisk sammen med det republikanske horn. Således repræsenterer Arons og Jeroboams oprør både 1863 og den snart kommende søndagslov.

The reason that the messenger of the covenant purifies the “sons of Levi” and not any other of the tribes, is because at the rebellion of Aaron’s golden calf, it was the Levites that stood with Moses. For their faithfulness, they were then made the tribe that represented the priesthood, an honor which had been previously designed to consist of the firstborn of each of the tribes. This is why Jeroboam made sure that his counterfeit priesthood was not of the sons of Levi, and instead made his priesthood “of the lowest of the people, which were not of the sons of Levi.”

Grunden til, at pagtens sendebud renser „Levis sønner“ og ikke nogen af de andre stammer, er, at det ved opstanden omkring Arons guldkalv var levitterne, der stod sammen med Moses. For deres troskab blev de da gjort til den stamme, der repræsenterede præstedømmet, en ære, som tidligere var tiltænkt at bestå af de førstefødte fra hver af stammerne. Derfor sørgede Jeroboam for, at hans falske præstedømme ikke var af Levis sønner, men gjorde i stedet sit præstedømme „af folkets ringeste, som ikke var af Levis sønner.“

The sons of Levi are those that are purified by fire as an ensign, or wave offering during the Sunday law crisis. The history of the Sunday law crisis in the last days, was typified by the crisis of 1863, when the newly identified Protestant horn became legally attached to the Republican horn. We have one more line of history to address before we begin to work through the passages we have just referenced.

Levis sønner er dem, som renses ved ild som et banner eller svingoffer under søndagslovskrisen. Historien om søndagslovskrisen i de sidste dage blev forbilledligt fremstillet ved krisen i 1863, da det nyligt identificerede protestantiske horn blev juridisk knyttet til det republikanske horn. Vi har endnu én historisk linje at behandle, før vi begynder at gennemgå de skriftsteder, som vi netop har henvist til.

That line is the year 1856, and we will address that in our next article.

Den linje er året 1856, og det vil vi behandle i vores næste artikel.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> „Kristi komme som vor ypperstepræst til det allerhelligste for at rense helligdommen, fremstillet i Daniel 8,14; Menneskesønnens komme til den Gamle af Dage, som fremstillet i Daniel 7,13; og Herrens komme til sit tempel, forudsagt af Malakias, er beskrivelser af den samme begivenhed; og dette fremstilles også ved brudgommens komme til brylluppet, beskrevet af Kristus i lignelsen om de ti jomfruer i Matthæus 25.“ The Great Controversy, 426.

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