Article

# Directed by the Hand of the Lord

Ledet af Herrens hånd

Habakkuk's Two Tables

Habakkuks to tavler

Author

Jeff Pippenger

Published

October 16, 2012

Formats

PDF
Word
Song MP3

Habakkuk's Two Tables 4 of 95

Habakkuks to tavler 4 af 95

For me it is pretty difficult to get through eight pages of notes in an hour's presentation, roughly. And if you will notice, we have 20 pages; so, I am just letting you know that I do not intend to read these notes. I intend to read some of these passages in here for those who are watching on LiveStream that can download the notes; and for those that ultimately watch this on DVD that they have this in the record for themselves, if they do not already have these articles available to them. What we are dealing with is Habakkuk's Two Tables, and at this point all we are doing is trying to demonstrate that Ellen White was in agreement with the truths represented on this 1843 Chart.

For mig er det ganske vanskeligt nogenlunde at komme igennem otte siders notater på en times præsentation. Og hvis I vil bemærke det, har vi 20 sider; så jeg lader jer blot vide, at jeg ikke har til hensigt at læse disse notater op. Jeg har til hensigt at læse nogle af disse afsnit heri for dem, der ser med på LiveStream og kan downloade notaterne; og for dem, der til sidst ser dette på DVD, så de har dette i dokumentationen for sig selv, hvis de ikke allerede har disse artikler til rådighed. Det, vi beskæftiger os med, er Habakkuks to tavler, og på dette tidspunkt er alt, hvad vi gør, at søge at påvise, at Ellen White var enig i de sandheder, der er fremstillet på dette 1843-kort.

The first three presentations we concluded yesterday were showing that Ellen White clearly and specifically endorses the 2520 time prophecy as valid in Early Writings, page 236.

De første tre præsentationer, som vi afsluttede i går, viste, at Ellen White klart og specifikt stadfæster 2520-tidsprofetien som gyldig i Tidlige Skrifter, side 236.

When speaking of the first disappointment in March of 1844, she says that after the disappointment the Millerites continued to study the Bible, and they discovered that the same evidence that had led them to predict 1843 for the 2520, the 2300, and the 1335, that same evidence was then recognized in 1844, to prove that these prophetic periods ended in 1844. And we discussed how the only prophetic periods that she could be speaking of are these two [referring to the 2520 and the 2300 on the 1843 Chart], not the 1335. The 1335 started in the AD time period; it ended in 1843. Therefore, she is putting her endorsement upon the understanding of the 2520 and the 2300-year prophecy.

Når hun taler om den første skuffelse i marts 1844, siger hun, at milleritterne efter skuffelsen fortsatte med at studere Bibelen, og de opdagede, at det samme bevismateriale, som havde ført dem til at forudsige 1843 for de 2520, de 2300 og de 1335, netop dette samme bevismateriale da blev anerkendt som bevis for, at disse profetiske perioder endte i 1844. Og vi drøftede, hvordan de eneste profetiske perioder, hun kan tale om, er disse to [med henvisning til de 2520 og de 2300 på 1843-kortet], ikke de 1335. De 1335 begyndte i e.Kr.-tidsperioden; de endte i 1843. Derfor lægger hun sin tilslutning til forståelsen af de 2520 og de 2300-årige profeti.

And then she went on further to say that during that time period, as they began to prove that three time prophecies ended in 1844, this is what caused the persecution that drove the Millerites out of the church. So, it is not a coincidence that here at the end of the world men and women are being persecuted in the Adventist Church for presenting the information for why the 2520 ended in 1844.

Og dernæst fortsatte hun med at sige, at i denne tidsperiode, da de begyndte at påvise, at tre tidsprofetier endte i 1844, var det dette, der forårsagede den forfølgelse, som drev milleritterne ud af kirken. Det er således ikke nogen tilfældighed, at mænd og kvinder her ved verdens ende bliver forfulgt i Adventistkirken for at fremlægge oplysningerne om, hvorfor de 2520 endte i 1844.

## Directed by the Hand of the Lord

Ledet af Herrens hånd

So, now we are moving to another subject, this one right here [referring to AD508 on the 1843 Chart]. You will find, if you have not looked at these Charts, Sister White says of this 1843 Chart, "I saw that the Lord directed in this Chart," and she says of this 1850 Chart that God was in the publishment of this Chart. So, she has told us that God was involved in the production of both of these Charts, and how they are structured was humanly purposeful. The Millerites did it on purpose, but it was by God's design.

Så bevæger vi os nu over til et andet emne, dette her lige her [med henvisning til AD508 på 1843-diagrammet]. Hvis I ikke har set på disse diagrammer, vil I opdage, at Søster White siger om dette 1843-diagram: "Jeg så, at Herren ledte i dette diagram," og om dette 1850-diagram siger hun, at Gud var med i udgivelsen af dette diagram. Hun har således fortalt os, at Gud var involveret i fremstillingen af begge disse diagrammer, og at den måde, hvorpå de er opbygget, var menneskeligt tilsigtet. Milleritterne gjorde det med vilje, men det var efter Guds plan.

Up here, from 677BC down to what they believed, AD1843, this is the column [referring to the second column right the left on the 1843 Chart] that defines the 2520, that begins in 677BC and they thought ended in AD1843.

Heroppe, fra 677 f.Kr. og ned til det, de troede, nemlig år 1843 e.Kr., er dette den kolonne [med henvisning til den anden kolonne fra venstre på 1843-diagrammet], som definerer de 2520, og som begynder i 677 f.Kr., og de mente, at den sluttede i år 1843 e.Kr.

And they retained this graphic illustration on the 1850 Chart, from here [referring to the third column from the left] 677BC to here, AD1844. This is the column of the 2520 that exists on both Charts.

Og de bevarede denne grafiske illustration på 1850-kortet, fra her [med henvisning til den tredje kolonne fra venstre] 677 f.Kr. til her, år 1844. Dette er 2520-kolonnen, som findes på begge kort.

And right in the middle of these columns is the cross, in both instances.

Og midt imellem disse søjler er korset i begge tilfælde.

And right below the cross is the reference to the Daily. And the symbol of the Daily, Paganism, the root of the Pagan religion, is self-exaltation; and, this is where you can see the Lord's hand in it, not necessarily the human hand on both of these charts.

Og lige neden under korset står henvisningen til det Daglige. Og symbolet på det Daglige, hedenskabet, roden til den hedenske religion, er selvophøjelse; og her kan man se Herrens hånd i dette, ikke nødvendigvis den menneskelige hånd på begge disse tavler.

For you and me, or anyone, to have our self-exaltation removed from us, we must come to the foot of the cross, reflected on both of these Charts. That lesson is illustrated.

For at du og jeg, eller nogen som helst, skal få vor selvophøjelse taget fra os, må vi komme til korsets fod, som afspejlet på begge disse tavler. Den lektie er illustreret.

And, of course, when we talk about the columns of the 2520 with the cross in the middle, we know that in fulfillment of Daniel 9, when Christ came to confirm the covenant with many for one week, that one week equates to 2520 days, and in the midst of that week He was crucified. So, in the middle of these columns on each of these Charts we see the cross, and these are inferring the 2520 days that Christ confirmed the covenant with many.

Og når vi naturligvis taler om søjlerne i de 2520 med korset i midten, ved vi, at i opfyldelsen af Daniel 9, da Kristus kom for at stadfæste pagten med mange i én uge, svarer denne ene uge til 2520 dage, og midt i denne uge blev han korsfæstet. Således ser vi korset i midten af disse søjler på hver af disse tavler, og disse antyder de 2520 dage, hvori Kristus stadfæstede pagten med mange.

So, now we are going to take up the Daily and Ellen White's endorsement of it.

Så vil vi nu tage spørgsmålet om „det daglige“ op og Ellen Whites tilslutning til det.

> "September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered. I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.

> "Den 23. september viste Herren mig, at Han for anden gang havde udrakt sin hånd for at genvinde resten af sit folk, og at anstrengelserne må fordobles i denne samlingstid. I adspredelsen blev Israel slået og sønderrevet, men nu, i samlingstiden, vil Gud læge og forbinde sit folk. I adspredelsen havde de bestræbelser, der blev gjort for at udbrede sandheden, kun ringe virkning, udrettede kun lidt eller intet; men i samlingstiden, når Gud har sat sin hånd til at samle sit folk, vil bestræbelser på at udbrede sandheden få deres tilsigtede virkning. Alle bør være forenede og nidkære i arbejdet. Jeg så, at det var forkert, at nogen henviste til adspredelsen som eksempel til at styre os nu i samlingstiden; for hvis Gud ikke skulle gøre mere for os nu, end Han gjorde dengang, ville Israel aldrig blive samlet. Jeg har set, at 1843-diagrammet var ledet af Herrens hånd, og at det ikke burde ændres; at tallene var, som Han ville have dem; at Hans hånd var over og skjulte en fejl i nogle af tallene, så ingen kunne se den, før Hans hånd blev fjernet."

> "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

> Derpå så jeg med hensyn til det „daglige“ (Daniel 8,12), at ordet „offer“ blev tilføjet ved menneskers visdom og ikke hører til teksten, og at Herren gav den rette forståelse deraf til dem, som frembar råbet om dommens time. Da enheden bestod, før 1844, var næsten alle forenede om den rette forståelse af det „daglige“; men i forvirringen siden 1844 er andre opfattelser blevet antaget, og mørke og forvirring er fulgt. Tid har ikke været en prøve siden 1844, og den vil aldrig igen blive en prøve.

> "The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.

> Herren har vist mig, at den tredje engels budskab må udgå og forkyndes for Herrens spredte børn, men det må ikke hænges op på tid. Jeg så, at nogle blev grebet af en falsk ophidselse, som opstod ved forkyndelsen af tid; men den tredje engels budskab er stærkere, end tiden kan gøre det. Jeg så, at dette budskab kan stå på sin egen grundvold og ikke behøver tid for at styrke det; og at det vil gå frem i mægtig kraft og udføre sit værk, og det vil blive afkortet i retfærdighed.

> "Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem, and think they have a work to do there before the Lord comes. Such a view is calculated to take the mind and interest from the present work of the Lord, under the message of the third angel; for those who think that they are yet to go to Jerusalem will have their minds there, and their means will be withheld from the cause of present truth to get themselves and others there. I saw that such a mission would accomplish no real good, that it would take a long while to make a very few of the Jews believe even in the first advent of Christ, much more to believe in His second advent. I saw that Satan had greatly deceived some in this thing and that souls all around them in this land could be helped by them and led to keep the commandments of God, but they were leaving them to perish. I also saw that Old Jerusalem never would be built up; and that Satan was doing his utmost to lead the minds of the children of the Lord into these things now, in the gathering time, to keep them from throwing their whole interest into the present work of the Lord, and to cause them to neglect the necessary preparation for the day of the Lord." Early Writings, 74–76.

> "Da blev min opmærksomhed henledt på nogle, som er i den store vildfarelse at tro, at det er deres pligt at rejse til det gamle Jerusalem, og som mener, at de har et arbejde at udføre dér, før Herren kommer. Et sådant synspunkt er egnet til at bortlede sind og interesse fra Herrens nærværende værk under den tredje engels budskab; for de, som mener, at de endnu skal rejse til Jerusalem, vil have deres tanker dér, og deres midler vil blive holdt tilbage fra den nærværende sandheds sag for at bringe dem selv og andre dertil. Jeg så, at en sådan mission ikke ville udrette noget virkeligt godt, at det ville tage lang tid at få selv ganske få af jøderne til at tro blot på Kristi første komme, langt mindre til at tro på hans andet komme. Jeg så, at Satan i høj grad havde bedraget nogle i denne sag, og at sjæle overalt omkring dem i dette land kunne hjælpes af dem og ledes til at holde Guds bud, men de forlod dem til undergang. Jeg så også, at det gamle Jerusalem aldrig ville blive genopbygget; og at Satan gjorde sit yderste for nu, i indsamlingstiden, at lede Herrens børns tanker ind på disse ting for at hindre dem i at lægge hele deres interesse i Herrens nærværende værk og få dem til at forsømme den nødvendige forberedelse til Herrens dag." Early Writings, 74–76.

A few things that we are going to show is we have a passage from Early Writings, page 74. We have dealt with this before. Many of these things we will be dealing with in this presentation, we have dealt with before; but, most of us do not understand that this passage in Early Writings went through an evolution. As it exists in the book Early Writings, men will use what is in Early Writings to misrepresent the truth. But, if you go back to the original source documents, the logic for their misrepresenting the truth is removed.

Et par ting, som vi vil påvise, er, at vi har et afsnit fra Early Writings, side 74. Dette har vi behandlet tidligere. Mange af de emner, vi vil behandle i denne fremstilling, har vi behandlet før; men de fleste af os forstår ikke, at dette afsnit i Early Writings gennemgik en udvikling. Sådan som det foreligger i bogen Early Writings, vil mennesker bruge det, der står i Early Writings, til at fordreje sandheden. Men hvis man går tilbage til de oprindelige kildedokumenter, bortfalder grundlaget for deres fordrejning af sandheden.

So, there is much that can be said about this. I am only going to identify a couple of points, because we are dealing with the Daily here. But, in this passage from Early Writings, I would have you take note of the very first two thoughts, September 23rd.

Der er altså meget, som kan siges om dette. Jeg vil kun påpege et par punkter, fordi vi her beskæftiger os med det daglige. Men i dette afsnit fra Early Writings vil jeg bede jer lægge mærke til de allerførste to tanker, den 23. september.

Okay. September 23rd, if you are not familiar with it, you can put 1850 there; September 23, 1850. This has an impact on correctly understanding the Daily.

Okay. 23. september, hvis De ikke er fortrolig med det, kan De indsætte 1850 dér; 23. september 1850. Dette har betydning for den korrekte forståelse af det stadige.

The end of the first paragraph is a statement that we have dealt with here already for the past few days, "I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it until His hand was removed."

Slutningen af det første afsnit er en udtalelse, som vi allerede har behandlet her i de sidste par dage: »Jeg har set, at 1843-diagrammet var ledet af Herrens hånd, og at det ikke skulle ændres; at tallene var, som Han ønskede dem; at Hans hånd var over og skjulte en fejl i nogle af tallene, så at ingen kunne se den, før Hans hånd blev trukket bort.«

The second paragraph says, "Then I saw in relation to the —daily' (Daniel 8:12) . . . ." Now, I want you to just put in your memory bank—we will deal with this no doubt later, the Lord willing—when the Daily is represented on the 1843 Chart, right here, it says, "taking away the daily"; it says, "Daniel 12: 11 and 12." On the 1850 Chart, when it is dealing with the Daily, it says, "pagan dominion or when the daily taken away, Daniel 11:31." So, on these two Charts, the emphasis that they are identifying from Daniel 11:31 and Daniel 12:11 is the taking away of the Daily. All right?

Det andet afsnit siger: „Derpå så jeg i forbindelse med det —daglige‘ (Daniel 8:12) . . . .“ Nu vil jeg blot bede jer om at lægge dette på sinde — vi vil uden tvivl behandle det senere, om Herren vil — at når det daglige er fremstillet på 1843-kortet, lige her, står der: „det dagliges borttagelse“; der står: „Daniel 12:11 og 12.“ På 1850-kortet, når det omhandler det daglige, står der: „hedensk herredømme eller når det daglige tages bort, Daniel 11:31.“ Så på disse to kort er det fokus, som de identificerer ud fra Daniel 11:31 og Daniel 12:11, det dagliges borttagelse. Er det klart?

> And in Daniel 11:31 and Daniel 12:11, the Hebrew word that is translated as "take away" is sur, and it means "to take away"; it means "to remove."

> Og i Daniel 11:31 og Daniel 12:11 er det hebraiske ord, der oversættes med »fjerne«, sur, og det betyder »at tage bort«; det betyder »at fjerne«.

But, in Daniel 8, in verse 11, where it says the Daily is taken away, it is a different Hebrew word. It is rum, and it means "to lift up and to exalt."

Men i Daniel 8, vers 11, hvor der står, at det daglige bliver taget bort, er det et andet hebraisk ord. Det er rum, og det betyder „at løfte op og at ophøje“.

So, William Miller used the Cruden's Concordance, and the Cruden's Concordance does not give you any insight on the Hebrew or the Greek. So, the Lord was directing the Millerites; because, of the three places where the Daily is referenced in the Book of Daniel, Daniel chapter 8, Daniel chapter 11, and Daniel chapter 12, in chapters 11 and 12 the Hebrew that is translated "take away" means "take away." And that is what they are emphasizing on these Charts, is when Paganism was taken away the 1290 and the 1335 prophecies would begin.

Således brugte William Miller Crudens konkordans, og Crudens konkordans giver ingen indsigt i hebraisk eller græsk. Herren ledte derfor milleritterne; for af de tre steder, hvor det daglige omtales i Daniels Bog, Daniel kapitel 8, Daniel kapitel 11 og Daniel kapitel 12, betyder det hebraiske ord i kapitel 11 og 12, som er oversat med »tage bort«, netop »tage bort«. Og det er dette, de fremhæver på disse diagrammer: at når hedenskabet blev taget bort, ville profetierne om de 1290 og de 1335 begynde.

But, in Daniel 8, when the Daily is taken away, it is not talking about being removed; it is talking about the religion of Paganism being lifted up and exalted. So, the Millerites got it right. They referenced the two chapters in Daniel that are about the Daily being taken away.

Men i Daniel 8, når „det daglige“ tages bort, taler det ikke om at blive fjernet; det taler om, at hedenskabets religion bliver ophøjet og ophøjet til ære. Så Milleriterne havde ret. De henviste til de to kapitler i Daniel, som handler om, at „det daglige“ tages bort.

But here in Early Writings and as we go back through the original source documents you are going to see in this chapter that originally this reference of Daniel 8:12 is not there. I do not know that Ellen White told them to include that in there in 1882 when they printed Early Writings, or if one of the editors put it in. I am not threatened by it, because it is not talking about the taking away here.

Men her i Early Writings, og når vi går tilbage gennem de oprindelige kildedokumenter, vil De i dette kapitel se, at denne henvisning til Daniel 8:12 oprindelig ikke er der. Jeg ved ikke, om Ellen White bad dem om at medtage den dér i 1882, da de trykte Early Writings, eller om en af redaktørerne indsatte den. Jeg føler mig ikke truet af det, for her tales der ikke om borttagelsen.

It says in the second paragraph, "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry."

Der står i det andet afsnit: »Derpå så jeg med hensyn til det —daglige' (Daniel 8:12), at ordet —offer' var indsat af menneskelig visdom og ikke hører til teksten, og at Herren gav den rette forståelse heraf til dem, som frembar råbet om dommens time.«

Now, we had a meeting with some of the prominent pastors in Germany and some of the seminary teachers from Germany several years ago, in Germany, where I presented and they threw their stones at this message.

For nogle år siden havde vi i Tyskland et møde med nogle af de fremtrædende præster i Tyskland og nogle af seminarielærerne fra Tyskland, hvor jeg fremlagde dette budskab, og de kastede deres sten mod det.

And there was a pastor there from Italy, and he expressed one of the foolish arguments about this verse. And what he said was—and there are several foolish arguments about the Daily, so you find this foolish argument used often and we will put it in the record here. It says, "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry." Here is the foolish argument: They say Ellen White is not endorsing the Daily here; she is endorsing the Pioneer understanding that the word sacrifice was added by human wisdom and does not belong to the text. Okay? So, this Italian pastor is making this argument.

Og der var en præst der fra Italien, og han fremførte et af de tåbelige argumenter om dette vers. Og det, han sagde, var — og der er flere tåbelige argumenter om det Daglige, så man ser ofte dette tåbelige argument brugt, og vi vil anføre det her i protokollen. Der står: „Så så jeg i relation til det —daglige’ (Daniel 8:12), at ordet —offer’ var indsat ved menneskelig visdom og ikke hører til teksten, og at Herren gav den rette forståelse af det til dem, som frembar domstidens råb.“ Her er det tåbelige argument: De siger, at Ellen White ikke stadfæster det Daglige her; hun stadfæster pionerernes forståelse af, at ordet offer blev tilføjet ved menneskelig visdom og ikke hører til teksten. Forstår I? Så denne italienske præst fremfører dette argument.

And I said, "Well, explain the next sentence to me, Pastor."

Og jeg sagde: »Nå, forklar mig så den næste sætning, pastor.«

The next sentence says, "When union existed, before 1844, nearly all were united on the correct view of the —daily'; . . . ." This is not about the correct view of the word sacrifice being added by human wisdom. Ellen White here—and this is a hard one, this is a hard one for these people that are refusing to hear and are refusing to see in Adventism today. This paragraph, there are probably more theologians have lost their salvation over this paragraph than any other paragraph in the Spirit of Prophecy. I am not exaggerating; I think that is probably accurate.

Den næste sætning siger: »Da der herskede enhed før 1844, var næsten alle forenede om den korrekte opfattelse af “det daglige”; . . . .« Dette handler ikke om den korrekte opfattelse af, at ordet sacrifice er blevet tilføjet ved menneskelig visdom. Ellen White her — og dette er en vanskelig sag, dette er en vanskelig sag for disse mennesker, som i Adventismen i dag nægter at høre og nægter at se. Dette afsnit — der er sandsynligvis flere teologer, som har mistet deres frelse på grund af dette afsnit, end på grund af noget andet afsnit i Profetiens Ånd. Jeg overdriver ikke; jeg mener, at det sandsynligvis er korrekt.

In the early part of the 20th Century when the false view of the Daily is being introduced into Adventism, everyone that was fighting about it on both sides of the issue knew that they were fighting about this paragraph. When Stephen Haskell came to the defense of the Pioneer view that the Daily was Paganism, what did he do? He reprinted this 1843 Chart, and he put this paragraph on the bottom. So this paragraph is the focus of controversy, and it is here where many, many men have fallen on their swords and died.

I begyndelsen af det 20. århundrede, da den falske opfattelse af »det daglige« blev indført i adventismen, vidste alle, som kæmpede om spørgsmålet på begge sider af striden, at de kæmpede om dette afsnit. Da Stephen Haskell forsvarede pionerernes synspunkt, at »det daglige« var hedenskabet, hvad gjorde han da? Han genoptrykte dette diagram fra 1843, og han anbragte dette afsnit nederst. Dette afsnit er således stridens brændpunkt, og det er her, mange, mange mænd er faldet for eget sværd og er døde.

So, at a minimum level of what I want you to see here, because you have men like recently, Steve Wohlberg of White Horse Ministries, he has been opposing this message. And one of his arguments is, "Well, Ellen White never had a position on the Daily, so I don't have to have one," which was just an absolutely foolish position. But, even if we grant him the possibility that Ellen White did not have a position on it, what does she say in this quote? She says that the Pioneers had the correct view of it. Even if she did not know what it was, here she is saying that there is a correct view, which means there are a wrong view, maybe several wrong views.

Så, på et absolut minimumsniveau af det, jeg ønsker, at I skal se her, eftersom man har mænd som for nylig Steve Wohlberg fra White Horse Ministries, der har modsat sig dette budskab. Og et af hans argumenter er: »Nå, Ellen White havde aldrig noget standpunkt til det Daglige, så jeg behøver heller ikke at have et,« hvilket ganske enkelt var et fuldstændig tåbeligt standpunkt. Men selv hvis vi indrømmer ham muligheden af, at Ellen White ikke havde noget standpunkt til det, hvad siger hun så i dette citat? Hun siger, at Pionererne havde den korrekte opfattelse af det. Selv hvis hun ikke vidste, hvad det var, siger hun her, at der findes en korrekt opfattelse, hvilket betyder, at der også findes en forkert opfattelse, måske flere forkerte opfattelser.

You have men like Vance Ferrell. Vance Ferrell; people have confidence in Vance Ferrell's prophetic interpretations, and I do not know why. Vance Ferrell is not the only one but he is one of the men that says that the Daily represents both Paganism and Christ's Sanctuary ministry. Okay? He is saying that this symbol represents Satan and Christ.

Man har mænd som Vance Ferrell. Vance Ferrell; folk har tillid til Vance Ferrells profetiske fortolkninger, og jeg ved ikke hvorfor. Vance Ferrell er ikke den eneste, men han er en af de mænd, som siger, at det daglige repræsenterer både hedenskab og Kristi tjeneste i helligdommen. Forstår I? Han siger, at dette symbol repræsenterer både Satan og Kristus.

What kind of discernment is being employed with that kind of reasoning?

Hvilken slags dømmekraft anvendes med den form for ræsonnement?

Okay, Sister White, no matter what the Daily represents here, she says there is a correct view. So, we can at least agree with that premise here, right?

Okay, søster White, uanset hvad „det daglige“ repræsenterer her, siger hun, at der findes en korrekt opfattelse. Så vi kan i det mindste være enige om denne forudsætning her, ikke sandt?

> "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union exited, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced,"—

> "Da så jeg med hensyn til det —daglige' (Daniel 8,12), at ordet —offer' var tilføjet ved menneskers visdom og ikke hører til teksten, og at Herren gav den rette forståelse af det til dem, som frembar råbet om dommens time. Da enigheden fandtes, før 1844, var næsten alle forenede om den rette forståelse af det —daglige'; men i forvirringen siden 1844 er andre opfattelser blevet antaget,"

This is what I told the Italian pastor. I said, "Okay. Can you give me any historical references where after 1844 there were other views about the word sacrifice that have been embraced?

Dette er, hvad jeg sagde til den italienske pastor. Jeg sagde: „Godt. Kan du give mig nogen historiske henvisninger til, at der efter 1844 har været andre opfattelser af ordet offer, som er blevet antaget?“

And he kind of backed out of that at this point.

Og på dette tidspunkt trak han sig på en måde tilbage fra det.

Since 1844 other views of the Daily have been embraced, and what have they produced? Darkness and confusion.

Siden 1844 er andre opfattelser af det Daglige blevet antaget, og hvad har de frembragt? Mørke og forvirring.

Underline "darkness and confusion," because when Sister White further talks about the Daily, she talks about darkness and confusion, and we are going to show you some of those this morning.

Understreg „mørke og forvirring“, for når søster White videre taler om det Daglige, taler hun om mørke og forvirring, og vi vil vise jer noget af dette i formiddag.

## Take the wrong view of the Daily and it produces darkness and confusion.

At antage det forkerte syn på det daglige frembringer mørke og forvirring.

"Time has not been a test since 1844, and it will never again be a test."

„Tid har ikke været en prøve siden 1844, og den vil aldrig mere blive en prøve.“

So, in connection with the Daily you see here, here is the argument. Here is the argument today; here is the argument that was introduced by Ellen White's son. It was introduced by others, but he is the one that put it into the historical record of Adventism. It is that when you read this passage, the context of time setting is what you need to understand.

Så i forbindelse med det stadige, som du ser her, er dette argumentet. Her er argumentet i dag; her er argumentet som ble introdusert av Ellen Whites sønn. Det ble introdusert av andre, men det var han som innførte det i adventismens historiske dokumentasjon. Det er dette: Når du leser dette avsnittet, er det tidfastsettelsens sammenheng du må forstå.

—"other views have been embraced,"—in concerning the Daily—"and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

— „andre anskuelser er blevet antaget,“ — med hensyn til det daglige — „og mørke og forvirring er fulgt. Tiden har ikke været en prøve siden 1844, og den vil aldrig igen blive en prøve. “

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time."

Herren har vist mig, at den tredje engels budskab må udgå og forkyndes for Herrens spredte børn, men det må ikke hænges op på tid.

Do you see why Willy White is saying that we need to see the context of time-setting?

Ser du, hvorfor Willy White siger, at vi må se tidsfastsættelsens sammenhæng?

It talks about the confusion that the wrong views of the Daily produced, time has not been a test; and then there is a paragraph about time setting.

Det taler om den forvirring, som de fejlagtige opfattelser af det daglige frembragte; tid har ikke været en prøve; og derpå følger et afsnit om tidsfastsættelse.

Okay, this is what you have to understand: This paragraph about time setting, it was not in the original source document; and, the statement about time has not been a test, that sentence has been altered. It misrepresents Ellen White's original thought. She did not connect anything about time setting with the Daily. This is what we want to look at this morning.

Nå, dette er, hvad I må forstå: Dette afsnit om tidsfastsættelse var ikke med i det oprindelige kildedokument; og udsagnet om, at tiden ikke har været en prøve, den sætning er blevet ændret. Det giver en fejlagtig fremstilling af Ellen Whites oprindelige tanke. Hun satte ikke noget som helst om tidsfastsættelse i forbindelse med det Stadige. Dette er, hvad vi ønsker at se på i formiddag.

So, as I said, we are not going to read all these pages. I am just going to make sure that you have them in your possession so you can test what I am saying; because, as a human being, there is a possibility that I am misleading you.

Så, som jeg sagde, kommer vi ikke til at læse alle disse sider. Jeg vil blot sørge for, at I har dem i jeres besiddelse, så I kan prøve det, jeg siger; for som menneske er der en mulighed for, at jeg vildleder jer.

Arthur White—"The Context of Time Setting"

Arthur White—„Tidsfastsættelsens kontekst“

"The advocates of the old view maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith.

Fortalerne for det gamle syn fastholdt, at ordlyden i denne udtalelse [Early Writings, 74–75.] gav Himlens stadfæstelse til det syn på «det daglige», som blev fastholdt af Miller og senere gentaget af Uriah Smith.

Arthur White, the son of Willy White, in his six-volume set about the history of Ellen White, speaking of his father's position rejecting the correct view of the Daily, he says, in EGW, volume 6, on page 252,

Arthur White, søn af Willy White, siger i sit værk i seks bind om Ellen Whites historie, idet han omtaler sin fars holdning, der forkastede det korrekte syn på det daglige, i EGW, bind 6, side 252,

"The advocates of the old view"—that the Daily represented Paganism—"maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."—

»Fortalerne for det gamle synspunkt« — at det stadige repræsenterede hedenskabet — »hævdede, at ordlyden i denne udtalelse [Early Writings, 74–75.] gav Himlens godkendelse til det syn på det stadige, som Miller fastholdt, og som sidenhen blev gentaget af Uriah Smith.«

If Arthur White was going to be a genuine, accurate historian, do you know what he would have said there? He would have just put one word in there; but, Arthur White, he missed the boat here. He would have said, "The advocates of the old view maintained [correctly] that the wording of this statement, —maintained that the wording of this statement [Early Writings, 74-75.],' placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."

Hvis Arthur White skulle have været en ægte, nøjagtig historiker, ved du så, hvad han ville have sagt dér? Han ville blot have indsat ét ord dér; men Arthur White, her forpassede han sin chance. Han ville have sagt: "Fortalerne for den gamle opfattelse hævdede [med rette], at ordlyden i denne udtalelse — hævdede, at ordlyden i denne udtalelse [Early Writings, 74-75.] — satte Himlens godkendelse på den opfattelse af det daglige, som Miller fastholdt, og som senere blev gentaget af Uriah Smith."

But he does not put correctly in there. He is just saying what they maintain, like there is the possibility that they were maintaining a wrong position. But they were not; they had the right position.

Men han gengiver det ikke korrekt dér. Han siger blot, hvad de fastholder, som om der var en mulighed for, at de fastholdt et forkert standpunkt. Men det gjorde de ikke; de havde det rette standpunkt.

—"The new-view advocates"—his father, Willy, A. G. Daniells, W. W. Prescott, and I will not go there right now—"The new-view advocates held that the statement must be taken in its context—the context of time setting."—

—„Fortalerne for det nye syn“—hans far, Willy, A. G. Daniells, W. W. Prescott, og jeg vil ikke gå ind på det lige nu—„fortalerne for det nye syn hævdede, at udsagnet måtte forstås i sin sammenhæng—sammenhængen med tidsfastsættelse.“

We just told you their argument in Early Writings, page 74.

Vi har netop gengivet deres argument i Early Writings, side 74.

—"The new-view advocates held that the statement must be taken in its context—the context of time setting. Ellen White's repeated statements that I have no light on the point' (Letter 226, 1908) and I am unable to define clearly the points that are questioned' (Letter 250, 1908), and her inability to make a definite statement when the question was urged upon her, seemed to give support to their conclusion. They were confident also that the messages given through Ellen White would not conflict with the clearly established events of history." Arthur White, EGW, volume 6, 252.

— „Talsmændene for den nye opfattelse fastholdt, at udsagnet måtte forstås i sin sammenhæng — sammenhængen med tidsfastsættelse. Ellen Whites gentagne erklæringer om, at „jeg har intet lys over dette punkt“ (Letter 226, 1908) og „jeg er ude af stand til klart at definere de punkter, der drages i tvivl“ (Letter 250, 1908), samt hendes manglende evne til at fremsætte en bestemt erklæring, da spørgsmålet blev presset på over for hende, syntes at støtte deres konklusion. De var også forvissede om, at de budskaber, som blev givet gennem Ellen White, ikke ville være i modstrid med historiens klart fastslåede begivenheder.“ Arthur White, EGW, bind 6, 252.

The Original Version—Review and Herald, November 1, 1850

Den oprindelige version—Review and Herald, 1. november 1850

And Early Writings, page 74, when was it printed? 1882; the book Early Writings was printed in 1882.

Og Early Writings, side 74, hvornår blev den trykt? 1882; bogen Early Writings blev trykt i 1882.

But where in the passage of Early Writings that we are considering is originally found is in the Review and Herald, November 1, 1850, and you have that in your notes. And it is several paragraphs, and as I have said, we are not going to read them all.

Men hvor den passage i Early Writings, som vi her behandler, oprindelig findes, er i Review and Herald, 1. november 1850, og den har De i Deres notater. Og den består af flere afsnit, og som jeg har sagt, kommer vi ikke til at læse dem alle.

We see four paragraphs on page 2, then four paragraphs on page 3:

Vi ser fire afsnit på side 2 og derefter fire afsnit på side 3:

> "Dear Brethren and Sisters I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God's people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message —sell that ye have and give alms' had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the —loaves and fishes.' Such had much better been at home laboring with their hands, —the thing that is good,' to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.

> Kære brødre og søstre, jeg ønsker at give jer en kort skildring af, hvad Herren for nylig har vist mig i syn. Jeg fik vist Jesu yndighed og den kærlighed, som englene har til hinanden. Englen sagde: —Kan I ikke se deres kærlighed?— følg den. Netop således må Guds folk elske hinanden. Lad hellere bebrejdelsen falde på dig selv end på en broder. Jeg så, at budskabet —sælg, hvad I har, og giv almisse' af nogle ikke var blevet givet i dets klare lys; at det sande formål med vor Frelsers ord ikke tydeligt var blevet fremstillet. Jeg så, at hensigten med at sælge ikke var at give til dem, som er i stand til at arbejde og forsørge sig selv, men at udbrede sandheden. Det er synd at underholde og føje dem, som er i stand til at arbejde, i deres lediggang. Nogle har været nidkære efter at overvære alle møderne, ikke for at herliggøre Gud, men for —brødenes og fiskenes' skyld. Sådanne burde langt hellere være hjemme og arbejde med deres hænder på —det, som er godt,' for at skaffe deres familier det fornødne og have noget at give til opretholdelsen af den dyrebare sag om den nærværende sandhed.

> "Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.

> Nogle, så jeg, havde fejlet ved at bede om, at de syge måtte blive helbredt i de vantros påhør. Hvis nogen iblandt os er syge og kalder på menighedens ældste for at bede over dem, i overensstemmelse med Jakob 5:14, 15, bør vi følge Jesu eksempel. Han lod de vantro gå ud af rummet og helbredte derpå den syge; således bør også vi søge at blive adskilt fra vantroen hos dem, som ikke har tro, når vi beder for de syge iblandt os.

> "Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.

> Derpå blev jeg henvist tilbage til den tid, da Jesus tog sine disciple afsides, ind i en sal ovenpå, og først vaskede deres fødder og dernæst gav dem at spise af det brudte brød til fremstilling af hans brudte legeme, og saften af vinstokken til fremstilling af hans udgydte blod. Jeg så, at alle bør handle med forståelse og følge Jesu eksempel i disse ting, og når de deltager i disse anordninger, bør de så vidt muligt være adskilt fra vantro.

> "Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.

> "Derpå blev det vist mig, at de syv sidste plager vil blive udgydt, efter at Jesus forlader Helligdommen. Engelen sagde: Det er Guds og Lammets vrede, som forårsager de ugudeliges ødelæggelse eller død. Ved Guds røst vil de hellige være mægtige og frygtindgydende som en hær med bannere; men de vil da ikke fuldbyrde den skrevne dom. Fuldbyrdelsen af dommen vil finde sted ved afslutningen af de 1000 år."

> "After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that —pierced him,' being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.

> "Efter at de hellige er blevet forvandlet til udødelighed og sammen er blevet rykket bort og har modtaget deres harper, kroner osv. og er gået ind i den hellige stad, sætter Jesus og de hellige sig til doms. Bøgerne åbnes, livets bog og dødens bog; livets bog indeholder de helliges gode gerninger, og dødens bog indeholder de ugudeliges onde gerninger. Disse bøger blev sammenholdt med lovbogen, Bibelen, og efter den blev de dømt. De hellige fælder i samklang med Jesus deres dom over de ugudelige døde. Se! sagde englen, de hellige sidder til doms i samklang med Jesus og tildeler hver af de ugudelige efter de gerninger, der er gjort i legemet, og det bliver opført ud for deres navne, hvad de må modtage ved dommens fuldbyrdelse. Dette så jeg var de helliges arbejde med Jesus i den hellige stad, før den stiger ned til jorden, gennem de 1000 år. Så, ved afslutningen af de 1000 år, forlader Jesus og englene og alle de hellige med ham den hellige stad, og mens han stiger ned til jorden med dem, oprejses de ugudelige døde, og da vil netop de mænd, som —gennemborede ham,' når de oprejses, se ham langt borte i al hans herlighed, med englene og de hellige hos sig, og de vil jamre sig over ham. De vil se naglemærkerne i hans hænder og i hans fødder og dér, hvor de stødte spydet ind i hans side. Mærkerne efter naglerne og spydet vil da være hans herlighed. Det er ved afslutningen af de 1000 år, at Jesus står på Oliebjerget, og bjerget spaltes, og det bliver til en mægtig slette, og de, som flygter på den tid, er de ugudelige, som netop er blevet oprejst. Da kommer den hellige stad ned og slår sig ned på sletten."

> "Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, —Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.' We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.

> Da indgyder Satan de ugudelige, som er blevet oprejst, sin ånd. Han smigrer dem med, at hæren i Staden er lille, og at hans hær er stor, og at de kan overvinde de hellige og indtage Staden. Mens Satan samlede sin hær, var de hellige i Staden og skuede skønheden og herligheden i Guds Paradis. Jesus var i spidsen for dem og ledte dem. Pludselig var den elskelige Frelser borte fra vort selskab; men snart hørte vi hans elskelige røst sige: —Kom hid, I min Faders velsignede, arv det rige, som er beredt for jer fra verdens grundlæggelse.' Vi samlede os om Jesus, og idet han lukkede Stadens porte, blev forbandelsen udtalt over de ugudelige. Portene blev lukket. Derpå brugte de hellige deres vinger og steg op til toppen af Stadens mur. Jesus var også hos dem; hans krone så strålende og herlig ud. Det var en krone inden i en krone, syv i antal. De helliges kroner var af det reneste guld, smykket med stjerner. Deres ansigter strålede af herlighed, for de var i Jesu fuldkomne billede; og da de rejste sig og bevægede sig alle sammen op til Stadens top, blev jeg henrykt ved synet.

> "Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.

> Da så de ugudelige, hvad de havde mistet; og ild blev åndet fra Gud over dem og fortærede dem. Dette var fuldbyrdelsen af dommen. De ugudelige modtog da i overensstemmelse med det mål, som de hellige i forening med Jesus havde tilmålt dem i løbet af de 1000 år. Den samme ild fra Gud, som fortærede de ugudelige, rensede hele jorden. De sønderbrudte, forrevne bjerge smeltede i glødende hede, ligesom også atmosfæren, og alt strå blev fortæret. Da åbnede vor arv sig for os, herlig og skøn, og vi arvede hele den jord, som var gjort ny. Vi råbte alle med høj røst: Ære, Halleluja.

> "I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd."—

> Jeg så også, at hyrderne burde rådføre sig med dem, til hvem de med rette har tillid, dem, som har været med i alle budskaberne og står faste i hele den nærværende sandhed, før de fremfører noget nyt vigtigt punkt, som de mener, Bibelen støtter. Da vil hyrderne være fuldkommen forenede, og hyrdernes enhed vil blive følt af menigheden. Jeg så, at en sådan fremgangsmåde ville forhindre ulykkelige splittelser, og da ville der ikke være nogen fare for, at den dyrebare hjord blev delt, og fårene spredt, uden en hyrde."—

And then it concludes with five more paragraphs which I have in a box for you, because these five paragraphs out of the article are the ones that are going to end up in Early Writings. That is why these final five paragraphs have the box around them.

Og derpå afsluttes den med yderligere fem afsnit, som jeg har sat i en ramme for jer, fordi disse fem afsnit fra artiklen er dem, der kommer til at ende i Early Writings. Derfor er der en ramme omkring disse sidste fem afsnit.

> "September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.

> Den 23. september viste Herren mig, at han anden gang havde rakt sin hånd ud for at genvinde resten af sit folk, og at anstrengelserne måtte fordobles i denne samlingstid. I adspredelsens tid blev Israel slået og sønderrevet; men nu, i samlingstiden, vil Gud læge og forbinde sit folk. Under adspredelsen havde de anstrengelser, der blev gjort for at udbrede sandheden, kun ringe virkning, udrettede kun lidt eller intet; men i samlingen, når Gud har sat sin hånd til at samle sit folk, vil anstrengelser for at udbrede sandheden have den tilsigtede virkning. Alle bør være forenede og nidkære i værket. Jeg så, at det var en skam, at nogen henviste til adspredelsen som eksempel på, hvad der skulle styre os nu i samlingen; for hvis Gud ikke gør mere for os nu, end han gjorde dengang, ville Israel aldrig blive samlet. Det er lige så nødvendigt, at sandheden udgives i et blad, som at den prædikes.

> "The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

> Herren viste mig, at 1843-diagrammet var ledet af hans hånd, og at ingen del af det burde ændres; at tallene var, som han ønskede dem. At hans hånd var over og skjulte en fejl i nogle af tallene, så ingen kunne se den, før hans hånd blev fjernet.

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

> Da så jeg med hensyn til „det —daglige,“ at ordet „offer“ var tilføjet ved menneskers visdom og ikke hører til teksten; og at Herren gav den rette forståelse af det til dem, som frembar råbet om dommens time. Da enheden bestod, før 1844, var næsten alle forenede om den rette opfattelse af „det —daglige“; men siden 1844 er andre synspunkter i forvirringen blevet antaget, og mørke og forvirring er fulgt.

> "The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.

> Herren viste mig, at tiden ikke har været en prøve siden 1844, og at tiden aldrig mere vil blive en prøve.

> "Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850."

> "Derpå blev min opmærksomhed henledt på nogle, som befinder sig i den store vildfarelse, at de hellige endnu skal drage til det gamle Jerusalem osv., før Herren kommer. En sådan opfattelse er egnet til at bortlede sind og interesse fra Guds nærværende værk under den tredje engels budskab; thi hvis vi skal gå til Jerusalem, da vil vore tanker naturligt være der, og vore midler vil blive tilbageholdt fra andre formål for at bringe de hellige til Jerusalem. Jeg så, at grunden til, at de blev overladt til at gå ind i denne store vildfarelse, er, at de ikke har bekendt og forladt deres vildfarelser, som de har været i gennem en årrække." Review and Herald, 1. november 1850.

Do you see them? Do you know what I am talking about?

Ser du dem? Ved du, hvad jeg taler om?

Okay. If we go into these five final paragraphs, you will see some things that are different in the original than you will find in Early Writings, page 74.

Godt. Hvis vi går ind i disse fem sidste afsnit, vil De se nogle ting, som er anderledes i originalen, end De vil finde i Early Writings, side 74.

FROM THE AUDIENCE: So, you are saying these in the box are the originals?

FRA TILHØRERNE: Så De siger, at disse i kassen er originalerne?

These in the box, these are the last five paragraphs in this original article, and this box is around them. These five paragraphs are what ultimately end up in Early Writings, page 74.

Disse i boksen, disse er de sidste fem afsnit i denne oprindelige artikel, og denne boks er omkring dem. Disse fem afsnit er det, der til sidst ender i Early Writings, side 74.

But, when was this printed, when was this written? November 1850.

Men hvornår blev dette trykt, hvornår blev dette skrevet? November 1850.

So, I have in bold-faced the things that are going to be changed from these five paragraphs. There is going to be a metamorphosis with this; because, in the very near future in 1851 the book A Sketch of the Christian Experience and Views of Ellen G. White is going to be printed and they are going to take these paragraphs and put them in A Sketch of the Christian Experience and View of Ellen G. White. And from here [article in Review and Herald, November 1850] to A Sketch of the Christian Experience and Views of Ellen G. White there are some minor editorial changes that happened to these five paragraphs. And then from A Sketch of the Christian Experience and View of Ellen G. White in 1851 to Early Writings in 1882, there are some more editorial changes, and those editorial changes are what make Early Writings, page 74, convoluted.

Så jeg har med fed skrift markeret de ting, der vil blive ændret i disse fem afsnit. Der vil ske en metamorfose med dette; for i den helt nære fremtid, i 1851, vil bogen A Sketch of the Christian Experience and Views of Ellen G. White blive trykt, og de vil tage disse afsnit og indsætte dem i A Sketch of the Christian Experience and Views of Ellen G. White. Og fra her [artikel i Review and Herald, november 1850] til A Sketch of the Christian Experience and Views of Ellen G. White er der nogle mindre redaktionelle ændringer, som fandt sted i disse fem afsnit. Og dernæst fra A Sketch of the Christian Experience and Views of Ellen G. White i 1851 til Early Writings i 1882 er der yderligere nogle redaktionelle ændringer, og det er disse redaktionelle ændringer, der gør Early Writings, side 74, kringlet.

So, in these five paragraphs that conclude in the original manuscript, in the first paragraph, "September 23d, the Lord showed me . . . ," that is going to be changed.

Så i disse fem afsnit, som afsluttes i det oprindelige manuskript, i det første afsnit, „Den 23. september viste Herren mig …“, vil dette blive ændret.

In the next paragraphs: "Then I saw . . ."; "Then I saw . . ."; The Lord showed me . . . "; and, "Then I was pointed to . . ."; these things get some minor adjustments.

I de næste afsnit: »Derpå så jeg …«; »Derpå så jeg …«; »Herren viste mig …«; og »Derpå blev jeg henvist til …«; får disse ting nogle mindre justeringer.

Shown Ten Primary Truths in Thirteen Paragraphs

Ti primære sandheder fremstillet i tretten afsnit

But, what I want you to see in these thirteen paragraphs from the original article, she has shown ten primary things.

Men, hvad jeg ønsker, at du skal se i disse tretten afsnit fra den oprindelige artikel, er, at hun har fremhævet ti primære forhold.

And now I remember why I have these things bold-faced. It is not because those are going to get changed. I am emphasizing something for you, if you will see, that in these thirteen paragraphs she was shown this . . . , she was shown this . . . , she was shown this . . . , she was shown this. And when she was shown one thing, after she tells us about it, then she is shown something that is not necessarily connected to what she was just shown: "I was shown this . . . ; I was shown this . . . ; I was shown this . . . .

Og nu husker jeg, hvorfor jeg har disse ting med fed skrift. Det er ikke, fordi de vil blive ændret. Jeg fremhæver noget for jer, hvis I vil se det, nemlig at hun i disse tretten afsnit fik dette vist …, hun fik dette vist …, hun fik dette vist …, hun fik dette vist. Og når hun fik én ting vist, så bliver hun, efter at have fortalt os om den, derefter vist noget, som ikke nødvendigvis er forbundet med det, hun netop fik vist: »Jeg fik dette vist …; jeg fik dette vist …; jeg fik dette vist … .«

You can check me out and read it for yourself, but she was shown ten primary truths in these thirteen paragraphs.

Du kan selv undersøge det og læse det, men hun fik vist ti hovedsandheder i disse tretten afsnit.

Here is what she was shown. She was shown about God's love, about offerings, about prayer for the sick, about the communion service, about the Seven Last Plagues connected with the Millennium, about new light, about the gathering after 1844, about the publishing work, about the 1843 Chart, about the "Daily," about "time" as a test, and about pilgrimages to Jerusalem. And if you read it carefully, this is not a flow of thought. This is a very, "I was shown this," and she records what she was shown; and, she was shown something that is not necessarily connected. You have to see that; because, as they begin to pull these paragraphs together, they begin to create the thought that she saying something that she really did not say.

Her er, hvad der blev vist hende. Hun fik vist noget om Guds kærlighed, om offergaver, om bøn for de syge, om nadvertjenesten, om de syv sidste plager i forbindelse med tusindårsriget, om nyt lys, om samlingen efter 1844, om forlagsarbejdet, om 1843-kortet, om „det daglige“, om „tid“ som en prøve, og om pilgrimsrejser til Jerusalem. Og hvis De læser det omhyggeligt, er dette ikke en fortløbende tankegang. Dette er i høj grad et: „Jeg fik dette vist“, og hun nedskriver, hvad der blev vist hende; og hun fik vist noget, som ikke nødvendigvis er forbundet. De må se dette; for efterhånden som de begynder at trække disse afsnit sammen, begynder de at skabe den tanke, at hun siger noget, som hun i virkeligheden ikke sagde.

Review and Herald, November 1, 1850

Review and Herald, 1. november 1850

Okay. Notice the first paragraph of the five paragraphs that we are dealing with from November 1850.

Godt. Læg mærke til det første af de fem afsnit, som vi beskæftiger os med fra november 1850.

> "September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached."—

> Den 23. september viste Herren mig, at han for anden gang havde udrakt sin hånd for at tilbagevinde resten af sit folk, og at anstrengelserne måtte fordobles i denne samlingstid. I spredningstiden blev Israel slået og sønderrevet; men nu i samlingstiden vil Gud læge og forbinde sit folk. I spredningen havde de anstrengelser, der blev gjort for at udbrede sandheden, kun ringe virkning, udrettede kun lidt eller intet; men i samlingen, når Gud har sat sin hånd til at samle sit folk, vil anstrengelser for at udbrede sandheden have den tilsigtede virkning. Alle bør være forenede og nidkære i værket. Jeg så, at det var en skam, at nogen henviste til spredningen som eksempel på, hvad der nu skal være rettesnor for os i samlingen; for hvis Gud ikke gør mere for os nu, end han gjorde dengang, vil Israel aldrig blive samlet. Det er lige så nødvendigt, at sandheden bliver udgivet i et blad, som at den bliver prædiket."—

The last sentence from that paragraph, it says, "It is as necessary that the truth should be published in a paper, as preached." Okay. This thought is going to be dropped.

Den sidste sætning i dette afsnit lyder: »Det er lige så nødvendigt, at sandheden bliver offentliggjort i et blad, som at den bliver prædiket.« Godt. Denne tanke vil blive udeladt.

The second paragraph of the five that we are considering, where it says, "The Lord showed me," you see I have it underlined.

Det andet af de fem afsnit, som vi betragter, hvor der står: "Herren viste mig", ser De, at jeg har understreget det.

—"The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed."—

—"Herren viste mig, at tavlen fra 1843 var ledet af hans hånd, og at ingen del af den burde ændres; at tallene var, som han ville have dem. At hans hånd var over og skjulte en fejl i nogle af tallene, så ingen kunne se den, før hans hånd blev fjernet."—

The reason I have anything underlined in these four paragraphs at the top of the page is that those are going to have editorial changes when it gets reprinted in A Sketch of the Christian Experience and Views of Ellen G. White in 1851.

Grunden til, at jeg har understreget noget i disse fire afsnit øverst på siden, er, at der vil blive foretaget redaktionelle ændringer i dem, når det bliver genoptrykt i A Sketch of the Christian Experience and Views of Ellen G. White i 1851.

Okay. "The Lord showed me," is going to be changed; "by his hand" is going to be changed, "that no part of it should be altered" is going to be changed.

Godt. „Herren viste mig“ vil blive ændret; „ved sin hånd“ vil blive ændret; „at ingen del deraf måtte ændres“ vil blive ændret.

Then in the next bold-faced paragraph [fourth paragraph] on the page says,

Så står der i det næste afsnit med fed skrift [fjerde afsnit] på siden,

—"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—

—"Herren viste mig, at tid ikke havde været en prøve siden 1844, og at tid aldrig mere vil blive en prøve."—

"The Lord showed me," that is going to be changed. What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.

»Herren viste mig«, det vil blive ændret. Det, de det følgende år vil gøre i A Sketch of the Christian Experience and Views of Ellen G. White, er, at de vil tage dette afsnit på én sætning og slå det sammen med det foregående afsnit. De vil gøre det til ét afsnit.

But, also, if a word or words are bold-faced, there is going to be some other types of changes; and, I will give you an example of what I mean.

Men også, hvis et ord eller flere ord er med fed skrift, vil der komme visse andre typografiske ændringer; og jeg vil give jer et eksempel på, hvad jeg mener.

And in the third paragraph it says,

Og i det tredje afsnit står der,

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

—„Derpå så jeg med hensyn til —det daglige,‘ at ordet —offer‘ var tilføjet ved menneskers visdom og ikke hører til teksten; og at Herren gav det rette syn på det til dem, som frembar råbet om dommens time. Da enhed fandtes, før 1844, var næsten alle forenede om det rette syn på —det daglige;‘ men siden 1844 er der i forvirringen blevet antaget andre opfattelser, og mørke og forvirring er fulgt.“—

Then in the next bold-faced paragraph [fourth paragraph] on the page says,

Så står der i det næste afsnit med fed skrift [fjerde afsnit] på siden,

"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—

"Herren viste mig, at tid ikke har været en prøve siden 1844, og at tid aldrig mere vil blive en prøve."—

"The Lord showed me," that is going to be changed.

"Herren viste mig," det vil blive ændret.

What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.

Det, de det følgende år vil gøre i A Sketch of the Christian Experience and Views of Ellen G. White, er, at de vil tage dette afsnit på én sætning og sammenføje det med det foregående afsnit. De vil gøre det til ét afsnit.

And they are going to change "The Lord showed me" to "I was also shown." Okay? They are going to make those two paragraphs one paragraph, and they are going to change it to, "I was also shown," in 1851.

Og de vil ændre »Herren viste mig« til »Jeg blev også vist«. Forstår I? De vil gøre disse to afsnit til ét afsnit, og de vil ændre det til: »Jeg blev også vist« i 1851.

—"Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850.

—"Derpå blev jeg henvist til nogle, som er i den store vildfarelse, at de hellige endnu skal rejse til det gamle Jerusalem osv., før Herren kommer. Et sådant synspunkt er egnet til at bortlede sindet og interessen fra Guds nærværende værk under den tredje engels budskab; for hvis vi skal rejse til Jerusalem, da vil vore tanker naturligt være der, og vore midler vil blive tilbageholdt fra andre formål for at få de hellige til Jerusalem. Jeg så, at grunden til, at de blev overladt til at gå ind i denne store vildfarelse, er, at de ikke har bekendt og forladt deres vildfarelser, som de har været i gennem en årrække." Review and Herald, 1. november 1850.

But, when you get to Early Writings, do you know what they do? They drop the "I was also shown," where in Early Writings this one paragraph, it is going to say, "When union existed before 1844, nearly all were united on the correct view of the —Daily,' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed." They dropped the "I was also shown," and the next sentence is, "time had not been a test since 1844." Suddenly you do not know that this thought about time not being a test is one of things that she was specifically shown. You believe that this was part of her light on the Daily in the false view producing confusion.

Men når man kommer til Early Writings, ved I så, hvad de gør? De udelader „I was also shown“, hvor dette ene afsnit i Early Writings kommer til at lyde: „When union existed before 1844, nearly all were united on the correct view of the —Daily,‘ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.“ De udelod „I was also shown“, og den næste sætning er: „time had not been a test since 1844.“ Pludselig ved man ikke, at denne tanke om, at tid ikke havde været en prøve siden 1844, er én af de ting, som hun specifikt blev vist. Man tror, at dette var en del af hendes lys om the Daily, idet den falske opfattelse frembragte forvirring.

That is not the original. You have the original. Check it out.

Det er ikke originalen. Du har originalen. Undersøg den.

The Next Step (Step Two)—1851 A Sketch of the Christian Experience and View of Ellen G. White

Det næste skridt (skridt to) — 1851 Et rids af Ellen G. Whites kristne erfaring og synspunkter

Then underneath this, you have, A Sketch of the Christian Experience and View of Ellen G. White, printed in 1851; and, you have the breakdowns of the changes that took place, and there is a very, very significant change.

Dernæst har man herunder *A Sketch of the Christian Experience and View of Ellen G. White*, trykt i 1851; og man har oversigterne over de ændringer, der fandt sted, og der er en meget, meget betydningsfuld ændring.

"September 23d, the Lord shewed [formerly—"showed"] me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. [Removed: It is as necessary that the truth should be published in a paper, as preached.] [Paragraphs Combined] I have seen [formerly—"the Lord showed me] that the 1843 chart was directed by the hand of the Lord, [formerly—"by His hand"] and that it should not be altered; [formerly—"no part of it should be altered"] that the figures were as he wanted them. That his hand was over, and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

„Den 23. september viste Herren mig [tidligere—„showed“], at han anden gang havde udrakt sin hånd for at genvinde resten af sit folk, og at anstrengelserne må fordobles i denne samlingstid. Under adspredelsen blev Israel slået og sønderrevet; men nu, i samlingstiden, vil Gud læge og forbinde sit folk. Under adspredelsen havde de anstrengelser, der blev gjort for at udbrede sandheden, kun ringe virkning, udrettede kun lidt eller intet; men i samlingen, når Gud har sat sin hånd til at samle sit folk, vil anstrengelser for at udbrede sandheden have den tilsigtede virkning. Alle bør være forenede og nidkære i arbejdet. Jeg så, at det var forkert, at nogen henviste til adspredelsen for at finde eksempler, som skal styre os nu i samlingstiden; for hvis Gud ikke gør mere for os nu, end han gjorde dengang, ville Israel aldrig blive samlet. [Removed: Det er lige så nødvendigt, at sandheden bliver udgivet i et blad, som prædiket.] [Paragraphs Combined] Jeg har set [tidligere—„the Lord showed me“], at 1843-diagrammet var ledet af Herrens hånd, [tidligere—„by His hand“] og at det ikke burde ændres; [tidligere—„no part of it should be altered“] at tallene var, som han ville have dem. At hans hånd var over det og skjulte en fejl i nogle af tallene, så ingen kunne se den, før hans hånd blev fjernet.“

"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion have followed. [Paragraphs Combined] I have also seen [Formerly—"the Lord showed me"] that time had not been a test since 1844, and that time will never again be a test.]" A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.

„Derefter så jeg med hensyn til det —daglige,‘ at ordet —offer‘ var indsat af menneskelig visdom og ikke hører til teksten; og at Herren gav den rette forståelse af det til dem, som frembar råbet om dommens time. Da der var enhed, før 1844, var næsten alle forenede om den rette forståelse af det —daglige; men siden 1844 er andre opfattelser blevet antaget i forvirringen, og mørke og forvirring er fulgt. [Afsnit sammenføjet] Jeg har også set [Tidligere: „Herren viste mig“], at tid ikke har været en prøve siden 1844, og at tid aldrig igen vil blive en prøve.]“ A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.

Time not Connected with the Message of the Third Angel

Tid, som ikke er forbundet med den tredje engels budskab

Ellen White had a different vision than the vision that she had that ultimately ends up in Early Writings. She had several visions; but, she had a vision where she was told something; she was told one paragraph, and she wrote it down.

Ellen White havde et andet syn end det syn, som hun havde, og som til sidst endte i *Early Writings*. Hun havde flere syner; men hun havde et syn, hvor hun fik noget fortalt; hun fik fortalt ét afsnit, og hun skrev det ned.

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel's message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness." A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.

Herren har vist mig, at den tredje engels budskab må udgå og forkyndes for Herrens spredte børn, og at det ikke bør hænges op på tid; for tid vil aldrig mere blive en prøve. Jeg så, at nogle fik en falsk ophidselse, som udsprang af forkyndelse om tid; at den tredje engels budskab var stærkere, end tid kan være. Jeg så, at dette budskab kan stå på sit eget fundament, og at det ikke behøver tid for at styrke det, og at det vil gå frem i vældig kraft og udføre sit værk og blive forkortet i retfærdighed." A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.

What is she speaking about there? That we should never connect the Third Angel's Message with time again, right?

Hvad taler hun om dér? At vi aldrig igen bør forbinde den tredje engels budskab med tid, ikke sandt?

Amen? Are you with me?

Amen? Er I med mig?

Where do you find this? Where is it located?

Hvor finder du dette? Hvor er det placeret?

FROM THE AUDIENCE: (No response.)

FRA FORSAMLINGEN: (Intet svar.)

FROM THE AUDIENCE: A Sketch of the Christian Experience and Views.

FRA MENIGHEDEN: Et rids af den kristne erfaring og anskuelse.

A Sketch of the Christian Experience and Views of Ellen G. White, page 48, page 48.

En skitse af Ellen G. Whites kristne erfaring og anskuelser, side 48, side 48.

Okay. Where do we find the passage that we are discussing that is derived from Review and Herald, November 1850; where is that located in A Sketch of the Christian Experience and Views of Ellen G. White? Well, it is located, if you back up in your notes, it is located in A Sketch of the Christian Experience and Views of Ellen G. White, page 61 and page 62.

Godt. Hvor finder vi det afsnit, som vi drøfter, og som stammer fra Review and Herald, november 1850; hvor findes det i A Sketch of the Christian Experience and Views of Ellen G. White? Jo, det findes, hvis De går tilbage i Deres notater, i A Sketch of the Christian Experience and Views of Ellen G. White, side 61 og side 62.

You have a vision in A Sketch of the Christian Experience and Views of Ellen G. White that is recorded on page 48; then you have the vision that ultimately is going to end up in Early Writings, on pages 61 and 62. They are separated by 13 or 14 pages, right?

Du har et syn i A Sketch of the Christian Experience and Views of Ellen G. White, som er nedskrevet på side 48; dernæst har du det syn, som til sidst kommer til at stå i Early Writings, på siderne 61 og 62. De er adskilt af 13 eller 14 sider, ikke sandt?

And what are they going to do when it comes to Early Writings? They are going to take this paragraph from page 48 and they are going to insert it right after her statement that time is no longer a test. They are going to put two visions together.

Og hvad vil de gøre, når det kommer til *Early Writings*? De vil tage dette afsnit fra side 48 og indsætte det lige efter hendes udsagn om, at tiden ikke længere er en prøve. De vil sætte to syner sammen.

Are you following what I mean?

Forstår du, hvad jeg mener?

MAN IN THE AUDIENCE: Yes.

MAND I FORSAMLINGEN: Ja.

Are you following what I mean?

Følger du, hvad jeg mener?

INDIVIDUAL ADDRESSED IN THE AUDIENCE: (Affirmation.)

INDIVIDUET TILTALT I FORSAMLINGEN: (Bekræftelse.)

Okay, because you are the one that I am seeing less confirmation with.

Okay, for du er den, som jeg ser mindre bekræftelse hos.

The Last Step (Step Three)—1882 Early Writings

Det sidste skridt (trin tre) — Tidlige Skrifter, 1882

Okay. Now, I am back to page 6 of your notes; and, now you have Early Writings again.

Godt. Nu er jeg tilbage ved side 6 i dine noter; og nu har du igen Early Writings.

> "September 23, . . . I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.

> "23. september, . . . Jeg har set, at 1843-tavlen var ledet af Herrens hånd, og at den ikke skulle ændres; at tallene var, som Han ønskede dem; at Hans hånd var over og skjulte en fejl i nogle af tallene, så ingen kunne se den, før Hans hånd blev fjernet.

> "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

> ”Derpå så jeg med hensyn til det —daglige’ (Daniel 8,12), at ordet —offer’ var indsat ved menneskers visdom og ikke hører til teksten, og at Herren gav den rette forståelse deraf til dem, som frembar råbet om dommens time. Da enheden bestod, før 1844, var næsten alle forenede om den rette forståelse af det —daglige’; men i forvirringen siden 1844 er andre opfattelser blevet antaget, og mørke og forvirring er fulgt. Tid har ikke været en prøve siden 1844, og den vil aldrig mere blive en prøve.

> "The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.

> Herren har vist mig, at den tredje engels budskab må gå ud og forkyndes for Herrens spredte børn, men det må ikke hænges op på tid. Jeg så, at nogle blev grebet af en falsk ophidselse, som opstod ved at prædike tid; men den tredje engels budskab er stærkere, end tiden kan gøre det. Jeg så, at dette budskab kan stå på sit eget grundlag og ikke behøver tid til at styrke det; og at det vil gå frem med mægtig kraft og udføre sit værk, og det vil blive afkortet i retfærdighed.

> "Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem . . ." Early Writings, 74-76.

> "Derpå blev min opmærksomhed rettet mod nogle, som befinder sig i den store vildfarelse at tro, at det er deres pligt at rejse til det gamle Jerusalem . . ." Early Writings, 74-76.

And the reason that this is bold-faced, this is the paragraph here where it says, ". . . When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test." you need to remember that originally in her first record of this vision, she said, "I was shown that time has not been a test since 1844," and it was a different paragraph. She had made sure that there was a distinction in what she was shown about the Daily and what was shown her about time being a test; and that the next paragraph, which is talking about no connecting time with the Third Angel's Message, it was not in the original vision. It was on page 48 of Life Sketches, not pages 61 and 62.

Og grunden til, at dette står med fed skrift, er, at dette er afsnittet her, hvor der står: ". . . Da der herskede enhed, før 1844, var næsten alle forenede om den rette opfattelse af —daglige'; men i forvirringen siden 1844 er andre opfattelser blevet antaget, og mørke og forvirring er fulgt. Tiden har ikke været en prøve siden 1844, og den vil aldrig igen blive en prøve." I må erindre, at hun oprindeligt i sin første optegnelse af dette syn sagde: "Det blev vist mig, at tiden ikke har været en prøve siden 1844," og det var et andet afsnit. Hun havde sørget for, at der var en sondring mellem det, som blev vist hende om det Daglige, og det, som blev vist hende om, at tiden skulle være en prøve; og at det næste afsnit, som taler om, at der ikke er nogen sammenkædning af tid med den tredje engels budskab, ikke fandtes i det oprindelige syn. Det stod på side 48 i Life Sketches, ikke på siderne 61 og 62.

But, when you come to Early Writings in 1882, they put them together; and, therefore, when you get to the 1930s and you are going off into deep darkness in Adventism, and Willie White says that when you are studying the Daily you must study it in the context of time—"Sorry, Willie, your responsibility was to be the one that gave the accurate historical record of the Spirit of Prophecy. You were to be the one that defeated the Spirit of Prophecy. And in your presentation of Early Writings, page 75, you disregarded the original sources, and those original sources say that when you lifted the argument that the Daily has to be considered in the context of time in Early Writings, 74, that is absolutely untrue."—It is untrue! It cannot be sustained by the record in the Spirit of Prophecy. It cannot be sustained by the history of that time period.

Men når man kommer til Early Writings i 1882, samlede de dem; og derfor, når man kommer til 1930’erne, og man bevæger sig ud i dybt mørke i adventismen, og Willie White siger, at når man studerer det Daglige, må man studere det i tidens kontekst—„Undskyld, Willie, dit ansvar var at være den, der gav den nøjagtige historiske fremstilling af Profetiens Ånd. Du skulle have været den, der forsvarede Profetiens Ånd. Og i din præsentation af Early Writings, side 75, tilsidesatte du de oprindelige kilder, og disse oprindelige kilder siger, at når du fremførte argumentet om, at det Daglige må betragtes i tidens kontekst i Early Writings, 74, er det fuldstændig usandt.” —Det er usandt! Det kan ikke opretholdes af beretningen i Profetiens Ånd. Det kan ikke opretholdes af historien fra den tidsperiode.

Okay. Point 1, Sister White says that there is a correct view of the Daily, in Early Writings, 74. The primary argument that is foisted later on in history is that when you study that passage in Early Writings, 74, you have to place it in the context of time setting. That argument is bogus; it is not valid!

Okay. Punkt 1: Søster White siger i Early Writings, 74, at der findes en korrekt opfattelse af „det daglige“. Det primære argument, som senere i historien er blevet påtvunget, er, at når man studerer dette afsnit i Early Writings, 74, må man sætte det ind i tidsfastsættelsens sammenhæng. Dette argument er falsk; det er ikke gyldigt!

So, now we are stuck with just the position that there is a correct view of the Daily. Okay? But, we are going to take up one more thought out of this paragraph.

Så nu står vi kun tilbage med den holdning, at der findes en korrekt forståelse af det daglige. Forstået? Men vi vil tage endnu én tanke frem fra dette afsnit.

It says, "September 23d, the Lord showed me . . . ." September 23d, when? 1850: "September 23d, 1850, the Lord showed me."

Der står: »Den 23. september viste Herren mig . . . .« Den 23. september, hvornår? 1850: »Den 23. september 1850 viste Herren mig.«

What did He show her?

Hvad viste Han hende?

Well one of the things that He showed her was that since 1844, other views of the Daily have been embraced.

Noget af det, som Han viste hende, var, at siden 1844 er andre opfattelser af det stadige blevet antaget.

"September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."

„Den 23. september 1850 viste Herren mig . . . . Da enhed bestod før 1844, var næsten alle forenede om den rette forståelse af —„det daglige“; men siden 1844 er andre opfattelser blevet antaget i forvirringen, og mørke og forvirring er fulgt. The Review and Herald, november 1850.“

March 1850 The "Daily" is the Earthly Sanctuary

Marts 1850 „Det daglige“ er den jordiske helligdom

So, on the bottom of page 6 you have a paragraph that comes from the Review and Herald of March 1850, and it is an article by David Arnold.

Således har De nederst på side 6 et afsnit, som stammer fra Review and Herald fra marts 1850, og det er en artikel af David Arnold.

> "He [Daniel] also sees the same oppressive power —standing up against the Prince of princes;' thus putting an end to the legality of all the daily sacrifices instituted at Sinai to be daily observed until the Seed should come. Here Christ, the substance, or great antitypical sacrifice was slain by the Roman soldiers. Thus by Rome —the daily sacrifice was taken away,' and the place of his sanctuary was cast down by Titus, a Roman general, when he destroyed the city of Jerusalem, and the temple of God, which contained —the sanctuary.' Here commenced the fulfillment of Christ's prophetic declaration. And they shall fall by the edge of the sword and shall be led away captive into all nations, and Jerusalem shall be trodden down of the Gentiles, UNTIL THE TIMES OF THE GENTILES BE FULFILLED.' Luke 21:24." David Arnold, Review and Herald, March 1850, Volume 1, Number 8.

> "Han [Daniel] ser også den samme undertrykkende magt — rejse sig imod fyrsters Fyrste'; og således gøre ende på lovligheden af alle de daglige ofre, som blev indstiftet ved Sinai til dagligt at iagttages, indtil Sæden skulle komme. Her blev Kristus, substansen, eller det store modbilledlige offer, dræbt af de romerske soldater. Således blev ved Rom — det daglige offer taget bort,' og hans helligdoms sted blev nedkastet af Titus, en romersk general, da han ødelagde Jerusalems by og Guds tempel, som indeholdt — helligdommen.' Her begyndte opfyldelsen af Kristi profetiske erklæring: Og de skal falde for sværdets æg og føres bort som fanger til alle folkeslag, og Jerusalem skal nedtrædes af hedningerne, INDTIL HEDNINGERNES TIDER ER FULDBYRDET.' Luk. 21,24." David Arnold, Review and Herald, marts 1850, bind 1, nummer 8.

In this article David Arnold teaches that the Daily in the Book of Daniel represents the Jewish sanctuary in Jerusalem that was removed by Pagan Rome in AD70.

I denne artikel lærer David Arnold, at det daglige i Daniels Bog repræsenterer den jødiske helligdom i Jerusalem, som blev borttaget af det hedenske Rom i år 70 e.Kr.

September 1850 The "Daily" is Christ's Sanctuary Ministry

September 1850 "Det daglige" er Kristi helligdomstjeneste

Then in September 1850, the same year—and by the way, who is the editor of the Review and Herald in 1850? His name is James White.

Så, i september 1850, samme år — og for øvrigt, hvem er redaktør for Review and Herald i 1850? Hans navn er James White.

James White, then, in September of 1850, he prints an article by Crosier which teaches that the Daily represents Christ's Sanctuary ministry.

James White trykker således i september 1850 en artikel af Crosier, som lærer, at „det daglige“ repræsenterer Kristi helligdomstjeneste.

Now, James White does not teach it directly, but people take the inference there and say that is what he is teaching. And why am I saying this? I am saying this for his reason: In September of 1850, Sister White says that since 1844 other views of the Daily have been embraced in darkness and confusion has followed.

Nu lærer James White det ikke direkte, men folk drager den slutning dér og siger, at det er det, han lærer. Og hvorfor siger jeg dette? Jeg siger dette af denne grund: I september 1850 siger søster White, at siden 1844 er andre opfattelser af det daglige blevet antaget i mørke, og forvirring er fulgt.

These two views [Arnold and Crosier] are not the Pioneer view that the Daily is Paganism.

Disse to synspunkter [Arnold og Crosier] er ikke pioneropfattelsen, at „det daglige“ er hedenskab.

And on page 7 you have the two paragraphs from Crosier's article, where he is inferring that the Daily is Christ's Sanctuary ministry.

Og på side 7 har du de to afsnit fra Crosiers artikel, hvor han udleder, at det daglige er Kristi helligdomstjeneste.

> "—And the place of His Sanctuary was cast down;' Daniel 8:11. This casting down was in the days and by the means of the Roman power; therefore, the Sanctuary of this text was not the Earth, nor Palestine, because the former was cast down at the fall, more than 4,000 years, and the latter at the captivity, more than 700 years previous to the event of this passage, and neither by Roman agency.

> "—Og Hans helligdoms sted blev omstyrtet;" Daniel 8:11. Denne omstyrtelse skete i den romerske magts dage og ved dens midler; derfor var helligdommen i denne tekst ikke Jorden eller Palæstina, fordi den førstnævnte blev omstyrtet ved syndefaldet, mere end 4.000 år tidligere, og den sidstnævnte ved bortførelsen i fangenskab, mere end 700 år forud for begivenheden i dette skriftsted, og ingen af delene ved romersk medvirken.

> "The Sanctuary cast down is His against whom Rome magnified himself, which was the Prince of the host, Jesus Christ; and Paul teaches that His Sanctuary is in heaven. Again, Daniel 11:30–31, —For the ships of Chittim shall come against him; therefore, shall he be grieved and return, and have indignation (the staff to chastise) against the holy covenant (Christianity), so shall he do; he shall even return and have intelligence with them (priests and bishops) that forsake the holy covenant. And arms (civil and religious) shall stand on his part, and they (Rome and those that forsake the holy covenant) shall pollute the Sanctuary of strength.' What was this that Rome and the apostles of Christianity should joint pollute? This combination was formed against the —holy covenant', and it was the Sanctuary of that covenant they polluted; which they could do as well as to pollute the name of God; Jeremiah 34:16; Ezekiel 20; Malachi 1:7. This was the same as profaning or blaspheming His name. In this sense this —politico-religious' beast polluted the Sanctuary, (Revelation 13:6), and cast it down from its place in heaven, (Psalm 102:19; Jeremiah 17:12; Hebrews 8:1–2) when they called Rome the holy city, (Revelation 21:2) and installed the Pope there with the titles, —Lord God the Pope', —Holy Father', —Head of the Church', etc., and there, in the counterfeit, —temple of God', he professes to do what Jesus actually does in His Sanctuary; 2 Thessalonians 2:1–8. The Sanctuary has been trodden under foot (Daniel 8:13), the same as the Son of God has. (Hebrews 10:29.)" O. R. L. Crosier, —The Sanctuary', Review and Herald, September, 1850.

> „Den helligdom, som blev nedkastet, er hans, imod hvem Rom ophøjede sig, nemlig hærens fyrste, Jesus Kristus; og Paulus lærer, at hans helligdom er i himmelen. Endvidere, Daniel 11:30–31: —Thi Kittims skibe skal komme imod ham; derfor skal han blive bedrøvet og vende tilbage og bære harme (staven til tugt) imod den hellige pagt (kristendommen), således skal han gøre; ja, han skal vende tilbage og holde sig til dem (præster og biskopper), som forlader den hellige pagt. Og våbenmagt (borgerlig og religiøs) skal stå på hans side, og de (Rom og de, som forlader den hellige pagt) skal vanhellige styrkens helligdom.’ Hvad var dette, som Rom og kristendommens apostle i forening skulle vanhellige? Denne sammenslutning blev dannet imod den —hellige pagt’, og det var denne pagts helligdom, de vanhelligede; hvilket de kunne gøre ligesom at vanhellige Guds navn; Jeremias 34:16; Ezekiel 20; Malakias 1:7. Dette var det samme som at profanere eller bespotte hans navn. I denne betydning vanhelligede dette —politisk-religiøse’ dyr helligdommen (Åbenbaringen 13:6) og nedkastede den fra dens plads i himmelen (Salme 102:19; Jeremias 17:12; Hebræerne 8:1–2), da de kaldte Rom den hellige stad (Åbenbaringen 21:2) og indsatte paven dér med titlerne —Herre Gud Paven’, —Hellige Fader’, —Kirkens Hoved’ osv., og dér, i det forfalskede —Guds tempel’, foregiver han at gøre det, som Jesus i virkeligheden gør i sin helligdom; 2 Thessalonikerne 2:1–8. Helligdommen er blevet trådt under fod (Daniel 8:13), ligesom Guds Søn er blevet det. (Hebræerne 10:29.)” O. R. L. Crosier, —Helligdommen’, Review and Herald, september 1850.

The Logic of James White

James Whites logik

Why would James White print this article if he knew better? The reason for it is "The Logic of James White" in your notes.

Hvorfor ville James White trykke denne artikel, hvis han vidste bedre? Grunden til det er "James Whites logik" i dine noter.

The first thing that was printed after the Disappointment is called A Word to the Little Flock, and the three people who were authors in that publication were James and Ellen White and Joseph Bates. The first thing that was printed after October 22, 1844, by those people that were following on the path was this article; and, in this article Sister White endorses Crosier's view, not his view of the Daily but his view of Christ moving from the Holy Place to the Most Holy Place.

Det første, der blev trykt efter Skuffelsen, kaldes A Word to the Little Flock, og de tre personer, der var forfattere i den udgivelse, var James og Ellen White samt Joseph Bates. Det første, der blev trykt efter den 22. oktober 1844 af de mennesker, som fortsatte på stien, var denne artikel; og i denne artikel stadfæster Søster White Crosiers opfattelse, ikke hans opfattelse af det daglige, men hans opfattelse af Kristi overgang fra Det Hellige til Det Allerhelligste.

Notice, this is Sister White. This is why James White would be willing to print Crosier's article, it says,

Bemærk, dette er søster White. Det er derfor, James White ville være villig til at trykke Crosiers artikel; der står:

"I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister."—this is Ellen White—"The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.

"Jeg tror, at Helligdommen, som skal renses ved enden af de 2300 dage, er det Nye Jerusalems Tempel, hvoraf Kristus er en tjener." — dette er Ellen White — "Herren viste mig i et syn, for mere end et år siden, at broder Crosier havde det sande lys angående Helligdommens renselse osv.; og at det var hans vilje, at broder C. skulle nedskrive den fremstilling, som han gav os i Day-Star, Extra, 7. februar 1846. Jeg føler mig fuldt ud bemyndiget af Herren til at anbefale dette Extra til enhver hellig.

"I pray that these lines may prove a blessing to you, and all the dear children who may read them." A Word to the Little Flock, May 12, 1847.

„Jeg beder om, at disse linjer må blive til velsignelse for dig og alle de kære børn, som måtte læse dem.“ A Word to the Little Flock, 12. maj 1847.

So, people even to this day, some of the modern historians in Adventism say, "Look at there. Ellen White is giving her blanket endorsement on Crosier's article; and, therefore, what Crosier said about the Daily being Christ's Sanctuary ministry that has to be true." And when they say that, they are misrepresenting history; because, Crosier's article had eight sections in it and, from the very beginning, the Adventists understood that four of those sections were total darkness and they have never, ever, ever been reprinted in Adventism.

Så selv den dag i dag siger nogle af de moderne historikere inden for adventismen: „Se dér. Ellen White giver sin fuldstændige tilslutning til Crosiers artikel; og derfor må det, Crosier sagde om det daglige som Kristi tjeneste i helligdommen, være sandt.“ Og når de siger det, fordrejer de historien; for Crosiers artikel indeholdt otte afsnit, og helt fra begyndelsen forstod adventisterne, at fire af disse afsnit var totalt mørke, og de er aldrig, aldrig, aldrig blevet genoptrykt inden for adventismen.

As an example, one of his positions in that article was that when Jesus returns there is going to be a thousand years of peace. Adventists do not believe that and they never did. That understanding is an understanding that William Miller rejected that actually puts William Miller in the right path for understanding truth. That teaching is one of the teachings that is directly opposite to Millerite understanding.

Som et eksempel var et af hans standpunkter i den artikel, at der, når Jesus vender tilbage, vil blive tusind års fred. Adventister tror ikke dette, og det har de aldrig gjort. Denne opfattelse er en opfattelse, som William Miller forkastede, og som faktisk sætter William Miller på den rette vej til at forstå sandheden. Denne lære er en af de læresætninger, som står i direkte modsætning til den milleritiske forståelse.

So, when Crosier comes out with this eight-part article, they know right off the bat that four of these parts are not reprintable.

Så når Crosier udkommer med denne artikel i otte dele, ved de straks fra begyndelsen, at fire af disse dele ikke kan genoptrykkes.

But, James White prints the part where Crosier does infer that the Daily is Christ's Sanctuary ministry; but, he is only going to reprint those four parts. He is not going to reprint the other four. But, in order for James White to reprint Crosier's four parts, he has to print it in two issues. He had to print it twice in September 1850.

Men James White trykker den del, hvor Crosier antyder, at det daglige er Kristi helligdomstjeneste; men han vil kun genoptrykke disse fire dele. Han vil ikke genoptrykke de andre fire. Men for at James White kan genoptrykke Crosiers fire dele, må han trykke dem i to numre. Han måtte trykke dem to gange i september 1850.

There was not enough room in his Review and Herald in September 1850, so he printed two Review and Heralds in September 1850 so he could get all of Crosier's article on Christ moving from the Holy Place to the Most Holy Place.

Der var ikke tilstrækkelig plads i hans Review and Herald i september 1850, så han udgav to numre af Review and Herald i september 1850, så han kunne få hele Crosiers artikel med om Kristi overgang fra det Hellige til det Allerhelligste.

Now, you will notice from Gerard Damsteegt that he is giving the historical evaluation that Adventists always knew that there were parts of Crosier's articles that were incorrect and that they could not be reprinted.

Nu vil De hos Gerard Damsteegt bemærke, at han giver den historiske vurdering, at adventister altid vidste, at der var dele af Crosiers artikler, som var ukorrekte, og at de ikke kunne genoptrykkes.

"She [Ellen Harmon] said: —The Lord showed me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was His will that Brother C. should write out the view which he gave us in the Day Star Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint' (Letter. E. G. White to Curtis, Word to the Little Flock, 12). Seventh-day Adventists have usually interpreted this statement to mean that Crosier's presentations were not without mistakes, but that his major typological argumentation was correct. Reprints of the article omitted the aspects which they felt to be inaccurate." P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.

„Hun [Ellen Harmon] sagde: —Herren viste mig i et syn for mere end et år siden, at broder Crosier havde det sande lys angående helligdommens renselse osv.; og at det var Hans vilje, at broder C. skulle nedskrive den opfattelse, som han gav os i Day Star Extra, 7. februar 1846. Jeg føler mig fuldt ud bemyndiget af Herren til at anbefale dette Extra til enhver helgen“ (Brev. E. G. White til Curtis, Word to the Little Flock, 12). Syvendedagsadventister har sædvanligvis fortolket denne udtalelse således, at Crosiers fremstillinger ikke var uden fejl, men at hans hovedsagelige typologiske argumentation var korrekt. Genoptryk af artiklen udelod de aspekter, som de anså for at være unøjagtige.“ P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.

Never Could Reprint His Complete Document

Kunne aldrig genoptrykke hans fuldstændige dokument

Now, on the next page you have W. A. Spicer giving testimony to the same thing: They always knew that Crosier's articles had error in them, and they never reprinted those four sections.

På den næste side har De nu W. A. Spicer, som vidner om det samme: De vidste altid, at Crosiers artikler indeholdt fejl, og de genoptrykte aldrig disse fire afsnit.

"Sad to say, young Crosier walked in the light of the Sabbath truth but a very little time. He later repudiated the sanctuary teaching that he had helped to establish. Our pioneer brethren reprinted his exposition on the sanctuary several times in their early papers, but they never could reprint his complete document. In it he had added to the sanctuary exposition some ideas on the age to come a temporal millennium, with a glorious age on this earth at the Second Advent. These things our brethren always omitted. These teachings of the age to come were all abroad in those days. The doctrine never fitted in with the definite advent message; and doubtless this leaven of error helped to lead the younger men away from the Sabbath and the sanctuary truths. He soon turned to bitter opposition to our early movement." W. A. Spicer, Review and Herald, December 14, 1939

Det er sørgeligt at sige, at den unge Crosier kun vandrede i sabbatssandhedens lys i ganske kort tid. Senere forkastede han den helligdomslære, som han havde været med til at grundfæste. Vore pionerbrødre genoptrykte hans fremstilling af helligdommen flere gange i deres tidlige blade, men de kunne aldrig genoptrykke hans fuldstændige dokument. I dette havde han tilføjet helligdomsfremstillingen nogle tanker om den kommende tidsalder, et timeligt tusindårsrige, med en herlig tidsalder på denne jord ved det andet komme. Disse ting udelod vore brødre altid. Disse lærdomme om den kommende tidsalder var vidt udbredt i de dage. Læren passede aldrig ind i det bestemte adventbudskab; og uden tvivl bidrog denne fejltagelsens surdej til at lede de yngre mænd bort fra sabbats- og helligdomssandhederne. Han vendte sig snart til bitter modstand mod vor tidlige bevægelse." W. A. Spicer, Review and Herald, 14. december 1939

The point is, there are those people today that take Sister White's endorsement of Crosier's article in A Word to the Little Flock, people like Heidi Heikes, Heidi Heikes with his foolish book about the Daily being Christ's Sanctuary ministry. This is one of his arguments.

Pointen er, at der i dag er mennesker, som tager Søster Whites tilslutning til Crosiers artikel i *A Word to the Little Flock* op—mennesker som Heidi Heikes, Heidi Heikes med sin tåbelige bog om, at det daglige skulle være Kristi helligdomstjeneste. Dette er et af hans argumenter.

People that do this are disregarding the historical facts. They never could reprint all of Crosier's articles. And to insist that Ellen White's endorsement in A Word to the Little Flock is a blanket endorsement of Crosier's position is to insist that Adventists believe that there is going to be a thousand years of peace. It is a foolish argument.

Mennesker, der gør dette, tilsidesætter de historiske kendsgerninger. De kunne aldrig genoptrykke alle Crosiers artikler. Og at hævde, at Ellen Whites billigelse i A Word to the Little Flock er en generel billigelse af Crosiers standpunkt, er at hævde, at adventister tror, at der vil komme tusind års fred. Det er et tåbeligt argument.

It is a misrepresentation of history, and it is done to deceive people and to produce confusion and darkness.

Det er en forvanskning af historien, og det gøres for at bedrage mennesker og frembringe forvirring og mørke.

So, you have two historians, Spicer who is deceased and Damsteegt who is still alive; but, I guarantee you, Spicer or Damsteegt, neither one of them, would agree with me with what I present. Okay, they would not. So, you have two antagonistic historians that are in agreement with what I am telling you. There is no justification whatsoever for taking Ellen White's endorsement of Crosier's article to mean that everything in it was perfect.

Så har man to historikere, Spicer, som er død, og Damsteegt, som stadig er i live; men jeg forsikrer jer om, at hverken Spicer eller Damsteegt ville være enige med mig i det, jeg fremlægger. Ja, det ville de ikke. Så har man altså to antagonistiske historikere, som er enige i det, jeg fortæller jer. Der findes overhovedet ingen begrundelse for at tage Ellen Whites godkendelse af Crosiers artikel som udtryk for, at alt i den var fuldkomment.

The Advent Review—Volume 1, Auburn NY, Number 3

Advent Review—Bind 1, Auburn, NY, Nummer 3

The Advent Review—Volume 1, Auburn NY, Number 4

The Advent Review — Bind 1, Auburn, NY, Nummer 4

The Advent Review—Volume 1, Auburn NY, Number Special

The Advent Review—Bind 1, Auburn NY, særnummer

When James White began to print Crosier's article in September of 1850, of The Review and Herald, that was Volume 1, Number 3

Da James White i september 1850 begyndte at trykke Crosiers artikel i The Review and Herald, var det bind 1, nummer 3.

But, he could not get it all in Volume 1, Number 3; so, he finished off the article in Volume 1 of The Review and Herald,, Number 4. And when did he do this? In September of 1850.

Men han kunne ikke få det hele med i bind 1, nummer 3; derfor afsluttede han artiklen i bind 1 af The Review and Herald, nummer 4. Og hvornår gjorde han dette? I september 1850.

Well, what happened in September of 1850? Sister White had a vision that says, "September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."

Hvad skete der da i september 1850? Søster White havde et syn, hvori der står: »Den 23. september 1850 viste Herren mig . . . . Da der herskede enhed, før 1844, var næsten alle forenede om den rette forståelse af det —Daglige; men siden 1844 er andre opfattelser blevet antaget i forvirringen, og mørke og forvirring er fulgt efter. The Review and Herald, november 1850.«

Who was her husband? He was the editor of The Review and Herald.

Hvem var hendes mand? Han var redaktør for The Review and Herald.

So, what did he do when his wife said, "Do you know what I just was told by the Lord, James? I was told that we were not supposed to be introducing the views of the Daily that contradict the Pioneer understanding that the Daily is Paganism, because it is bringing darkness and confusion."

Så hvad gjorde han, da hans hustru sagde: "Ved du, hvad jeg netop fik at vide af Herren, James? Jeg fik at vide, at vi ikke skulle fremføre de opfattelser om det daglige, som modsiger pionerernes forståelse af, at det daglige er hedenskab, fordi det bringer mørke og forvirring."

So, what did James White do? In September of 1850 he printed another Review and Herald, three in one month. It is called Volume 1, Special Edition.

Så hvad gjorde James White? I september 1850 trykte han endnu et Review and Herald, tre i én måned. Det kaldes bind 1, særudgave.

And what did he do? He reprinted Crosier's article and removed what Crosier said about the Daily!

Og hvad gjorde han? Han genoptrykte Crosiers artikel og fjernede det, som Crosier sagde om det daglige!

Brothers and Sisters, this is historical proof that James and Ellen White understood that Crosier's view about the Daily was wrong and that it brought darkness and confusion.

Brødre og søstre, dette er et historisk bevis på, at James og Ellen White forstod, at Crosiers opfattelse af det daglige var forkert, og at den bragte mørke og forvirring.

And what was Crosier's view about the Daily? That it was Christ's Sanctuary ministry.

Og hvad var Crosiers opfattelse af det stadige? At det var Kristi tjeneste i helligdommen.

So, in Early Writings, 74, when she says, "September 23rd, the Lord showed me that the Millerites had the correct view of the Daily," the historical evidence is that the Millerites understood—

Så når hun i Early Writings, 74, siger: „Den 23. september viste Herren mig, at milleritterne havde den rette forståelse af det stadige,” er det historiske vidnesbyrd, at milleritterne forstod—

Now, Brothers and Sisters, Brothers and Sisters, do not miss this fact: What is this: September 1850 Sister White is shown that since 1844 other views of the Daily had been embraced; May 1850, Arnold presents the Daily as the Jewish sanctuary; September 1850, part 1 of 2 of Crosier's article is published, inclusive of his presentation of the Daily as Christ's Sanctuary ministry; September 1850, part 2 of 2 of Crosier's article is published; September 1850, Crosier's article is reprinted, but his view on the Daily has been removed? What is taking place?

Nu, brødre og søstre, brødre og søstre, gå ikke glip af dette forhold: Hvad er dette: I september 1850 vises det søster White, at siden 1844 var andre opfattelser af det daglige blevet antaget; i maj 1850 fremlægger Arnold det daglige som det jødiske helligdomssystem; i september 1850 offentliggøres del 1 af 2 af Crosiers artikel, herunder hans fremstilling af det daglige som Kristi tjeneste i helligdommen; i september 1850 offentliggøres del 2 af 2 af Crosiers artikel; i september 1850 genoptrykkes Crosiers artikel, men hans opfattelse af det daglige er fjernet? Hvad er det, der finder sted?

We see the same year that this 1850 Chart is produced, and what does this Chart say about the Daily? "Pagan Dominion or The DAILY taken away. Dan. 11:31 508."

Vi ser det samme år, hvor dette 1850-diagram blev udarbejdet, og hvad siger dette diagram om det daglige? „Hedensk herredømme eller DET DAGLIGE taget bort. Dan. 11,31 508.“

Ellen White knew what those who gave the Judgment Hour's cry position of the Daily was. When she says they had the correct view, she knew that the correct view was that it represented the Pagan Dominion being taken; the Daily represented Paganism.

Ellen White vidste, hvad de, som gav Dommens Times råb, stod for med hensyn til det Stadige. Når hun siger, at de havde den rette opfattelse, vidste hun, at den rette opfattelse var, at det repræsenterede hedensk herredømmes borttagelse; det Stadige repræsenterede hedenskabet.

And in this year, 1850, the historical record proves that she rejected and her husband rejected the teaching that the Daily represents Christ Sanctuary ministry, which is the teaching that the Biblical Research Institute of the Seventh-day Adventist Church upholds. It is the teaching that the self-supporting ministries, such as Heartland and Steps to Life support. It is the teaching that brings darkness and confusion.

Og i dette år, 1850, beviser den historiske beretning, at hun forkastede, og hendes mand forkastede, læren om, at det „daglige“ repræsenterer Kristi helligdomstjeneste, hvilket er den lære, som Syvendedags Adventistkirkens Biblical Research Institute fastholder. Det er den lære, som de selvunderholdende tjenester, såsom Heartland og Steps to Life, støtter. Det er den lære, som bringer mørke og forvirring.

Now, notice this concerning the 1850 Chart. This is in November of 1850. This is the same month that she has the vision that she records that ultimately goes through the evolution in 1851, and then in 1882 ends up in Early Writing, in this very month, in this very month, in November of 1850. It says,

Læg nu mærke til dette vedrørende 1850-kortet. Dette er i november 1850. Dette er den samme måned, hvor hun har det syn, som hun nedskriver, og som til sidst gennemgår udviklingen i 1851 og derefter i 1882 ender i Early Writing, i netop denne måned, i netop denne måned, i november 1850. Der står,

"Monday we returned to Dorchester where our dear Brother Nichols and family live."—

„Mandag vendte vi tilbage til Dorchester, hvor vor kære broder Nichols og hans familie bor.“

Right up here [referring to the 1850 Chart, upper right-hand corner], "Published by Otis Nichols, Dorchester, Massachusetts." Okay? She is talking about this, right? Do you see it, this Chart?

Lige heroppe [med henvisning til 1850-diagrammet, øverste højre hjørne]: »Udgivet af Otis Nichols, Dorchester, Massachusetts.« Godt? Hun taler om dette, ikke sandt? Ser I det, dette diagram?

—"There in the night God gave me a very interesting vision, the most of which you will see in the paper. God shewed me the necessity of getting out a chart. I saw it was needed and that the truth made plain upon tables would effect much and would cause souls to come to the knowledge of the truth." Manuscript Releases, number 15, 210 November, 1850.

—„Der i natten gav Gud mig et meget interessant syn, hvoraf det meste vil I se i skriftet. Gud viste mig nødvendigheden af at udgive et diagram. Jeg så, at der var behov for det, og at sandheden, gjort tydelig på tavler, ville udrette meget og ville føre sjæle til kundskab om sandheden.“ Manuscript Releases, nummer 15, 210 november 1850.

She had a vision at Nichols's house in Dorchester—that is all on this Chart—saying, "You need to make a chart."

Hun havde et syn i Nichols' hus i Dorchester—alt dette er på dette kort—og sagde: »I må udarbejde et kort.«

And what does she say about the chart? How does she describe it?

Og hvad siger hun om tavlen? Hvordan beskriver hun den?

Go to Habakkuk 2, "I saw the need of getting out a chart," and what would it do? It was needed, "that the truth made plain upon tables." Habakkuk 2, verse 2, says, "And the Lord answered me and said, Write the vision, and make it plain upon tables, . . . ." She is saying that this Otis Nichols 1850 Chart, printed in Dorchester, Massachusetts, is a fulfillment of Habakkuk, just like she says in The Great Controversy that the 1843 Chart is a fulfillment of Habakkuk.

Gå til Habakkuk 2: »Jeg så nødvendigheden af at få udgivet et tavlediagram,« og hvad skulle det gøre? Det var nødvendigt, »for at sandheden kunne gøres tydelig på tavler«. Habakkuk 2, vers 2, siger: »Og Herren svarede mig og sagde: Skriv synet og gør det tydeligt på tavler, . . . .« Hun siger, at dette Otis Nichols-diagram fra 1850, trykt i Dorchester, Massachusetts, er en opfyldelse af Habakkuk, ligesom hun i The Great Controversy siger, at 1843-diagrammet er en opfyldelse af Habakkuk.

Okay, do you see that? Do you see when she got this vision? In the same time that this was going on: "September 23d, the Lord showed me . . . . that the teaching of the Daily as Christ's Sanctuary ministry brings darkness and confusion," and her husband immediately reprinted the article and removed those two paragraphs. It was never reprinted again in Adventism until 1931 when Willie White reprinted it; and, when he did so, he had some false witness in the very tract that he printed. It can be demonstrated.

Godt, ser du det? Ser du, hvornår hun fik dette syn? På samme tid som dette foregik: »Den 23. september viste Herren mig . . . ., at læren om det daglige som Kristi helligdomstjeneste bringer mørke og forvirring,« og hendes mand genoptrykte straks artiklen og fjernede disse to afsnit. Den blev aldrig genoptrykt igen i adventismen før 1931, da Willie White genoptrykte den; og da han gjorde det, havde han et falsk vidnesbyrd i selve det traktat, som han trykte. Det kan påvises.

Now, I want to read something here to you, a longer quote, about this same time period. This is from November 27, 1850.

Nu vil jeg læse noget her for jer, et længere citat, om denne samme tidsperiode. Dette er fra den 27. november 1850.

"I have neglected writing you for some time. I will now give my reasons. First, I had no time to write for weeks after I received Sister Arabella's kind and welcome letter, or I should have complied with her request to have answered it within two weeks. I liked the letter very much. We were all interested in the letter and hope my delay will not prevent you from answering this as soon as you read it, and I will not wait so long next time.

Jeg har i nogen tid forsømt at skrive til jer. Jeg vil nu angive mine grunde. For det første havde jeg i flere uger efter, at jeg modtog søster Arabellas venlige og velkomne brev, ikke tid til at skrive, ellers ville jeg have efterkommet hendes ønske om at få det besvaret inden for to uger. Jeg syntes særdeles godt om brevet. Vi var alle interesserede i brevet og håber, at min forsinkelse ikke vil hindre jer i at besvare dette, så snart I læser det, og jeg vil ikke vente så længe næste gang.

"James' and my health is quite good now. Our home is in Paris, at Brother Andrews', within a few steps of the post office and printing office. We shall stay here some little time. This is a very kind family, yet quite poor. Everything here is free as far as they have. We do not think it right to be any expense to them while here. I want to see you all very much and dear Sister Gorham.

Jakobs og mit helbred er nu ganske godt. Vort hjem er i Paris, hos broder Andrews, kun få skridt fra posthuset og trykkeriet. Vi skal blive her nogen kort tid. Dette er en meget venlig familie, men dog ganske fattig. Alt her står frit til vor rådighed, så langt deres midler rækker. Vi mener ikke, at det er ret at være dem til nogen udgift, mens vi er her. Jeg ønsker meget at se jer alle og kære søster Gorham.

"Our conference at Topsham was one of deep interest. Twenty-eight were present; all took part in the meeting.

Vores møde i Topsham var af dyb interesse. Otteogtyve var til stede; alle tog del i mødet.

"Sunday the power of God came upon us like a mighty rushing wind. All arose upon their feet and praised God with a loud voice; it was something as it was when the foundation of the house of God was laid. The voice of weeping could not be told from the voice of shouting. It was a triumphant time; all were strengthened and refreshed. I never witnessed such a powerful time before.

Søndag kom Guds kraft over os som en vældig susende vind. Alle rejste sig på deres fødder og priste Gud med høj røst; det var, som da grundvolden til Guds hus blev lagt. Grådens røst kunne ikke skelnes fra jubelråbet. Det var en sejrrig stund; alle blev styrket og vederkvæget. Aldrig før har jeg været vidne til en så mægtig stund.

"Our next conference was in Fairhaven. Brother Bates and wife were present. It was quite a good meeting. On our return to Brother Nichols', the Lord gave me a vision and showed me that the truth must be made plain upon tables, and it would cause many to decide for the truth by the three angels' messages, with the two former being made plain upon tables."—

"Vores næste konference var i Fairhaven. Broder Bates og hans hustru var til stede. Det var et ganske godt møde. Da vi vendte tilbage til broder Nichols', gav Herren mig et syn og viste mig, at sandheden måtte gøres tydelig på tavler, og det ville få mange til at tage stilling for sandheden ved de tre engles budskaber, idet de to første blev gjort tydelige på tavler."—

That is right down here, [indicating the lower left corner of the 1850 Chart]. Okay? They are on this Chart, what she is talking about.

Det står netop hernede [idet han peger på det nederste venstre hjørne af 1850-diagrammet]. Forstår I? Det er på dette diagram, hun taler om.

—"I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them, containing present truth, to put in the hands of those that hear, and then the truth would not fade from the mind, and that the paper would go where the messengers could not go. Other things I saw which will appear in the paper.

—"Jeg så også, at det var lige så nødvendigt, at bladet blev udgivet, som at budbærerne drog ud; for budbærerne behøver et blad at have med sig, som indeholder den nærværende sandhed, til at lægge i hænderne på dem, der hører, og da ville sandheden ikke blegne i sindet, og bladet ville gå derhen, hvor budbærerne ikke kunne gå. Andre ting så jeg, som vil fremkomme i bladet.

"How do you all get along? Are you all striving for eternal life? I want to see you very, very much and think I shall before long. Now is the preparation time and I hope we shall all make sure work for eternity. Time looks very short and what we do we must do quickly.

Hvordan trives I alle sammen? Stræber I alle efter det evige liv? Jeg længes meget, meget efter at se jer og tror, at jeg inden længe skal gøre det. Nu er forberedelsens tid, og jeg håber, at vi alle vil gøre et grundigt arbejde for evigheden. Tiden synes meget kort, og hvad vi gør, må vi gøre hurtigt.

"November 20, one week ago, Brother Henry Nichols and self went to Topsham. We had just risen from the dinner table Thursday [Nov. 21], when one of Brother Foey's children came in and said their mother was insensible. We hastened over the river one mile and found our dear Sister Foey dying. My distress was great as I found she did not know me. She continued long in great distress until between three and four o'clock and then breathed her last. She has left a husband and three children to mourn their loss.

Den 20. november, for en uge siden, rejste broder Henry Nichols og jeg til Topsham. Vi var netop rejst os fra middagsbordet torsdag [21. nov.], da et af broder Foeys børn kom ind og sagde, at deres moder var bevidstløs. Vi skyndte os over floden en mil og fandt vor kære søster Foey døende. Min sorg var stor, da jeg erfarede, at hun ikke kendte mig. Hun vedblev længe i stor nød indtil mellem klokken tre og fire, og da udåndede hun. Hun har efterladt en ægtemand og tre børn til at sørge over deres tab.

"Friday morning [Nov. 22], Brother Henry came to Paris for James to shave him to attend the funeral. We had a very solemn, interesting time. The Lord did not leave us but let His Spirit rest upon us. Sister Foey's last days were decidedly her most spiritual and best days. Brother Foey has this to console him, that she died a Christian. He bears up well. God gives him grace to endure the affliction. Oh, how good it is to have a hope in God that will sustain in all scenes of trial and affliction. Praise God for a hope, a good hope. What would you, any of you, give for your hope?

Fredag morgen [22. nov.] kom broder Henry til Paris for, at James kunne barbere ham, så han kunne deltage i begravelsen. Vi havde en meget højtidelig og bevægende stund. Herren forlod os ikke, men lod sin Ånd hvile over os. Søster Foeys sidste dage var afgjort hendes mest åndelige og bedste dage. Broder Foey har den trøst, at hun døde som en kristen. Han bærer det godt. Gud giver ham nåde til at udholde prøvelsen. O, hvor godt det er at have et håb i Gud, som vil bære gennem alle prøvelsens og lidelsens scener. Pris Gud for et håb, et godt håb. Hvad ville nogen af jer give for jeres håb?

"Hold fast the faith. Be strong in God and lean upon His everlasting arm. It will never fail you but will bear you up under every affliction. I hope you will all grow stronger and stronger in the truth. Do not falter but press your way to the kingdom."—

Hold fast ved troen. Vær stærke i Gud og støt jer til hans evige arm. Den vil aldrig svigte jer, men vil bære jer oppe under enhver trængsel. Jeg håber, at I alle vil vokse jer stærkere og stærkere i sandheden. Vakl ikke, men træng jer frem mod riget. —

Here we go. Here is what I want you to see.

Her går vi. Her er det, jeg ønsker, at du skal se.

—"One week ago, last Sabbath, we had a very interesting meeting. Brother Hewit from Dead River was there. He came with a message to the effect that the destruction of the wicked and the sleep of the dead was an abomination within a shut door that a woman Jezebel, a prophetess had brought in and he believed that I was that woman, Jezebel."—

—„For en uge siden, sidste sabbat, havde vi et meget interessant møde. Broder Hewit fra Dead River var til stede. Han kom med et budskab, hvis indhold var, at de ugudeliges ødelæggelse og de dødes søvn var en vederstyggelighed inden for en lukket dør, som en kvinde, Jezabel, en profetinde, havde indført, og han mente, at jeg var denne kvinde, Jezabel.“—

Okay? Brother Hewit is saying that Ellen White is Jezebel and she has introduced three errors.

Okay? Broder Hewit siger, at Ellen White er Jezabel, og at hun har indført tre vildfarelser.

"—We told him of some of his errors in the past, that the 1335 days were ended and numerous errors of his. It had but little effect. His darkness was felt upon the meeting and it dragged."—

—Vi fortalte ham om nogle af hans vildfarelser i fortiden, at de 1335 dage var til ende, og om hans talrige fejltagelser. Det havde kun ringe virkning. Hans mørke hvilede over mødet, og det trak i langdrag.—

Now, I want you to see this. I have something to say about this paragraph that I want you to follow, if you can.

Nu vil jeg have, at De ser dette. Jeg har noget at sige om dette afsnit, som jeg ønsker, at De følger, hvis De kan.

If you have ever dealt with those in Adventism that reapply the time prophecies at the end of the world, they only have three quotes that they use—they use lots of quotes, but they have three primary quotes that they use. This is one of them; because, they will go there and say, "We told him of some of his errors in the past," and they will claim that when she says "that the 1335 days were ended" that that was one of his errors. Do you see how you can kind of twist that grammar a little bit: "We told him of some of his errors in the past? We also told him that the 1335 days were ended; but the time setters say we told him some of his errors in the past and one of those errors was that you are teaching the 1335 days is ended and that is an error." So, you can twist it either way.

Hvis du nogen sinde har haft med dem i adventismen at gøre, som genanvender tidsprofetierne ved verdens ende, så har de kun tre citater, som de bruger — de bruger mange citater, men de har tre primære citater, som de bruger. Dette er et af dem; for de vil gå til dette sted og sige: »Vi fortalte ham om nogle af hans tidligere vildfarelser,« og de vil hævde, at når hun siger, »at de 1335 dage var til ende«, så var det en af hans vildfarelser. Ser du, hvordan man kan fordreje den grammatik en smule: »Vi fortalte ham om nogle af hans tidligere vildfarelser«? Vi fortalte ham også, at de 1335 dage var til ende; men tidssætterne siger, at vi fortalte ham om nogle af hans tidligere vildfarelser, og at en af disse vildfarelser var, at du lærer, at de 1335 dage er til ende, og at dette er en vildfarelse.« Så man kan fordreje det på begge måder.

The first time I had a face-to-face confrontation with Eugene Prewitt was in Oklahoma, and he is arguing that the Millerite History does not repeat at the end of the world, and I give him a couple of quotes in the Spirit of Prophecy.

Første gang jeg havde en ansigt-til-ansigt-konfrontation med Eugene Prewitt, var i Oklahoma, og han argumenterer for, at den milleritiske historie ikke gentager sig ved verdens ende, og jeg giver ham et par citater fra Profetiens Ånd.

And he says, "Jeff, you know that Ellen White was a careless writer."

Og han siger: "Jeff, du ved, at Ellen White var en skødesløs skribent."

And I said, "What do you mean?"

Og jeg sagde: »Hvad mener du?«

And he went to this quote. He says that this quote proves that she is a careless writer; because she knows that I know that the time setters can twist this quote, if they wish to.

Og han gik til dette citat. Han siger, at dette citat beviser, at hun er en skødesløs skribent; fordi hun ved, at jeg ved, at tidssætterne kan fordreje dette citat, hvis de ønsker det.

Now, the fact that someplace like Washita has the influence that teaches its students that Ellen White is a careless writer is one thing; but, is she a careless writer here?

At et sted som Washita har den indflydelse, der lærer sine studerende, at Ellen White er en sjusket skribent, er én ting; men er hun en sjusket skribent her?

—"I felt that I must say a few words. In the name of Jesus, I got up and in about five minutes the meeting changed. Everyone felt it at the same instant. Every countenance was lighted up. The presence of God filled the place. Brother Hewit dropped upon his knees and began to cry and pray. I was taken off in vision and saw much that I cannot write. It had a great effect upon Brother Hewit. He confessed it was of God and was humbled in the dust. He has been writing ever since that meeting, and is now writing from the same table renouncing all his errors that he has advanced. I believe God is bringing him up and he is calculated to do good, if God moves through him.

—"Jeg følte, at jeg måtte sige nogle få ord. I Jesu navn rejste jeg mig, og på omtrent fem minutter blev mødet forandret. Alle mærkede det i samme øjeblik. Ethvert ansigt blev oplyst. Guds nærvær fyldte stedet. Broder Hewit faldt på knæ og begyndte at græde og bede. Jeg blev bortrykket i syn og så meget, som jeg ikke kan skrive. Det havde en stærk virkning på broder Hewit. Han bekendte, at det var af Gud, og blev ydmyget i støvet. Han har skrevet lige siden det møde og skriver nu fra det samme bord, hvorfra han giver afkald på alle de vildfarelser, han har fremført. Jeg tror, Gud er i færd med at føre ham frem, og han er skikket til at gøre godt, hvis Gud virker gennem ham.

"Much love to dear Sister Gorham. Tell her to be strong. God is with her and He will not leave her. Much love to you all. I hope the children will not get sleepy, but will be interested in the truth and be diligent to make their calling and election sure. Write, be sure and write, and do not do as I have done. I love you, all of you. Write." Manuscript Releases, volume 16, 206–209. Written from Paris, Maine, November 27, 1850.

Megen kærlighed til kære Søster Gorham. Sig til hende, at hun skal være stærk. Gud er med hende, og Han vil ikke forlade hende. Megen kærlighed til jer alle. Jeg håber, at børnene ikke vil blive søvnige, men vil være interesserede i sandheden og være flittige til at gøre deres kaldelse og udvælgelse fast. Skriv, vær sikker på at skrive, og gør ikke, som jeg har gjort. Jeg elsker jer, jer alle. Skriv." Manuscript Releases, bind 16, 206–209. Skrevet fra Paris, Maine, den 27. november 1850.

Brothers and Sisters, what is the historical context of this; where is she writing this at? She is writing this in 1850, in Brother Nichols's house.

Brødre og søstre, hvad er den historiske sammenhæng for dette; hvor skriver hun dette henne? Hun skriver dette i 1850, i broder Nichols’ hus.

In this time period, what is the Lord doing? He is showing that the Pioneers have the correct view of the Daily, and she is dealing with that. She is saying that Christ's Sanctuary ministry is the false view of the Daily.

Hvad gør Herren i denne tidsperiode? Han viser, at pionererne har den korrekte forståelse af det daglige, og hun behandler dette. Hun siger, at Kristi helligdomstjeneste er den falske forståelse af det daglige.

In this history, this very history—not this very history and not just the very year, but the very month of the year she is getting visions and she is clarifying this truth about the Pioneer position of the Daily, saying those that gave the Judgment Hour Cry had the correct view of the Daily; and, in the same paragraph, she says, "I saw that the 1843 Chart was directed by the hand of the Lord and it should not be altered and that those that gave the Judgment Hour Cry had the correct view of the Daily."

I denne historie, netop denne historie—ikke blot denne historie og ikke blot selve året, men selve årets måned—modtager hun syner, og hun tydeliggør denne sandhed om pionerstandpunktet vedrørende det daglige, idet hun siger, at de, som forkyndte Doms-timens råb, havde den rette opfattelse af det daglige; og i samme afsnit siger hun: "I saw that the 1843 Chart was directed by the hand of the Lord and it should not be altered and that those that gave the Judgment Hour Cry had the correct view of the Daily."

And what does it say about the Daily on this 1843 Chart? Well, it says that it was taken away in AD508; and, at 1335 years later brings you to 1843 and that the 1335 is in the past.

Og hvad siger det om det daglige på dette 1843-kort? Jo, det siger, at det blev taget bort i år 508 e.Kr.; og 1335 år senere fører det dig til 1843, og at de 1335 ligger i fortiden.

Can you imagine, in the very month, in the very year, that she would tell Brother Hewit from Dead River that it was still future?

Kan du forestille dig, at hun i selve den måned, i selve det år, ville sige til broder Hewit fra Dead River, at det stadig lå i fremtiden?

Okay, these time setters, these time setters, and these people that believe that Sister White is a careless writer. History does not uphold this.

Nå, disse tidssættere, disse tidssættere, og disse mennesker, som mener, at søster White er en skødesløs skribent. Historien stadfæster ikke dette.

So, I want you to see, in connection with the Daily, Ellen White even understood the 1335.

Så jeg ønsker, at I skal se, at Ellen White også forstod de 1335 i forbindelse med det daglige.

Ellen White just did not put her seal of approval on the Daily being Paganism; she understood that it started the 1335-year prophecy, which ended in 1843, and she defended that position in public against Brother Hewit from Dead River. Do you see that?

Ellen White gav ikke blot sit godkendelsesstempel til, at det daglige var hedenskab; hun forstod, at det indledte den 1335-årige profeti, som endte i 1843, og hun forsvarede offentligt dette standpunkt over for broder Hewit fra Dead River. Ser du det?

And in the same month, where she is saying that Christ's Sanctuary ministry as the Daily only brings darkness and confusion; and, her husband, in response to that vision, removes that teaching from the Review and Herald.

Og i den samme måned, hvor hun siger, at Kristi helligdomstjeneste som det daglige kun bringer mørke og forvirring, fjerner hendes mand som svar på dette syn denne lære fra Review and Herald.

Up here in your notes, where it says "1850 Chart," this is what it says right here [referring to the third column from the left on the 1850 Chart, the text following Jesus on the cross in AD31]. I wanted you to be able to have it in your notes.

Hernede i jeres noter, dér hvor der står „1850-kortet“, er dette, hvad der står lige her [med henvisning til den tredje kolonne fra venstre på 1850-kortet, teksten efter Jesus på korset i år 31 e.Kr.]. Jeg ønskede, at I skulle have det med i jeres noter.

> Away Daniel 11:31 508

> Bort Daniel 11:31 508

And then on the 1843 Chart over here [referring to the center column, underneath Jesus on the cross in AD31]:

Og så på 1843-diagrammet her [med henvisning til den midterste kolonne under Jesus på korset i år 31 e.Kr.]:

Taking away of the daily sacrifice. Dan. 12:11, 12

Borttagelsen af det daglige offer. Dan. 12:11, 12

Okay, these are these two Charts.

Okay, dette er disse to diagrammer.

Sister White understood that these men had the correct view, and she understood that it initiated the 1335-year prophecy that ended in 1843; and, she understood that it represented the Pagan Dominion being taken away in 508.

Søster White forstod, at disse mænd havde den korrekte opfattelse, og hun forstod, at den indledte profetien om de 1335 år, som endte i 1843; og hun forstod, at den repræsenterede det hedenske herredømme, som blev taget bort i 508.

Under these two references to the Charts you have another quote in the time period of Brother Nichols, and she is rebuking people from making other charts because their artwork is satanic; whereas, she says that the artwork upon these two Charts is heavenly. She says,

Under disse to henvisninger til tavlerne har du endnu et citat fra broder Nichols’ tidsperiode, og her irettesætter hun mennesker for at fremstille andre tavler, fordi deres illustrationer er sataniske; hvorimod hun siger, at illustrationerne på disse to tavler er himmelske. Hun siger,

"I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols."—

„Jeg så, at fremstillingen af tavler var helt forkert. Den havde sin oprindelse hos broder Rhodes og blev videreført af broder Case. Der er blevet anvendt midler til at fremstille tavler og forme usømmelige, frastødende billeder til at forestille engle og den herlige Jesus. Sådanne ting så jeg var mishagelige for Gud. Jeg så, at Gud var med i udgivelsen af tavlen ved broder Nichols.“ —

Who was in the publishment of this 1850 Chart? God!

Hvem stod bag udgivelsen af dette 1850-diagram? Gud!

—"I saw that there was"—what?—"a prophecy of this chart in the Bible, and if this chart is designed for God's people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.

—„Jeg så, at der var“—hvad?—„en profeti om dette kort i Bibelen, og hvis dette kort er bestemt for Guds folk, hvis det [er] tilstrækkeligt for den ene, er det det også for den anden, og hvis én havde behov for et nyt kort malet i større målestok, har alle det i lige så høj grad.“

"I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting."—

„Jeg så, at det var en urolig, ængstelig, utilfreds og utaknemmelig følelse hos broder Case, som ønskede et andet kort. Jeg så, at disse malede kort havde en skadelig virkning på menigheden. Det bevirkede, at en let, overfladisk ånd af spot var til stede i mødet.“—

Now, this is the one that I want you to think through.

Nu er dette det, som jeg ønsker, at du tænker nøje igennem.

—"I saw that the charts ordered by God struck the mind favorably, even without an explanation."—

—"Jeg så, at de tavler, som var befalet af Gud, gjorde et gunstigt indtryk på sindet, selv uden en forklaring."—

"I saw that the charts," plural, "ordered by God . . . ." What charts, in the plural, were ordered by God? These two Charts [the 1843 and 1850 Charts] were ordered by God."

„Jeg så, at tavlerne“, i flertal, „var forordnet af Gud . . . .“ Hvilke tavler, i flertal, var forordnet af Gud? Disse to tavler [1843- og 1850-tavlerne] var forordnet af Gud.

> These two Charts are a fulfillment of Habakkuk 2.

> Disse to tavler er en opfyldelse af Habakkuk 2.

—"There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case's mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.

—„Der er noget let, yndigt og himmelsk i fremstillingen af englene på tavlerne. Sindet ledes næsten umærkeligt til Gud og himlen. Men de andre tavler, som er blevet udarbejdet, vækker afsky i sindet og får sindet til at dvæle mere ved jorden end ved himlen. Billeder, der forestiller engle, ligner mere onde ånder end himmelske væsener. Jeg så, at tavlerne i dage og uger havde optaget broder Cases sind, når han burde have søgt himmelsk visdom fra Gud og burde have vokset i Åndens nådegaver og i erkendelsen af sandheden.

"I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever." Manuscript Releases, number 13, 359; 1853.

„Jeg så, at hvis de midler, som er blevet ødslet bort på at få udgivet tavler, var blevet anvendt til gennem udgivelse af traktater osv. klart at fremstille sandheden for brødrene, ville det have gjort meget godt og frelst sjæle. Jeg så, at tavlefremstillingsvirksomheden har bredt sig som en feber.“ Manuscript Releases, nummer 13, 359; 1853.

The 1290 and 1335 Days

De 1290 og 1335 dage

I have following an article from the Review and Herald, January 28, 1858. The reason I have it in your notes is because you can see that in 1858 they are still teaching that the Daily is Paganism. You have it in your reference, eight years after 1850 they still understand the Daily is Paganism.

Jeg har følgende fra en artikel i Review and Herald, 28. januar 1858. Grunden til, at jeg har den i jeres noter, er, at I kan se, at man i 1858 stadig lærer, at »det daglige« er hedenskab. I har det i jeres reference; otte år efter 1850 forstår man stadig, at »det daglige« er hedenskab.

> "ANOTHER important prophetic period upon which the Advent doctrine is based, is the 1335 days of Daniel 12, with which the 1290 days are so intimately connected. These two periods are introduced to us as follows:

> EN anden vigtig profetisk tidsperiode, hvorpå adventlæren er grundet, er de 1335 dage i Daniel 12, som de 1290 dage er så nært forbundet med. Disse to perioder bliver fremstillet for os således:

> "—And from the time that the daily (sacrifice) shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be; for thou shalt rest and stand in thy lot at the end of the days.' Daniel 12:11–13.

> "—Og fra den tid, da det daglige (offer) bliver afskaffet, og Ødelæggelsens Vederstyggelighed bliver opstillet, skal der være et tusind to hundrede og halvfems dage. Salig er den, som venter og når frem til de tusind tre hundrede og fem og tredive dage. Men gå du din vej indtil enden er; thi du skal hvile og stå i din lod ved dagenes ende.' Daniel 12:11–13.

"The questions at once arise, Can we tell what the events are, from which these periods are to be dated; and if so, can we tell when they took place? We first enquire. What is the—'daily' (sacrifice) and the —abomination that maketh desolate'? It will be noticed that the word, sacrifice, is in italics: denoting that it is a supplied word. The same will be noticed in the other instances of its occurrence in the book of Daniel, viz., chapter 11:31 and 8:11–13. Let us briefly refer to this latter chapter. In verse 13 it will be observed that two desolations are brought to view; the daily (desolation,) and the transgression of desolation. This fact is made so plain by Josiah Litch that we cannot do better than quote his language:*

Spørgsmålene melder sig straks: Kan vi fastslå, hvilke begivenheder det er, hvorfra disse perioder skal dateres; og hvis det er tilfældet, kan vi da fastslå, hvornår de fandt sted? Vi spørger først: Hvad er det „daglige“ (offer) og „ødelæggelsens vederstyggelighed“? Det vil bemærkes, at ordet offer står i kursiv: hvilket angiver, at det er et tilføjet ord. Det samme vil bemærkes i de øvrige tilfælde, hvor det forekommer i Daniels Bog, nemlig kapitel 11,31 og 8,11–13. Lad os kort henvise til dette sidstnævnte kapitel. I vers 13 vil det bemærkes, at to ødelæggelser fremdrages: den daglige (ødelæggelse) og ødelæggelsens overtrædelse. Dette forhold er gjort så klart af Josiah Litch, at vi ikke kan gøre noget bedre end at anføre hans egne ord:*

"—The daily sacrifice is the present reading of the text; but no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put upon it by the translators. The true reading is, "the daily and the transgression of desolation;" daily and transgression being connected together by "and" the daily desolation and the transgression of desolation. They are two desolating powers which were to desolate the Sanctuary and the host.'

"—Det daglige offer er den nuværende læsning af teksten; men noget sådant som offer findes ikke i originalen. Dette anerkendes af alle. Det er en glosse eller en fortolkning, som oversætterne har lagt ind i den. Den rette læsning er: »det daglige og ødelæggelsens overtrædelse«; daglige og overtrædelse er forbundet med »og«: den daglige ødelæggelse og ødelæggelsens overtrædelse. De er to ødelæggende magter, som skulle lægge Helligdommen og hæren øde."

"From this it is evident that the —daily,' can have no reference to the Jewish worship to which it has been applied by the older and more prevalent opinion; and this is further evident from the consideration that if these periods, taken either literally or figuratively, be dated from any taking away of this worship, they do not bring us to any event whatever worthy of note.

Heraf er det tydeligt, at det „daglige“ ikke på nogen måde kan henvise til den jødiske gudsdyrkelse, hvortil det er blevet anvendt af den ældre og mere udbredte opfattelse; og dette fremgår yderligere af den betragtning, at hvis disse tidsperioder, enten bogstaveligt eller billedligt forstået, dateres fra en hvilken som helst borttagelse af denne gudsdyrkelse, fører de os slet ikke frem til nogen begivenhed, der på nogen måde er værd at bemærke.

"The daily and the abomination then, are two desolating powers which were to oppress the church: can we ascertain what these powers are? We have only to adopt William Miller's method of reasoning on this point to arrive at the same conclusion with him. He says:

„Det daglige og vederstyggeligheden er da to ødelæggende magter, som skulle undertrykke menigheden: kan vi fastslå, hvad disse magter er? Vi behøver blot at antage William Millers måde at ræsonnere på i dette spørgsmål for at nå til den samme konklusion som han. Han siger:“

> "—I read on, and could find no other case in which if [the daily] was found but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, —take away;' —he shall take away the daily'; —from the time that the daily shall be taken away'; &c. I read on and thought I should find no light on the text. Finally I came to 2 Thessalonians 2:7, 8, —For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed.'&c. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is —the daily!' Well, now, what does Paul mean by —he who now letteth' or hindereth? By —the Man of Sin,' and the —wicked,' Popery is meant. Well what is it which hinders Popery from being revealed? Why it is Paganism. Well, then, —the daily' must mean Paganism.'+

> "—Jeg læste videre og kunne ikke finde noget andet tilfælde, hvor »det daglige« forekom, end i Daniel. Jeg tog derpå [ved hjælp af en konkordans] de ord, som stod i forbindelse dermed: »tage bort«; »han skal tage det daglige bort«; »fra den tid da det daglige bliver taget bort«; osv. Jeg læste videre og tænkte, at jeg ikke skulle finde noget lys over teksten. Til sidst kom jeg til 2 Thessalonikerbrev 2:7, 8: »Thi lovløshedens hemmelighed er allerede virksom; kun må han, som nu holder tilbage, først ryddes af vejen, og da skal den lovløse åbenbares.« osv. Og da jeg var kommet til den tekst, o, hvor klart og herligt sandheden fremtrådte! Der er det! Det er »det daglige«! Nå, men hvad mener Paulus da med »han, som nu holder tilbage« eller hindrer? Med »syndens menneske« og »den lovløse« menes pavedømmet. Nå, hvad er det da, som hindrer pavedømmet i at blive åbenbaret? Jo, det er hedenskabet. Så må altså »det daglige« betyde hedenskabet."+

> "We see from Daniel 8, that it is the little horn, which succeeded the goat, or Grecian empire, that takes away the —daily;' and it is the only power brought to view after the division of Alexander's kingdom down to the time when the Sanctuary should be cleansed at the end of the 2300 days. This little horn we have in its proper place showed to be Rome taken as a unit, corresponding with the fourth kingdom of Daniel's other visions. Now it is a fact that a change did take place in the Roman power from Paganism to Papacy. Paganism from the days of the Assyrian kings down to the time of its modification into Popery, had been the daily, or as Professor Whiting renders it, —the continual' desolation, by which Satan had stood up against the cause of Jehovah. In its priests, its altars and its sacrifices, it bore resemblance to the Levitical form of Jehovah's worship; but when the Levitical gave place to the Christian form of worship, Satan, in order to successfully oppose the work, must change also his form of opposition; hence the temples, altars and statues of Paganism are baptized into the blasphemies of Popery.

> Vi ser af Daniel 8, at det er det lille horn, som efterfulgte bukkens, eller det græske riges, magt, der borttager „det daglige“; og det er den eneste magt, der fremstilles efter delingen af Alexanders rige og frem til den tid, da helligdommen skulle renses ved afslutningen af de 2300 dage. Dette lille horn har vi på dets rette plads påvist at være Rom taget som en enhed, svarende til det fjerde rige i Daniels andre syner. Nu er det en kendsgerning, at der fandt en forandring sted i den romerske magt fra hedenskab til pavedømme. Hedenskabet havde fra de assyriske kongers dage og indtil tiden for dets omdannelse til pavedømme været det daglige, eller som professor Whiting gengiver det, „den stadige“ ødelæggelse, hvorved Satan havde rejst sig imod Jehovas sag. I sine præster, sine altre og sine ofre bar det lighed med den levitiske form for Jehovas tilbedelse; men da den levitiske gav plads for den kristne form for tilbedelse, måtte Satan, for med held at modarbejde værket, også ændre sin form for modstand; derfor bliver hedenskabets templer, altre og statuer døbt ind i pavedømmets bespottelser.

> "But the daily, Paganism, is said in the prophecy, to have a sanctuary, and the place of its sanctuary was to be cast down. That a sanctuary is frequently connected with idolatry and heathenism, as the place of its devotion and worship, is evident from the following scriptures: Isaiah 16:12; Amos 7:9, 13, margin. Ezekiel 28:18. Concerning the sanctuary of the daily of Daniel 8, we offer the following from Apollos Hale:*

> „Men det daglige, hedenskabet, siges i profetien at have en helligdom, og dets helligdoms sted skulle styrtes ned. At en helligdom ofte forbindes med afgudsdyrkelse og hedenskab som stedet for dets hengivenhed og tilbedelse, fremgår af følgende skriftsteder: Esajas 16:12; Amos 7:9, 13, margen. Ezekiel 28:18. Angående helligdommen for det daglige i Daniel 8 anfører vi følgende fra Apollos Hale:*“

"—What can be meant by the —sanctuary' of Paganism? Paganism, and error of every kind, have their sanctuaries, as well as truth. These are the temples or asylums consecrated to their service. Some particular and renowned temple of Paganism may, then, be supposed to be here spoken of. Which of its numerous distinguished temples may it be? One of the most magnificent specimens of classic architecture is called the Pantheon. Its name signifies the —temple or asylum of all the gods.' The place of its location is Rome.+ The idols of the nations conquered by the Romans were sacredly deposited in some niche or department of this temple, and in many cases became objects of worship by the Romans themselves. Could we find a temple of Paganism that was more strikingly —his sanctuary.'"

"Hvad kan der menes med hedenskabets »helligdom«? Hedenskabet, og al slags vildfarelse, har ligesom sandheden sine helligdomme. Disse er de templer eller tilflugtssteder, der er indviet til deres tjeneste. Man kan derfor antage, at der her tales om et særligt og berømt hedensk tempel. Hvilket af dets talrige berømte templer kan det være? Et af den klassiske arkitekturs mest pragtfulde eksempler kaldes Pantheon. Dets navn betyder »alle guders tempel eller tilflugtssted«. Det ligger i Rom.+ De folkebilleder, som romerne havde erobret fra nationerne, blev med hellig ærbødighed anbragt i en eller anden niche eller afdeling af dette tempel og blev i mange tilfælde genstande for tilbedelse også blandt romerne selv. Kunne vi finde et hedensk tempel, der mere slående kunne kaldes »hans helligdom«?"

"Having now ascertained that the daily is Paganism, and the transgression of desolation, or —the abomination that maketh desolate,' is the Papacy, and that the especial sanctuary of Paganism was the Pantheon, and that the —place' of its location was Rome, we inquire further.

Efter nu at have fastslået, at det daglige er hedenskabet, og at ødelæggelsens overtrædelse, eller —den vederstyggelighed, som gør øde,‘ er pavedømmet, og at hedenskabets særlige helligdom var Pantheon, og at dets beliggenheds —sted‘ var Rom, undersøger vi nu videre.

"1. Was Paganism —taken away' by the Roman civil power? The following statement of an important and well-known fact in the history of the church and world, we think answers to the prophecy. It refers to Constantine the first Christian emperor, and says:

1. Blev hedenskabet — „taget bort“ af den romerske civile magt? Vi mener, at følgende fremstilling af en vigtig og velkendt kendsgerning i kirkens og verdens historie besvarer profetien. Den henviser til Konstantin, den første kristne kejser, og siger:

"—His first act of government was the dispatch of an edict throughout the empire, exhorting his subjects to embrace Christianity.'++

"—Hans første regeringshandling var udsendelsen af et edikt gennem hele riget, hvori han opfordrede sine undersåtter til at antage kristendommen.'++

"2. Was Rome the city or place of his sanctuary, (the Pantheon,) cast down by the authority of the State? The following extract answers:

"2. Var Rom byen eller stedet for hans helligdom, (Pantheon,) som blev styrtet ned ved statens myndighed? Følgende uddrag svarer:"

"—The death of the last rival of Constantine had sealed the peace of the empire. Rome was once more the undisputed queen of nations. But, in that hour of elevation and splendor, she had been raised to the edge of a precipice. Her next step was to be downward and irrecoverable. The change of the government to Constantinople still perplexes the historian. It was an act in direct repugnance to the whole course of the ancient and honorable prejudices of the Roman mind. It was the work of no luxurious Asiatic, devoted to the indulgences of eastern customs and climates, but an iron conqueror, born in the west, and contemptuous, like all Romans, of the habits of the orientals; it was the work of a keen politician, yet it was impolitic in the most palpable degree. Yet Constantine abandoned Rome, the great citadel and throne of the Caesars, for an obscure corner of Thrace, and expended the remainder of his vigorous and ambitious life in the double toil of raising a colony into the capital of his empire, and degrading the capital into the feeble honors and humiliated strength of a colony.'*

—Den sidste af Konstantins rivalers død havde beseglet rigets fred. Rom var atter nationernes ubestridte dronning. Men i denne stund af ophøjelse og pragt var hun blevet løftet frem til kanten af et afgrundsdyb. Hendes næste skridt skulle være nedad og uopretteligt. Regeringens flytning til Konstantinopel volder stadig historikeren forvirring. Det var en handling i direkte modstrid med hele forløbet af den romerske ånds gamle og ærværdige fordomme. Det var ikke et værk af nogen luksuselskende asiat, hengiven til de østlige skikkes og klimaers nydelser, men af en jernhård erobrer, født i vesten og, som alle romere, foragtfuld over for orientalernes vaner; det var en skarpsindig politikers værk, og dog var det i den mest håndgribelige grad upolitisk. Alligevel forlod Konstantin Rom, Cæsarernes store fæstning og trone, for et dunkelt hjørne af Thrakien og brugte resten af sit kraftfulde og ærgerrige liv på det dobbelte slid at ophøje en koloni til sit riges hovedstad og at degradere hovedstaden til en kolonis svage hædersbevisninger og ydmygede styrke.'*

"This record from the pen of the historian is too plain to need comment. The place of his sanctuary was cast down, says the prophecy; and after a statement of facts like the above, the most fastidious in prophetic interpretation must be satisfied of its application.

Denne beretning fra historieskriverens pen er for klar til at behøve nogen kommentar. Hans helligdoms sted blev omstyrtet, siger profetien; og efter en fremstilling af kendsgerninger som den ovenstående må selv den mest krævende i den profetiske fortolkning være tilfredsstillet med dens anvendelse.

"From the time that the daily shall be taken away, and the abomination that maketh desolate set up there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred five and thirty days. With the facts before us that the daily is Paganism, that the abomination that maketh desolate is the Papacy, that there was a change from the former to the latter in the Roman power, and by the authority of State we have but to inquire further when this took place in a manner to fulfill the prophecy; for if we can ascertain this, we have the starting point from which the prophetic periods in the text before us are to be dated. Therefore,

„Fra den tid, da det daglige bliver taget bort, og den ødelæggelsens vederstyggelighed bliver opstillet, skal der være tusind to hundrede og halvfems dage. Salig er den, som bier og når til de tusind tre hundrede og fem og tredive dage.“ Med de kendsgerninger for øje, at det daglige er hedenskabet, at den ødelæggelsens vederstyggelighed er pavedømmet, at der i den romerske magt fandt en overgang sted fra det første til det sidste, og at dette skete ved statens myndighed, har vi kun yderligere at undersøge, hvornår dette fandt sted på en måde, der opfylder profetien; for hvis vi kan fastslå dette, har vi udgangspunktet, hvorfra de profetiske tidsperioder i den tekst, der ligger foran os, skal dateres. Derfor,

> "3. When did the event referred to in the prophecy take place? Let it be observed, the question is not, when were the saints given into the hands of the Papacy, but when had the change of religion from Paganism to Papacy been so far effected as to make the latter the national religion, and place it in a condition to start upon its career. This, like all other great revolutions, was not the work of a moment. Its incipient workings were manifest long before. Paul said that even in his day the mystery of iniquity, the Man of Sin, the —abomination that maketh desolate,' was already at work. And it is in the light of this scripture that we must understand our Lord's words in Mathew 24:15, concerning the abomination of desolation, where he makes evident reference to Daniel 9:27. For although Paganism had not given place to the Papacy in the year 70 when Jerusalem was destroyed by the Romans we do understand that the power which then appeared modified somewhat in name and form, was the very power that should, as the abomination of desolation, wear out the saints and desolate the church of the Most High.

> "3. Hvornår fandt den begivenhed, som der henvises til i profetien, sted? Det bør bemærkes, at spørgsmålet ikke er, hvornår de hellige blev givet i pavedømmets hænder, men hvornår religionsskiftet fra hedenskab til pavedømme i så høj grad var gennemført, at det sidstnævnte blev den nationale religion og blev sat i stand til at påbegynde sin bane. Dette var, ligesom alle andre store omvæltninger, ikke et øjebliks værk. Dets begyndende virkninger gav sig til kende længe forinden. Paulus sagde, at allerede i hans dage var lovløshedens hemmelighed, Syndens Menneske, „vederstyggeligheden, som ødelægger,“ allerede virksom. Og det er i lyset af dette skriftsted, at vi må forstå vor Herres ord i Matthæus 24:15 om ødelæggelsens vederstyggelighed, hvor han tydeligt henviser til Daniel 9:27. For skønt hedenskaben ikke havde veget pladsen for pavedømmet i år 70, da Jerusalem blev ødelagt af romerne, forstår vi dog, at den magt, som da fremtrådte, noget ændret i navn og skikkelse, var netop den magt, som som ødelæggelsens vederstyggelighed skulle udmatte de hellige og lægge den Højestes kirke øde."

"Up to the time of the conversion of Clovis, king of France, which took place in 496, the French and other nations of western Rome were Pagan; but subsequent to that event the efforts to convert idolaters to Christ were crowned with great success. It is said that the conversion of Clovis gave rise to the custom of addressing the French monarch with the titles of Most Christian Majesty and Eldest Son of the Church.+ Between that time and A.D. 508 by "alliances," "capitulations" and conquests, "the Avborici," the "Roman garrisons in the west," Brittany, the Burgundians and the Visigoths, were brought into subjection.'++

Indtil tidspunktet for Klodevig, Frankrigs konges, omvendelse, som fandt sted i 496, var franskmændene og andre nationer i det vestlige Rom hedenske; men efter denne begivenhed blev bestræbelserne på at omvende afgudsdyrkere til Kristus kronet med stor succes. Det siges, at Klodevigs omvendelse gav anledning til skikken at tiltale den franske monark med titlerne Den Aller-kristeligste Majestæt og Kirkens Ældste Søn.+ Mellem dette tidspunkt og år 508 e.Kr. blev ved „alliancer“, „kapitulationer“ og erobringer „avboricerne“, de „romerske garnisoner i vest“, Bretagne, burgunderne og vestgoterne bragt til underkastelse.'++

"—Paganism in the western Roman Empire, though it doubtless retarded the progress of the Christian faith, especially in those nations which were molested, as in the case of England, by the inroads of the barbarous clans, who continued idolaters, henceforth had not the power, if it had the disposition to suppress the Catholic faith, or to hinder the encroachments of the Roman Pontiff.

—Hedenskabet i det vestromerske rige, skønt det utvivlsomt sinkede den kristne tros fremgang, især i de nationer, som blev hærget, som i Englands tilfælde, af de barbariske stammers indfald, der fortsat var afgudsdyrkere, havde herefter ikke magten, om det end havde tilbøjeligheden, til at undertrykke den katolske tro eller til at hindre den romerske pontifs indgreb.

"From that time, the Papal abomination was triumphant, so far as Paganism was concerned. Its future contests were with the other Christian sects, who were always treated as heretics; and with princes who were always treated as rebels or dividers of the body of Christ. The prominent powers of Europe gave up their attachment to Paganism only to perpetuate its abominations in another form; for Paganism needed only to be baptized to become Christian in the Catholic sense; and when the interests or vengeance of its presiding minister made the demand, their possessions and thrones,—perhaps their lives,—must be laid on the altar. SS

Fra den tid var det pavelige vederstyggelige triumferende, for så vidt angik hedenskabet. Dets fremtidige kampe var med de andre kristne sekter, som altid blev behandlet som kættere; og med fyrster, som altid blev behandlet som oprørere eller som dem, der sønderdeler Kristi legeme. Europas fremtrædende magter opgav deres tilknytning til hedenskabet blot for at videreføre dets vederstyggeligheder i en anden skikkelse; thi hedenskabet behøvede blot at blive døbt for at blive kristent i katolsk forstand; og når dens øverste tjeners interesser eller hævn krævede det, måtte deres ejendele og troner — måske deres liv — lægges på alteret. SS

"* Prophetic Exposition, Volume 1, 127.

* Profetisk Fremstilling, Bind 1, 127.

"+ Goodrich's Universal Hist. and Gutherie's Geog.'

+ Goodrichs Universal Hist. og Gutheries Geog.

"+ Mosheim Christian History, Volume 1, 132, 133.

+ Mosheims kirkehistorie, bind 1, 132, 133.

"In England, Arthur, the first Christian king, founded the Christian worship on the ruins of the Pagan.* Rapin, who claims to be more exact in the chronology of events in his history, states that he was elected monarch of Britain in 508. Book 2, 129.

I England grundlagde Arthur, den første kristne konge, den kristne gudsdyrkelse på den hedenske religions ruiner.* Rapin, som hævder at være mere nøjagtig i begivenhedernes kronologi i sin historie, anfører, at han blev valgt til Britanniens monark i 508. Bog 2, 129.

"What was the condition of the See of Rome at this time? —Symmachus was Pope from 498 or 9 to 514. His pontificate was distinguished by these remarkable circumstances and events:

Hvad var Roms stols tilstand på dette tidspunkt? — Symmachus var pave fra 498 eller 499 til 514. Hans pontifikat var kendetegnet ved disse bemærkelsesværdige omstændigheder og begivenheder:

"1. He —left Paganism' when he entered the —church of Rome.'

„1. Han — forlod hedenskabet“, da han trådte ind i — Romerkirken.“

"2. He found his way to the Papal chair by striving with his competitor even unto blood. Du Pin.

"2. Han fandt vej til pavestolen ved at stride med sin rival lige til blods. Du Pin.

"3. By the adulation paid to him as the successor of St. Peter.

3. Ved den hyldest, der ydes ham som den hellige Peters efterfølger.

"4. By the excommunication of the Emperor Anastasius.+

"4. Ved kejser Anastasius’ ekskommunikation.+"

"—How much,' says Mosheim, —the opinions of some were favorable to the lordly demands of the Roman Pontiffs, may be easily imagined from an expression of Ennodius, that infamous and extravagant flatterer of Symmachus, who was a prelate of ambiguous fame. This parasitical panegyrist, among other impertinent assertions maintained that the Pontiff was constituted judge in the place of God, which he filled as the Vicegerent of the Most High.'++

„—Hvor meget,“ siger Mosheim, „visse mænds anskuelser var gunstige for de romerske pontifers herskesyge krav, kan let forestilles ud fra et udsagn af Ennodius, denne berygtede og overdrevne smigrer af Symmachus, som var en prælat af tvetydigt ry. Denne parasitiske lovpriser hævdede blandt andre tåbelige påstande, at pontifen var indsat som dommer i Guds sted, hvilket embede han udfyldte som den Højestes stedfortræder.“++

"By the strength secured to the Catholic cause in the west, by these successes, and the agency of the vicars, and other agents of the See of Rome, the Papal party in Constantinople were —placed' in a position to justify open hostilities in behalf of their master at Rome. In 508 the whirlwind of fanaticism and civil war swept in fire and blood through the streets of the eastern capital.'

Ved den styrke, som blev sikret den katolske sag i vesten, ved disse fremgange og ved vikarernes og andre udsendinges fra Romerstolen virksomhed blev det pavelige parti i Konstantinopel — „bragt“ i en stilling, hvor det kunne retfærdiggøre åbne fjendtligheder til fordel for deres herre i Rom. I 508 fejede fanatismens og borgerkrigens hvirvelvind i ild og blod gennem den østlige hovedstads gader.'

"Gibbon, under the years 508–514, speaking of the commotions in Constantinople, says —The statues of the emperor were broken, and his person was concealed in a suburb, till, at the end of three days, he dared to implore the mercy of his subjects. [Popery is triumphant.] Without his diadem, and in the posture of a suppliant, Anastasius appeared on the throne of the circus. The Catholics, before his face, rehearsed the genuine Trisagion; they exulted in the offer which he proclaimed by the voice of a herald, of abdicating the purple; they listened to the admonition, that, since all could not reign, they should previously agree in the choice of a sovereign; and they accepted the blood of two unpopular ministers, whom their master, without hesitation, condemned to the lions. These furious but transient seditions were encouraged by the success of Vitalian, who with his army of Huns and Bulgarians, for the most part idolaters, declared himself the champion of the Catholic faith. In this pious rebellion he depopulated Thrace, besieged Constantinople, exterminated sixty-five thousand of his fellow Christians, till he obtained the recall of the bishops, the satisfaction of the Pope, and the establishment of the council of Chalcedon, an orthodox treaty, reluctantly signed by the dying Anastasius, and more faithfully performed by the uncle of Justinian. And such was the event of the first of the religious wars which have been waged in the name, and by the disciples, of the God of Peace." SS

Gibbon siger under årene 508–514, idet han omtaler urolighederne i Konstantinopel: —Kejserens statuer blev sønderbrudt, og hans person blev skjult i en forstad, indtil han ved udgangen af tre dage vovede at påkalde sine undersåtters barmhjertighed. [Pavedømmet er triumferende.] Uden sit diadem og i en bedendes stilling fremtrådte Anastasius på cirkusets trone. Katolikkerne fremsagde i hans påhør det ægte Trisagion; de jublede over det tilbud, som han lod udråbe ved en herolds røst, om at nedlægge purpuret; de lyttede til formaningen om, at eftersom ikke alle kunne regere, burde de først blive enige om valget af en hersker; og de modtog blodet af to upopulære ministre, som deres herre uden tøven dømte til løverne. Disse rasende, men kortvarige opstande blev opmuntret ved Vitalians fremgang, idet han med sin hær af hunner og bulgarer, for størstedelens vedkommende afgudsdyrkere, erklærede sig for den katolske tros forkæmper. I dette fromme oprør affolkede han Thrakien, belejrede Konstantinopel, udryddede femogtres tusinde af sine medkristne, indtil han opnåede biskoppernes tilbagekaldelse, pavens tilfredsstillelse og stadfæstelsen af koncilet i Kalkedon, en ortodoks overenskomst, nødtvungent underskrevet af den døende Anastasius og mere trofast efterlevet af Justinians onkel. Og sådan var udfaldet af den første af de religionskrige, som er blevet ført i Fredens Guds navn og af hans disciple. SS

"With the following extract from Appollos Hale, we close the testimony on this point: —We now invite our modern Gamaliels to take a position with us in the place of the sanctuary of Paganism (since claimed as the "patrimony of St. Peter") in 508. We look a few years into the past, and the rude Paganism of the northern barbarians is pouring down upon the nominally Christian empire of Western Rome—triumphing everywhere—and its triumphs everywhere distinguished by the most savage cruelty. . . . The empire falls and is broken into fragments. One by one the lords and rulers of these fragments, abandon their Paganism and profess the Christian faith. In religion the conquerors are yielding to the conquered. But still Paganism is triumphant. Among its supporters there is one stern and successful conqueror. (Clovis.) But soon he also bows before the power of the new faith and becomes its champion. He is still triumphant, but, as a hero and conqueror, reaches the zenith at the point we occupy, A.D. 508.

„Med følgende uddrag fra Appollos Hale afslutter vi vidnesbyrdet om dette punkt: —Vi indbyder nu vore moderne Gamalieler til sammen med os at indtage standpunkt på helligdommens sted for hedenskabet (siden gjort gældende som „Sankt Peters arvelod“) i 508. Vi kaster et blik nogle få år tilbage i tiden, og de nordlige barbarers rå hedenskab strømmer ned over det navnlig kristne vestromerske imperium — sejrrigt overalt — og dets sejre er overalt kendetegnet ved den mest barbariske grusomhed. . . . Imperiet falder og brydes i stykker. Én efter én opgiver herrerne og herskerne over disse brudstykker deres hedenskab og bekender sig til den kristne tro. I religionen viger erobrerne for de erobrede. Men endnu er hedenskabet sejrrigt. Blandt dets tilhængere findes der én streng og sejrrig erobrer. (Clovis.) Men snart bøjer også han sig for den nye tros magt og bliver dens forkæmper. Han er stadig sejrrig, men når som helt og erobrer sit højdepunkt på det sted, hvor vi står, i år 508 e.Kr.

"—In or near the same year, the last important subdivision of the fallen empire is publicly, and by the coronation of its triumphant —monarch' Christianized.

— I eller nær ved samme år bliver den sidste vigtige underafdeling af det faldne imperium offentligt, og ved kroningen af dets triumferende „monark“, kristnet.

"—The pontiff for the period on which we stand is a recently converted Pagan. The bloody contest which placed him in the chair was decided by the interposition of an Arian king. He is bowed to and saluted as filling —the place of God on earth.' The senate is so far under his power, that, on suspicion that the interests of the See of Rome demand it, they excommunicate the emperor. . . . In 508 the mine is sprung beneath the throne of the Eastern Empire. The result of the confusion and strife it occasions is the humiliation of its rightful lord. Now the question is, at what time was Paganism so far suppressed, as to make room for its substitute and successor, the Papal abomination? When was this abomination placed in a position to start on its career of blasphemy and blood? Is there any other date for its being "placed," or "set up" in the room of Paganism, but 508? If the mysterious enchantress has not now brought all her victims within her power, she has taken her position, and some have yielded to the fascination.

"—Den pontifeks for den periode, hvori vi står, er en nyligt omvendt hedning. Den blodige strid, som satte ham i stolen, blev afgjort ved indgriben af en ariansk konge. Der bøjes for ham og hilses ham som den, der indtager —Guds plads på jorden.' Senatet er i en sådan grad under hans magt, at det, ved mistanke om at Roms sædes interesser kræver det, ekskommunikerer kejseren. . . . I 508 antændes minen under det Østromerske Riges trone. Resultatet af den forvirring og strid, den forårsager, er ydmygelsen af dets retmæssige herre. Spørgsmålet er nu: på hvilket tidspunkt blev hedenskabet så vidt undertrykt, at der blev gjort plads for dets stedfortræder og efterfølger, den pavelige vederstyggelighed? Hvornår blev denne vederstyggelighed sat i en sådan stilling, at den kunne påbegynde sin løbebane af gudsbespottelse og blod? Findes der nogen anden dato for, at den blev "anbragt" eller "opstillet" i hedenskabets sted, end 508? Hvis den hemmelighedsfulde fortryllerske endnu ikke har bragt alle sine ofre ind under sin magt, har hun taget sin plads, og nogle har overgivet sig til hendes dragende magt."

"The others are at length subdued, —and kings, and peoples and multitudes, and nations, and tongues,' are brought under the spell which prepares them, even while —drunken with the blood of the martyrs of Jesus,' to —think they are doing God service,' and to fancy themselves the exclusive favorites of heaven, while becoming an easier and richer prey for the damnation of hell'*

De øvrige bliver omsider undertvunget, — »og konger og folk og skarer og nationer og tungemål« føres ind under den fortryllelse, som bereder dem til, selv mens de — »berusede af Jesu martyrers blod« — »mener, at de dyrker Gud en tjeneste«, og indbilder sig at være himlens udelukkende yndlinge, samtidig med at de bliver et lettere og rigere bytte for helvedes fordømmelse.'*

"We have the date. The —daily' was taken away, and the abomination that maketh desolate set up in 508. Dating from this point the 1290 days or years terminate in 1798 where, as has already been shown, the civil power was stricken from the Pope by the arm of Buonaparte. The 1335 days bring us 45 full years this side of that event.

Vi har datoen. Det „daglige” blev taget bort, og den vederstyggelighed, som ødelægger, blev opstillet i 508. Regnet fra dette tidspunkt ender de 1290 dage eller år i 1798, hvor, som allerede er blevet vist, den borgerlige magt blev frataget paven ved Buonapartes arm. De 1335 dage fører os 45 fulde år på denne side af den begivenhed.

"But some may say, How is it that you make the periods terminate in the past? Does it not read that Daniel should rest and stand in his lot at the end of the days? Certainly; and we believe it. But what is it for Daniel to stand in his lot? This point will come under consideration when we come to an explanation of the passing of the time, and an examination of the events that did take place at the end of the days. Meanwhile we here cast anchor till another week." Review and Herald, January 28, 1858.

"Men nogle vil måske sige: Hvordan kan det være, at I lader perioderne ende i fortiden? Står der ikke skrevet, at Daniel skal hvile og stå frem i sin lod ved dagenes ende? Jo, visselig; og det tror vi. Men hvad vil det sige for Daniel at stå frem i sin lod? Dette punkt vil blive taget under overvejelse, når vi kommer til en forklaring af tidens forløb og en undersøgelse af de begivenheder, som faktisk fandt sted ved dagenes ende. Imidlertid kaster vi her anker indtil endnu en uge er gået." Review and Herald, 28. januar 1858.

Errors and Dangers of Prescott and Daniells; The Cities to Be Worked

Fejl og farer hos Prescott og Daniells; Byerne skal bearbejdes ”Må Herren hjælpe broder Prescott, for han er i fare for at miste orienteringen og bringe sjæle i vildfarelse.” — Manuskript 127, 1905. De advarsler og formaninger, som Herren har givet gennem årene til ældste Prescott, gives ikke agt på af ham. Jeg er blevet pålagt at tale tydeligt. Han er blevet stadig stærkere i den forestilling, at hans bedømmelse af den eneste levende og sande Gud er uangribelig. Han nærmer sig synspunkter om Guds personlighed, som ikke støttes af Guds ord. Der er kun få, som forstår betydningen af de advarsler, der er blevet givet til ham. Men den antagelse, at hans trofaste forkyndelse af den treenige lære skal vise sig at være uden virkning, er ikke begrundet. Jeg er blevet pålagt at sige, at de meninger, som “Living Temple” indeholder om Guds personlighed, ikke understøttes af Herren. Det synspunkt, som nogle holder, om at et særligt og vidunderligt værk snart vil blive udført i disse [Sydlige] marker, fordi Guds personlighed forstås sådan, som ældste Prescott, professor Bell, dr. Caro og ældste Daniells underviser, er en vildfarelse. Heller ikke har de lært af de erfaringer, der begyndte under panteismens alfa. De, der fortsætter med at fremme disse åndelige subtiliteter, vil snart finde sig selv i en stilling, hvor fjenden kan tale med dem og føre dem bort fra Gud. Fjenden ser det som sin gyldne mulighed at fremkalde antagelser, der, hvis de får adgang, vil skabe åndelig uklarhed og forvirre de skel, Gud har fastsat. Der er kun én sand Gud. “Himlene fortæller Guds ære, himmelhvælvingen forkynder hans hænders værk.” [Salme 19,2.] “Så siger Herren, som skabte himlene; han er Gud; han, som dannede jorden og gjorde den i stand; han grundfæstede den, skabte den ikke til at ligge øde hen, men dannede den til beboelse: Jeg er Herren, der er ingen anden.” [Esajas 45,18.] “Ved ikke I? Har I ikke hørt det? Er det ikke fra begyndelsen blevet jer forkyndt? Har I ikke forstået jordens grundvold? Han troner over jordens kreds, og dens beboere er som græshopper; han udspænder himlen som et slør og breder den ud som et telt til at bo i.” [Esajas 40,21-22.] “Så siger Herren, Israels konge og dets genløser, Hærskarers Herre: Jeg er den første og jeg er den sidste, og uden mig er der ingen Gud.” [Esajas 44,6.] Idet jeg ser på vore menigheders tilstand, fyldes jeg med frygt. Hyrderne står ikke som trofaste vægtere på murene i Zion. De er dovne og gør kun lidt, medens folk, for hvem Kristus har givet sit liv, går til grunde i deres synder. Gud kalder på mænd, som vil vågne, som vil lægge selvtilfredsheden og den kødelige død hen og blive levende redskaber i hans hænder. Budskabet for denne tid skal bæres til de store byer, og Guds folk skal vågne op til erkendelse af vigtigheden af disse byers bearbejdelse. Der må gøres meget mere for byernes frelse, end der hidtil er blevet gjort. Ikke af nogen menneskelig skabning skal vi sige: “Det er en håbløs sag.” Selv de mest lovløse byer kan bearbejdes, sådan som de antediluvianske blev bearbejdet af Noa og, endnu senere, de ugudelige byer i Sodomas tid af Lot. Mange redskaber må være i virksomhed i byerne. Guds tjenere skal virke enkeltvis og i to og tre for at advare folket. Én eller to familier skal ikke alene have omsorgen for en stor by. De må ikke overbebyrdes, mens værket bliver forsømt. Der er mange former for arbejde, der skal udføres i byerne. På forskellige tider blev jeg vist, at New York ville være en vanskelig mark, og at hver gang denne by bearbejdes, må det være på en anden måde. Satan vil virke i New York med magt til at forvirre anlæggene. Men hvis Guds tjenere vil vie sig til at undersøge marken med omhu og bønnens ånd, vil Herren gennem dem gøre et godt værk i New York. Arbejderne i New York må lade sig lede af Herren og ikke opbygge ét stort foretagende under ét tag for at binde de forskellige dele af arbejdet sammen. Herren ønsker ikke dette. Han ønsker, at vort folks arbejde i New York skal udføres af små grupper under hans vejledning, og at der skal arbejdes på forskellige steder i byen. Grunden i New York må ikke købes til urimeligt høje priser med den tanke, at værket dermed vil kunne udføres mere fordelagtigt, for den Herre, vi tjener, er rig på hjælpekilder. Vore planer for bearbejdelsen af New York er blevet alt for snævre. Der burde være centre, hvorfra der kan udgå et arbejde i de forskellige dele af byen. Sundhedsarbejde skal udføres. Dette er Herrens middel til at finde adgang til hjemmene. Hans sandhed skal bringes ind i familiernes inderkamre. Der er gjort et stort arbejde i Washington. Men arbejdet dér og i Nashville må ikke fremhæves som det store forbillede for alle andre steder. Andre byer må arbejdes på med den energi, der er anvendt i Washington og Nashville. Der må ske en opdeling af de kræfter, der nu samler sig i Battle Creek. Herren godkender ikke den hengivelse og de anstrengelser, der udføres for at fortsætte opbygningen af Battle Creek. Der er andre steder, som stadig er ubearbejdede. Arbejdere og midler bør tages fra Battle Creek og føres til andre vigtige punkter, som endnu ikke er blevet bearbejdet. De, der står som formidlere af sandheden, behøver den salvelse fra den Hellige, som viste sig hos apostlene efter Kristi himmelfart. Gud ønsker, at ingen af dem skal stille sig sådan an over for de vantro, at deres tjeneste mister den dybe indflydelse, som Helligånden ville give den, når de uforsonlige skal advares mod den nær forestående gensynsdag, den dag hvor hvert menneske skal belønnes efter sine gerninger. Gud ønsker, at de, der bærer hans sidste nådesbudskab til en falden verden, ikke skal falde i den vildfarelse, at i debatter med vantro skal skriftenes gaver, som består af lignelser og symboler, sættes til side, og at der skal benyttes mindre afgørende vidnesbyrd til støtte for sandheden. Mange, som har behov for en forvandling af sindet, opfatter kun lidt af den virkelige kraft i evangeliet. Erotiske historier og humoristiske fortællinger og blot menneskelige påfund, som ingenlunde føjer sig til den sunde lære, passer kun til den sjælelige, uomvendte smag og er et bevis på, at Jesus er fraværende i hjertet. Guds ords klare, ligefremme vidnesbyrd smager ikke for den syge sjæl; den længes efter billige, overfladiske ting; Guds ord virker kedeligt og uinteressant. Mange af de mest populære talere blandt adventisterne prædiker behagelige ting og råber: Fred, fred! De er som hunde, der ikke kan gø. Og de unge mænd, som aldrig har mærket deres syndighed, som aldrig har kæmpet med Gud i bøn om vished om tilgivelse og et hjerte, der er helliggjort ved den guddommelige Ånds kraft, skynder sig selv frem som egnede til at gå ud som Kristi sendebud og forkynde den tid, hvori vi lever. De har ikke et levende kendskab til deres eget hjertes tilstand. De behøver en lære, der er lige så frisk som ny omvendte syndere. I almindelighed kender de intet til de åndelige øvelser, hvori en sjæl må komme ind, som er for alvor overbevist om synd og rystet af Satans kraft, og som i den frygtelige kamp, hvori den må engagere sig med de usynlige hærskarer af det onde, må få spørgsmålet afgjort, om den vil overgive sig til den listige fjendes pile eller iføre sig Guds fulde rustning og møde den himmelske hærs fyrste. Disse erfaringsløse børn, der knap har smagt verdens selvopofrelse, selvfornægtelse eller omvendelsens dybe værk, finder den lystigste og letteste udvej i at skaffe støtte til sig selv og overvinde oppositionen fra de uhelligede ved at gøre de forfærdelige, højtidelige sandheder for denne tid til noget jævnt og behageligt, såsom populære prædikanter tilbyder deres tilhørere. Det er dem måske nok lykkedes i at blive lige så populære som de populære prædikanter; men de er ikke blevet lige så åndelige som de Frelserens tjenere, der er trofaste. Erotiske fortællinger, anekdoter og smarte replikker flyder frit fra deres læber. De får bifald i stedet for den eftertænksomme opmærksomhed, den tavse overbevisning og de suk og tårer, som alvorlige, prøvende og hjertegranskende sandheder bør fremkalde. De gør sandheden til noget billigt; den er ikke mere hellig og ophøjet, men de har sænket den ned på niveau med deres eget kødelige sind. — Vidnesbyrd for Menigheden 1:456, 457.

(A. G. Daniells was elected president of the General Conference in 1901. This suggests that this document was written in 1910, a time when Mrs. White was very concerned about Daniells' neglect of the cities and his involvement in the controversy over the "Daily.")

(A. G. Daniells blev valgt til præsident for Generalkonferencen i 1901. Dette tyder på, at dette dokument blev skrevet i 1910, en tid hvor fru White var meget bekymret over Daniells’ forsømmelse af byerne og hans involvering i striden om „det daglige“.)

Now, recently Steve Wohlberg was saying that he does not have to take a position on the Daily because Ellen White never had a position on the Daily, and if it is good enough for the prophetess to take that position, it is good enough for him.

For nylig sagde Steve Wohlberg, at han ikke behøver at indtage noget standpunkt til det daglige, fordi Ellen White aldrig indtog noget standpunkt til det daglige, og hvis det er godt nok, at profetinden indtog den holdning, er det godt nok for ham.

Well, Ellen White did have a position on the Daily. She said the Millerites had the correct view of it, and she understood it was Paganism. She understood that when Paganism was taken away, the 1335 began; and, she understood that other views than that only produced darkness and confusion.

Nå, Ellen White havde faktisk et standpunkt vedrørende det daglige. Hun sagde, at milleritterne havde det rette syn på det, og hun forstod, at det var hedenskab. Hun forstod, at da hedenskabet blev taget bort, begyndte de 1335; og hun forstod, at andre opfattelser end den kun frembragte mørke og forvirring.

And the one that you can demonstrate from the history of 1850 that was really isolated as bringing darkness and confusion is Crosier's view that the Daily represented Christ's Sanctuary ministry; so, I think she had an understanding what the Daily was, not only what it was but what it represented because, if you left that position, you go into darkness and confusion.

Og den opfattelse, som man ud fra historien fra 1850 kan påvise virkelig blev udskilt som den, der bragte mørke og forvirring, er Crosiers syn på, at det daglige repræsenterede Kristi tjeneste i helligdommen; derfor mener jeg, at hun havde en forståelse af, hvad det daglige var, ikke blot hvad det var, men også hvad det repræsenterede, fordi man, hvis man forlod den position, ville komme ind i mørke og forvirring.

But, in 1910 Ellen White also rebuked the General Conference President and W. W. Prescott for pushing this same view as Crosier's.

Men i 1910 irettesatte Ellen White også Generalkonferencens præsident og W. W. Prescott for at fremføre det samme syn som Crosiers.

And no historian is going to argue that Prescott and Willie White and A. G. Daniells, that when they were pushing the Daily, they were pushing the idea that the Daily represented Christ's Sanctuary ministry. Everyone knows that.

Og ingen historiker vil hævde, at Prescott og Willie White og A. G. Daniells, da de fremførte den daglige, fremførte den opfattelse, at den daglige repræsenterede Kristi tjeneste i helligdommen. Det ved alle.

But, you have got the entire article here from Manuscript Releases, volume 20.

Men I har De hele artiklen her fra Manuscript Releases, bind 20.

When was this released? Well, it was released in 1988; so, it is available for students of Adventism to consider in 1988.

Hvornår blev dette udgivet? Jo, det blev udgivet i 1988; derfor er det tilgængeligt for studerende af adventismen til overvejelse i 1988.

When did Willie White and Prescott and Daniells establish the false view of the Daily in Adventism? From 1919 to 1931 is when they accomplished their work. By 1931, forget about it!! Adventism is going to teach that the Daily represents Christ's Sanctuary ministry because they have accepted the interpretation of the Scriptures that comes from apostate Protestantism and Catholicism. And from this point on, the Daily is identified as Christ's Sanctuary ministry.

Hvornår etablerede Willie White og Prescott og Daniells det falske syn på »det daglige« i adventismen? Det var fra 1919 til 1931, at de fuldførte deres værk. I 1931 var sagen afgjort!! Adventismen skulle komme til at lære, at »det daglige« repræsenterer Kristi helligdomstjeneste, fordi man havde antaget den fortolkning af Skrifterne, som stammer fra frafalden protestantisme og katolicisme. Og fra dette tidspunkt identificeres »det daglige« som Kristi helligdomstjeneste.

Awe, there are some voices that are opposing this that know better, but the tide has totally turned from that point on.

Ak, der er nogle røster, som sætter sig imod dette, og som ved bedre, men fra det tidspunkt vendte udviklingen sig fuldstændigt.

And then in 1988, the Ellen White Estate releases for us this statement from 1910 at the very time the Daily was being agitated by Prescott, Daniells, and Willie White.

Og så offentliggør Ellen White Estate i 1988 for os denne udtalelse fra 1910 netop på det tidspunkt, hvor det stadige blev omstridt af Prescott, Daniells og Willie White.

> "At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working;"

> På dette stadium af vor erfaring må vi ikke lade vore tanker drages bort fra det særlige lys, der blev givet [os] til at overveje ved vort konferences vigtige samling. Og der var broder Daniells, hvis sind fjenden påvirkede;

What does that mean? What does it mean that the enemy is working your mind? It means the Holy Spirit is not working your mind.

Hvad betyder det? Hvad betyder det, at fjenden bearbejder dit sind? Det betyder, at Helligånden ikke bearbejder dit sind.

> "...and your mind and Elder Prescott's mind were being worked by the angels that were expelled from heaven..."

> „…og Deres sind og ældste Prescotts sind blev påvirket af de engle, som blev fordrevet fra himlen…“

> "Satan's work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan's devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence."

> Satans værk var at aflede jeres sind, så prikker og tøddelstreger skulle indføres, som Herren ikke inspirerede jer til at indføre. De var ikke væsentlige. Men dette betød meget for sandhedens sag. Og jeres tankers forestillinger, hvis I kunne blive draget bort til prikker eller tøddelstreger, er et værk, udtænkt af Satan. At rette småting i de skrevne bøger antager I ville være at udføre et stort værk. Men jeg er blevet pålagt: Tavshed er veltalenhed.

They wanted to go into Uriah Smith's book, Thoughts on Daniel and Revelation, and remove what he said about the Daily being Paganism. That is why in this time period one of the men that is fighting against Willie White and Prescott and Daniells is a man named Larry Smith.

De ønskede at gå ind i Uriah Smiths bog, Thoughts on Daniel and Revelation, og fjerne det, han sagde om, at »det daglige« var hedenskab. Derfor er en af de mænd, der i denne tidsperiode kæmper imod Willie White, Prescott og Daniells, en mand ved navn Larry Smith.

Who is Larry Smith? That is Uriah's son, and he knows what they want to do and he is standing with his dad: the Daily is Paganism.

Hvem er Larry Smith? Det er Urias søn, og han ved, hvad de ønsker at gøre, og han står sammen med sin far: Det daglige er hedenskab.

> "I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy's plan to get all the supposed objectionable features where all classes of minds did not agree.

> Jeg skal sige: Hold op med jeres fejlfindende kritik. Hvis denne djævelens hensigt blot kunne gennemføres, da forekommer det jer, at jeres arbejde ville blive anset for at være det mest vidunderlige i sin udformning. Det var fjendens plan at få alle de angiveligt anstødelige træk frem dér, hvor alle slags mennesker ikke var enige.

> "And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would"

> „Og hvad da? Netop det værk, som behager djævelen, ville ske. Der ville blive givet en fremstilling til dem udenfor af vor tro, netop sådan som ville passe dem, som ville udvikle karaktertræk, der ville“

do what? "cause great confusion."

gøre hvad? »forårsage stor forvirring.«

Other views of the Daily have been adopted that bring confusion and darkness.

Andre opfattelser af det daglige er blevet antaget, som medfører forvirring og mørke.

> "and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.

> "og tage de gyldne øjeblikke i besiddelse, som nidkært burde bruges til at bringe det store budskab frem for folket. Fremstillingerne om ethvert emne, som vi har arbejdet med, kunne ikke alle stemme overens, og resultatet ville være at forvirre både troendes og ikke-troendes sind. Dette er netop det, Satan havde planlagt skulle ske—alt, hvad der kunne forstørres som en uoverensstemmelse.

Lord willing, when we begin to prove these doctrines from our Bible study, we will look at Ezekiel 28; because, Ezekiel 28 is where the very root of the Daily is identified. Ezekiel 28 is about the exaltation of Lucifer, and she is marking it; because, as they are trying to say that the Daily represents Christ's Sanctuary ministry, not only were they rejecting the true view of the Daily, a symbol of self-exaltation, but they were manifesting that very self-exaltation in their own experience. She emphasizes they would bring confusion into our ranks.

Om Herren vil, når vi begynder at bevise disse læresætninger ud fra vort bibelstudium, vil vi se på Ezekiel 28; for i Ezekiel 28 identificeres selve roden til det Stadige. Ezekiel 28 handler om Lucifers ophøjelse, og hun markerer dette; for idet de søger at sige, at det Stadige repræsenterer Kristi helligdomstjeneste, forkastede de ikke blot det sande syn på det Stadige, et symbol på selvophøjelse, men de manifesterede netop denne selvophøjelse i deres egen erfaring. Hun understreger, at de ville bringe forvirring ind i vore rækker.

> "Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.

> Nu foreligger her et stort værk, hvor fremmede ånder kan gøre sig gældende. Men Herren har et værk, som skal udføres for at frelse fortabte sjæle; og de pladser, som Satan, forklædt, kunne udfylde ved at bringe forvirring ind i vore rækker, vil han udfylde til fuldkommenhed, og alle disse små forskelle vil blive forstørrede, fremtrædende.

And what does it mean, "And I was shown"? God specifically told her this.

Og hvad betyder det: »Og jeg fik vist«? Gud fortalte hende specifikt dette.

> "And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan's wiles be brought in, should this "Daily" be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced,"

> "Og det blev vist mig fra begyndelsen, at Herren hverken havde givet de ældste Daniells eller Prescott byrden for dette arbejde. Skulle Satans list bringes ind, skulle denne »Daglige« være en så stor sag, at den blev indført for at forvirre sindene og hindre arbejdets fremgang i denne vigtige tid? Det burde ikke ske, hvad end der måtte være. Dette emne burde ikke indføres,"

Sister White understood the Daily, and she understood that teaching the Daily was Christ's Sanctuary ministry is something that came from angels that were expelled from Heaven and that it only brings confusion and darkness; and, she knew the Pioneer position that the Daily represented Paganism, and that when the Daily was taken away, the 1335-year time prophecy began. She knew that. She knew the difference, no matter what these guys want to say.

Søster White forstod „det daglige“, og hun forstod, at læren om, at „det daglige“ var Kristi tjeneste i helligdommen, er noget, der kom fra engle, som blev uddrevet fra Himmelen, og at det kun bringer forvirring og mørke; og hun kendte pionerernes standpunkt, at „det daglige“ repræsenterede hedenskabet, og at da „det daglige“ blev taget bort, begyndte den 1335-årige tidsprofeti. Det vidste hun. Hun kendte forskellen, uanset hvad disse fyre vil sige.

> "It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan's cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.

> Det bør under ingen omstændigheder ske. Dette emne bør ikke bringes frem, for den ånd, som derved ville blive indført, ville virke afskrækkende, og Lucifer iagttager hver eneste bevægelse. Sataniske redskaber ville begynde deres gerning, og der ville blive bragt forvirring ind i vore rækker. Du har intet kald til at opsøge meningsforskelle, som ikke er et prøvende spørgsmål; men din tavshed er veltalenhed. Jeg har hele sagen klart fremstillet for mig. Hvis djævelen kunne indvikle nogen af vore egne folk i disse emner, således som han har foresat sig at gøre, ville Satans sag triumfere. Nu er det arbejdet, som uden forsinkelse skal tages op, og ikke nogen meningsforskel, der skal gives udtryk for.

> "Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].

> Satan ville tilskynde de mænd, som er gået ud fra os, til at forene sig med onde engle og sinke vort værk med uvæsentlige spørgsmål, og hvilken glæde [der] ville der være i fjendens lejr. Slut eder tæt sammen, slut eder tæt sammen. Lad enhver uoverensstemmelse blive begravet. Vort arbejde nu er at anvende al vor fysiske kraft og al vor hjernes og nervers kraft på at rydde disse forskelle af vejen, så alle kommer i harmoni. Hvis Satan med sin store uhelligede visdom kunne få lov til at få det mindste greb, [ville han glæde sig].

> "Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.

> Da jeg så, hvordan I arbejdede, omfattede mit sind hele situationen og følgerne, dersom I gik videre og gav de partier, som har forladt os, den mindste anledning til at bringe forvirring ind i vore rækker. Jeres mangel på visdom ville være netop det, Satan ønskede. Jeres højlydte forkyndelse stod ikke under Helligåndens inspiration. Jeg blev pålagt at sige jer, at jeres påpegning af fejl i de skrifter, som er forfattet af mænd, der er blevet ledet af Gud, ikke er inspireret af Gud. Og dersom dette er den visdom, som ældste Daniells ville give folket, så giv ham på ingen måde en officiel stilling, for han kan ikke ræsonnere fra årsag til virkning. Jeres tavshed om dette emne er jeres visdom. Alt, som ligner en søgen efter fejl i publikationer af mænd, som ikke længere er i live, er ikke det arbejde, Gud har givet nogen af jer at udføre. For dersom disse mænd — ældsterne Daniells og Prescott — havde fulgt de anvisninger, der blev givet ved arbejdet i byerne, ville mange, ja meget mange, være blevet overbevist om sandheden og omvendt, dygtige mænd, som [nu] befinder sig i stillinger, hvor de aldrig vil blive nået.

> "All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.

> „Hele verden skal betragtes som én stor familie. Og når I har en sådan kilde af kundskab at øse af, hvorfor har I da i årevis ladet verden gå fortabt, skønt vidnesbyrdene er givet af vor Herre Jesus Kristus? Sand religion lærer os at betragte enhver mand og kvinde som et menneske, mod hvem vi kan gøre godt. “

> "This has been in print many years: —A Balanced Mind,' testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.

> "Dette har været på tryk i mange år: —Et afbalanceret sind,' vidnesbyrd til ældste Andrews. Sindet kan udvikles til at blive en kraft til at vide, hvornår man skal tale, og hvilke byrder man skal tage op og bære, for Kristus er din lærer. Og jeg frygtede meget for dig [da jeg så dig], idet du ophøjede din egen visdom og fulgte en kurs, der ville indføre meningsforskelle. Herren kalder på vise mænd, som kan tie, når det er visdom for dem at gøre det. Hvis du vil være et helt menneske, behøver du helliggørelse ved Jesus Kristus. Nu er der netop påbegyndt et arbejde, og lad visdom ses i enhver prædikant, i enhver formand for en konference. Men her var et arbejde for dig at tage fat på for år tilbage, hvor der var brug for dig til at opløfte din røst for netop dette arbejde. Kristus gav hele sit folk særlige anvisninger om, hvad de skal gøre, og hvilke ting de ikke skal gøre. Og der er kun en kort tid tilbage for os til at virkeliggøre Herrens retfærdighed. Du kan forstå Herrens vej. Jeg så din hensigt om at føre tingene efter dine egne planer, efter at du var blevet indsat som formand. Du havde tænkt, at du ville gøre forunderlige ting, hvilket ville være et arbejde, Gud ikke havde lagt i dine hænder at udføre. Nu er dit arbejde ikke at undertrykke, men at afhjælpe enhver nødvendighed så vidt muligt, hvis Herren har antaget dig til tjeneste. Men du har meget tidligt givet bevis for, at visdom og helliggjort dømmekraft ikke er blevet åbenbaret af dig. Du fremførte sager, som ikke ville blive modtaget, medmindre Herren skulle give lys."

> "I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the —Daily' and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.

> Jeg er blevet undervist om, at sådanne forhastede skridt ikke burde være blevet taget, såsom at vælge dig til konferencens præsident endnu et år. Men Herren forbyder flere sådanne forhastede handlinger, indtil sagen er blevet bragt frem for Herren i bøn; og eftersom det budskab er kommet til dig, at Herrens værk, som hviler på præsidenten, er et højtideligt ansvar af største alvor, havde du ingen moralsk ret til at bryde ud, som du gjorde, om emnet om „the Daily“ og antage, at din indflydelse ville afgøre spørgsmålet. Der var ældste Haskell, som har båret de tunge ansvar, og der er ældste Irwin og flere mænd, jeg kunne nævne, som bærer de tunge ansvar.

> "Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord's judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.

> "Hvor var jeres agtelse for de ældre mænd? Hvilken myndighed kunne I udøve uden at tage alle de ansvarlige mænd med for at overveje sagen? Men lad os nu undersøge sagen. Vi må nu genoverveje, om det er Herrens dom, i lyset af det arbejde, der er blevet forsømt, at vise jeres nidkærhed for at føre arbejdet videre endnu et år. Hvis I skulle føre arbejdet videre endnu et år med den hjælp, som skal forene sig med jer, burde der ske en forandring i jer og i ældste Prescott. Og ydmyg jeres egne hjerter for Gud. Herren må få at se hos jer en tilkendegivelse af en anderledes erfaring, for hvis nogen mænd nogen sinde trængte til at blive omvendt på ny på nuværende [tid], så [er det] ældste Daniells og ældste Prescott."

> "Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.

> Syv mænd bør udvælges, som er visdommens mænd, og som gennem Guds nådes virke [giver] bevis [på] en omvendelse på ny. For når nogen mænd er så forblindede, at de ikke kan slutte fra årsag til virkning, således at de ville tilsidesætte de mænd, som har båret arbejdets ansvar, og disse konferenspræsidenter, [at] mænd, [som] har båret arbejdet i over to år, skulle ignoreres, og en så forhastet følge indtræde, at mænd ville forsømme selve det arbejde, som i årevis er blevet holdt frem for dem — arbejdet i byerne — og ingen, eller kun meget ringe, opmærksomhed [blive] givet de gamle mænds råd, men i stedet forkynde de ting, de selv vælger at give folket, så bærer dette sit eget vidnesbyrd om, hvor usikre sådanne mænd er til at blive betroet et så stort og vidunderligt værk.

> "Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.

> Kristus er ikke død. Han vil aldrig tillade, at Hans værk føres videre på denne besynderlige måde. Lad bøgerne være i fred. Hvis nogen forandring er nødvendig, vil Gud have, at harmonien i denne forandring er konsekvent, men når et budskab er blevet betroet til mennesker med de store ansvar, som dermed er forbundet, kræver [Gud] troskab, som virker ved kærlighed og renser sjælen. Ældste Daniells og Prescott behøver begge omvendelse på ny. Et besynderligt værk er kommet ind, og det er ikke i harmoni med det værk, Kristus kom til vor verden for at udføre; og alle, som er sandt omvendte, vil gøre Kristi gerninger.

> "We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.

> Vi har alle et arbejde at udføre, et værk som skal herliggøre Faderen. Vi er kommet til krisen — enten at formes efter Jesu Kristi karakter netop i denne forberedelsestid, eller ikke forsøge det. Ældste Daniells, [du er ikke] til at føle dig fri til at lade din røst lyde højt, som du har gjort under lignende omstændigheder. Og forstå, en konferenspræsident er ikke en hersker. Han arbejder i forbindelse med de vise mænd, som indtager stillingen som præsidenter, og som Gud har godkendt. Han har ikke frihed til at blande sig i de skrifter i trykte bøger, som er udgået fra de penne, Gud har godkendt. De skal ikke længere have herredømmet, medmindre de viser mindre af den herskende, dominerende magt. Krisen er kommet, for Gud vil blive vanæret.

> "How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, —There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And "I, if I be lifted up," the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.' Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . . [Lower third of this page left blank.]

> Hvordan ser Herren på de ubearbejdede byer? Kristus er i himlen. Nu skal dens anerkendelse være: — Der er intet kongeligt herredømme. Og nu er denne verdens krise. Nu er Jeg Kraften til at frelse eller til at ødelægge. Nu er tiden, da alles skæbne er i Mine hænder. Jeg har givet Mit liv for at frelse verden. Og „Jeg, når Jeg bliver ophøjet“, den frelsende nåde, som Jeg vil meddele, vil bevise, at alle, som vil blive dannet efter den guddommelige lighed og vil være ét med Mig, skal virke, som Jeg virker, med Min genløsende nådes kraft.’ Den, som vil, [ham] tage fat sammen med sine brødre for at udføre det arbejde, som er dem givet at gøre, når de står på ansvarsfulde poster under det råd, Herren giver, og søge med største alvor at arbejde i fuldkommen harmoni med Ham, som således elskede verden, at Han gav Sit liv som et fuldt offer til verdens frelse. Jeg taler til vore prædikanter, at når de går ind i arbejdet i vore byer, så lad der være en rolig hellighed, som ledsager Ordets tjeneste. Vi kan ikke gøre det rette indtryk på folkets sind, hvis vi . . . [Nederste tredjedel af denne side efterladt blank.]

> "I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil's side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.

> Jeg afskriver fra min Dagbog. Sandheden, således som den er i Jesus—tal om den, bed den, tro hvert ord i dens enkelhed. Hvad ville du vinde, om fejltagelser blev fremført for de mænd, som er afveget fra troen og har givet agt på forførende ånder, mænd, som for ikke længe siden var sammen med os i troen? Vil du stille dig på djævelens side? Ret din opmærksomhed mod de ubearbejdede marker. Et verdensomspændende arbejde ligger foran os. Jeg fik fremstillinger vedrørende John Kellogg.

> "A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.

> En meget tiltalende person repræsenterede de forestillinger, som de besnærende argumenter, han fremsatte, gav udtryk for—synspunkter, der var forskellige fra den ægte bibelske sandhed. Og de, som hungrede og tørstede efter noget nyt, fremførte ideer [så besnærende], at ældste Prescott var i stor fare. Ældste Daniells var i stor fare for at blive indhyllet i en vildfarelse, nemlig at hvis disse synspunkter kunne forkyndes overalt, ville det være som en ny verden.

> "Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."

> "Ja, det ville det, men mens deres sind således var optaget, blev det vist mig, at broder Daniells og broder Prescott indvævede i deres erfaring anskuelser med et åndelig[tistisk] skær og drog vort folk hen til smukke stemninger, som, om muligt, ville bedrage selve de udvalgte."

The very elect is not going to be deceived, but there are going to be people who are standing with the very elect that are going to get deceived. The very elect are the wise virgins. The foolish virgins are going to get deceived, right?

De selve udvalgte kommer ikke til at blive bedraget, men der vil være mennesker, som står sammen med de selve udvalgte, der kommer til at blive bedraget. De selve udvalgte er de vise jomfruer. De tåbelige jomfruer kommer til at blive bedraget, ikke sandt?

And as the wise virgins in this time period, when the temptation is there to deceive the very elect, as the wise virgins are receiving the outpouring of the Holy Spirit, what are the foolish virgins receiving? The strong delusion of 2 Thessalonians. We will deal with that, too, in connection with the Daily.

Og idet de kloge jomfruer i denne tidsperiode, når fristelsen er til stede til at bedrage selve de udvalgte, modtager Helligåndens udgydelse, hvad modtager da de tåbelige jomfruer? Den kraftige vildfarelse i 2 Thessalonikerbrev. Også dette vil vi behandle i forbindelse med det Daglige.

—"were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."

—„vævede ind i deres erfaring forestillinger med et åndeligt [spiritualistisk] skær og drog vort folk hen til smukke følelser, som ville bedrage, om muligt, selv de udvalgte.“

What is the very bottom line of spiritualism?

Hvad er spiritualismens egentlige kerne?

When it comes to the story of King Saul, what did Samuel say? "Rebellion is as witchcraft." Rebellion is witchcraft.

Hvad angår beretningen om kong Saul, hvad sagde Samuel da? »Genstridighed er som trolddomskunst.« Genstridighed er trolddomskunst.

Where does Saul end up?

Hvor ender Saul?

FROM THE AUDIENCE: With the witch of Endor.

FRA FORSAMLINGEN: Med heksen i Endor.

With the witch of Endor.

Med heksen i Endor.

What was it that King Sault did to produce this train of events that leads him to the witch of Endor? He set his word above God's Word. He had been told what to do, but he went ahead and he did what he wanted to do.

Hvad var det, kong Saul gjorde, som frembragte denne række af begivenheder, der førte ham til heksen i Endor? Han satte sit ord over Guds Ord. Han havde fået at vide, hvad han skulle gøre, men han gik alligevel videre og gjorde, hvad han selv ville.

The very bottom line of spiritualism is placing your word above God's Word. That is where it all starts. That is witchcraft.

Selve spiritualismens inderste kerne er at sætte dit ord over Guds Ord. Det er dér, det hele begynder. Det er trolddom.

Witchcraft is identifying how Satan brings you under his influence. How he entrances you it is a magical term dealing with magical deception.

Hekseri er at erkende, hvordan Satan bringer dig ind under sin indflydelse. Hvordan han fortryller dig, er et magisk udtryk, der handler om magisk bedrag.

When you are bewitched, who is the first to become bewitched? The witch. It all starts when I place my word above God's Word. That is witchcraft, that is rebellion, and I am the one that has become bewitched. And that is what happened to Daniells and Prescott.

Når man bliver forhekset, hvem er da den første, der bliver forhekset? Heksen. Det hele begynder, når jeg sætter mit ord over Guds Ord. Det er trolddom, det er oprør, og jeg er den, der er blevet forhekset. Og det var det, der skete med Daniells og Prescott.

And what sentiments were Daniells and Prescott trying to bring in when this was happening? A wrong view of the Daily.

Og hvilke anskuelser forsøgte Daniells og Prescott at indføre, mens dette stod på? En urigtig opfattelse af det Stadige.

And what is the true view of the Daily? Is that it is Paganism, and Paganism is the religion of self-exaltation. It is a religion that began in the courts of Heaven when Satan, when Satan, set his word above God's Word and introduced into the history of mankind the mystery of iniquity.

Og hvad er den sande opfattelse af det daglige? Den er, at det er hedenskab, og hedenskab er selvophøjelsens religion. Det er en religion, som begyndte i Himlens forgårde, da Satan, da Satan, satte sit ord over Guds Ord og indførte lovløshedens hemmelighed i menneskehedens historie.

The mystery of iniquity is Satan's work in bewitching us. It is Satan's work in getting us to place our word or his word above God's Word.

Lovløshedens hemmelighed er Satans værk i at forhexe os. Det er Satans værk at få os til at sætte vort ord eller hans ord over Guds Ord.

Do you follow my thought?

Følger du min tankegang?

Look up iniquity. It will define iniquity in Strong's Concordance. And when you take it down to the root word, what is the root word for iniquity? Alpha, alpha. That is the Alpha Apostasy.

Slå ordet „misgerning“ op. Det vil definere „misgerning“ i Strong’s Concordance. Og når man fører det tilbage til rodordet, hvad er da rodordet for „misgerning“? Alpha, alpha. Det er Alpha-frafaldet.

When were Daniells and Prescott pushing this foolish view? In the time period of the Alpha Apostasy.

Hvornår fremførte Daniells og Prescott denne tåbelige opfattelse? I perioden med Alpha-frafaldet.

So, do not miss what Sister White is saying here about deceiving the very elect and about reading Ezekiel 28. She knew what was going on. She knew that this Daily thing is something that is not only wrong doctrinally but it requires those who are going to preach the wrong view of the Daily to place their word above God's Word and puts them in the position where they are bewitched; and, therefore, they are a tool in the hand of Satan to bewitch others with their rebellion.

Så gå ikke glip af, hvad Søster White her siger om at forføre selv de udvalgte og om at læse Ezekiel 28. Hun vidste, hvad der foregik. Hun vidste, at denne sag om det Daglige er noget, som ikke alene er læremæssigt forkert, men som kræver, at de, der vil prædike det forkerte syn på det Daglige, sætter deres ord over Guds Ord og dermed bringer sig selv i den stilling, hvor de er forheksede; og derfor er de et redskab i Satans hånd til ved deres oprør at forhekse andre.

> "I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter,"

> Jeg må med min pen nedtegne [det forhold], at disse brødre ville se fejl i deres vildledende forestillinger, som ville bringe sandheden i usikkerhed; og [alligevel] ville de [stå] frem, som [om de havde] stor åndelig dømmekraft. Nu skal jeg sige dem [at], da dette forhold blev vist mig,

People say, "Oh, Ellen White, she doesn't have a position on the Daily."

Folk siger: „Åh, Ellen White, hun har ikke et standpunkt om det Daglige.“

> "when I was shown this matter when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the —Daily,' the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God,"—

> „da jeg fik denne sag vist, da ældste Daniells opløftede sin røst som en basun i forsvaret for sine forestillinger om „det daglige“, blev de efterfølgende følger fremstillet. Vort folk var ved at blive forvirret. Jeg så resultatet, og derpå blev der givet mig advarsler om, at hvis ældste Daniells, uden hensyn til udfaldet, således lod sig påvirke og lod sig selv tro, at han stod under Guds inspiration,“

This is spiritualism. He has placed his word above God's Word. He is believing that he is being inspired by God.

Dette er spiritualisme. Han har sat sit ord over Guds Ord. Han tror, at han bliver inspireret af Gud.

> "that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strangecrops of evil would take the place of truth. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.

> "at hvis ældste Daniells uden hensyn til udfaldet således skulle blive grebet af dette indtryk og lade sig selv tro, at han stod under Guds inspiration, ville skepsis blive sået overalt i vore rækker, og vi ville være dér, hvor Satan ville bringe sine budskaber. Fast vantro og skepsis ville blive sået i menneskers sind, og mærkelige afgrøder af ondskab ville træde i sandhedens sted. Ms 67, 1910, 1–8. Manuscript Release, bind 20, 17–22.

The strange crops of evil are growing all over Adventism today.

De fremmede afgrøder af ondskab vokser i dag overalt inden for adventismen.

Ellen White places her endorsement on the Pioneer understanding of the 2520.

Ellen White giver sin tilslutning til pionerernes forståelse af de 2520.

Ellen White places her endorsement on the Pioneer understanding that the Daily in the Book of Daniel represents Paganism.

Ellen White giver sin tilslutning til pionerernes forståelse af, at det „daglige“ i Daniels Bog repræsenterer hedenskabet.

Back to Articles