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# Elijah - Number Eight

Elias - Nummer otte

Jericho

Jeriko

Author

Jeff Pippenger

Published

October 9, 2023

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In the beginning of ancient literal Israel and also the beginning of modern spiritual Israel, at the Red Sea crossing, and then at the great disappointment, a series of progressive tests began that ultimately arrived at the final test. The failure of that last test in the book of Numbers and in Millerite history marks the beginning of a wilderness wandering.

I begyndelsen af det gamle, bogstavelige Israel og ligeledes i begyndelsen af det moderne, åndelige Israel, ved overgangen over Det Røde Hav og dernæst ved den store skuffelse, begyndte en række progressive prøvelser, som til sidst nåede frem til den endelige prøve. Nederlaget i denne sidste prøve i Fjerde Mosebog og i milleritternes historie markerer begyndelsen på en ørkenvandring.

> “For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.

> I fyrre år udelukkede vantro, knurren og oprør det gamle Israel fra Kana’ans land. De samme synder har forsinket det moderne Israels indgang i det himmelske Kanaan. I ingen af tilfældene lå skylden hos Guds løfter. Det er vantroen, verdsligheden, mangel på hengivelse og strid iblandt Herrens bekendende folk, der har holdt os i denne syndens og sorgens verden i så mange år.

> “We may have to remain here in this world because of insubordination many more years, as did the children of Israel; but for Christ’s sake, His people should not add sin to sin by charging God with the consequence of their own wrong course of action.” Evangelism, 696.

> „Det kan blive nødvendigt, at vi må forblive her i denne verden mange flere år på grund af ulydighed, sådan som Israels børn gjorde; men for Kristi skyld bør hans folk ikke lægge synd til synd ved at bebrejde Gud følgerne af deres egen forkerte handlemåde.“ Evangelism, 696.

At the end of ancient Israel’s history, as in the beginning there was a progressive testing process which ended when ancient literal Israel was taken into captivity in Babylon. At the end of modern spiritual Israel, they too will face a progressive testing process. That process ends when Laodicean Adventists are overthrown at the Sunday law. As with ancient Israel, modern Israel will be taken captive by spiritual Babylon.

Ved afslutningen af det gamle Israels historie var der, ligesom i begyndelsen, en fremadskridende prøvelsesproces, som endte, da det gamle, bogstavelige Israel blev ført bort i fangenskab i Babylon. Ved afslutningen af det moderne, åndelige Israel vil også de stå over for en fremadskridende prøvelsesproces. Denne proces ender, når laodikeiske adventister styrtes ved søndagsloven. Ligesom med det gamle Israel vil det moderne Israel blive ført i fangenskab af det åndelige Babylon.

The Millerite movement that began prophetically in 1798, and ended officially in 1863, typifies the movement of the one hundred and forty-four thousand that began in 1989 and ends at the close of human probation and the Second Coming of Christ. Between the ending of the Millerite movement and the arrival of the mighty movement of the third angel, is the history of the legally registered Laodicean Seventh-day Adventist church.

Millerbevægelsen, som profetisk begyndte i 1798 og officielt sluttede i 1863, er et forbillede på de hundrede fireogfyrre tusindes bevægelse, som begyndte i 1989 og ender ved afslutningen af menneskets nådetid og Kristi andet komme. Mellem Millerbevægelsens afslutning og ankomsten af den tredje engels mægtige bevægelse ligger den lovligt registrerede laodikeiske Syvendedags Adventistkirke historie.

> “A distance of only eleven days’ journey lay between Sinai and Kadesh, on the borders of Canaan; and it was with the prospect of speedily entering the goodly land that the hosts of Israel resumed their march when the cloud at last gave the signal for an onward movement. Jehovah had wrought wonders in bringing them from Egypt, and what blessings might they not expect now that they had formally covenanted to accept Him as their Sovereign, and had been acknowledged as the chosen people of the Most High?” Patriarchs and Prophets, 376.

> „Der var kun en rejse på elleve dage mellem Sinai og Kadesh ved Kana’ans grænser; og det var i forventning om snart at gå ind i det herlige land, at Israels skarer genoptog deres vandring, da skyen omsider gav signal til at drage videre. Jehova havde gjort undere ved at føre dem ud fra Egypten, og hvilke velsignelser kunne de da ikke forvente nu, da de formelt havde indgået pagt om at antage Ham som deres Suveræn, og var blevet anerkendt som den Højestes udvalgte folk?“ Patriarker og Profeter, 376.

Their short journey ended up being forty years, due to their unbelief and disobedience. Had they manifested a faith that was based upon their mighty deliverance out of slavery, they would have soon crossed over the Jordan river and entered into the Promised Land. Their first obstacle thereafter would have been the same obstacle that Joshua later took up. After forty years, literal Israel left the wilderness for the Promised Land, and Jericho was their first step, and it stands as a symbol of the power of God unto salvation unto everyone that believes. Jericho is also the symbol of the work that the Millerite movement was to confront in 1863, but they retreated into the wilderness. The symbolism of Elijah is directly connected with the symbolism of Jericho, and it is informative to consider Elijah’s historical connection with Jericho.

Deres korte rejse endte med at vare fyrre år på grund af deres vantro og ulydighed. Havde de udvist en tro, der var grundet på deres mægtige udfrielse fra trældommen, ville de snart have krydset Jordanfloden og være gået ind i det forjættede land. Deres første hindring derefter ville have været den samme hindring, som Josva senere tog op. Efter fyrre år forlod det bogstavelige Israel ørkenen for at gå ind i det forjættede land, og Jeriko var deres første skridt, og det står som et symbol på Guds kraft til frelse for enhver, som tror. Jeriko er også et symbol på det værk, som den milleritiske bevægelse skulle konfrontere i 1863, men de trak sig tilbage til ørkenen. Elias’ symbolik er direkte forbundet med Jerikos symbolik, og det er oplysende at betragte Elias’ historiske forbindelse med Jeriko.

> Now the rest of the acts of Omri which he did, and his might that he showed, are they not written in the book of the chronicles of the kings of Israel? So Omri slept with his fathers, and was buried in Samaria: and Ahab his son reigned in his stead. And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:27–17:1.

> Men Omris øvrige gerninger, hvad han gjorde, og den magt, han udviste, står de ikke skrevet i Israels kongers krønikebog? Og Omri lagde sig til hvile hos sine fædre og blev begravet i Samaria; og hans søn Akab blev konge i hans sted. Og i Judas konge Asas otteogtredivte år begyndte Akab, Omris søn, at regere over Israel; og Akab, Omris søn, regerede over Israel i Samaria i toogtyve år. Og Akab, Omris søn, gjorde, hvad ondt var i Herrens øjne, mere end alle dem, der havde været før ham. Og det skete, som om det havde været en ringe ting for ham at vandre i Nebats søn Jeroboams synder, at han tog Jesabel, datter af sidoniernes konge Etba’al, til hustru og gik hen og dyrkede Ba’al og tilbad ham. Og han rejste et alter for Ba’al i Ba’als hus, som han havde bygget i Samaria. Og Akab lavede en Asjera; og Akab gjorde mere for at vække Herren, Israels Gud, til vrede end alle Israels konger, der havde været før ham. I hans dage byggede betelitten Hiel Jeriko; han lagde dets grundvold med sin førstefødte Abiram og rejste dets porte med sin yngste søn Segub, efter Herrens ord, som han havde talt ved Josva, Nuns søn. Og Elias, tishbitten, som var blandt Gileads indbyggere, sagde til Akab: Så sandt Herren, Israels Gud, lever, for hvis ansigt jeg står, skal der i disse år hverken være dug eller regn, uden efter mit ord. 1 Kong 16,27–17,1.

The confrontation that Elijah had with the gods of Ahab and Jezebel at Mount Carmel was in response to the apostasy of the northern kingdom of Israel’s seventh king who “did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him.” The word ‘provoke’ in the passage, is a reference to the “day of provocation” that was represented by the tenth test in Numbers fourteen. Ahab’s provoking of God represented the last of ten tests that was brought about by the evil report of ten spies in Numbers fourteen. Therefore, it represents the last test for the Millerite movement and the last test for the one hundred and forty-four thousand.

Konfrontationen, som Elias havde med Akabs og Jezebels guder på Karmels Bjerg, var et svar på frafaldet hos Nordriget Israels syvende konge, som „gjorde mere for at vække Herren Israels Gud til vrede end alle Israels konger, som havde været før ham.“ Ordet „vække til vrede“ i dette skriftsted er en henvisning til „forbitrelsens dag“, som blev repræsenteret ved den tiende prøve i Fjerde Mosebog fjorten. Akabs vækkelse af Guds vrede repræsenterede den sidste af ti prøver, som blev fremkaldt ved de ti spejderes onde rygte i Fjerde Mosebog fjorten. Derfor repræsenterer den den sidste prøve for milleritbevægelsen og den sidste prøve for de hundrede og fireogfyrre tusinde.

> Wherefore as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness. Hebrews 3:7, 8.

> Derfor, som Helligånden siger: I dag, hvis I vil høre hans røst, så forhærd ikke jeres hjerter som under forbitrelsen, på fristelsens dag i ørkenen. Hebræerne 3:7, 8.

In the prophetic “day of provocation” represented by Ahab, the prophet Elijah prayed that if it was necessary, God would bring judgments upon Israel that His people might repent from the sins they were participating in.

På den profetiske „forbitrelsens dag“, som Akab repræsenterede, bad profeten Elias om, at hvis det var nødvendigt, måtte Gud bringe domme over Israel, for at hans folk kunne omvende sig fra de synder, de deltog i.

> “The people of Israel had gradually lost their fear and reverence for God until His word through Joshua had no weight with them. ‘In his [Ahab’s] days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his first-born, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun.’

> Israels folk havde gradvis mistet deres gudsfrygt og ærbødighed for Gud, indtil Hans ord gennem Josva ingen vægt havde hos dem. „I hans [Akabs] dage byggede Hiel fra Betel Jeriko; han lagde dets grundvold med Abiram, sin førstefødte, og indsatte dets porte med sin yngste søn Segub, efter Herrens ord, som han havde talt ved Josva, Nuns søn.“

> “While Israel was apostatizing, Elijah remained a loyal and true prophet of God. His faithful soul was greatly distressed as he saw that unbelief and infidelity were fast separating the children of Israel from God, and he prayed that God would save His people. He entreated that the Lord would not wholly cast away His sinning people, but that He would by judgments if necessary arouse them to repentance and not permit them to go to still greater lengths in sin and thus provoke Him to destroy them as a nation.

> „Mens Israel faldt fra, forblev Elias en loyal og sand Guds profet. Hans trofaste sjæl var dybt bedrøvet, når han så, at vantro og troløshed hastigt skilte Israels børn fra Gud, og han bad om, at Gud ville frelse sit folk. Han bønfaldt Herren om ikke helt at forkaste sit syndende folk, men om, ved domshandlinger hvis det var nødvendigt, at vække dem til omvendelse og ikke tillade dem at gå endnu videre i synd og derved tilskynde Ham til at ødelægge dem som en nation.“

> “The message of the Lord came to Elijah to go to Ahab with the denunciations of His judgments because of the sins of Israel. Elijah traveled day and night until he reached the palace of Ahab. He solicited no admission, and waited not to be formally announced. All unexpectedly to Ahab, Elijah stands before the astonished king of Samaria in the coarse garments usually worn by the prophets. He makes no apology for his abrupt appearance, without invitation; but, raising his hands to heaven, he solemnly affirms by the living God, who made the heavens and the earth, the judgments which would come upon Israel: ‘There shall not be dew nor rain these years, but according to my word.’

> „Herrens ord kom til Elias, at han skulle gå til Akab med kundgørelsen om Hans domshandlinger på grund af Israels synder. Elias rejste dag og nat, indtil han nåede Akabs palads. Han bad ikke om adgang og ventede ikke på at blive formelt anmeldt. Helt uventet for Akab står Elias foran Samarias forbløffede konge i de grove klæder, som profeterne sædvanligvis bar. Han fremfører ingen undskyldning for sin pludselige fremtræden uden indbydelse; men idet han løfter sine hænder mod himlen, stadfæster han højtideligt ved den levende Gud, som skabte himlene og jorden, de domme, der skulle komme over Israel: ‘Der skal hverken falde dug eller regn i disse år, men kun efter mit ord.’“

> “This startling denunciation of God’s judgments because of the sins of Israel fell like a thunderbolt upon the apostate king. He seemed to be paralyzed with amazement and terror; and before he could recover from his astonishment, Elijah, without waiting to see the effect of his message, disappeared as suddenly as he came. His work was to speak the word of woe from God, and he instantly withdrew. His word had locked up the treasures of heaven, and his word was the only key which could open them again.” Testimonies, volume 3, 273.

> „Denne forbløffende fordømmelse af Guds domme på grund af Israels synder faldt som et lyn fra en klar himmel over den frafaldne konge. Han syntes at være lammet af forbløffelse og rædsel; og før han kunne komme sig af sin bestyrtelse, forsvandt Elias, uden at afvente virkningen af sit budskab, lige så pludseligt, som han var kommet. Hans gerning var at fremføre ulykkens ord fra Gud, og han trak sig øjeblikkeligt tilbage. Hans ord havde lukket himmelens forrådskamre, og hans ord var den eneste nøgle, som igen kunne åbne dem.“ Testimonies, bind 3, 273.

Israel had forgotten that Joshua had strictly commanded them not to associate with the heathen nations, and to never rebuild Jericho. Though the battle of Jericho was a tremendous demonstration of God’s power and a symbol of God’s promise to lead His people into the Promised Land, there was also a sin, a curse and a deliverance associated with Jericho. The ‘sin’ was that of Achan who coveted the wealth and influence of Jericho, the ‘curse’ was upon any man that would rebuild Jericho and the harlot Rahab represented the ‘deliverance’. Achan wanted the beautiful Babylonian robe. He thought he could hide his sin, as Adam and Eve sought to hide their sin with a garment of fig leaves. Achan wanted the prosperity that Jericho represented, and he wished to be associated with Babylon.

Israel havde glemt, at Josva strengt havde befalet dem ikke at omgås de hedenske folk og aldrig genopbygge Jeriko. Skønt slaget om Jeriko var en mægtig demonstration af Guds kraft og et symbol på Guds løfte om at føre sit folk ind i det forjættede land, var der også en synd, en forbandelse og en udfrielse knyttet til Jeriko. ‘Synden’ var Akans, som begærede Jerikos rigdom og indflydelse, ‘forbandelsen’ hvilede over enhver mand, der ville genopbygge Jeriko, og skøgen Rahab repræsenterede ‘udfrielsen’. Akan ønskede den smukke babyloniske kappe. Han mente, at han kunne skjule sin synd, ligesom Adam og Eva søgte at skjule deres synd med en klædning af figenblade. Akan ønskede den velstand, som Jeriko repræsenterede, og han ønskede at være forbundet med Babylon.

Jericho is set forth as a symbol of the work of carrying the third angel’s message to the world, but it possesses a warning about the sin of loving and trusting in the world. The symbol of Jericho also contains a curse against the rebuilding of Jericho and Rahab represents those still in Babylon that come out when the loud cry of the third angel is proclaimed.

Jeriko fremstilles som et symbol på arbejdet med at bringe den tredje engels budskab til verden, men det rummer også en advarsel mod synden at elske og stole på verden. Symbolet Jeriko indeholder ligeledes en forbandelse imod genopbygningen af Jeriko, og Rahab repræsenterer dem, der endnu er i Babylon, og som kommer ud, når den tredje engels høje råb forkyndes.

> “Elijah’s faithful soul was grieved. His indignation was aroused, and he was jealous for the glory of God. He saw that Israel was plunged into fearful apostasy. And when he called to mind the great things that God had wrought for them, he was overwhelmed with grief and amazement. But all this was forgotten by the majority of the people. He went before the Lord, and, with his soul wrung with anguish, pleaded for Him to save His people if it must be by judgments. He pleaded with God to withhold from His ungrateful people dew and rain, the treasures of heaven, that apostate Israel might look in vain to their gods, their idols of gold, wood, and stone, the sun, moon, and stars, to water and enrich the earth, and cause it to bring forth plentifully. The Lord told Elijah that He had heard his prayer and would withhold dew and rain from His people until they should turn unto Him with repentance.

> „Elias’ trofaste sjæl var bedrøvet. Hans harme blev vakt, og han nidkærede for Guds ære. Han så, at Israel var styrtet ned i frygteligt frafald. Og når han mindedes de store ting, som Gud havde gjort for dem, blev han overvældet af sorg og forfærdelse. Men alt dette var glemt af folkets flertal. Han trådte frem for Herren og bad, med sin sjæl sønderrevet af angst, indtrængende om, at Han ville frelse sit folk, om det så måtte ske ved domshandlinger. Han bad Gud om at tilbageholde dug og regn fra sit utaknemmelige folk, himlens skatte, så det frafaldne Israel forgæves måtte se hen til deres guder, deres afguder af guld, træ og sten, solen, månen og stjernerne, for at vande og berige jorden og få den til at bære rigelig frugt. Herren sagde til Elias, at Han havde hørt hans bøn og ville tilbageholde dug og regn fra sit folk, indtil de vendte om til Ham i anger.

> “God had specially guarded His people against mingling with the idolatrous nations around them, lest their hearts should be deceived by the attractive groves and shrines, temples and altars, which were arranged in the most expensive, alluring manner to pervert the senses so that God would be supplanted in the minds of the people.

> "Gud havde på særlig måde beskyttet sit folk mod at blande sig med de afgudsdyrkende nationer omkring dem, for at deres hjerter ikke skulle blive forført af de tillokkende lunde og helligdomme, templer og altre, som var indrettet på den mest kostbare og forførende måde for at fordærve sanserne, så Gud ville blive fortrængt i folkets sind.

> “The city of Jericho was devoted to the most extravagant idolatry. The inhabitants were very wealthy, but all the riches that God had given them they counted as the gift of their gods. They had gold and silver in abundance; but, like the people before the Flood, they were corrupt and blasphemous, and insulted and provoked the God of heaven by their wicked works. God’s judgments were awakened against Jericho. It was a stronghold. But the Captain of the Lord’s host Himself came from heaven to lead the armies of heaven in an attack upon the city. Angels of God laid hold of the massive walls and brought them to the ground. God had said that the city of Jericho should be accursed and that all should perish except Rahab and her household. These should be saved because of the favor that Rahab showed the messengers of the Lord. The word of the Lord to the people was: ‘And ye, in anywise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.’ ‘And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it.’

> Jerikos by var hengiven til den mest overdådige afgudsdyrkelse. Indbyggerne var meget velhavende, men al den rigdom, som Gud havde givet dem, regnede de for deres guders gave. De havde guld og sølv i overflod; men ligesom menneskene før Syndfloden var de fordærvede og gudsbespottelige, og ved deres onde gerninger fornærmede og udfordrede de himmelens Gud. Guds domme blev vakt imod Jeriko. Det var en fæstning. Men Hærskarers Herres Høvding kom selv fra himmelen for at føre himmelens hære i et angreb mod byen. Guds engle greb fat i de vældige mure og lagde dem i grus. Gud havde sagt, at Jerikos by skulle være forbandet, og at alle skulle omkomme undtagen Rahab og hendes husstand. Disse skulle frelses på grund af den gunst, Rahab havde vist Herrens sendebud. Herrens ord til folket var: »Og I skal under alle omstændigheder vogte jer for det bannlyste, for at I ikke skal gøre jer selv til genstand for bandlysning, når I tager af det bannlyste og gør Israels lejr til en forbandelse og bringer ulykke over den.« »Og Josva besvor dem på den tid og sagde: Forbandet være den mand for Herrens ansigt, som står op og bygger denne by Jeriko; med sin førstefødte skal han grundlægge den, og med sin yngste søn skal han rejse dens porte.«

> “God was very particular in regard to Jericho, lest the people should be charmed with the things that the inhabitants had worshiped and their hearts be diverted from God. He guarded His people by most positive commands; yet notwithstanding the solemn injunction from God by the mouth of Joshua, Achan ventured to transgress. His covetousness led him to take of the treasures that God had forbidden him to touch because the curse of God was upon them. And because of this man’s sin the Israel of God were as weak as water before their enemies.

> “Gud var meget omhyggelig med hensyn til Jeriko, for at folket ikke skulle blive betaget af de ting, som indbyggerne havde tilbedt, og deres hjerter blive bortvendt fra Gud. Han værnede sit folk ved de mest utvetydige befalinger; men på trods af Guds højtidelige påbud ved Josvas mund vovede Akan at overtræde det. Hans havesyge fik ham til at tage af de skatte, som Gud havde forbudt ham at røre ved, fordi Guds forbandelse hvilede over dem. Og på grund af denne mands synd blev Guds Israel svagt som vand over for deres fjender.”

> “Joshua and the elders of Israel were in great affliction. They lay before the ark of God in most abject humility because the Lord was wroth with His people. They prayed and wept before God. The Lord spoke to Joshua: ‘Get thee up; wherefore liest thou thus upon thy face? Israel hath sinned, and they have also transgressed My covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff. Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you.’

> „Josva og Israels ældste var i stor nød. De lå foran Guds ark i den dybeste ydmyghed, fordi Herren var vred på sit folk. De bad og græd for Guds ansigt. Herren talte til Josva: ‘Stå op; hvorfor ligger du således på dit ansigt? Israel har syndet, og de har også overtrådt min pagt, som jeg bød dem; de har endog taget af det bandlyste, og de har også stjålet og også handlet svigefuldt, og de har endog lagt det blandt deres egne ejendele. Derfor kunne Israels børn ikke stå sig for deres fjender, men vendte ryggen til deres fjender, fordi de var bandlyste; jeg vil heller ikke være med jer mere, medmindre I tilintetgør det bandlyste fra jeres midte.’“

> “I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded.” Testimonies, volume 3, 263, 264.

> „Det er blevet vist mig, at Gud her viser, hvordan Han betragter synd blandt dem, som bekender sig til at være Hans budholdende folk. De, som Han på særlig måde har hædret ved at lade være vidner til de bemærkelsesværdige åbenbarelser af Hans magt, således som det gamle Israel var, og som selv da vover at tilsidesætte Hans udtrykkelige anvisninger, skal blive genstand for Hans vrede. Han vil lære Sit folk, at ulydighed og synd i højeste grad vækker Hans mishag og ikke må anses let.“ Testimonies, bind 3, 263, 264.

The story of Jericho includes the warning to not trust in the perceived strength and glory of the wicked and affluent city. A “city” in Bible prophecy is a kingdom, and Achan took a Babylonian garment. A garment prophetically represents character, so in the “last days,” Achan’s hiding of the Babylonish garment represents a hidden desire to possess the character of spiritual Babylon. The character, or image of spiritual Babylon is what the United States covets when it brings together church and state.

Beretningen om Jeriko indeholder advarslen om ikke at sætte sin lid til den ugudelige og velstående stads formodede styrke og herlighed. En „by“ er i bibelsk profeti et rige, og Akan tog en babylonisk kappe. En kappe repræsenterer profetisk karakter, så i „de sidste dage“ repræsenterer Akans skjulen af den babyloniske kappe et skjult begær efter at besidde det åndelige Babylons karakter. Det åndelige Babylons karakter, eller billede, er det, De Forenede Stater begærer, når det bringer kirke og stat sammen.

Confronted with the possibility of the youth of the Millerite movement being drafted into the Civil War, and recognizing the need of organization, the leaders of the movement became legally connected with the affluent nation that they were never to assimilate unto. Even the Constitution of that affluent country designed that it was never necessary for a church to be connected with the state. There were denominations that existed during the Millerite time period, that still exist today; some of those denominations have never entered into the legal relationship with the United States government, and their choice to not establish that relationship, never in any way prevented them from organizing their respective churches.

Konfronteret med muligheden for, at de unge i Milleritbevægelsen kunne blive indkaldt til borgerkrigen, og idet de erkendte behovet for organisering, blev bevægelsens ledere juridisk forbundet med den velstående nation, som de aldrig skulle assimilere sig med. Selv forfatningen i dette velstående land var udformet således, at det aldrig var nødvendigt for en kirke at være forbundet med staten. Der fandtes kirkesamfund i Milleritperioden, som stadig eksisterer i dag; nogle af disse kirkesamfund har aldrig indgået i det juridiske forhold til De Forenede Staters regering, og deres valg om ikke at etablere dette forhold forhindrede dem på ingen måde nogensinde i at organisere deres respektive kirker.

Long after Joshua fought the battle of Jericho, in the time of Ahab, all the warnings of Achan’s apostasy and the destruction of Jericho had been forgotten by God’s apostate people. Elijah prayed to God, requesting if necessary that God’s judgments would be exercised to bring His people to repentance. When Malachi records the final words of the Old Testament the promise is set within the context of the Lord striking the world with a curse. The curse associated with Jericho, was upon any man who would rebuild Jericho. The curse was upon any who would like Achan, desire to trust in the wealth and affluency associated with Jericho. Achan’s “sin” represents the hidden unsanctified inward desire to wear the Babylonish garment. The ‘curse’ was for the work of acting out those inward desires.

Længe efter at Josva havde udkæmpet slaget ved Jeriko, på Akabs tid, var alle advarslerne om Akans frafald og Jerikos ødelæggelse blevet glemt af Guds frafaldne folk. Elias bad til Gud og anmodede om, om nødvendigt, at Guds domme måtte blive udøvet for at føre hans folk til omvendelse. Når Malakias nedskriver Det Gamle Testamentes sidste ord, er løftet sat ind i sammenhængen med, at Herren slår verden med en forbandelse. Den forbandelse, der var knyttet til Jeriko, hvilede over enhver mand, som ville genopbygge Jeriko. Forbandelsen hvilede over enhver, som ligesom Akan ønskede at sætte sin lid til den rigdom og overflod, der var forbundet med Jeriko. Akans „synd“ repræsenterer det skjulte, ikke helliggjorte, indre begær efter at bære den babyloniske kappe. „Forbandelsen“ gjaldt den handling at udleve disse indre begær.

Miller’s message was the Elijah message for his time and the Civil War represented the judgments that accompany the Elijah message. In the middle of the Civil War in 1863, Millerite Adventism rebuilt Jericho, as witnessed by the details of Joshua’s curse upon any man who did so.

Millers budskab var Elias-budskabet for hans tid, og borgerkrigen repræsenterede de domme, som ledsager Elias-budskabet. Midt under borgerkrigen i 1863 genopbyggede milleritisk adventisme Jeriko, således som det bevidnes af detaljerne i Josvas forbandelse over enhver mand, der gjorde dette.

> And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

> Og Josva lod dem på den tid sværge og sagde: Forbandet være den mand for Herrens åsyn, som rejser sig og bygger denne by, Jeriko; med sin førstefødte skal han lægge dens grundvold, og med sin yngste søn skal han sætte dens porte op. Josva 6:26.

The word “adjured” in the command of Joshua is both an oath and a curse. Cursed if you break Joshua’s command, and blessed if you keep the oath. The word translated as “adjured” is also translated as “seven times” in Leviticus twenty-six. The oath and curse of Moses as Daniel expresses it in chapter nine, is connected with the rebuilding of Jericho.

Ordet »besvor« i Josvas befaling er både en ed og en forbandelse. Forbandet, hvis du bryder Josvas befaling, og velsignet, hvis du holder eden. Det ord, der er oversat med »besvor«, er også oversat med »syv gange« i Tredje Mosebog seksogtyve. Moses’ ed og forbandelse, som Daniel udtrykker det i kapitel ni, er forbundet med genopbygningen af Jeriko.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

> Ja, hele Israel har overtrådt din lov og vendt sig bort for ikke at adlyde din røst; derfor er forbandelsen udøst over os, og den ed, som er skrevet i Moses’, Guds tjeners, lov, fordi vi har syndet imod ham. Daniel 9:11.

Sister White said, “God was very particular in regard to Jericho, lest the people should be charmed with the things that the inhabitants had worshiped and their hearts be diverted from God.” God was very particular in accomplishing the destruction of Jericho and therefore He was very particular in recording the warning represented by Achan. He was careful in recording the curse associated with rebuilding Jericho and also careful in defining the divine tactics employed in bringing the walls down.

Søster White sagde: „Gud var meget omhyggelig med hensyn til Jeriko, for at folket ikke skulle blive betaget af de ting, som indbyggerne havde tilbedt, og deres hjerter blive vendt bort fra Gud.“ Gud var meget omhyggelig i fuldbyrdelsen af Jerikos ødelæggelse, og derfor var Han også meget omhyggelig med at nedtegne den advarsel, som Akan repræsenterede. Han var omhyggelig med at nedtegne den forbandelse, der var forbundet med genopbygningen af Jeriko, og ligeledes omhyggelig med at fastlægge den guddommelige taktik, som blev anvendt til at bringe murene til fald.

It was most certainly Jesus, as the Captain of the Lord’s host that directed the angels to bring Jericho’s walls down, and nothing is done by accident in God’s Word, but in this instance, we have the prophetess telling us that “God was very particular in regard to Jericho.” Seven days the ark was carried around the city, and a day is a year in prophecy. That principle was recorded at the beginning of the forty years of wilderness wandering and at the end of those forty years they compassed Jericho for seven days.

Det var ganske vist Jesus, som Herrens hærs Fyrste, der gav englene befaling til at styrte Jerikos mure ned, og intet sker tilfældigt i Guds Ord; men i dette tilfælde fortæller profetinden os, at „Gud var meget nøje med hensyn til Jeriko.“ I syv dage blev arken båret omkring byen, og i profetien er en dag et år. Dette princip blev nedskrevet ved begyndelsen af de fyrre års ørkenvandring, og ved afslutningen af disse fyrre år drog de omkring Jeriko i syv dage.

> After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. Numbers 14:34.

> Efter tallet på de dage, i hvilke I udforskede landet, nemlig fyrre dage, skal I bære eders misgerninger i fyrre år, én dag for hvert år, og I skal kende mit løftebrud. 4 Mosebog 14,34.

Seven days the ark was carried around the city and on the seventh-day it was taken around the city “seven times.” This provides two prophetic witnesses that Jericho is associated with the “seven times” of Moses’ oath. God’s covenant people are priests, and seven priests blew seven trumpets.

I syv dage blev arken båret rundt om byen, og på den syvende dag blev den ført rundt om byen „syv gange“. Dette giver to profetiske vidnesbyrd om, at Jeriko er forbundet med Moses’ eds „syv gange“. Guds pagtsfolk er præster, og syv præster blæste i syv basuner.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> I også, som levende stene, opbygges til et åndeligt hus, et helligt præsteskab, for at frembære åndelige ofre, som er Gud velbehagelige ved Jesus Kristus. 1 Peter 2:5.

A trumpet represents either a warning message, or a judgment or a call to a holy convocation depending on the context where it is located. In the last days a trumpet is to be blown by the watchmen, as it was blown by the Millerites in their history. The priests represent the watchmen on the walls of Zion that blow a trumpet, warning God’s people of a coming judgment, while also calling those very same people unto a holy convocation.

En basun repræsenterer enten et advarselsbudskab eller en dom eller et kald til en hellig sammenkomst, alt efter den sammenhæng, hvori den forekommer. I de sidste dage skal en basun lyde fra vægterne, sådan som den lød fra milleritterne i deres historie. Præsterne repræsenterer vægterne på Zions mure, som blæser i basunen og advarer Guds folk om en kommende dom, samtidig med at de kalder netop disse samme mennesker til en hellig sammenkomst.

> Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand … Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God? Joel 2:1, 15–17.

> Blæs i basunen i Zion, og lad alarmen lyde på mit hellige bjerg; lad alle landets indbyggere bæve; thi Herrens dag kommer, ja, den er nær … Blæs i basunen i Zion, hellig en faste, udråb en højtidelig forsamling. Saml folket, hellig menigheden, sammenkald de ældste, saml børnene og dem, der dier ved brystet; lad brudgommen gå ud af sit kammer og bruden ud af sit gemak. Lad præsterne, Herrens tjenere, græde mellem forhallen og alteret, og lad dem sige: Spar dit folk, Herre, og giv ikke din arv til spot, så hedningerne skulle herske over dem; hvorfor skulle man sige blandt folkene: Hvor er deres Gud? Joel 2:1, 15–17.

The trumpet message is the Elijah message. All the various usages of the word “seven” in Joshua chapter six, is the same word or a related derivative of the word which is translated as “seven times” in Leviticus twenty-six. Yet the dish of fables handed out by the Laodicean theologians claim that the word translated as “seven times” in Leviticus twenty-six only represents fullness of power, or completeness or some other foolish variation of their denial that Miller was correct in applying a numerical value to the word translated as “seven times.” The priests led the people around the city seven times, not fully or completely around Jericho. The word translated as “seven times” represents a numerical value!

Basunbudskabet er Elias-budskabet. Alle de forskellige anvendelser af ordet „syv“ i Josvabogens sjette kapitel er det samme ord eller et beslægtet afledt ord af det ord, som oversættes med „syv gange“ i Tredje Mosebog seksogtyve. Alligevel påstår den ret af fabler, som de laodikeiske teologer serverer, at ordet, der oversættes med „syv gange“ i Tredje Mosebog seksogtyve, kun betegner magtens fylde eller fuldstændighed eller en anden tåbelig variation af deres benægtelse af, at Miller havde ret i at tillægge ordet, der oversættes med „syv gange“, en numerisk værdi. Præsterne førte folket rundt om byen syv gange, ikke fuldt eller fuldstændigt rundt om Jeriko. Ordet, der oversættes med „syv gange“, repræsenterer en numerisk værdi!

At Jericho, when the people shouted, it represented the loud cry of the one hundred and forty-four thousand, who are cut out of the mountain without hands in Daniel chapter two, who strike and break in pieces the image.

Ved Jeriko, da folket råbte, repræsenterede det det høje råb fra de hundrede og fireogfyrre tusinde, som er hugget ud af bjerget uden hænder i Daniel kapitel to, og som rammer og knuser billedstøtten.

> And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.

> Og i disse kongers dage skal himlens Gud oprette et rige, som aldrig i evighed skal ødelægges; og riget skal ikke overgives til andre folk, men det skal knuse og tilintetgøre alle disse riger, og det skal bestå til evig tid. Eftersom du så, at stenen blev hugget løs fra bjerget uden hænder, og at den knuste jernet, kobberet, leret, sølvet og guldet, har den store Gud kundgjort kongen, hvad der siden skal ske; og drømmen er vis, og dens tydning er pålidelig. Daniel 2:44, 45.

God was careful to list the precious metals that were found in Jericho as gold, silver, brass and iron. Prophetically, clay represents God’s people as typified by Rahab. Jericho represents the end of all earthly kingdoms during the loud cry of the one hundred and forty-four thousand.

Gud var omhyggelig med at opregne de kostbare metaller, som fandtes i Jeriko, som guld, sølv, kobber og jern. Profetisk repræsenterer ler Guds folk, sådan som det er forbilledliggjort ved Rahab. Jeriko repræsenterer enden på alle jordiske riger under de hundrede og fireogfyrre tusinds høje råb.

> But all the silver, and gold, and vessels of brass and iron, are consecrated unto the Lord: they shall come into the treasury of the Lord. Joshua 6:19.

> Men alt sølvet og guldet og redskaberne af kobber og jern er viet til Herren; de skal komme i Herrens skatkammer. Josva 6:19.

Jericho represents the work of conquering the Promised Land, which typifies the work of the mighty movement of the third angel. That work includes a warning, a curse and the saving of those outside the priesthood, as represented by the harlot, Rahab.

Jeriko repræsenterer arbejdet med at erobre det forjættede land, hvilket er et forbillede på den mægtige bevægelses værk under den tredje engel. Dette værk omfatter en advarsel, en forbandelse og frelsen af dem uden for præsteskabet, således som det fremstilles ved skøgen Rahab.

Joshua’s prophetic “curse” was later fulfilled in the days of Ahab and Elijah. The curse against rebuilding Jericho contained the specific prediction that the man that did so, would lose his youngest son when he set up the gates of Jericho, and he would lose his oldest son when he laid the foundations thereof. In the time of Elijah, Hiel the Bethelite fulfilled that prophecy, and his youngest son died when he set up the gates and his oldest son died when he laid the foundations. The “curse” which is associated with the Elijah message was represented by the work of rebuilding Jericho.

Josvas profetiske „forbandelse“ blev senere opfyldt i Ahabs og Elias’ dage. Forbandelsen over genopbygningen af Jeriko indeholdt den konkrete forudsigelse, at den mand, som gjorde dette, ville miste sin yngste søn, når han rejste Jerikos porte, og han ville miste sin ældste søn, når han lagde dens grundvold. På Elias’ tid opfyldte Hiel fra Betel denne profeti, og hans yngste søn døde, da han rejste portene, og hans ældste søn døde, da han lagde grundvolden. Den „forbandelse“, som er forbundet med Elias-budskabet, blev repræsenteret ved arbejdet med at genopbygge Jeriko.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> Se, jeg sender jer profeten Elias, før Herrens store og frygtelige dag kommer. Og han skal vende fædrenes hjerte til børnene og børnenes hjerte til deres fædre, for at jeg ikke skal komme og slå landet med band. Malakias 4,5-6.

The curse of Millerite history that was associated with Miller’s Elijah message was predicted by Joshua and fulfilled in the time of Elijah and Ahab.

Forbandelsen i den milleritiske historie, som var forbundet med Millers Elias-budskab, blev forudsagt af Josva og opfyldt på Elias’ og Akabs tid.

> In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. 1 Kings 16:34.

> I hans dage genopbyggede Hiel fra Betel Jeriko; på Abiram, sin førstefødte, lagde han dets grundvold, og på sin yngste søn Segub satte han dets porte op, efter Herrens ord, som han havde talt ved Josva, Nuns søn. 1 Kong 16:34.

The curse of rebuilding Jericho cannot be separated from the manifestation of power that God exercised in bringing the walls of Jericho down. Sister White said, “Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath.” The Millerites had just participated in the manifestation of God’s power that climaxed with the Midnight Cry, yet they rejected Moses’ oath of the seven times which Daniel also identifies as the curse of Moses.

Forbandelsen over at genopbygge Jeriko kan ikke adskilles fra den magts åbenbarelse, som Gud udøvede, da Han bragte Jerikos mure til fald. Søster White sagde: „De, som Han i særlig grad har hædret ved at være vidner til de bemærkelsesværdige tilkendegivelser af Hans magt, således som det gamle Israel var det, og som selv da vover at tilsidesætte Hans udtrykkelige anvisninger, skal blive genstand for Hans vrede.“ Milleritterne havde netop taget del i åbenbarelsen af Guds magt, der kulminerede med Midnatsråbet, men de forkastede Moses’ ed om de syv tider, som Daniel også identificerer som Moses’ forbandelse.

Names are a symbol of character in God’s Word, and the name of the man who rebuilt Jericho, along with the names of his oldest and youngest son are very informative. Hiel means the living God of strength and suggests that Hiel was a follower of the living God. The fact that he is identified as a Bethelite identifies him with the church. Abiram, his firstborn means the father of height, in terms of being exalted and lifted up. His youngest son Segub means lofty and to exalt and lift up. All three names represent elements of God’s character, but in the context of the prophecy which they fulfilled, they represent a man who was lifting up and exalting himself above the Almighty God who had brought Jericho down. A “gate” in prophecy represents a church.

Navne er et symbol på karakter i Guds Ord, og navnet på den mand, der genopbyggede Jeriko, sammen med navnene på hans ældste og yngste søn, er meget oplysende. Hiel betyder den levende styrkes Gud og antyder, at Hiel var en efterfølger af den levende Gud. Det forhold, at han identificeres som en betelit, identificerer ham med kirken. Abiram, hans førstefødte, betyder højhedens fader, i betydningen at være ophøjet og løftet op. Hans yngste søn Segub betyder ophøjet og at ophøje og løfte op. Alle tre navne repræsenterer elementer af Guds karakter, men i sammenhæng med den profeti, som de opfyldte, repræsenterer de en mand, som ophøjede og løftede sig selv op over den almægtige Gud, der havde bragt Jeriko til fald. En „port“ repræsenterer i profetien en kirke.

> “To the humble, believing soul, the house of God on earth is the gate of heaven. The song of praise, the prayer, the words spoken by Christ’s representatives, are God’s appointed agencies to prepare a people for the church above, for that loftier worship into which there can enter nothing that defileth.” Testimonies, volume 5, 491.

> „For den ydmyge, troende sjæl er Guds hus på jorden himmelens port. Lovsangen, bønnen, de ord, der udtales af Kristi repræsentanter, er de af Gud bestemte midler til at berede et folk for menigheden hist oppe, til den ophøjede gudsdyrkelse, i hvilken intet urent kan få adgang.“ Testimonies, bind 5, s. 491.

The beginning of the work to start a church began in 1860, as testified to by Adventist historians such as Arthur White, Ellen White’s grandson.

Begyndelsen på arbejdet med at grundlægge en kirke tog sin begyndelse i 1860, sådan som det bevidnes af adventisthistorikere såsom Arthur White, Ellen Whites barnebarn.

> “While Ellen White had written and published at some length on the need of order in managing the work of the church (see Early Writings, 97–104), and while James White had kept this need before the believers in addresses and Review articles, the church was slow to move. What had been presented in general terms, was well received, but when it came to translating this with something constructive there was resistance and opposition. James White’s brief articles in February aroused not a few from complacency, and now a great deal was being said.

> “Skønt Ellen White udførligt havde skrevet og offentliggjort om nødvendigheden af orden i ledelsen af kirkens arbejde (se Early Writings, 97–104), og skønt James White i taler og artikler i Review havde holdt dette behov frem for de troende, var kirken sen til at handle. Det, som var blevet fremlagt i almene vendinger, blev godt modtaget, men når det kom til at omsætte dette til noget konstruktivt, var der modstand og opposition. James Whites korte artikler i februar vækkede ikke så få af deres selvtilfredshed, og nu blev der sagt meget.”

> “J. N. Loughborough, working with White in Michigan, was the first to respond. His words were in the affirmative, but on the defensive:

> „J. N. Loughborough, som arbejdede sammen med White i Michigan, var den første til at svare. Hans ord var bekræftende, men defensivt formulerede:“

> “‘Says one, if you organize so as to hold property by law, you will be a part of Babylon. No; I understand there is quite a difference between our being in a position that we can protect our property by law and using the law to protect and enforce our religious views. If it is wrong to protect church property, why is not wrong for individuals to hold any property legally?—Review and Herald, March 8, 1860.’

> “‘En siger: Hvis I organiserer jer for ved lov at kunne eje ejendom, vil I være en del af Babylon. Nej; jeg forstår, at der er en betydelig forskel mellem, at vi befinder os i en stilling, hvor vi ved lov kan beskytte vor ejendom, og at bruge loven til at beskytte og håndhæve vore religiøse anskuelser. Hvis det er forkert at beskytte kirkens ejendom, hvorfor er det da ikke forkert for enkeltpersoner at eje nogen ejendom på lovlig vis? — Review and Herald, 8. marts 1860.’”

> “James White had closed his statement in the Review, laying the matter of the need of organization of the publishing interests before the church with the words ‘If any object to our suggestions, will they please write out a plan on which we as a people can act?’—Ibid., February 23, 1860. The first minister laboring out in the field to respond was R. F. Cottrell, a stalwart corresponding editor of the Review. His immediate reaction was decidedly negative:

> „James White havde afsluttet sin udtalelse i Review, idet han fremlagde spørgsmålet om nødvendigheden af organisering af forlagets virksomhed for menigheden med ordene: ‚Hvis nogen gør indsigelse mod vore forslag, vil de da være så venlige at nedskrive en plan, efter hvilken vi som et folk kan handle?‘ — Ibid., 23. februar 1860. Den første prædikant, som arbejdede ude i marken og reagerede, var R. F. Cottrell, en fast korresponderende redaktør ved Review. Hans umiddelbare reaktion var udpræget negativ:“

> “‘Brother White has asked the brethren to speak in relation to his proposition to secure the property of the church. I do not know precisely what measure he intends in this suggestion, but understand it is to get incorporated as a religious body according to law. For myself, I think it would be wrong to ‘make us a name,’ since that lies at the foundation of Babylon. I do not think God would approve of it.—Ibid., March 22, 1860.” Arthur White, Ellen G. White, volume 1, 420, 421.

> "‘Broder White har bedt brødrene om at udtale sig i forbindelse med hans forslag om at sikre menighedens ejendom. Jeg ved ikke præcist, hvilken foranstaltning han tilsigtede med dette forslag, men forstår, at det går ud på at lade os inkorporere som et religiøst trossamfund i overensstemmelse med loven. For mit eget vedkommende mener jeg, at det ville være forkert at »gøre os et navn«, eftersom dette ligger til grund for Babylon. Jeg tror ikke, at Gud ville billige det.—Ibid., 22. marts 1860.’ Arthur White, Ellen G. White, bind 1, 420, 421."

James White began his effort to become a church in 1860, and a church is represented by a “gate”. Ellen White says this about the year 1860.

James White begyndte sin bestræbelse på at blive en kirke i 1860, og en kirke repræsenteres ved en „port“. Ellen White siger dette om året 1860.

> “In 1860 death stepped over our threshold, and broke the youngest branch of our family tree. Little Herbert, born September 20, 1860, died December 14 of the same year.” Testimonies, volume 1, 103.

> “I 1860 trådte døden over vor tærskel og brækkede den yngste gren af vort slægtstræ. Lille Herbert, født den 20. september 1860, døde den 14. december samme år.” Testimonies, bind 1, 103.

In 1863, the Whites also lost their eldest son. After playing and becoming overheated, he went into the room where the cloth charts were prepared and took a nap upon some damp cloths that were used in preparation of the charts. The 1843 and 1850 charts represent the foundations of the Millerite movement. The chart produced in 1863, represent a rejection of the “seven times” of Leviticus twenty-six as previously represented upon the two tables of Habakkuk. It presents a counterfeit foundational message.

I 1863 mistede familien White også deres ældste søn. Efter at have leget og være blevet overophedet gik han ind i det rum, hvor lærredsdiagrammerne blev fremstillet, og lagde sig til at sove på nogle fugtige klæder, som blev brugt i forberedelsen af diagrammerne. Diagrammerne fra 1843 og 1850 repræsenterer grundlaget for Milleritbevægelsen. Det diagram, der blev fremstillet i 1863, repræsenterer en forkastelse af de „syv tider“ i Tredje Mosebog 26, således som de tidligere var fremstillet på Habakkuks to tavler. Det fremstiller et forfalsket grundbudskab.

> “When on Friday, November 27, [1863] the parents reached Topsham, they found their three sons and Adelia waiting for them at the depot. They were all apparently in good health, except for Henry, who had a cold. But the next Tuesday, December 1, Henry was very ill with pneumonia. Years later Willie, his youngest brother, reconstructed the story:

> „Da forældrene fredag den 27. november [1863] nåede frem til Topsham, fandt de deres tre sønner og Adelia ventende på dem ved stationen. De syntes alle at være ved godt helbred, bortset fra Henry, som var forkølet. Men den følgende tirsdag, den 1. december, var Henry meget syg af lungebetændelse. Mange år senere rekonstruerede Willie, hans yngste bror, beretningen:“

> ‘During the absence of their parents, Henry and Edson, under the supervision of Brother Howland, were busily engaged in mounting the charts on cloth, ready for sale. They worked in a rented store building about a block from the Howland home. At length they had a respite for a few days while they were waiting for charts to be sent from Boston. . . . Returning from a long tramp by the river, he [Henry] thoughtlessly lay down and slept on a few damp cloths used in backing the paper charts. A chilly wind was blowing in from an open window. This indiscretion resulted in a severe cold.’” Arthur White, Ellen G. White, volume 2, 70.

> »Under deres forældres fravær var Henry og Edson, under broder Howlands tilsyn, travlt beskæftiget med at montere tavlerne på lærred, klar til salg. De arbejdede i en lejet butiksbygning omtrent en blok fra Howlands hjem. Endelig fik de et pusterum i nogle få dage, mens de ventede på, at tavler skulle blive sendt fra Boston.... Da han [Henry] vendte tilbage fra en lang vandring langs floden, lagde han sig tankeløst ned og sov på nogle få fugtige stykker lærred, som blev brugt til at beklæde papirtavlernes bagside. En kølig vind blæste ind gennem et åbent vindue. Denne uforsigtighed medførte en alvorlig forkølelse.« Arthur White, Ellen G. White, bind 2, 70.

In 1863, the Millerite movement ended with the formation of a church and the rejection of the foundational truths represented upon the two tables of Habakkuk. The primary leader, as typified by Hiel the Bethelite had begun the work of setting up the gates in 1860 and lost his youngest son for doing so. In 1863, the counterfeit charts became the resting place where Hiel’s oldest son took a nap. He caught a chill and died the same year. His death was directly connected to sleeping on the charts that were then being produced. But the chart that was being produced in 1863, was the counterfeit of the foundation that Elijah, represented by Miller had raised up.

I 1863 endte Miller-bevægelsen med dannelsen af en kirke og forkastelsen af de grundlæggende sandheder, som var fremstillet på Habakkuks to tavler. Den primære leder, som forbilledligt var fremstillet ved Hiel fra Betel, havde påbegyndt arbejdet med at rejse portene i 1860 og mistede sin yngste søn for at gøre dette. I 1863 blev de forfalskede tavler det hvilested, hvor Hiels ældste søn tog en lur. Han pådrog sig en forkølelse og døde samme år. Hans død var direkte forbundet med, at han sov på de tavler, som da blev fremstillet. Men den tavle, som blev fremstillet i 1863, var forfalskningen af det grundlag, som Elias, fremstillet ved Miller, havde oprejst.

The command of Joshua against rebuilding Jericho, was expressed with the word “adjure.” It represents an oath and a curse, and is the same word translated as “seven times” in Leviticus twenty-six. It is the curse that accompanies the Elijah message, and that curse was accomplished in 1860 and 1863 as Millerite Adventism rebuilt Jericho with the formation of a legal church and the rejection of Miller’s stone of stumbling. Hiel was a Bethelite, thus prophetically emphasizing the work of Hiel in rebuilding Jericho, as the work of building a church.

Josvas befaling imod genopbygningen af Jeriko blev udtrykt med ordet „besværge“. Det betegner en ed og en forbandelse og er det samme ord, som i Tredje Mosebog seksogtyve oversættes med „syv gange“. Det er den forbandelse, der ledsager Elias-budskabet, og denne forbandelse blev fuldbyrdet i 1860 og 1863, da milleristisk adventisme genopbyggede Jeriko ved dannelsen af en juridisk kirke og forkastelsen af Millers anstødssten. Hiel var en betelit, og således understreges profetisk Hiels værk med at genopbygge Jeriko som værket med at bygge en kirke.

The “curse” of Joshua was proclaimed in conjunction with the story of the battle of Jericho, a battle that cannot be told without repeatedly identifying “seven times.”

Josvas „forbandelse“ blev udtalt i forbindelse med beretningen om slaget ved Jeriko, et slag som ikke kan fortælles uden gentagne gange at fremhæve „syv gange“.

In 1863, the message or “oath” of Moses, as presented by Elijah, and represented by William Miller produced a “curse.” Both the message of Moses and the work of Elijah were rejected. Elijah returned in 1989, but was not reconnected with Moses until post September 11, 2001. That information is yet to be defended, but it is air tight.

I 1863 frembragte Moses’ budskab eller „ed“, som blev fremlagt af Elias og repræsenteret ved William Miller, en „forbandelse“. Både Moses’ budskab og Elias’ gerning blev forkastet. Elias vendte tilbage i 1989, men blev ikke genforbundet med Moses før efter 11. september 2001. Denne oplysning mangler endnu at blive forsvaret, men den er vandtæt.

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

> »Uhelligede forkyndere stiller sig op imod Gud. De priser Kristus og denne verdens gud i samme åndedrag. Skønt de bekender at modtage Kristus, omfavner de Barabbas og siger ved deres handlinger: »Ikke ham, men Barabbas.« Lad alle, som læser disse linjer, tage sig i agt. Satan har pralet af, hvad han kan gøre. Han mener at kunne opløse den enhed, som Kristus bad om måtte findes i hans kirke. Han siger: »Jeg vil gå ud og være en løgnens ånd for at bedrage dem, som jeg kan, til at kritisere og fordømme og fordreje sandheden.« Lad bedragets og det falske vidnes søn finde indpas i en menighed, der har haft stort lys, store beviser, og den menighed vil forkaste det budskab, Herren har sendt, og modtage de mest urimelige påstande og falske formodninger og falske teorier. Satan ler af deres dårskab, for han ved, hvad sandhed er.«

> “Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’

> “Mange vil stå på vore prædikestole med den falske profetis fakkel i deres hænder, antændt fra Satans helvedesfakkel. Hvis tvivl og vantro næres, vil de trofaste tjenere blive fjernet fra det folk, som mener, at det ved så meget. ‘Hvis du havde kendt,’ sagde Kristus, ‘også du, i det mindste på denne din dag, det, som tjener til din fred! men nu er det skjult for dine øjne.’”

> “Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.

> »Dog står Guds grundvold fast. Herren kender dem, der er Hans. Den helliggjorte tjener må ikke have svig i sin mund. Han må være åben som dagen, fri for enhver plet af ondt. En helliggjort tjeneste og presse vil være en kraft til at lade sandhedens lys blinke frem for denne forvendte slægt. Lys, brødre, mere lys behøver vi. Stød i basunen i Zion; slå alarm på det hellige bjerg. Saml Herrens hær med helliggjorte hjerter for at høre, hvad Herren vil sige til sit folk; thi Han har forøget lyset for alle, som vil høre. Lad dem være bevæbnede og udrustede og drage op til striden — til Herrens hjælp mod de mægtige. Gud selv vil virke for Israel. Enhver løgnagtig tunge skal bringes til tavshed. Englehænder vil omstyrte de bedragelige anslag, som er ved at blive udtænkt. Satans bolværker skal aldrig sejre. Sejr vil ledsage den tredje engels budskab. Ligesom føreren for Herrens hær rev Jerikos mure ned, således skal Herrens budholdende folk sejre, og alle modstående kræfter blive besejret. Lad ingen sjæl knurre over Guds tjenere, som er kommet til dem med et budskab sendt fra Himmelen. Søg ikke længere fejl hos dem ved at sige: ‘De er for bastante; de taler for stærkt.’ De taler måske stærkt; men er det ikke nødvendigt? Gud vil lade tilhørernes ører dirre, dersom de ikke vil agte på Hans røst eller Hans budskab. Han vil fordømme dem, der står Guds ord imod.«

> “Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.

> „Satan har truffet enhver mulig foranstaltning for, at intet skal komme iblandt os som et folk for at irettesætte og tugte os og formane os til at lægge vore fejl bort. Men der er et folk, som vil bære Guds ark. Nogle vil gå ud fra iblandt os, som ikke længere vil bære arken. Men disse kan ikke rejse mure for at hindre sandheden; for den vil gå fremad og opad indtil enden. Tidligere har Gud oprejst mænd, og Han har stadig mænd med gunstige muligheder, som venter, beredte til at gøre Hans vilje—mænd, som vil trænge igennem begrænsninger, der kun er som mure kalket med utjenlig mørtel. Når Gud lægger Sin Ånd på mennesker, vil de arbejde. De vil forkynde Herrens ord; de vil opløfte deres røst som en basun. Sandheden vil ikke blive formindsket eller miste sin kraft i deres hænder. De vil vise folket deres overtrædelser og Jakobs hus deres synder.“ Testimonies to Ministers, 409–411.

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