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# The Book of Daniel - Number Forty-Two

Daniels Bog - Toogfyrre

Connecting Links

Forbindelsesled

Author

Jeff Pippenger

Published

January 6, 2024

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John the Baptist was a connecting link prophet.

Johannes Døberen var en profetisk forbindelsesledsprofet.

> “The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.

> "Profeten Johannes var det forbindende led mellem de to husholdninger. Som Guds repræsentant stod han frem for at vise forholdet mellem loven og profeterne og den kristne husholdning. Han var det mindre lys, som skulle efterfølges af et større. Johannes’ sind blev oplyst af Helligånden, for at han kunne kaste lys over sit folk; men intet andet lys har nogen sinde skinnet eller vil nogen sinde skinne så klart over faldne mennesker som det, der udgik fra Jesu undervisning og eksempel. Kristus og Hans mission var kun dunkelt forstået, sådan som de var forbilledligt fremstillet i de skyggefulde ofre. Selv Johannes havde ikke fuldt ud forstået det fremtidige, udødelige liv gennem Frelseren." The Desire of Ages, 220.

Jesus was also a connecting link prophet.

Jesus var også en forbindende profet.

> “Christ has led the way from earth to heaven. He forms the connecting link between the two worlds. He brings the love and condescension of God to man, and brings man up through His merits to meet the reconciliation of God. Christ is the way, the truth, and the life. It is hard work to follow on, step by step, painfully and slowly, onward and upward, in the path of purity and holiness. But Christ has made ample provision to impart new vigor and divine strength at every advance step in the divine life. This is the knowledge and experience that the hands in the office all want, and must have, or they daily bring reproach upon the cause of Christ.” Testimonies, volume 3, 193.

> „Kristus har banet vejen fra jorden til himlen. Han udgør det forbindende led mellem de to verdener. Han bringer Guds kærlighed og nedladenhed til mennesket og løfter mennesket ved sine fortjenester op til at møde Guds forsoning. Kristus er vejen, sandheden og livet. Det er et hårdt arbejde at følge videre, skridt for skridt, møjsommeligt og langsomt, fremad og opad, på renhedens og hellighedens sti. Men Kristus har truffet rigelig foranstaltning til at meddele ny kraft og guddommelig styrke ved hvert fremskridt i det guddommelige liv. Dette er den kundskab og erfaring, som alle hænderne på kontoret ønsker og må have, ellers bringer de dagligt vanære over Kristi sag.“ Testimonies, bind 3, s. 193.

John the Baptist’s prophetic work included connecting the dispensation of the earthly to the heavenly sanctuary. The first words John said when he first saw Jesus was:

Johannes Døberens profetiske gerning omfattede at forbinde den jordiske helligdoms husholdning med den himmelske helligdom. De første ord, Johannes udtalte, da han første gang så Jesus, var:

> The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. John 1:29.

> Den næste dag ser Johannes Jesus komme til sig og siger: Se Guds Lam, som bærer verdens synd bort. Johannes 1,29.

But even though John was to identify the transition from ancient Israel unto spiritual Israel, his understanding of that transition was limited.

Men skønt Johannes skulle identificere overgangen fra det gamle Israel til det åndelige Israel, var hans forståelse af denne overgang begrænset.

> “Said Christ, in vindication of John, ‘But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.’ Not only was John a prophet to foretell future events, but he was a child of promise, filled with the Holy Spirit from his birth, and was ordained of God to execute a special work as a reformer, in preparing a people for the reception of Christ. The prophet John was the connecting link between the two dispensations.

> Kristus sagde til forsvar for Johannes: »Men hvad gik I ud for at se? En profet? Ja, siger jeg eder, og mere end en profet.« Johannes var ikke alene en profet til at forudsige fremtidige begivenheder, men han var et løftets barn, fyldt med Helligånden fra sin fødsel, og han var af Gud indviet til at udføre et særligt værk som reformator ved at berede et folk til modtagelsen af Kristus. Profeten Johannes var forbindelsesleddet mellem de to husholdninger.

> “The religion of the Jews, in consequence of their departure from God, consisted mostly in ceremony. John was the lesser light, which was to be followed by a greater light. He was to shake the confidence of the people in their traditions, and call their sins to their remembrance, and lead them to repentance; that they might be prepared to appreciate the work of Christ. God communicated to John by inspiration, illuminating the prophet that he might remove the superstition and darkness from the minds of the honest Jews, which had been, through false teachings for generations, gathering upon them.

> Jødernes religion bestod som følge af deres frafald fra Gud for det meste i ceremonier. Johannes var det mindre lys, som skulle følges af et større lys. Han skulle ryste folkets tillid til deres traditioner og kalde deres synder dem i hu og føre dem til omvendelse, så de kunne blive beredt til at værdsætte Kristi gerning. Gud meddelte sig til Johannes ved inspiration og oplyste profeten, for at han kunne fjerne overtroen og mørket fra de oprigtige jøders sind, hvilket gennem falske lærdomme i generationer havde samlet sig over dem.

> “The least disciple that followed Jesus, that witnessed his miracles, and listened to his divine lessons of instruction, and heard the comforting words which fell from his lips, was more privileged than John the Baptist, for he had a clearer light. No other light has shone, or ever will shine, upon the intellect of sinful, fallen man, save that which was, and is, communicated through Him who is the light of the world. Christ and his mission had been but dimly understood through the shadowy sacrifices. Even John thought that the reign of Christ would be in Jerusalem, and that he would set up a temporal kingdom, the subjects of which would be holy.” Review and Herald, April 8, 1873.

> „Den ringeste discipel, som fulgte Jesus, som var vidne til hans mirakler og lyttede til hans guddommelige undervisningsord og hørte de trøstende ord, som faldt fra hans læber, var mere privilegeret end Johannes Døberen, for han havde et klarere lys. Intet andet lys har skinnet eller vil nogensinde skinne over det syndige, faldne menneskes forstand, bortset fra det, som blev og bliver meddelt gennem Ham, som er verdens lys. Kristus og hans mission var kun blevet dunkelt forstået gennem de skyggefulde ofre. Selv Johannes mente, at Kristi herredømme ville være i Jerusalem, og at han ville oprette et timeligt rige, hvis undersåtter ville være hellige.“ Review and Herald, 8. april 1873.

The apostle Paul was also a connecting link prophet that was to identify the prophetic applications of the literal transitioning unto the spiritual. He understood that literal Jerusalem was no longer the Jerusalem of prophecy, for it then had transitioned unto heavenly Jerusalem.

Apostlen Paulus var også en forbindelsesledsprofet, som skulle identificere de profetiske anvendelser af overgangen fra det bogstavelige til det åndelige. Han forstod, at det bogstavelige Jerusalem ikke længere var profetiens Jerusalem, for det var da overgået til det himmelske Jerusalem.

> For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.

> Thi Agar er Bjerget Sinai i Arabien og svarer til det nuværende Jerusalem, som er i trældom med sine børn. Men Jerusalem, som er oventil, er frit; det er os alles moder. Galaterne 4,25.26.

In chapter two of 2 Thessalonians, which we have been considering, Paul identified that literal pagan Rome was the power that restrained spiritual papal Rome from ascending to the throne until the year 538. In the chapter he identifies that the “man of sin” which is seated in the temple of God, was the same “king” that Daniel identified in chapter eleven, verse thirty-six. The proof that the “king of the north” in the last six verses of Daniel eleven is the papacy became the key to establish the framework of truth employed by Future for America from the increase of knowledge in 1989.

I andet kapitel af 2 Thessalonikerbrev, som vi har betragtet, påpegede Paulus, at det bogstavelige hedenske Rom var den magt, der holdt det åndelige pavelige Rom tilbage fra at bestige tronen indtil året 538. I kapitlet fastslår han, at »syndens menneske«, som sidder i Guds tempel, var den samme »konge«, som Daniel identificerede i kapitel elleve, vers seksogtredive. Beviset for, at »kongen fra nord« i de sidste seks vers af Daniel 11 er pavedømmet, blev nøglen til at fastlægge den sandhedsramme, som Future for America anvendte ud fra kundskabens forøgelse i 1989.

In the same chapter, Paul identified pagan Rome’s work of restraining the rise of the papacy, until the time when pagan Rome would be taken away, and thus identified that “the daily” in the book of Daniel was pagan Rome. That truth became the very key to establish the framework of truth which produced the increase of knowledge in 1798.

I samme kapitel identificerede Paulus det hedenske Roms værk med at holde pavedømmets fremvækst tilbage, indtil den tid, da det hedenske Rom ville blive taget bort, og dermed fastslog han, at „det daglige“ i Daniels Bog var det hedenske Rom. Denne sandhed blev selve nøglen til at fastlægge den sandhedsramme, som frembragte kundskabens forøgelse i 1798.

In William Miller’s history the message was proclaimed when a transition from the Philadelphian to the Laodicean movement was to take place. In Future for America’s history the transition from a Laodicean movement unto the Philadelphian movement is now taking place.

I William Millers historie blev budskabet forkyndt, da en overgang fra den filadelfiske til den laodikeiske bevægelse skulle finde sted. I Future for Americas historie finder overgangen fra en laodikeisk bevægelse til den filadelfiske bevægelse nu sted.

The truth that Paul set forth in 2 Thessalonians that identified the transition from literal pagan Rome unto spiritual papal Rome became the framework for Miller’s prophetic understanding. Both John the Baptist and Paul were raised up to explain the transition from literal to spiritual. William Miller was typified by John the Baptist and in his work it was essential that he recognized the relation and transition of pagan and papal Rome, the transition that John was raised up to identify.

Den sandhed, som Paulus fremlagde i 2 Thessalonikerbrev, og som identificerede overgangen fra det bogstavelige hedenske Rom til det åndelige pavelige Rom, blev rammen for Millers profetiske forståelse. Både Johannes Døberen og Paulus blev oprejst for at forklare overgangen fra det bogstavelige til det åndelige. William Miller blev forbilledliggjort ved Johannes Døberen, og i hans gerning var det væsentligt, at han erkendte forholdet mellem og overgangen fra hedensk og paveligt Rom, den overgang, som Johannes blev oprejst for at identificere.

There are five references to “the daily” in the book of Daniel, and they always precede a symbol of the papal power. In the context of the prophetic transition we are considering, all five references include the transition from literal Rome to spiritual Rome. “The daily” in the book of Daniel is one of the truths represented upon Habakkuk’s two tables, and is therefore a foundational truth that was to be defended; a truth which would ultimately become covered up with false and counterfeit jewels and coins. It is no accident that every truth represented upon the two sacred charts has direct inspired endorsements within the writings of Ellen White. To reject any of the foundational truths (including “the daily”), is to simultaneously reject the authority of the Spirit of Prophecy.

Der er fem henvisninger til »det daglige« i Daniels bog, og de går altid forud for et symbol på den pavelige magt. I sammenhæng med den profetiske overgang, vi betragter, indbefatter alle fem henvisninger overgangen fra det bogstavelige Rom til det åndelige Rom. »Det daglige« i Daniels bog er en af de sandheder, som er fremstillet på Habakkuks to tavler, og er derfor en grundlæggende sandhed, som skulle forsvares; en sandhed, som til sidst ville blive dækket til med falske og forfalskede juveler og mønter. Det er ikke nogen tilfældighed, at enhver sandhed, som er fremstillet på de to hellige tavler, har direkte inspirerede stadfæstelser i Ellen Whites skrifter. At forkaste nogen af de grundlæggende sandheder (herunder »det daglige«) er samtidig at forkaste Profetiens Ånds myndighed.

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

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

Those “who gave the judgment hour cry,” understood “the daily” as a symbol of paganism, and/or pagan Rome. Their understanding included the fact that they understood that the word “sacrifice” did not belong in the passage in Daniel, where it had been added by the translators (by human wisdom) of the King James Bible. The pioneer understanding also included that “the daily” was always presented in connection with one of the two symbols of the papal power, and that paganism (“the daily”), always preceded the papal symbol. They were always identified in the sequence in which they arrived into prophetic history. The books of Daniel and Revelation never deviate from the historical sequence of paganism preceding papalism, and when the book of Revelation introduces the third desolating power of the false prophet, that sequence is always upheld.

De, „som forkyndte domstimens råb“, forstod „det daglige“ som et symbol på hedenskabet og/eller det hedenske Rom. Deres forståelse indbefattede den kendsgerning, at de forstod, at ordet „offer“ ikke hørte hjemme i afsnittet i Daniel, hvor det var blevet tilføjet af oversætterne (ved menneskelig visdom) af King James-Bibelen. Pionerforståelsen indbefattede også, at „det daglige“ altid blev fremstillet i forbindelse med et af de to symboler på den pavelige magt, og at hedenskabet („det daglige“) altid gik forud for det pavelige symbol. De blev altid identificeret i den rækkefølge, hvori de trådte ind i den profetiske historie. Daniels Bog og Johannes’ Åbenbaring afviger aldrig fra den historiske rækkefølge, hvori hedenskabet går forud for pavedømmet, og når Johannes’ Åbenbaring introducerer den tredje ødelæggende magt, den falske profet, opretholdes denne rækkefølge altid.

Without Paul’s instruction that the literal things of prophecy transitioned to the spiritual in the time period of the cross, a dilemma is produced with Christ’s prediction of the destruction of Jerusalem found in all the gospels except John. The two symbols of the papacy connected with “the daily” in the book of Daniel are the abomination of desolation and the transgression of desolation. Those two symbols represent the mark of the beast (the abomination) and the image of the beast (the transgression).

Uden Paulus’ undervisning om, at profetiens bogstavelige ting overgik til det åndelige i korsets tidsperiode, opstår der et dilemma med Kristi forudsigelse om Jerusalems ødelæggelse, som findes i alle evangelierne undtagen Johannes. De to symboler på pavedømmet, der er forbundet med “det daglige” i Daniels bog, er ødelæggelsens vederstyggelighed og ødelæggelsens overtrædelse. Disse to symboler repræsenterer dyrets mærke (vederstyggeligheden) og dyrets billede (overtrædelsen).

The transgression that allows the papacy to murder those it deems as heretics is the combination of church and state, with the church in control of the relationship. Thus, Daniel represents the combination of church and state which is the image of the papal beast, as the transgression of desolation. The Bible identifies idolatry as an abomination, and all the idolatry of the papal power is represented with its idol sabbath, which John calls the mark of the beast, and Daniel calls the abomination that maketh desolate.

Den overtrædelse, der giver pavedømmet mulighed for at myrde dem, det anser for kættere, er foreningen af kirke og stat, med kirken som den styrende part i forholdet. Således fremstiller Daniel foreningen af kirke og stat, som er billedet af det pavelige dyr, som ødelæggelsens overtrædelse. Bibelen identificerer afgudsdyrkelse som en vederstyggelighed, og al den afgudsdyrkelse, der kendetegner den pavelige magt, fremstilles ved dens afgudssabbat, som Johannes kalder dyrets mærke, og Daniel kalder vederstyggeligheden, som forårsager ødelæggelse.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.

> Og ud fra en af dem fremkom et lille horn, som blev overordentlig stort mod syd og mod øst og mod det herlige land. Og det blev stort lige til himlens hær; og det kastede nogle af hæren og af stjernerne ned til jorden og trådte dem under fode. Ja, det ophøjede sig selv lige til hærens fyrste, og ved ham blev det daglige offer taget bort, og hans helligdoms sted blev styrtet ned. Og en hær blev givet ham imod det daglige offer på grund af overtrædelse, og den kastede sandheden til jorden; og den handlede og havde fremgang. Daniel 8:9–12.

We will address these verses in greater detail in another article, but in verse eleven, the power that magnified itself against Christ was pagan Rome, when they attempted to kill him at his birth and then finally did so at the cross. The verse states that “by him” (pagan Rome), “the daily was taken away.” The Hebrew word translated as “taken away” is “rum,” and it means “to lift up and exalt”. Pagan Rome would lift up and exalt the religion of paganism, and they did that very thing in history. This is why they are called “pagan” Rome.

Vi vil behandle disse vers mere udførligt i en anden artikel, men i vers elleve var den magt, som ophøjede sig selv imod Kristus, det hedenske Rom, da de forsøgte at dræbe ham ved hans fødsel og til sidst gjorde det ved korset. Verset siger, at »ved ham« (det hedenske Rom) blev »det daglige taget bort«. Det hebraiske ord, som er oversat med »taget bort«, er »rum«, og det betyder »at løfte op og ophøje«. Det hedenske Rom ville løfte op og ophøje hedenskabets religion, og netop dette gjorde de i historien. Derfor kaldes de »det hedenske« Rom.

The next verse identifies that papal Rome, was given a “host” (military power), that was against, or was to overcome “the daily” (paganism). This also is a fact of history, for military strength was employed by the papacy (though she never has her own army), to overcome the restraint placed upon her rise to power. That power came from pagan Rome. The military power that she employed was given unto her through “transgression,” for the transgression that allowed her to control the armies of the kings that placed her on the throne in the year 538, was the transgression of the combination of church and state. First pagan Rome is addressed in verse eleven, informing the student that pagan Rome would stand up against Christ, and that it would exalt the religion of paganism.

Det næste vers angiver, at det pavelige Rom fik overgivet en „hær“ (militær magt), som var imod, eller skulle overvinde, „det daglige“ (hedenskabet). Også dette er et historisk faktum, for militær styrke blev anvendt af pavedømmet (skønt det aldrig har haft sin egen hær) til at overvinde den hindring, der var lagt på dets vej til magten. Denne magt kom fra det hedenske Rom. Den militære magt, som det benyttede sig af, blev givet det gennem „overtrædelse“, for den overtrædelse, som gjorde det muligt for det at kontrollere hærene hos de konger, der satte det på tronen i året 538, var overtrædelsen bestående i foreningen af kirke og stat. Først omtales det hedenske Rom i vers elleve, hvor den studerende oplyses om, at det hedenske Rom ville rejse sig imod Kristus, og at det ville ophøje hedenskabets religion.

The next verse describes the transgression of the combination of church and state that allowed the papacy to overcome and remove the restraint that pagan Rome had exercised against her. History upholds the application of both those verses. “The daily” represents either pagan Rome, the power that stood against Christ, or the religion of paganism that was exalted by pagan Rome. The symbol of “the daily” is then followed by the papacy, as it identifies the transgression of church and state that is what empowers the papacy with an army to do its dirty work. Daniel’s third use of “the daily,” is the question that produces the answer, that is the central pillar of Adventism.

Det næste vers beskriver den overtrædelse i foreningen af kirke og stat, som gjorde det muligt for pavedømmet at overvinde og fjerne den tilbageholdende magt, som det hedenske Rom havde udøvet imod hende. Historien bekræfter anvendelsen af begge disse vers. »Det daglige« repræsenterer enten det hedenske Rom, den magt, der stod imod Kristus, eller hedenskabets religion, som blev ophøjet af det hedenske Rom. Symbolet »det daglige« efterfølges dernæst af pavedømmet, idet det identificerer kirkens og statens overtrædelse, som er det, der udruster pavedømmet med en hær til at udføre dets beskidte arbejde. Daniels tredje brug af »det daglige« er det spørgsmål, som frembringer svaret, der er adventismens centrale søjle.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Så hørte jeg en hellig tale, og en anden hellig sagde til den, som talte: Hvor længe gælder synet om det stadige offer og ødelæggelsens overtrædelse, så både helligdommen og hæren bliver prisgivet til at nedtrædes? Daniel 8:13.

In this verse, the question is asked of how long shall the vision be, thus asking for an answer that represents duration, and not a point in time. The question is not on what date will the vision be fulfilled, but what is the duration of the vision. The verse does not ask “When?”, it asks, “How long?” The vision is about the desolating powers of paganism, represented as “the daily,” and papalism as represented by the transgression of the papacy that is accomplished when she commits fornication with the kings of the earth. Those two desolating powers of paganism followed by papalism were to trample down the sanctuary and the host for a period of “seven times.”

I dette vers stilles spørgsmålet om, hvor længe synet skal vare, og der spørges således efter et svar, der angiver en varighed, og ikke et tidspunkt. Spørgsmålet er ikke, på hvilken dato synet skal opfyldes, men hvad synets varighed er. Verset spørger ikke: »Hvornår?«; det spørger: »Hvor længe?« Synet handler om hedenskabets ødelæggende magter, fremstillet som »det daglige«, og pavedømmet som fremstillet ved pavemagtens overtrædelse, som fuldbyrdes, når hun bedriver utugt med jordens konger. Disse to ødelæggende magter, hedenskabet efterfulgt af pavedømmet, skulle nedtrampe helligdommen og hæren i en periode på »syv tider«.

It is important to recognize that the trampling down of the literal sanctuary which began in the time of Babylon, and continued through to the destruction of Jerusalem by pagan Rome in 70 AD, was done by pagan powers from the beginning of the history to the end. Thus, it was literal paganism in the plural that trampled down the literal sanctuary and literal host (God’s people). But it was spiritual Rome that trampled down spiritual Jerusalem and spiritual Israel.

Det er vigtigt at erkende, at nedtrædningen af den bogstavelige helligdom, som begyndte på Babylons tid og fortsatte frem til Jerusalems ødelæggelse ved det hedenske Rom i år 70 e.Kr., fra historiens begyndelse til ende blev udført af hedenske magter. Således var det den bogstavelige hedenskab i flertal, der nedtrådte den bogstavelige helligdom og den bogstavelige hærskare (Guds folk). Men det var det åndelige Rom, som nedtrådte det åndelige Jerusalem og det åndelige Israel.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Men forgården, som er uden for templet, skal du lade ude og ikke måle; for den er givet til hedningerne; og den hellige stad skal de træde under fode i toogfyrre måneder. Og jeg vil give magt til mine to vidner, og de skal profetere i tusind to hundrede og tresindstyve dage, klædt i sæk. Åbenbaringen 11:2, 3.

John the Baptist was a connecting link prophet that identified the change of dispensation from the earthly sanctuary to the heavenly, without knowing the fullness of his work. Paul was a connecting link prophet that identified the change of dispensation from literal Israel (the host) to spiritual Israel. The Jerusalem that was trampled down for forty-two months was spiritual Jerusalem.

Johannes Døberen var en forbindelsesledsprofet, som identificerede skiftet i husholdningen fra den jordiske helligdom til den himmelske, uden at kende fylden af sin gerning. Paulus var en forbindelsesledsprofet, som identificerede skiftet i husholdningen fra det bogstavelige Israel (hæren) til det åndelige Israel. Det Jerusalem, som blev nedtrådt i toogfyrre måneder, var det åndelige Jerusalem.

> “The periods here mentioned—forty and two months,” and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.” The Great Controversy, 266.

> "De her nævnte tidsperioder—"to og fyrretyve måneder" og "et tusind to hundrede og tresindstyve dage"—er den samme og repræsenterer begge den tid, i hvilken Kristi kirke skulle lide undertrykkelse fra Rom. De 1260 år med pavelig overhøjhed begyndte i år 538 e.Kr. og ville derfor ophøre i 1798. På den tid rykkede en fransk hær ind i Rom og tog paven til fange, og han døde i landflygtighed. Skønt en ny pave kort efter blev valgt, har det pavelige hierarki siden da aldrig været i stand til at udøve den magt, som det tidligere besad." The Great Controversy, 266.

Paul identified that at the transition which took place in the history of the cross, spiritual Jerusalem which “is above,” became the city which God chose to place his name, and literal Jerusalem ceased to be the Jerusalem of Bible prophecy.

Paulus fastslog, at ved den overgang, som fandt sted i korsets historie, blev det åndelige Jerusalem, som „er oventil“, den stad, som Gud udvalgte til at sætte sit navn på, og det bogstavelige Jerusalem ophørte med at være det Jerusalem, som Bibelens profeti omtaler.

> For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.

> For denne Hagar er bjerget Sinai i Arabien og svarer til det Jerusalem, som nu er, og som er i trældom med sine børn. Men det Jerusalem, som er foroven, er frit, og det er os alles moder. Galaterbrevet 4,25.26.

This truth is essential to understand correctly, and the false application of literal Jerusalem as the symbol of Bible prophecy is part of the deception created by the Jesuits to undermine the truth that the pope of Rome is the antichrist. That false teaching produces a belief within apostate Protestantism that allows them to incorrectly look to the modern Jewish nation of Israel as a symbol of prophecy. Literal Jerusalem ceased to be God’s Jerusalem in the time of the cross.

Denne sandhed er afgørende at forstå ret, og den falske anvendelse af det bogstavelige Jerusalem som symbolet i Bibelens profeti er en del af det bedrag, som jesuitterne skabte for at undergrave sandheden om, at pavestolen i Rom er antikrist. Denne falske lære frembringer inden for det frafaldne protestantisme en tro, som får dem til fejlagtigt at betragte den moderne jødiske nation Israel som et profetisk symbol. Det bogstavelige Jerusalem ophørte med at være Guds Jerusalem på korsets tid.

> “The city of Jerusalem is no longer a sacred place. The curse of God is upon it because of the rejection and crucifixion of Christ. A dark blot of guilt rests upon it, and never again will it be a sacred place until it has been cleansed by the purifying fires of heaven. At the time when this sin-cursed earth is purified from every stain of sin, Christ will again stand upon the Mount of Olives. As His feet rest upon it, it will part asunder, and become a great plain, prepared for the city of God.” Review and Herald, July 30, 1901.

> Jerusalems by er ikke længere et helligt sted. Guds forbandelse hviler over den på grund af forkastelsen og korsfæstelsen af Kristus. En mørk plet af skyld hviler over den, og aldrig mere vil den være et helligt sted, før den er blevet renset ved himmelens rensende ild. På den tid, da denne syndforbandede jord renses for enhver syndens plet, vil Kristus igen stå på Oliebjerget. Når Hans fødder hviler på det, vil det kløves midt over og blive til en stor slette, beredt for Guds stad.” Review and Herald, 30. juli 1901.

The relevance of the distinction between literal Jerusalem and spiritual Jerusalem will be addressed as we consider Christ’s prophecy of the end of the world. The fourth time Daniel identifies “the daily,” is in chapter eleven.

Betydningen af sondringen mellem det bogstavelige Jerusalem og det åndelige Jerusalem vil blive behandlet, når vi betragter Kristi profeti om verdens ende. Fjerde gang Daniel identificerer „det daglige“, er i kapitel elleve.

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

> Og væbnede styrker skal stå på hans side, og de skal vanhellige styrkens helligdom og afskaffe det daglige offer, og de skal opstille Ødelæggelsens Vederstyggelighed. Daniel 11,31.

This verse is identifying the work of pagan Rome in placing the papacy on the throne of the earth in the year 538. The “arms” represent the military strength of pagan Rome that stood up for the papacy beginning with Clovis, king of the Franks in the year 496. Different European kings worked for the placement of the papacy following Clovis, but the verse is identifying four things the European kings (arms) did for the papacy, once they transgressed by forming a church and state alliance with the whore of Tyre.

Dette vers identificerer det hedenske Roms værk med at sætte pavedømmet på jordens trone i året 538. „Armene“ repræsenterer det hedenske Roms militære styrke, som stod op for pavedømmet, begyndende med Klodvig, frankernes konge, i året 496. Forskellige europæiske konger arbejdede for pavedømmets ophøjelse efter Klodvig, men verset identificerer fire ting, som de europæiske konger (armene) gjorde for pavedømmet, efter at de havde overtrådt ved at indgå en alliance mellem kirke og stat med Tyrus’ skøge.

Once they stood up for the papacy, they “polluted” or destroyed the city of Rome, which was the symbol of strength of both pagan and papal Rome. The pollution of the verse was carried out repeatedly through the years, as the city of Rome was brought under continuous military attacks. Those European kings (the arms), would also “take away the daily.” The Hebrew word translated as “take away” in this verse is not “rum,” as it was in chapter eight. In this verse, the word translated as “take away,” is “sur,” and it means to remove. The arms of the European kings would remove the pagan resistance to the rise of the papacy in the year 508. Then in the year 538, those arms would place the papacy on the throne of the earth. Then at the Counsel of Orleans, in that very year, the papacy implemented a Sunday law.

Da de først stod op for pavedømmet, „besmittede“ eller ødelagde de byen Rom, som var symbolet på styrken i både det hedenske og det pavelige Rom. Versets besmittelse blev gentagne gange fuldbyrdet gennem årene, idet byen Rom blev udsat for vedvarende militære angreb. Disse europæiske konger (armene) skulle også „fjerne det daglige“. Det hebraiske ord, der i dette vers er oversat med „fjerne“, er ikke „rum“, som det var i kapitel otte. I dette vers er ordet, der oversættes med „fjerne“, „sur“, og det betyder at borttage. De europæiske kongers arme skulle fjerne den hedenske modstand mod pavedømmets fremkomst i året 508. Dernæst skulle disse arme i året 538 sætte pavedømmet på jordens trone. Så, på koncilet i Orléans, samme år, gennemførte pavedømmet en søndagslov.

Sunday as a day of worship is what Sister White calls the “idol” sabbath, and idolatry is the perfect biblical definition of the word “abomination”. In the year 538, the arms of pagan Rome placed the abomination that maketh desolate.

Søndagen som gudstjenestedag er det, Søster White kalder den „afguds“-sabbat, og afgudsdyrkelse er den fuldkomne bibelske definition af ordet „vederstyggelighed“. I året 538 opstillede det hedenske Roms arme den vederstyggelighed, som ødelægger.

> “All who will exalt and worship the idol Sabbath, a day that God has not blessed, help the devil and his angels with all the power of their God-given ability, which they have perverted to a wrong use. Inspired by another spirit, which blinds their discernment, they cannot see that the exaltation of Sunday is entirely the institution of the Catholic Church.” Selected Messages, book 3, 423.

> "Alle, som vil ophøje og tilbede afgudssabbatten, en dag, som Gud ikke har velsignet, hjælper Djævelen og hans engle med hele den kraft af deres gudgivne evner, som de har fordrejet til en forkert anvendelse. Inspireret af en anden ånd, som forblinder deres dømmekraft, kan de ikke se, at ophøjelsen af søndagen helt og holdent er den katolske kirkes institution." Selected Messages, bog 3, 423.

Prophecy and history uphold the application we have just identified for verse thirty-one. When we say prophecy upholds this application, we are referring to the fact that there are other prophecies which address these same facts, without bringing them into the discussion at this time. The fifth and final time Daniel uses “the daily,” is found in chapter twelve.

Profeti og historie stadfæster den anvendelse, vi netop har identificeret for vers enogtredive. Når vi siger, at profetien stadfæster denne anvendelse, henviser vi til det forhold, at der findes andre profetier, som behandler disse samme kendsgerninger, uden at vi på nuværende tidspunkt inddrager dem i drøftelsen. Den femte og sidste gang, Daniel bruger »det daglige«, findes i kapitel tolv.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

> Og fra den tid, da det daglige offer bliver afskaffet, og Ødelæggelsens Vederstyggelighed bliver opstillet, skal der være tusind to hundrede og halvfems dage. Salig er den, som venter og når frem til de tusind tre hundrede og fem og tredive dage. Daniel 12:11, 12.

Prophecy and history uphold that in the year 508, the resistance to the rise of the papacy essentially ended, when the last of three geographical obstacles (the Goths), were plucked up as Daniel chapter seven identifies.

Profeti og historie bekræfter, at modstanden mod pavedømmets fremkomst i året 508 i det væsentlige ophørte, da den sidste af tre geografiske hindringer (goterne) blev rykket op med rode, således som Daniel kapitel syv angiver.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Jeg gav agt på hornene, og se, iblandt dem skød et andet lille horn frem, for hvilket tre af de første horn blev rykket op med rode; og se, dette horn havde øjne som menneskeøjne og en mund, der talte store ord. Daniel 7,8.

The three horns being removed are illustrated on the two sacred tables, and when the third of those three geographical obstacles was driven out of the city of Rome, in the year 508, the resistance against the rise of the papal power was taken away. The setting up referenced in verse eleven, represents the thirty years between 508 and 538. It identifies thirty years where the preparation of establishing the man of sin in the temple of God was accomplished.

De tre horn, som blev fjernet, er fremstillet på de to hellige tavler, og da den tredje af disse tre geografiske hindringer blev drevet ud af byen Rom i året 508, blev modstanden mod pavemagtens fremvækst fjernet. Den oprettelse, der omtales i vers elleve, repræsenterer de tredive år mellem 508 og 538. Den angiver tredive år, hvor forberedelsen til at indsætte syndens menneske i Guds tempel blev fuldbyrdet.

The word translated as “taken away” is also “sur,” which means to remove, and in 508, the resistance against the rise of the papacy was removed (taken away). From that date, twelve hundred and ninety years takes you to 1798, and the deadly wound of the papacy. Thirteen hundred and thirty-five days takes you to the first disappointment, and the beginning of the tarrying time at the very end of the year 1843. The verse promises a blessing to those who “cometh” to 1843. The word “cometh” means to touch. The first day of 1844, marks the first disappointment, but the last day of 1843, touches the first moment of 1844. The last day of a year touches the first day of the following year. The blessing associated with that date is upheld by history and prophecy.

Ordet, der oversættes som »taget bort«, er også »sur«, hvilket betyder at fjerne, og i 508 blev modstanden mod pavedømmets fremvækst fjernet (taget bort). Fra den dato fører tolv hundrede og halvfems år dig til 1798 og pavedømmets dødelige sår. Tretten hundrede og femogtredive dage fører dig til den første skuffelse og begyndelsen på forhalingstiden ved selve slutningen af året 1843. Verset lover en velsignelse til dem, som »kommer« til 1843. Ordet »kommer« betyder at berøre. Den første dag i 1844 markerer den første skuffelse, men den sidste dag i 1843 berører det første øjeblik af 1844. Den sidste dag i et år berører den første dag i det følgende år. Velsignelsen, der er knyttet til den dato, stadfæstes af historie og profeti.

We will continue our consideration of the significance of “the daily” as a foundational truth in the next article.

Vi vil fortsætte vores behandling af betydningen af »det daglige« som en grundlæggende sandhed i den næste artikel.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> ”Alle de budskaber, der blev givet fra 1840–1844, skal nu fremholdes med kraft, for der er mange mennesker, som har mistet deres orientering. Budskaberne skal gå ud til alle menigheder.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> „Kristus sagde: ’Salige er jeres øjne, fordi de ser, og jeres ører, fordi de hører. For sandelig siger jeg jer: Mange profeter og retfærdige mænd har ønsket at se det, I ser, og har ikke set det, og at høre det, I hører, og har ikke hørt det’ [Mattæus 13:16, 17]. Salige er de øjne, som så det, der blev set i 1843 og 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> ”Budskabet blev givet. Og der bør ikke være nogen forsinkelse med at gentage budskabet, for tidens tegn går i opfyldelse; det afsluttende værk må fuldbyrdes. Et stort værk vil blive udført på kort tid. Et budskab vil snart blive givet efter Guds bestemmelse, og det vil vokse til et højt råb. Da vil Daniel stå i sin lod for at aflægge sit vidnesbyrd.” Manuscript Releases, bind 21, 437.

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