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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Forty-Four

Joels Bog og den laodikeiske syvendedags adventistkirke - nummer fireogfyrre

Number Forty-Four

Nummer fireogfyrre

Author

Jeff Pippenger

Published

February 10, 2026

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In 1844, the doctrine of the seventh-day Sabbath was unsealed and then emphasized to Sister White when she looked into the ark of the covenant. She also recorded that in the last days the doctrine of the incarnation possessed the same heavenly emphasis. The seventh-day Sabbath, represents the special light from the ark when the antitypical Day of Atonement began, and the seventh-year Sabbath represents the special light from the ark when the antitypical Day of Atonement reaches its conclusion.

I 1844 blev læren om sabbatten på den syvende dag åbnet og dernæst understreget for søster White, da hun skuede ind i pagtens ark. Hun skrev også, at læren om inkarnationen i de sidste dage bar den samme himmelske betoning. Sabbatten på den syvende dag repræsenterer det særlige lys fra arken, da den modbilledlige forsoningsdag begyndte, og sabbatten i det syvende år repræsenterer det særlige lys fra arken, når den modbilledlige forsoningsdag når sin afslutning.

The doctrine of the incarnation is typified in the last holy convocation of Leviticus twenty-three; it is the omega to the seventh-day Sabbath, which is the first holy convocation at the beginning of Leviticus twenty-three. That first Sabbath represents God’s creative power and the last Sabbath represents His recreative power. That first Sabbath is represented by the number “23” and the last by the number “252.”

Læren om inkarnationen er forbilledliggjort i den sidste hellige højtidssamling i Tredje Mosebog treogtyve; den er omega til syvendedagssabbatten, som er den første hellige højtidssamling ved begyndelsen af Tredje Mosebog treogtyve. Den første sabbat repræsenterer Guds skabende kraft, og den sidste sabbat repræsenterer Hans genskabende kraft. Den første sabbat er repræsenteret ved tallet „23“, og den sidste ved tallet „252“.

Those two symbols are the bookends of Leviticus twenty-three and they are also the bookends for the Millerite history. 1798 was the fulfillment of the 2,520 years against the northern kingdom of Israel and the 2,300 years was fulfilled October 22, 1844. When Sister White was led into the sanctuary and gazed upon the Ten Commandments, she was typifying God’s latter-day people who follow Christ into the Most Holy Place when He is finishing His work of at-one-ment. The temple test is the test of following the Lamb whithersoever He goeth.

Disse to symboler er bogstøtterne i Tredje Mosebog treogtyve, og de er også bogstøtterne for millerithistorien. 1798 var opfyldelsen af de 2.520 år imod Israels nordlige rige, og de 2.300 år blev opfyldt den 22. oktober 1844. Da søster White blev ført ind i helligdommen og skuede de Ti Bud, var hun et forbillede på Guds folk i de sidste dage, som følger Kristus ind i Det Allerhelligste, når Han fuldender sit forsoningsværk. Tempelprøven er prøven på at følge Lammet, hvorhen det går.

> 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. Revelation 14:4.

> Det er dem, som ikke har besmittet sig med kvinder; for de er jomfruer. Det er dem, som følger Lammet, hvorhen det går. De er købt fri fra menneskene som en førstegrøde for Gud og for Lammet. Åbenbaringen 14,4.

Sister White, as a prophet was illustrating the faithful at the beginning who entered the Most Holy Place by faith, and in so doing she was providing an example of the faithful at the end who enter by faith into the Most Holy Place and then gaze into the ark. What they see illuminated there is the doctrine of the incarnation, the finishing of the at-one-ment. They see the two covering cherubs representing the two Sabbaths of creation and re-creation. They see the 252 on one side of the ark and the 23 on the other and recognize that in agreement with creation and re-creation; 23 represents the marriage of Divinity with humanity, and they see 252 as the symbol of a human’s transformation into a human that is combined with Divinity.

Søster White illustrerede som profet de trofaste i begyndelsen, som ved tro gik ind i Det Allerhelligste, og dermed gav hun et eksempel på de trofaste ved enden, som ved tro går ind i Det Allerhelligste og derpå skuer ind i arken. Det, de dér ser oplyst, er inkarnationens lære, fuldendelsen af forsoningen. De ser de to dækkende keruber, der repræsenterer skabelsens og genskabelsens to sabbatter. De ser 252 på den ene side af arken og 23 på den anden og erkender, at i overensstemmelse med skabelsen og genskabelsen repræsenterer 23 ægteskabet mellem guddommelighed og menneskelighed, og de ser 252 som symbolet på et menneskes forvandling til et menneske, der er forenet med guddommelighed.

The mercy seat was not to be removed, so for Sister White to look inside was a special revelation, and prophetically the illustration is more for the latter days, than the days in which she lived. By beholding we are changed. The temple test is Christ leading His virgin people into His temple, step by step. Prophetic truths represent the steps along the path that is lightened by the message of the Midnight Cry.

Nådestolen skulle ikke fjernes, så at søster White så ind i den var en særlig åbenbaring, og profetisk set gælder fremstillingen mere de sidste dage end de dage, hvori hun levede. Ved at skue bliver vi forvandlet. Tempelprøven er Kristus, der leder sit jomfruelige folk ind i sit tempel, skridt for skridt. Profetiske sandheder repræsenterer trinene langs den sti, som oplyses af midnatsråbets budskab.

The Millerite temple of forty-six years is a step.

Det milleritiske tempel på seksogfyrre år er et trin.

The human temple of “23,” (male and female, He created them) is a step.

Det menneskelige tempel af "23" (mand og kvinde skabte Han dem) er et trin.

Christ raising His temple in three days is a step.

Kristi oprejse af sit tempel på tre dage er et skridt.

The storehouse is the temple of Malachi.

Forrådshuset er Malakias tempel.

Nehemiah cleansed the storehouse from the profanation of Tobiah.

Nehemias rensede forrådskammeret for Tobijas vanhelligelse.

That temple was where the high priest Hilkiah discovered the writings of Moses during the revival of king Josiah.

Det tempel var det sted, hvor ypperstepræsten Hilkija fandt Moses’ skrifter under kong Josijas vækkelse.

The temple Nehemiah cleansed from profanation is the same temple Christ twice cleansed from it’s “sacrilegious profanation” as Sister White states.

Det tempel, som Nehemias rensede for vanhelligelse, er det samme tempel, som Kristus to gange rensede for dets „sakrilegiske vanhelligelse“, som Søster White siger.

The casket of Miller’s dream was a step.

Kisten i Millers drøm var et trin.

Once Christ has led His faithful in the Most Holy Place, He leads them, as represented by Sister White to the ark, raises the mercy seat and allows them to look inside. When they look inside they see both the doctrine of the incarnation and the seventh-day Sabbath is invested with a soft halo. Line upon line those who recognize the doctrines that are “invested with a soft radiance” align with Sister White entering the Most Holy Place by faith and looking into the ark.

Når Kristus har ført sine trofaste ind i det Allerhelligste, fører Han dem, som det fremstilles ved søster White, hen til arken, løfter sonedækket og tillader dem at se ind i den. Når de ser ind i den, ser de, at både læren om inkarnationen og sabbatten på den syvende dag er omgivet af en blid glorie. Linje på linje bringes de, som anerkender de læresætninger, der er „omgivet af et blidt skær“, i overensstemmelse med søster White, idet de ved tro går ind i det Allerhelligste og ser ind i arken.

The ancient prophets spoke more specifically for the latter days than the days in which they lived. When those ancient prophets themselves become part of the testimony, they represent God’s people in the latter days, and God’s people in the latter days are the one hundred and forty-four thousand. Sister White is perhaps the most important ancient prophet, for all her illustrations represent the alpha history of the omega history of the one hundred and forty-four thousand. All the prophets illustrate the remnant, but Sister White also represents a beginning history that is fulfilled in the ending history—to the very letter.

De gamle profeter talte mere specifikt for de sidste dage end for de dage, hvori de selv levede. Når disse gamle profeter selv bliver en del af vidnesbyrdet, repræsenterer de Guds folk i de sidste dage, og Guds folk i de sidste dage er de hundrede fireogfyrre tusinde. Søster White er måske den vigtigste gamle profet, for alle hendes fremstillinger repræsenterer alfahistorien til omegahistorien for de hundrede fireogfyrre tusinde. Alle profeterne illustrerer resten, men Søster White repræsenterer også en begyndelseshistorie, som opfyldes i afslutningshistorien — til mindste bogstav.

In the alpha foundational history, Sister White in vision, is taken into the Most Holy Place of the heavenly sanctuary. Once there, the mercy seat upon the ark of the covenant, a seat that was not to be removed, was raised so that Sister White could gaze inside where she saw the Ten Commandments.

I den alfa-grundlæggende historie bliver Søster White i et syn ført ind i det Allerhelligste i den himmelske helligdom. Da hun var dér, blev nådestolen oven på pagtens ark, et sæde som ikke måtte flyttes, løftet op, så Søster White kunne skue ind, hvor hun så De Ti Bud.

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

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

The doctrine of the seventh-day Sabbath was the alpha doctrine of the foundational history of the Millerite movement that began as the Philadelphian Millerite movement, then transformed unto the Laodicean Millerite movement in 1856, and then unto the Laodicean Seventh-day Adventist Church in 1863. Sister White also identifies the omega doctrine in the history of the latter days, when the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand. The alpha and omega lights are represented by the doctrine of the seventh-day Sabbath and the doctrine of the incarnation.

Læren om syvendedagssabbatten var alfalæren i den grundlæggende historie for Miller-bevægelsen, som begyndte som den filadelfiske Miller-bevægelse, dernæst blev forvandlet til den laodikeiske Miller-bevægelse i 1856, og derefter til den laodikeiske Syvendedags Adventistkirke i 1863. Søster White identificerer også omegadoktrinen i de sidste dages historie, når den laodikeiske bevægelse af de hundrede og fireogfyrre tusinde forvandles til den filadelfiske bevægelse af de hundrede og fireogfyrre tusinde. Alfa- og omegalyset er repræsenteret ved læren om syvendedagssabbatten og læren om inkarnationen.

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> „De, som har samfund med Gud, vandrer i Retfærdighedens Sols lys. De vanærer ikke deres Forløser ved at fordærve deres vej for Gud. Det himmelske lys skinner over dem. Idet de nærmer sig afslutningen på denne jords historie, vokser deres kundskab om Kristus og om profetierne, der angår ham, stærkt. De er af uendelig værdi i Guds øjne; for de er i enhed med hans Søn. For dem er Guds ord af overmåde skønhed og ynde. De ser dets betydning. Sandheden åbenbares for dem. Læren om inkarnationen er omgivet af et mildt stråleglans. De ser, at Skriften er nøglen, som oplukker alle mysterier og løser alle vanskeligheder. De, som ikke har været villige til at modtage lyset og vandre i lyset, vil være ude af stand til at forstå gudsfrygtens hemmelighed; men de, som ikke har tøvet med at tage korset op og følge Jesus, vil se lys i Guds lys.“ The Southern Watchman, 4. april 1905.

The “doctrine of the incarnation” is also called the “mystery of godliness.”

“Læren om inkarnationen” kaldes også “gudsfrygtens mysterium.”

> And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

> Og uden al modsigelse er gudsfrygtighedens mysterium stort: Gud blev åbenbaret i kødet, retfærdiggjort i Ånden, set af engle, prædiket blandt hedningerne, troet på i verden, optaget i herlighed. 1 Timotheus 3,16.

The “mystery” is hidden until the final generation, when the faithful see that the doctrine of the incarnation is the omega of the seventh-day Sabbath.

„Hemmeligheden“ er skjult indtil den sidste generation, når de trofaste ser, at inkarnationens lære er omegaen i syvendedagssabbatten.

> Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Colossians 1:26, 27.

> Selv den hemmelighed, som har været skjult fra evigheder og fra slægtled, men nu er blevet åbenbaret for hans hellige: for hvem Gud ville kundgøre, hvad rigdommen i denne hemmeligheds herlighed er blandt hedningerne; hvilket er Kristus i jer, herlighedens håb. Kolossenserne 1:26, 27.

It is fitting that it is Colossians 1:26 that speaks of a “mystery” that “hath been hid,” but that mystery is “made manifest” in the latter days. Prophetic light is made manifest when prophecy is unsealed, as represented in Daniel twelve where at the end of 1,260 days, at the time of the end a prophecy is unsealed. The prophecy that has been hid for generations is unsealed, and the prophecy is the truth which when unsealed is the “glory” that is made known unto the Gentiles at the Sunday law. That mystery is Christ in you the hope of glory, which is accomplished in the days of the sounding of the seventh trumpet.

Det er passende, at det er Kolossenserbrevet 1,26, der taler om et „mysterium“, som „har været skjult“, men dette mysterium bliver „gjort åbenbart“ i de sidste dage. Profetisk lys bliver gjort åbenbart, når profetien bliver afseglet, sådan som det fremstilles i Daniel 12, hvor en profeti ved afslutningen af 1.260 dage, ved endens tid, bliver oplukket. Den profeti, som har været skjult gennem slægtled, bliver oplukket, og profetien er sandheden, som, når den oplukkes, er den „herlighed“, der bliver kundgjort for hedningerne ved søndagsloven. Dette mysterium er Kristus i jer, herlighedens håb, hvilket fuldbyrdes i de dage, da den syvende basun lyder.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Men i den syvende engels røsts dage, når han begynder at basune, skal Guds mysterium fuldendes, således som han har forkyndt for sine tjenere profeterne. Åbenbaringen 10:7.

It is only fitting that the voice of the seventh angel began to sound on the tenth day of the seventh month as represented in Revelation 10:7. The seventh angel is also represented as the third woe, and the first two woes were Islam, thus providing two witnesses that the third woe is Islam. The mystery of God is finished when the trumpet of Islam is blowing.

Det er kun passende, at den syvende engels røst begyndte at lyde på den tiende dag i den syvende måned, således som det er fremstillet i Åbenbaringen 10:7. Den syvende engel fremstilles også som det tredje ve, og de to første veer var islam, hvilket således giver to vidner om, at det tredje ve er islam. Guds mysterium fuldendes, når islams basun lyder.

In the history of the seventh trumpet the doctrine of the incarnation, which is the mystery of Christ in you, or the combination of Divinity with humanity, as represented by Christ when He took upon Himself human flesh; the candidates to be among the one hundred and forty-four thousand will be tested as to whether they have the necessary oil and faith to enter into the Most Holy Place. If they hesitate darkness falls upon them, if they follow the Lamb withersoever He goeth, they will be led to look into the ark. In the ark they will find the doctrines of the seventh-day Sabbath and the doctrine of the incarnation.

I den syvende basuns historie vil læren om inkarnationen, som er Kristi mysterium i jer, eller foreningen af guddommelighed med menneskelighed, sådan som den blev fremstillet ved Kristus, da Han påtog Sig menneskeligt kød, blive prøvet hos kandidaterne til at være blandt de hundrede og fireogfyrre tusinde, for at det kan vise sig, om de har den nødvendige olie og tro til at gå ind i Det Allerhelligste. Hvis de tøver, falder mørket over dem; hvis de følger Lammet, hvor som helst det går, vil de blive ledt til at skue ind i arken. I arken vil de finde læren om sabbatten på den syvende dag og læren om inkarnationen.

As significant as these two doctrines are, what I am focusing on is not the alpha and omega lights, but that the prophetess illustrated God’s people entering into the heavenly sanctuary and looking into the ark of the covenant. There must be a point in the history of the one hundred and forty-four thousand, during the latter days, where the one hundred and forty-four thousand are taken into the Most Holy Place to gaze upon the opened ark.

Så betydningsfulde som disse to læresætninger end er, er det, jeg fokuserer på, ikke alfa- og omega-lyset, men at profetinden skildrede Guds folk, idet de gik ind i den himmelske helligdom og skuede ind i pagtens ark. Der må være et tidspunkt i de et hundrede og fireogfyrre tusinds historie, i de sidste dage, hvor de et hundrede og fireogfyrre tusind føres ind i Det Allerhelligste for at skue den åbnede ark.

If you possess the faith to believe the prophets illustrate God’s people in the latter days, along with the faith that Sister White was as much inspired, in every way, as every other prophet in the Bible—then the application I just set forth must be accepted as true. The one hundred and forty-four thousand must follow Christ, by faith into the Most Holy Place, as Sister White says the faithful did on October 22, 1844. There were then two classes manifested, those who refused to enter in by faith, and those who entered in.

Hvis du besidder troen til at tro, at profeterne fremstiller Guds folk i de sidste dage, sammen med troen på, at Søster White var lige så inspireret, i enhver henseende, som enhver anden profet i Bibelen, da må den anvendelse, jeg netop har fremsat, antages som sand. De hundrede og fireogfyrre tusinde må følge Kristus i tro ind i Det Allerhelligste, sådan som Søster White siger, at de trofaste gjorde den 22. oktober 1844. Der blev da åbenbaret to klasser: dem, som nægtede at gå ind i tro, og dem, som gik ind.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> "Jeg blev henvist tilbage til forkyndelsen af Kristi første komme. Johannes blev udsendt i Elias’ ånd og kraft for at berede Jesu vej. De, som forkastede Johannes’ vidnesbyrd, havde ingen gavn af Jesu lære. Deres modstand mod budskabet, som forudsagde Hans komme, bragte dem derhen, hvor de ikke uden videre kunne modtage de stærkeste beviser for, at Han var Messias. Satan ledte dem, som forkastede Johannes’ budskab, til at gå endnu videre, til at forkaste og korsfæste Kristus. Ved dette satte de sig selv i en stilling, hvor de ikke kunne modtage velsignelsen på Pinsedagen, som ville have lært dem vejen ind i den himmelske helligdom. At forhænget i templet blev flænget, viste, at de jødiske ofre og anordninger ikke længere ville blive modtaget. Det store Offer var blevet frembåret og var blevet antaget, og Helligånden, som kom ned på Pinsedagen, førte disciplenes sind bort fra den jordiske helligdom til den himmelske, hvor Jesus var gået ind med sit eget blod for at udgyde fordelene ved sin forsoning over sine disciple. Men jøderne blev efterladt i fuldstændigt mørke. De mistede alt det lys, de kunne have haft over frelsesplanen, og stolede stadig på deres nytteløse ofre og gaver. Den himmelske helligdom havde indtaget den jordiskes plads, men de havde ingen kundskab om forandringen. Derfor kunne de ikke have gavn af Kristi mellemgerning i det hellige."

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> ”Mange betragter med rædsel jødernes handlemåde, da de forkastede og korsfæstede Kristus; og når de læser beretningen om den skændige mishandling, han blev udsat for, mener de, at de elsker ham, og at de ikke ville have fornægtet ham, som Peter gjorde, eller korsfæstet ham, som jøderne gjorde. Men Gud, som ransager alles hjerter, har sat den kærlighed til Jesus, som de bekendte at nære, på prøve. Hele himlen iagttog med den dybeste interesse modtagelsen af den første engels budskab. Men mange, som bekendte sig til at elske Jesus, og som fældede tårer, når de læste fortællingen om korset, hånede det gode budskab om hans komme. I stedet for at modtage budskabet med glæde erklærede de, at det var en vildfarelse. De hadede dem, som elskede hans åbenbarelse, og udelukkede dem fra menighederne. De, som forkastede det første budskab, kunne ikke drage nytte af det andet; heller ikke havde de gavn af midnatsråbet, som skulle berede dem til ved tro at gå ind sammen med Jesus i det allerhelligste i den himmelske helligdom. Og ved at forkaste de to foregående budskaber har de så formørket deres forstand, at de ikke kan se noget lys i den tredje engels budskab, som viser vejen ind i det allerhelligste. Jeg så, at ligesom jøderne korsfæstede Jesus, således havde navnkirkerne korsfæstet disse budskaber, og derfor har de ingen kundskab om vejen ind i det allerhelligste, og de kan ikke have gavn af Jesu forbøn dér. Ligesom jøderne, der frembar deres nytteløse ofre, opsender de deres nytteløse bønner til den afdeling, som Jesus har forladt; og Satan, som glæder sig over bedraget, antager en religiøs skikkelse og leder sindene hos disse bekendende kristne hen til sig selv, idet han virker med sin magt, sine tegn og løgnens undere for at fæste dem i sin snare.” Early Writings, 259–261.

Sister White identifies the progressive testing process of John the Baptist and Christ’s history that ended with the Jews being in total darkness in order to illustrate the same history in the time of the Millerites, which is the alpha history of Sister White; the ancient prophetess of the latter days. The life-or-death test in the beginning was over entering into the Most Holy Place or refusing to do so. To refuse to do so produced the same darkness upon the rebels of Millerite history that had come upon the rebellious Jews in the history of Christ.

Søster White identificerer den fremadskridende prøvelsesproces i Johannes Døbers og Kristi historie, som endte med, at jøderne var i totalt mørke, for derved at illustrere den samme historie på milleritternes tid, som er Søster Whites alfahistorie, den gamle profetinde for de sidste dage. Liv-eller-død-prøven i begyndelsen drejede sig om at træde ind i det Allerhelligste eller at nægte at gøre det. At nægte dette frembragte det samme mørke over oprørerne i millerithistorien, som var kommet over de oprørske jøder i Kristi historie.

Jesus always illustrates the end of a thing, with the beginning of a thing; so, when Sister White was taken into the Most Holy Place and gazed upon the open ark, in connection with the test of October 22, 1844, it identifies that the one hundred and forty-four thousand will be tested upon following the Lamb into the Most Holy Place or going into perfect eternal darkness. This fact is premised upon a faith that understands the ancient prophets are illustrating God’s latter-day people when they themselves become part of the recorded testimony. Sister White illustrates both classes.

Jesus illustrerer altid enden på en ting ved begyndelsen på en ting; således identificerer det, da søster White blev taget ind i det Allerhelligste og skuede den åbne ark i forbindelse med prøven den 22. oktober 1844, at de hundrede og fireogfyrre tusinde vil blive prøvet på, om de følger Lammet ind i det Allerhelligste eller går ind i fuldkomment evigt mørke. Denne kendsgerning er baseret på en tro, som forstår, at de gamle profeter fremstiller Guds folk i de sidste dage, når de selv bliver en del af det nedskrevne vidnesbyrd. Søster White fremstiller begge klasser.

> “While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

> „Mens jeg befandt mig i denne tilstand af modløshed, havde jeg en drøm, som gjorde et dybt indtryk på mit sind. Jeg drømte, at jeg så et tempel, hvortil mange mennesker strømmede. Kun de, der søgte tilflugt i dette tempel, ville blive frelst, når nådetiden skulle lukkes. Alle, som forblev udenfor, ville gå fortabt for evigt. Skarerne udenfor, som færdedes ad deres forskellige veje, hånede og spottede dem, der gik ind i templet, og sagde til dem, at denne frelsesplan var et listigt bedrag, og at der i virkeligheden slet ingen fare var at undgå. De greb endog fat i nogle for at hindre dem i at skynde sig inden for murene.

> “Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

> „Af frygt for at blive gjort til latter mente jeg, at det var bedst at vente, indtil mængden havde spredt sig, eller indtil jeg kunne komme ind, uden at de lagde mærke til mig. Men antallet tiltog i stedet for at aftage, og af frygt for at komme for sent forlod jeg hastigt mit hjem og trængte mig gennem skaren. I min iver efter at nå templet lagde jeg hverken mærke til eller tog hensyn til den menneskemængde, der omgav mig. Da jeg trådte ind i bygningen, så jeg, at det store tempel blev båret af én mægtig søjle, og til denne var et lam bundet, sønderrevet og blødende. Vi, som var til stede, syntes at vide, at dette lam var blevet flået og knust for vor skyld. Alle, som trådte ind i templet, måtte komme frem for det og bekende deres synder.

> “Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

> „Lige foran Lammet var der ophøjede sæder, hvorpå der sad en skare, som så særdeles lykkelige ud. Himmelens lys syntes at skinne på deres ansigter, og de priste Gud og sang glædesfyldte takkesange, som lød som englenes musik. Det var dem, som var kommet frem for Lammet, havde bekendt deres synder, modtaget tilgivelse og nu ventede i glad forventning på en eller anden glædelig begivenhed.״

> “Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.

> "Selv efter at jeg var gået ind i bygningen, kom der en frygt over mig og en følelse af skam over, at jeg måtte ydmyge mig for disse mennesker. Men jeg syntes at være tvunget til at gå videre og var langsomt ved at bane mig vej rundt om søjlen for at stå ansigt til ansigt med lammet, da en basun lød, templet rystede, sejrsråb lød fra de forsamlede hellige, et frygtindgydende skær oplyste bygningen, og derpå blev alt til tæt mørke. De lykkelige mennesker var alle forsvundet sammen med skæret, og jeg var efterladt alene i nattens tavse rædsel. Jeg vågnede i sjælekval og kunne knap overbevise mig selv om, at jeg havde drømt. Det forekom mig, at min skæbne var beseglet, at Herrens Ånd havde forladt mig for aldrig at vende tilbage."

> “Soon after this I had another dream. I seemed to be sitting in abject despair with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me, He would have mercy upon me, and I would love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully and said: ‘Do you wish to see Jesus? He is here, and you can see Him if you desire it. Take everything you possess and follow me.’

> „Kort efter dette havde jeg endnu en drøm. Jeg syntes at sidde i dybeste fortvivlelse med ansigtet i hænderne og tænke således: Hvis Jesus var på jorden, ville jeg gå til Ham, kaste mig ned for Hans fødder og fortælle Ham alle mine lidelser. Han ville ikke vende sig bort fra mig, Han ville forbarme sig over mig, og jeg ville elske og tjene Ham altid. Netop da blev døren åbnet, og en person med skøn skikkelse og åsyn trådte ind. Han så på mig med medlidenhed og sagde: ‘Ønsker du at se Jesus? Han er her, og du kan se Ham, hvis du ønsker det. Tag alt, hvad du ejer, og følg mig.’“

> “I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top.

> „Jeg hørte dette med usigelig glæde og samlede villigt alle mine små ejendele, hver kærkommen lille klenodie, og fulgte min vejleder. Han førte mig til en stejl og tilsyneladende skrøbelig trappe. Da jeg begyndte at bestige trinene, formanede han mig til at holde mine øjne fæstet opad, for at jeg ikke skulle blive svimmel og falde. Mange andre, som besteg den stejle opstigning, faldt, før de nåede toppen.

> “Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. That expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.

> „Endelig nåede vi det sidste trin og stod foran en dør. Her pålagde min vejleder mig at efterlade alle de ting, som jeg havde bragt med mig. Jeg lagde dem gladelig fra mig; derpå åbnede han døren og bød mig træde ind. I næste øjeblik stod jeg foran Jesus. Det var umuligt at tage fejl af dette skønne ansigt. Dette udtryk af velvilje og majestæt kunne ikke tilhøre nogen anden. Da Hans blik hvilede på mig, vidste jeg straks, at Han kendte enhver omstændighed i mit liv og alle mine inderste tanker og følelser.״

> “I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: ‘Fear not.’ The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love.

> „Jeg forsøgte at skærme mig mod Hans blik, idet jeg følte mig ude af stand til at udholde Hans ransagende øjne, men Han kom nær med et smil og sagde, idet Han lagde sin hånd på mit hoved: ‘Frygt ikke.’ Lyden af Hans milde stemme gennemstrømmede mit hjerte med en lykke, som det aldrig før havde erfaret. Jeg var for glædesfyldt til at ytre et ord, men overvældet af følelse sank jeg ned udstrakt for Hans fødder. Mens jeg lå der hjælpeløs, drog scener af skønhed og herlighed forbi mig, og det forekom mig, at jeg var nået til himlens tryghed og fred. Omsider vendte mine kræfter tilbage, og jeg rejste mig. Jesu kærlige øjne hvilede stadig på mig, og Hans smil fyldte min sjæl med glæde. Hans nærvær fyldte mig med hellig ærefrygt og en uudsigelig kærlighed.

> “My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take it from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Testimonies, volume 1, 27–29.

> »Min vejleder åbnede nu døren, og vi gik begge ud. Han bød mig at tage alle de ting op igen, som jeg havde efterladt udenfor. Da dette var gjort, rakte han mig en grøn snor, tæt sammenrullet. Han pålagde mig at bære den nær mit hjerte, og når jeg ønskede at se Jesus, skulle jeg tage den fra mit bryst og strække den ud til dens fulde længde. Han advarede mig mod at lade den forblive sammenrullet i længere tid, for at den ikke skulle blive filtret ind og vanskelig at rette ud. Jeg lagde snoren nær mit hjerte og gik med glæde ned ad den smalle trappe, idet jeg priste Herren og fortalte alle, som jeg mødte, hvor de kunne finde Jesus. Denne drøm gav mig håb. Den grønne snor repræsenterede tro for mit sind, og skønheden og enkelheden i at stole på Gud begyndte at gry for min sjæl.« Testimonies, bind 1, 27–29.

From the end of the Exeter camp meeting on August 17 unto October 22 in 1844 was sixty-six days. Those sixty-six days represent the period of the proclamation of the Midnight Cry, and in the context of the parable of the ten virgins those that then proclaimed the message represent those who had oil, and those who did not then proclaim the message had no oil.

Fra afslutningen af lejrmødet i Exeter den 17. august til den 22. oktober i 1844 var der seksogtres dage. Disse seksogtres dage repræsenterer perioden for forkyndelsen af Midnatsråbet, og i sammenhæng med lignelsen om de ti jomfruer repræsenterer de, som dengang forkyndte budskabet, dem, der havde olie, og de, som ikke dengang forkyndte budskabet, havde ingen olie.

In the parable, the marriage took place at the beginning of the tarrying time. The legal marriage took place and then everyone went home and waited until the groom’s father decided if it was acceptable to consummate the marriage. Infidelity between the first marriage and the second ceremony at midnight was considered adultery. The tarrying time was based upon the father of the groom waiting to see what happened to the bride over a period of time. Was she pregnant?

I lignelsen fandt ægteskabet sted ved begyndelsen af ventetiden. Den juridiske vielse fandt sted, og derefter gik alle hjem og ventede, indtil brudgommens far afgjorde, om det var acceptabelt at fuldbyrde ægteskabet. Utroskab mellem den første vielse og den anden ceremoni ved midnat blev betragtet som ægteskabsbrud. Ventetiden beroede på, at brudgommens far ventede for at se, hvad der skete med bruden over et tidsrum. Var hun gravid?

When the father decided all was well, the midnight procession began, and it began at night to avoid the oppressive heat in the daytime of Palestine. For this reason, the bride’s attendants, the virgins of the parable, were required to have their own lantern and supply of oil waiting for the midnight cry announcing that the procession to the marriage was under way, for it was to take place at night. At Exeter the midnight cry arrived and you either had enough oil ready for the procession or you didn’t.

Da faderen besluttede, at alt var vel, begyndte midnatsoptoget, og det begyndte om natten for at undgå den trykkende hede i Palæstinas dagtimer. Af denne grund krævedes det, at brudens ledsagere, lignelsens jomfruer, havde deres egen lanterne og forsyning af olie rede til midnatsråbet, som kundgjorde, at optoget til brylluppet var sat i gang, for det skulle finde sted om natten. I Exeter lød midnatsråbet, og enten havde man olie nok rede til optoget, eller også havde man ikke.

When they left Exeter with the message they were illustrating a people who were sealed. Some had enough oil to make into the marriage on October 22, 1844, and some didn’t. Those sixty-six-days represent a period of time when God’s people are sealed unto the closed door of the Sunday law. If they had the proper amount of oil they entered by faith into the Most Holy Place. Sister White illustrated God’s people entering into the Most Holy Place in the latter days, and in her alpha history it was a life-or-death test that was involved with entering into the Most Holy Place by faith. In the latter days the one hundred and forty-four thousand will be tested as to whether they will enter into the Most Holy Place by faith. It is once again a life-or-death test.

Da de forlod Exeter med budskabet, fremstillede de et folk, som var beseglet. Nogle havde tilstrækkelig olie til at komme med til brylluppet den 22. oktober 1844, og nogle havde det ikke. Disse seksogtres dage repræsenterer et tidsrum, hvor Guds folk besegles indtil den lukkede dør i søndagsloven. Hvis de havde den rette mængde olie, gik de ved tro ind i Det Allerhelligste. Søster White fremstillede Guds folk som gående ind i Det Allerhelligste i de sidste dage, og i hendes alfahistorie var det en prøve på liv eller død, som var forbundet med at gå ind i Det Allerhelligste ved tro. I de sidste dage vil de hundrede og fireogfyrre tusinde blive prøvet med hensyn til, om de vil gå ind i Det Allerhelligste ved tro. Det er endnu en gang en prøve på liv eller død.

We will continue these things in the next article.

Vi vil fortsætte med disse emner i den næste artikel.

> “In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.

> „Ved renselsen af templet kundgjorde Jesus sin mission som Messias og påbegyndte sit værk. Dette tempel, opført som bolig for det guddommelige Nærvær, var bestemt til at være en anskuelsesundervisning for Israel og for verden. Fra evige tider var det Guds hensigt, at ethvert skabt væsen, fra den strålende og hellige seraf til mennesket, skulle være et tempel for Skaberens iboende nærvær. På grund af synden ophørte menneskeheden med at være et tempel for Gud. Formørket og besmittet af det onde åbenbarede menneskets hjerte ikke længere den Guddommeliges herlighed. Men ved Guds Søns inkarnation bliver Himmelens hensigt opfyldt. Gud bor i menneskeheden, og ved frelsende nåde bliver menneskets hjerte atter hans tempel. Gud bestemte, at templet i Jerusalem uophørligt skulle vidne om den høje bestemmelse, som stod åben for enhver sjæl. Men jøderne havde ikke forstået betydningen af den bygning, som de betragtede med så megen stolthed. De overgav ikke sig selv som hellige templer for den guddommelige Ånd. Forgårdene i templet i Jerusalem, fyldt med larmen fra vanhellig handel, fremstillede alt for sandt hjertets tempel, besmittet ved sanselig lidenskabs og vanhellige tankers nærvær.״

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> »Ved renselsen af templet for verdens købere og sælgere forkyndte Jesus sin mission: at rense hjertet fra syndens besmittelse — fra de jordiske begær, de selviske lyster, de onde vaner, som fordærver sjælen. Malakias 3,1-3 citeret.« Jesu liv, s. 161.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> Profeten siger: »Jeg så en anden engel komme ned fra himlen; han havde stor myndighed, og jorden blev oplyst af hans herlighed. Og han råbte med vældig røst og sagde: Faldet, faldet er Babylon, den store, og er blevet et tilholdssted for onde ånder« (Åbenbaringen 18:1, 2). Dette er det samme budskab, som blev givet af den anden engel. Babylon er faldet, »fordi hun gav alle folkene at drikke af sin utugts vredes vin« (Åbenbaringen 14:8). Hvad er denne vin? — Hendes falske læresætninger. Hun har givet verden en falsk sabbat i stedet for sabbatten i det fjerde bud og har gentaget den løgn, som Satan først fortalte Eva i Eden — sjælens naturlige udødelighed. Mange beslægtede vildfarelser har hun udbredt vidt og bredt, »idet de lærer menneskebud som læresætninger« (Mattæus 15:9).

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> „Da Jesus begyndte sin offentlige tjeneste, rensede Han templet for dets vanhellige besmittelse. Blandt de sidste handlinger i Hans tjeneste var den anden renselse af templet. Således gives der i det sidste værk til advarsel for verden to særskilte kald til kirkerne. Den anden engels budskab er: ‚Faldet, faldet er Babylon, den store stad, fordi hun gav alle folkeslagene at drikke af sin utugts vredes vin‘ (Åbenbaringen 14,8). Og i den tredje engels budskabs høje råb høres en røst fra himlen, som siger: ‚Gå ud fra hende, mit folk, for at I ikke skal blive delagtige i hendes synder og ikke få del i hendes plager. For hendes synder har nået op til himlen, og Gud har ihukommet hendes misgerninger‘ (Åbenbaringen 18,4-5).“ Selected Messages, bind 2, s. 118.

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