Article

# Elijah - Number Six

Elias – nummer seks

Ten Tests

Ti prøvelser

Author

Jeff Pippenger

Published

October 5, 2023

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We have been addressing the symbolism of Elijah and are now using the histories of Mount Carmel and Mount Sinai to illustrate a progressive testing process for the horn of Protestantism and a progressive political development for the horn of Republicanism that parallels the horn of Protestantism.

Vi har behandlet Elias’ symbolik og bruger nu beretningerne om Karmels Bjerg og Sinaj Bjerg til at illustrere en gradvis prøvelsesproces for protestantismens horn og en gradvis politisk udvikling for republikanismens horn, som løber parallelt med protestantismens horn.

The last article was working through the rebellion of Numbers chapter thirteen and fourteen which identifies the tenth and final test for ancient Israel after their crossing of the Red Sea. The history aligns with the beginning movement of Millerite history, but also with the history of God’s ending movement. The work of all three angels of Revelation fourteen is accomplished by a movement at the beginning and a movement at the end.

Den foregående artikel gennemgik oprøret i Fjerde Mosebog, kapitel tretten og fjorten, som identificerer den tiende og sidste prøve for det gamle Israel efter deres overgang over Det Røde Hav. Historien stemmer overens med begyndelsen af den milleritiske histories bevægelse, men også med historien om Guds afsluttende bevægelse. Hele de tre engles værk i Åbenbaringen fjorten fuldbyrdes af en bevægelse i begyndelsen og en bevægelse ved enden.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> „Den engel, som forener sig i forkyndelsen af den tredje engels budskab, skal oplyse hele jorden med sin herlighed. Et værk af verdensomspændende udstrækning og usædvanlig kraft forudsiges her. Adventbevægelsen i 1840–44 var en herlig åbenbaring af Guds kraft; den første engels budskab blev bragt til hver missionsstation i verden, og i nogle lande var der den største religiøse interesse, som er blevet set i noget land siden reformationen i det sekstende århundrede; men disse skal overgås af den mægtige bevægelse under den tredje engels sidste advarsel.” The Great Controversy, 611.

Between the history of the beginning movement and the ending movement, we find the history of the church of Laodicea. The angel that lightens the earth with its glory is clearly identified as a movement, not a church.

Mellem historien om begyndelsesbevægelsen og afslutningsbevægelsen finder vi historien om menigheden i Laodikea. Den engel, som oplyser jorden med sin herlighed, identificeres tydeligt som en bevægelse, ikke som en menighed.

> “Of Babylon, at the time brought to view in this prophecy, it is declared: ‘Her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of His judgments these faithful ones must be called out, that they partake not of her sins and ‘receive not of her plagues.’ Hence the movement symbolized by the angel coming down from heaven, lightening the earth with his glory and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard: ‘Come out of her, My people.’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.” The Great Controversy, 604.

> „Om Babylon, på den tid som fremstilles i denne profeti, erklæres det: ‘Hendes synder er nået op til himlen, og Gud har ihukommet hendes misgerninger.’ Åbenbaringen 18:5. Hun har fyldt sit skyldmål, og ødelæggelsen er ved at ramme hende. Men Gud har endnu et folk i Babylon; og før Hans dommes hjemsøgelse må disse trofaste kaldes ud, for at de ikke skal have del i hendes synder og ‘ikke modtage af hendes plager.’ Derfor den bevægelse, der symboliseres ved englen, som kommer ned fra himlen, oplyser jorden med sin herlighed og råber med vældig røst og forkynder Babylons synder. I forbindelse med hans budskab høres kaldet: ‘Drag ud fra hende, mit folk.’ Disse bekendtgørelser, forenet med den tredje engels budskab, udgør den sidste advarsel, som skal gives til jordens indbyggere.“ The Great Controversy, 604.

All the prophets agree with one another and they all identify more specifically “the last days,” than they identify the days in which the prophecies were proclaimed. As an example of this phenomenon the angel of Revelation eighteen, was and is typified by the angel of Revelation ten. Both lighten the earth with its glory when it descends. Sister White identifies the first angel in the book Early Writings.

Alle profeterne er enige med hinanden, og de identificerer alle „de sidste dage“ mere specifikt, end de identificerer de dage, hvor profetierne blev forkyndt. Som et eksempel på dette fænomen blev og bliver englen i Åbenbaringen atten forudbilledet ved englen i Åbenbaringen ti. Begge oplyser jorden med sin herlighed, når den stiger ned. Søster White identificerer den første engel i bogen Early Writings.

> “Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.

> „Jesus gav en mægtig engel befaling til at stige ned og advare jordens indbyggere om at forberede sig til Hans andet komme. Da englen forlod Jesu nærhed i himlen, gik et overordentlig klart og herligt lys foran ham. Jeg fik at vide, at hans mission var at oplyse jorden med sin herlighed og advare mennesket om Guds kommende vrede.“ Early Writings, 245.

That angel of Revelation eighteen descended on September 11, 2001. It had been typified by the angel that descended on August 11, 1840. In Isaiah chapter six, Isaiah is shown the temple in heaven and God’s glory. In verse three of chapter six it identifies that the whole earth is full of God’s glory. That happens when the angel of Revelation eighteen descends.

Den engel i Åbenbaringen atten steg ned den 11. september 2001. Den var blevet forbilledliggjort ved den engel, som steg ned den 11. august 1840. I Esajas kapitel seks vises himlens tempel og Guds herlighed for Esajas. I vers tre i kapitel seks fastslås det, at hele jorden er fuld af Guds herlighed. Det sker, når englen i Åbenbaringen atten stiger ned.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Og efter disse ting så jeg en anden engel stige ned fra himlen, som havde stor magt; og jorden blev oplyst af hans herlighed. Åbenbaringen 18,1.

Verse three of Isaiah six identifies the same history.

Vers tre i Esajas seks identificerer den samme historie.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Og den ene råbte til den anden og sagde: Hellig, hellig, hellig er Hærskarers Herre; hele jorden er fuld af hans herlighed. Esajas 6:3.

Sister White brings Isaiah’s vision of the sanctuary together with the movement of Revelation eighteen.

Søster White sammenfører Esajas’ syn af helligdommen med bevægelsen i Åbenbaringen atten.

> “The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple. As they see the future, when the whole earth shall be filled with his glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.

> »Seraferne foran tronen er så fyldt af ærbødig ærefrygt ved beskuelsen af Guds herlighed, at de ikke et eneste øjeblik ser på sig selv med selvtilfredshed eller med beundring for sig selv eller for hinanden. Deres pris og ære tilhører Hærskarers Herre, som er høj og ophøjet, og hvis slæbs herlighed fylder templet. Idet de ser fremtiden, da hele jorden skal fyldes med hans herlighed, gives den sejrrige lovsang genlyd fra den ene til den anden i melodisk sang: ‘Hellig, hellig, hellig er Hærskarers Herre.’ De er fuldt ud tilfredse med at herliggøre Gud; og i hans nærhed, under hans billigende smiles lys, ønsker de intet mere. Ved at bære hans billede, ved at udføre hans tjeneste og tilbede ham, når deres højeste stræben sin fulde opfyldelse.«

> “The vision given to Isaiah represents the condition of God’s people in the last days.” Review and Herald, December 22, 1896.

> „Det syn, der blev givet Esajas, fremstiller Guds folks tilstand i de sidste dage.“ Review and Herald, 22. december 1896.

John in Revelation chapter ten and also in chapter eighteen, and with Isaiah in chapter six and including the commentary of Sister White, place all these illustrations of the earth being lightened with God’s glory at the same point in history. The whole earth witnessed the events that took place on September 11, 2001. The progressive history of the Millerite movement that concluded in 1863, typified the history when the mighty angel of Revelation eighteen descends with the history associated with the angel that descended in Revelation chapter ten. With these opening premises in place, we will return to the testing process represented in Numbers chapter fourteen. After Moses interceded for the rebels that wished to return to Egypt and stone Joshua and Caleb, God accepts Moses’ intercession.

Johannes i Åbenbaringens kapitel ti og også i kapitel atten, samt Esajas i kapitel seks og med inddragelse af Søster Whites kommentar, placerer alle disse fremstillinger af, at jorden oplyses af Guds herlighed, på det samme punkt i historien. Hele jorden var vidne til de begivenheder, der fandt sted den 11. september 2001. Millerbevægelsens fremadskridende historie, som kulminerede i 1863, var et forbillede på den historie, hvor den mægtige engel i Åbenbaringen atten stiger ned sammen med den historie, der er forbundet med den engel, som steg ned i Åbenbaringens kapitel ti. Med disse indledende forudsætninger på plads vil vi vende tilbage til den prøvelsesproces, som er fremstillet i Fjerde Mosebog kapitel fjorten. Efter at Moses gik i forbøn for de oprørere, som ønskede at vende tilbage til Egypten og stene Josva og Kaleb, tager Gud imod Moses’ forbøn.

> And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:20–24.

> Og Herren sagde: Jeg har tilgivet efter dit ord. Men så sandt jeg lever, skal hele jorden fyldes med Herrens herlighed. Fordi alle de mænd, som har set min herlighed og mine tegn, som jeg gjorde i Egypten og i ørkenen, og som nu har fristet mig disse ti gange og ikke har adlydt min røst, sandelig, de skal ikke se det land, som jeg tilsvor deres fædre; heller ikke skal nogen af dem, som vakte min vrede, se det. Men min tjener Kaleb, fordi han havde en anden ånd i sig og fulgte mig helt og fuldt, ham vil jeg føre ind i det land, som han drog ind i; og hans slægt skal tage det i besiddelse. 4 Mosebog 14:20–24.

The history represented here in Numbers fourteen is the final test for ancient Israel and their failure secured for them death in the wilderness over the following forty years. The history is directly associated with Revelation eighteen for God there proclaimed that “as truly as” God lives “all the earth shall be filled with the glory of the Lord.” It’s a very strong statement that God places in this historical record, and in so doing He emphasizes that the history represented in Numbers chapters thirteen and fourteen, pointed forward to the mighty movement of the angel of Revelation eighteen. Because Revelation eighteen is the end of the remnant people of God, the beginning of the remnant people of God is also illustrated in the passage we are considering in the book of Numbers.

Historien, som her fremstilles i Fjerde Mosebog kapitel fjorten, er den endelige prøve for det gamle Israel, og deres svigt sikrede dem døden i ørkenen gennem de følgende fyrre år. Historien er direkte forbundet med Åbenbaringen atten, for dér forkyndte Gud, at „så sandt som“ Gud lever, „skal hele jorden fyldes med Herrens herlighed.“ Det er en meget stærk erklæring, som Gud indsætter i denne historiske beretning, og derved understreger Han, at den historie, som fremstilles i Fjerde Mosebog kapitel tretten og fjorten, pegede frem imod den mægtige bevægelse hos englen i Åbenbaringen atten. Fordi Åbenbaringen atten er afslutningen på Guds restfolk, bliver begyndelsen på Guds restfolk også anskueliggjort i det skriftsted, vi her betragter i Fjerde Mosebog.

On August 11, 1840, at the fulfillment of a prophecy of Islam of the second woe, the former chosen covenant people were tested by the message of Elijah that had just been proven to be correct.

Den 11. august 1840, ved opfyldelsen af en islamprofeti om det andet ve, blev det tidligere udvalgte pagtsfolk prøvet ved Elias’ budskab, som netop havde vist sig at være korrekt.

On September 11, 2001, at the fulfillment of a prophecy of Islam of the third woe, the former chosen covenant people marked the beginning of the judgment of the living as the message of Elijah that had just been proven to be correct.

Den 11. september 2001 markerede det tidligere udvalgte pagtsfolk, ved opfyldelsen af en islamsk profeti om det tredje ve, begyndelsen på dommen over de levende som Elias’ budskab, der netop var blevet bevist at være korrekt.

The Elijah message of the Millerite history was set within the context of prophetic time. The Elijah message on September 11, 2001 was set within the context of the repetition of history. September 11, 2001 repeated the history of August 11, 1840 for both dates represent a fulfillment of a prophecy of Islam, and both mark the descent of the angel, that Sister White said is “no less a personage than Jesus Christ.” Though Sister White never says the angel of Revelation eighteen “was no less a personage than Jesus Christ” as she does of the angel of Revelation ten, the angel of Revelation eighteen lightens the earth with “his” glory, and the Scriptures are clear that it is the glory of Jesus Christ that lightens the earth.

Eliasbudskabet i milleritternes historie blev sat inden for rammerne af profetisk tid. Eliasbudskabet den 11. september 2001 blev sat inden for rammerne af historiens gentagelse. Den 11. september 2001 gentog historien fra den 11. august 1840, for begge datoer repræsenterer en opfyldelse af en profeti om islam, og begge markerer englens nedstigning, om hvilken søster White sagde, at der er tale om „ingen ringere person end Jesus Kristus“. Skønt søster White aldrig siger, at englen i Åbenbaringen atten „var ingen ringere person end Jesus Kristus“, sådan som hun gør om englen i Åbenbaringen ti, oplyser englen i Åbenbaringen atten jorden med „sin“ herlighed, og Skrifterne gør det klart, at det er Jesu Kristi herlighed, der oplyser jorden.

The instrument of judgment that brought about the test of the Protestants in the beginning was the Millerite movement as represented by Elijah. The instrument of judgment that brings about the test of Seventh-day Adventism at the end is the Elijah movement as represented by the one hundred and forty-four thousand. The symbol of Elijah has more than one meaning, and though he represents Miller and the Millerite movement, he also represents the one hundred and forty-four thousand.

Det redskab til dom, som frembragte prøven for protestanterne i begyndelsen, var den milleritiske bevægelse, sådan som den blev repræsenteret ved Elias. Det redskab til dom, som frembringer prøven for Syvendedagsadventismen ved enden, er Elias-bevægelsen, sådan som den repræsenteres ved de hundrede og fireogfyrre tusind. Symbolet Elias har mere end én betydning, og skønt han repræsenterer Miller og den milleritiske bevægelse, repræsenterer han også de hundrede og fireogfyrre tusind.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 412.

> „Moses på forklarelsens bjerg var et vidne om Kristi sejr over synd og død. Han repræsenterede dem, som skal komme frem af graven ved de retfærdiges opstandelse. Elias, som var blevet taget til himmelen uden at se døden, repræsenterede dem, som vil være levende på jorden ved Kristi andet komme, og som skal ‘forvandles i et nu, i et øjeblik, ved den sidste basun’; når ‘dette dødelige må iklæde sig udødelighed’, og ‘dette forgængelige må iklæde sig uforgængelighed’. 1 Korintherbrev 15:51-53. Jesus var klædt i himmelens lys, således som Han vil åbenbares, når Han kommer ‘anden gang, uden synd, til frelse’. For Han vil komme ‘i sin Faders herlighed sammen med de hellige engle’. Hebræerbrevet 9:28; Markus 8:38. Frelserens løfte til disciplene var nu opfyldt. På bjerget blev det kommende herlighedsrige fremstillet i miniature,—Kristus, Kongen, Moses som repræsentant for de opstandne hellige og Elias for dem, der er blevet taget bort.” Alfa og Omega, 412.

The covenant people that are passed by are the majority of ten to two. Many are called, but few are chosen. The failure of the tenth test was based upon whether the evil report, or the good report of the Promised Land was rejected or accepted. Thus, the history here illustrated demonstrates that victory or defeat in the progressive testing history is premised upon a choice of two methodologies that interpret the same information.

Pagtsfolket, som forbigås, udgør flertallet i forholdet ti til to. Mange er kaldede, men få er udvalgte. Nederlaget ved den tiende prøve beroede på, om den onde beretning eller den gode beretning om det forjættede land blev forkastet eller antaget. Således påviser den historie, der her fremstilles, at sejr eller nederlag i den progressive prøvelseshistorie beror på et valg mellem to metodologier, som fortolker den samme information.

All twelve spies saw the Promised Land, but two different conclusions were drawn concerning what the Promised Land represented. One report was motivated by human fear the other by faith. One manifested a desire to reject the leading of God and return to Egyptian slavery and the other report manifested a desire to trust the leading of God and move forward into the Promised Land.

Alle tolv spejdere så det forjættede land, men der blev draget to forskellige konklusioner om, hvad det forjættede land repræsenterede. Den ene beretning var drevet af menneskelig frygt, den anden af tro. Den ene gav udtryk for et ønske om at forkaste Guds ledelse og vende tilbage til det egyptiske slaveri, og den anden beretning gav udtryk for et ønske om at stole på Guds ledelse og gå frem ind i det forjættede land.

In the Millerite movement, the majority also chose to return to the bondage of Babylon and become her daughters, and this was the manifestation of their decision to reject the prophetic message of the first angel. The faithful Millerites chose to follow the prophetic message of the first angel, even after the apparent failure at the first disappointment in the spring of 1844. The history of Numbers sets forth two different “reports” of the twelve spies, representing two different analyses of the same prophetic message. In 1863, Laodicean Adventism did not accept a prophetic message, they rejected a formerly established prophetic message. In 1863, Laodicean Adventism returned to and accepted the biblical methodology that opposed William Miller throughout his ministry. Those that rejected the prophetic message and desired to return to bondage were typified by the rebels of Numbers fourteen, who ultimately died in the wilderness.

I Miller-bevægelsen valgte flertallet ligeledes at vende tilbage til Babylons trældom og blive hendes døtre, og dette var åbenbaringen af deres beslutning om at forkaste den første engels profetiske budskab. De trofaste Miller-tilhængere valgte at følge den første engels profetiske budskab, selv efter den tilsyneladende fiasko ved den første skuffelse i foråret 1844. Beretningen i Fjerde Mosebog fremstiller to forskellige „rapporter“ fra de tolv spejdere, som repræsenterer to forskellige analyser af det samme profetiske budskab. I 1863 accepterede den laodikæiske adventisme ikke et profetisk budskab; de forkastede et tidligere fastslået profetisk budskab. I 1863 vendte den laodikæiske adventisme tilbage til og accepterede den bibelske metode, som havde stået i modsætning til William Miller gennem hele hans tjeneste. De, som forkastede det profetiske budskab og ønskede at vende tilbage til trældommen, blev forbilledliggjort ved oprørerne i Fjerde Mosebog kapitel fjorten, som til sidst døde i ørkenen.

The number ten, when considered as a symbol, as with all symbols has more than one meaning. Its symbolic meaning must be understood by the context of the passage where it is located. “Ten” as a symbol can represent persecution. It can represent a test. It can represent the ten-fold union of the kings of Europe, the northern tribes of Israel and the United Nations. In the church of Smyrna God’s people were to have tribulation for ten days.

Tallet ti har, når det betragtes som et symbol, ligesom alle symboler mere end én betydning. Dets symbolske betydning må forstås ud fra sammenhængen i det skriftsted, hvor det forekommer. „Ti“ kan som symbol repræsentere forfølgelse. Det kan repræsentere en prøve. Det kan repræsentere den tifoldige forening af Europas konger, Israels nordlige stammer og De Forenede Nationer. I menigheden i Smyrna skulle Guds folk have trængsel i ti dage.

> Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.

> Frygt intet af det, som du skal lide: se, Djævelen skal kaste nogle af jer i fængsel, for at I må blive prøvet; og I skal have trængsel i ti dage: vær tro indtil døden, og jeg vil give dig livets krone. Åbenbaringen 2,10.

The historians point to the persecution carried out by Diocletian in the history of Smyrna, for that being the most severe persecution of Smyrna’s history, and it lasted ten years. Other historians identify ten different persecutions in the history of Smyrna. Either way, they were carried out by Imperial Rome, which in Daniel seven is represented by ten horns. Those ten kings were the kings, typified by Ahab who committed fornication with the papacy, and were the tool of persecution the papacy used to accomplish the slaughter during the Dark Ages. “Ten” represents the state power that accomplishes the persecution for Jezebel. In Daniel chapter one “ten” symbolizes a testing period.

Historikerne peger på den forfølgelse, der blev iværksat af Diokletian i Smyrnas historie, eftersom dette var den hårdeste forfølgelse i Smyrnas historie, og den varede ti år. Andre historikere identificerer ti forskellige forfølgelser i Smyrnas historie. Uanset hvordan det forstås, blev de udført af det kejserlige Rom, som i Daniel syv fremstilles ved ti horn. Disse ti konger var de konger, der er forbilledliggjort ved Akab, som bedrev utugt med pavedømmet, og de var det redskab til forfølgelse, som pavedømmet brugte til at fuldbyrde nedslagtningen under den mørke middelalder. “Ti” repræsenterer den statsmagt, som udfører forfølgelsen for Jezabel. I Daniels bog, kapitel ét, symboliserer “ti” en prøvetid.

> Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 1:12–15.

> Prøv, beder jeg dig, dine tjenere i ti dage; og lad dem give os bælgfrugter at spise og vand at drikke. Lad derpå vort udseende blive beset for dit åsyn og de unges udseende, som spiser af kongens kost; og gør så med dine tjenere, som du finder for godt. Så gav han dem efter i denne sag og prøvede dem i ti dage. Og ved de ti dages ende viste deres udseende sig at være skønnere og deres kød fyldigere end alle de unges, som spiste af kongens kost. Daniel 1:12–15.

In Numbers fourteen ancient Israel had provoked God ten times, representing ten tests over a period of time.

I Fjerde Mosebog fjorten havde det gamle Israel provokeret Gud ti gange, hvilket repræsenterer ti prøvelser over et tidsrum.

> But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice. Numbers 14:21, 22.

> Men så sandt som jeg lever, skal hele jorden fyldes med Herrens herlighed. Fordi alle de mænd, som har set min herlighed og mine undere, som jeg gjorde i Egypten og i ørkenen, og som nu disse ti gange har fristet mig og ikke hørt på min røst. 4 Mosebog 14:21, 22.

If you were to search the internet for the understanding of what specific rebellions represent the nine rebellions or failed tests from the deliverance at the Red Sea until the tenth test you will find a few variations of which of the failures of ancient Israel should be marked as one of those ten tests. I contend that the Red Sea deliverance that has been specifically identified as lining up with October 22, 1844, is the beginning of the ten tests, and therefore the place to begin counting the tests that arose from 1844 to 1863. There had been a progressive testing process that began in 1798 when the book of Daniel was unsealed, and that process covered the history of the first and second angel’s messages that concluded at the arrival of the third angel on October 22, 1844.

Hvis du skulle søge på internettet efter forståelsen af, hvilke specifikke oprør der repræsenterer de ni oprør eller mislykkede prøver fra udfrielsen ved Det Røde Hav indtil den tiende prøve, ville du finde nogle få variationer med hensyn til, hvilke af det gamle Israels svigt der bør regnes som en af disse ti prøver. Jeg gør gældende, at udfrielsen ved Det Røde Hav, som specifikt er blevet identificeret som svarende til 22. oktober 1844, er begyndelsen på de ti prøver og derfor det sted, hvor man skal begynde at tælle de prøver, der opstod fra 1844 til 1863. Der havde været en fremadskridende prøveproces, som begyndte i 1798, da Daniels Bog blev afseglet, og denne proces omfattede historien om den første og den anden engels budskaber, som afsluttedes ved den tredje engels ankomst den 22. oktober 1844.

> “In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. There was evidence and there was reasoning from the word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the ‘old landmarks’ when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.

> “I Minneapolis gav Gud sit folk kostelige sandhedsjuveler i nye sammenhænge. Dette lys fra himlen blev af nogle forkastet med al den stædighed, som jøderne lagde for dagen ved forkastelsen af Kristus, og der blev talt meget om at holde fast ved de gamle landemærker. Men der var beviser for, at de ikke vidste, hvad de gamle landemærker var. Der var vidnesbyrd, og der var ræsonnementer ud fra Ordet, som anbefalede sig for samvittigheden; men menneskers sind var fastlåste, lukkede for lysets indgang, fordi de havde besluttet, at det var en farlig vildfarelse, som flyttede de ‘gamle landemærker’, skønt det ikke flyttede så meget som en pæl af de gamle landemærker, men derimod at de havde forvanskede forestillinger om, hvad der udgjorde de gamle landemærker.”

> “The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God’s people upon the earth, [also] the first and second angels’ messages and the third, unfurling the banner on which was inscribed, ‘The commandments of God and the faith of Jesus.’ One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God’s law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary.” The 1888 Materials, 518.

> “Tidsforløbet i 1844 var en periode med store begivenheder, som åbnede vore forbløffede øjne for den renselse af helligdommen, der fandt sted i himlen, og som havde afgørende relation til Guds folk på jorden, [ligeledes] den første og den anden engels budskaber og det tredje, idet det udfoldede banneret, hvorpå der stod skrevet: ‘Guds bud og Jesu tro.’ Et af landemærkerne under dette budskab var Guds tempel, set i himlen af hans sandhedselskende folk, og arken, som indeholdt Guds lov. Sabbattens lys fra det fjerde bud lod sine stærke stråler skinne på overtrædernes sti, dem som overtræder Guds lov. De ugudeliges ikke-udødelighed er et gammelt landemærke. Jeg kan ikke erindre noget andet, som kan henføres under de gamle landemærker. Hele dette råb om at ændre de gamle landemærker er ganske indbildt.” The 1888 Materials, 518.

On October 22, 1844 the third angel arrived with a message in his hand.

Den 22. oktober 1844 ankom den tredje engel med et budskab i sin hånd.

> “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man.” Early Writings, 254.

> „Da Jesu tjeneste i det hellige afsluttedes, og Han gik ind i det Allerhelligste og stod foran arken, som indeholdt Guds lov, sendte Han endnu en mægtig engel med et tredje budskab til verden. Et pergament blev lagt i englens hånd, og da han steg ned til jorden i kraft og majestæt, forkyndte han en frygtelig advarsel med den mest forfærdelige trussel, som nogen sinde er blevet båret frem til mennesket.“ Early Writings, 254.

On October 22, 1844 an angel descended with a parchment in his hand that God’s people were to eat. The “landmarks” doctrines that are then identified are to either be eaten and accepted or rejected and not eaten. When the third angel arrived with the parchment in his hand, the message within the parchment represented six testing truths. Those six tests were identified as the “passing of time,” representing the twenty-three hundred year prophecy; the judgment, represented as “the cleansing of the sanctuary”; the three angel’s messages; “the law of God”; “the Sabbath”; and the state of the dead as represented as the “nonimmortality of the soul.”

Den 22. oktober 1844 steg en engel ned med en bogrulle i sin hånd, som Guds folk skulle spise. De „landemærke“-læresætninger, som derpå identificeres, skulle enten spises og antages eller forkastes og ikke spises. Da den tredje engel ankom med bogrullen i sin hånd, repræsenterede budskabet i bogrullen seks prøvende sandheder. Disse seks prøver blev identificeret som „tidens forløb“, der repræsenterer profetien om de to tusind tre hundrede år; dommen, fremstillet som „helligdommens renselse“; de tre engles budskaber; „Guds lov“; „sabbatten“; og de dødes tilstand, fremstillet som „sjælens ikke-udødelighed“.

Those six truths are of course interrelated, but they individually were identified as landmarks. Some may not wish to include the passing of time in this list, but obviously many rejected the truth that October 22, 1844 was a genuine fulfillment of prophecy. They failed that test, which of course prevented them from struggling with the tests that followed. God’s testing process has been repeatedly established as a progressive process that requires victory over the test you are first given, before you can be involved with the following test.

Disse seks sandheder er naturligvis indbyrdes forbundne, men de blev hver for sig identificeret som landemærker. Nogle ønsker måske ikke at medtage tidens forløb i denne liste, men det er åbenlyst, at mange forkastede sandheden om, at 22. oktober 1844 var en ægte opfyldelse af profetien. De bestod ikke den prøve, hvilket naturligvis forhindrede dem i at kæmpe med de prøver, der fulgte. Guds prøvende proces er gentagne gange blevet stadfæstet som en fremadskridende proces, der kræver sejr over den prøve, man først får, før man kan blive inddraget i den næste prøve.

> “When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel’s message of Revelation 14:9–12. The burden of our testimony as we came before the people was that the great second advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and the mark of the beast were, we had no defined position.

> „Da vi begyndte at fremholde lyset om sabbatsspørgsmålet, havde vi ingen klart fastlagt forståelse af den tredje engels budskab i Åbenbaringen 14,9–12. Tyngden i vort vidnesbyrd, når vi trådte frem for folket, var, at den store anden-adventsbevægelse var af Gud, at det første og det andet budskab var udgået, og at det tredje skulle gives. Vi så, at det tredje budskab afsluttedes med ordene: ’Her er de helliges tålmodighed; her er de, som holder Guds bud og Jesu tro.’ Og vi så lige så klart, som vi nu ser, at disse profetiske ord antydede en sabbatsreform; men hvad angik den tilbedelse af dyret, som omtales i budskabet, eller hvad dyrets billede og mærke var, havde vi ingen fastlagt opfattelse.״

> “God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.

> „Gud lod ved sin Helligånd lyset skinne frem over sine tjenere, og emnet åbnede sig gradvis for deres sind. Det krævede megen granskning og ængstelig omhu at udforske det, led for led. Ved omhu, angst og uophørligt arbejde er værket skredet frem, indtil de store sandheder i vort budskab, et klart, sammenhængende, fuldkomment hele, er blevet givet til verden.

> “I have already spoken of my acquaintance with Elder Bates. I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child. The first time he heard me speak, he manifested deep interest. After I had ceased speaking, he arose and said: ‘I am a doubting Thomas. I do not believe in visions. But if I could believe that the testimony the sister has related tonight was indeed the voice of God to us, I should be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but cannot explain in regard to her being shown the wonderful things she has related to us.’

> „Jeg har allerede talt om mit bekendtskab med ældste Bates. Jeg fandt ham at være en sand kristen gentleman, høflig og venlig. Han behandlede mig lige så ømt, som var jeg hans eget barn. Første gang han hørte mig tale, viste han dyb interesse. Efter at jeg var holdt op med at tale, rejste han sig og sagde: ’Jeg er en tvivlende Thomas. Jeg tror ikke på syner. Men hvis jeg kunne tro, at det vidnesbyrd, som søsteren i aften har fremført, virkelig var Guds røst til os, ville jeg være det lykkeligste menneske i live. Mit hjerte er dybt bevæget. Jeg tror, at taleren er oprigtig, men jeg kan ikke forklare, hvordan det forholder sig med, at hun er blevet vist de vidunderlige ting, hun har fortalt os om.’“

> “A few months after my marriage, I attended, with my husband, a Conference at Topsham, Maine, at which Elder Bates was present. He did not then fully believe that my visions were of God. That meeting was a season of much interest. The Spirit of God rested upon me; I was wrapped in a vision of God’s glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: ‘This is of the Lord.’ I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power.” Testimonies, volume 1, 78–80.

> „Nogle få måneder efter mit ægteskab deltog jeg sammen med min mand i en konference i Topsham, Maine, hvor ældste Bates var til stede. Han troede da endnu ikke fuldt ud, at mine syner var fra Gud. Dette møde var en tid af stor interesse. Guds Ånd hvilede over mig; jeg blev henrykket i et syn af Guds herlighed og fik for første gang et syn af andre planeter. Da jeg var kommet ud af synet, fortalte jeg, hvad jeg havde set. Ældste B. spurgte derpå, om jeg havde studeret astronomi. Jeg sagde ham, at jeg ikke havde nogen erindring om nogensinde at have set i en lærebog i astronomi. Da sagde han: ’Dette er fra Herren.’ Aldrig før havde jeg set ham så fri og lykkelig. Hans åsyn strålede med himmelens lys, og han formanede menigheden med kraft.“ Testimonies, bind 1, 78–80.

Certainly, all these doctrinal tests are interconnected, but they are also tests that can be isolated, and they were progressively opened up to God’s servants. There are many churches who observe the seventh-day Sabbath, but who reject the message of the three angels. They reject the truth that judgment began on October 22, 1844, but still observe the Sabbath. These doctrinal tests are interconnected but represent six specific tests.

Viselig er alle disse læreprøver indbyrdes forbundne, men de er også prøver, som kan adskilles, og de blev gradvis åbenbaret for Guds tjenere. Der er mange kirker, som holder sabbatten på den syvende dag, men som forkaster de tre engles budskab. De forkaster sandheden om, at dommen begyndte den 22. oktober 1844, men holder stadig sabbatten. Disse læreprøver er indbyrdes forbundne, men udgør seks specifikke prøver.

As just illustrated by Joseph Bates, the sea captain that was fully familiar with astronomy accepted the Spirit of Prophecy, which he had previously rejected. In December of 1844, Ellen White received her first vision and the seventh test arrived in the movement.

Som netop illustreret ved Joseph Bates, søkaptajnen, som var fuldt fortrolig med astronomi, tog imod Profetiens Ånd, som han tidligere havde forkastet. I december 1844 modtog Ellen White sit første syn, og den syvende prøve kom over bevægelsen.

> “The Bible must be your counselor. Study it and the testimonies God has given; for they never contradict his Word. If the Testimonies speak not according to the word of God, reject them. Christ and Belial cannot be united.” Selected Messages, book 3, 33.

> ”Bibelen må være jeres rådgiver. Studér den og de vidnesbyrd, Gud har givet; for de modsiger aldrig hans ord. Hvis Vidnesbyrdene ikke taler i overensstemmelse med Guds ord, så forkast dem. Kristus og Belial kan ikke forenes.” Selected Messages, bog 3, 33.

Shortly after the great disappointment Sister White endorsed an article which identified Christ moving from the holy place into the Most Holy Place on October 22, 1844. She recommended the publication to “every saint.”

Kort efter den store skuffelse gav søster White sin tilslutning til en artikel, som identificerede Kristus som gående fra det hellige ind i det Allerhelligste den 22. oktober 1844. Hun anbefalede publikationen til »hver hellig«.

> “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. 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.” A Word to the Little Flock, 12.

> „Jeg tror, at Helligdommen, som skal renses ved afslutningen af de 2300 dage, er det ny Jerusalems Tempel, hvoraf Kristus er en tjener. Herren viste mig i et syn for mere end et år siden, at Broder Crosier havde det sande lys angående renselsen af Helligdommen 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 hellig.” A Word to the Little Flock, 12.

Her endorsement was of Crosier’s description of Christ’s movement to the Most Holy Place, but the article contained several erroneous teachings, including apostate Protestantism’s teaching that the “daily” in the book of Daniel represented Christ’s ministry. She therefore penned a clarification that first was published in 1850 and then later included in the book Early Writings. There she identified that “those who gave the judgment hour cry had the correct view of the ‘daily’.”

Hendes stadfæstelse gjaldt Crosiers beskrivelse af Kristi bevægelse ind i Det Allerhelligste, men artiklen indeholdt adskillige fejlagtige lærdomme, heriblandt den frafaldne protestantismes lære om, at „det daglige“ i Daniels Bog repræsenterede Kristi tjeneste. Hun nedskrev derfor en præcisering, som først blev udgivet i 1850 og senere optaget i bogen Early Writings. Der angav hun, at „de, som forkyndte domstimens råb, havde den rette opfattelse af ‘det daglige’.“

> “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.” Early Writings, 74.

> „Derpå så jeg i relation til det ‘daglige’ (Daniel 8,12), at ordet ‘offer’ var tilføjet ved menneskers visdom og ikke hører til teksten, og at Herren gav det rette syn på dette til dem, som forkyndte råbet om dommens time. Da der var enhed, før 1844, var næsten alle forenede om det rette syn på det ‘daglige’; men i forvirringen siden 1844 er andre opfattelser blevet antaget, og mørke og forvirring er fulgt.“ Early Writings, 74.

The subject of “the daily” in the book of Daniel became a symbol of Adventism’s return to the methodology of apostate Protestantism in the early part of the twentieth century, and today the correct Millerite understanding of “the daily” has been rejected by the theologians of Adventism. It has been rejected, in spite of Sister White clearly identifying that the Millerites were correct in identifying “the daily” as the satanic power of paganism. They rejected the truth of “the daily” not only in contradiction of her inspired endorsement that the Millerites understanding was correct, but also in direct contradiction of her straightly identifying that the false doctrine that teaches that “the daily” represents Christ’s sanctuary ministry was delivered by “angels that were expelled from heaven!”

Emnet om „det daglige“ i Daniels Bog blev et symbol på adventismens tilbagevenden til den frafaldne protestantismes metodologi i begyndelsen af det tyvende århundrede, og i dag er den korrekte milleritiske forståelse af „det daglige“ blevet forkastet af adventismens teologer. Det er blevet forkastet, skønt Søster White klart identificerede, at milleritterne havde ret i at identificere „det daglige“ som hedenskabets sataniske magt. De forkastede sandheden om „det daglige“ ikke alene i modstrid med hendes inspirerede stadfæstelse af, at milleritternes forståelse var korrekt, men også i direkte modstrid med, at hun klart fastslog, at den falske lære, som hævder, at „det daglige“ repræsenterer Kristi helligdomstjeneste, blev fremført af „engle, som blev fordrevet fra himmelen!“

> “And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven.” Manuscript Releases, volume 20, 17.

> „Og der var broder Daniells, hvis sind fjenden virkede på; og dit sind og ældste Prescotts sind blev påvirket af de engle, som blev fordrevet fra himlen.“ Manuscript Releases, bind 20, 17.

Her profound rejection of what Adventism now uses as one of its “dishes of fables” was so severe, because Daniells and Prescott took a symbol of satanic power (paganism) and assigned that symbol to Christ’s (His sanctuary ministry). This makes eight doctrinal tests.

Hendes dybtgående forkastelse af det, som adventismen nu bruger som en af sine „fabelfortællinger“, var så alvorlig, fordi Daniells og Prescott tog et symbol på satanisk magt (hedenskab) og tillagde dette symbol Kristi (Hans helligdomstjeneste). Dette udgør otte læremæssige prøver.

The ninth test in the history leading to 1863 is the production of the second table of Habakkuk in 1850. The 1843 pioneer chart was produced in 1842, and is only called the 1843 chart because it predicted Christ’s return in 1843. The command to produce a second table of Habakkuk was given to Sister White in 1850. The production of Habakkuk’s two tables link the history of the first and second angels to the history of the third. In her grandson’s biography of her life and work, he provides an overview of the events that led to the production of the 1850 chart. He does so by selecting relevant comments of Sister White and adds his commentary in the overview.

Den niende prøve i den historie, der leder frem til 1863, er udarbejdelsen af Habakkuks anden tavle i 1850. Pionerkortet for 1843 blev udarbejdet i 1842 og kaldes kun 1843-kortet, fordi det forudsagde Kristi genkomst i 1843. Befalingen om at udarbejde en anden tavle af Habakkuk blev givet til søster White i 1850. Udarbejdelsen af Habakkuks to tavler forbinder den første og den anden engels historie med den tredjes historie. I hendes sønnesøns biografi om hendes liv og gerning giver han en oversigt over de begivenheder, der førte til udarbejdelsen af 1850-kortet. Dette gør han ved at udvælge relevante udtalelser af søster White og føje sin egen kommentar til oversigten.

> “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 third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.

> „Ved vor tilbagekomst til broder Nichols gav Herren mig et syn og viste mig, at sandheden må gøres tydelig på tavler, og det ville få mange til at tage standpunkt for sandheden ved den tredje engels budskab, idet de to foregående blev gjort tydelige på tavler.“—Brev 28, 1850.

> “In this vision she was also shown that which would give James White courage to continue publishing:

> “I dette syn blev hun også vist det, som ville give James White mod til at fortsætte med udgivelsen:

> “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.—Ibid.

> „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, for at lægge det i hænderne på dem, som hører, og da ville sandheden ikke blegne i sindet. Og at bladet ville gå derhen, hvor budbærerne ikke kunne gå.—Ibid.

> “Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month:

> "Arbejdet på det nye kort blev påbegyndt med det samme, og der blev givet anledning til at fortælle brødrene om det i det nummer af Present Truth, som James udgav den følgende måned:"

> “The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.—Present Truth, November, 1850.

> “Kortet. Et kronologisk kort over Daniels og Johannes’ syner, udarbejdet med henblik på klart at belyse den nærværende sandhed, bliver nu litograferet under tilsyn af Broder Otis Nichols fra Dorchester, Massachusetts. De, som underviser i den nærværende sandhed, vil blive stærkt hjulpet af det. Yderligere meddelelse om kortet vil blive givet senere.—Present Truth, november 1850.

> “By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to ‘those whom God has called to give the message of the third angel’ (Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.

> „Ved slutningen af januar 1851 var tavlen færdig og udbudt til 2 dollars. James White var meget tilfreds med den og tilbød den gratis til ‘dem, som Gud har kaldet til at give den tredje engels budskab’ (Review and Herald, januar 1851). Nogle gavmilde donationer havde bidraget til at dække udgifterne ved udgivelsen.“ Arthur White, Ellen G. White: The Early Years, bind 1, 185.

Speaking of the 1843 chart Sister White recorded that it had been directed by God.

Om 1843-kortet skrev Søster White, at det var blevet ledet af Gud.

> “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.” Review and Herald, November 1, 1850.

> "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 fejltagelse i nogle af tallene, så ingen kunne se den, før hans hånd blev fjernet." Review and Herald, 1. november 1850.

When recording the light associated with the command to produce another chart in 1850, she provided the same divine endorsement of the 1850 chart as was given concerning the 1843 chart, while also identifying that other charts that were then being produced were not acceptable to the Lord. The command to produce a new chart was incorporated with a command to print a new publication.

Da hun nedskrev det lys, der var knyttet til befaling om at fremstille endnu et kort i 1850, gav hun den samme guddommelige stadfæstelse af 1850-kortet, som var blevet givet vedrørende 1843-kortet, samtidig med at hun gjorde det klart, at andre kort, som dengang blev fremstillet, ikke var acceptable for Herren. Befalingen om at fremstille et nyt kort blev sammenføjet med en befaling om at trykke en ny publikation.

> “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. I saw that there was 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 arbejdet med at fremstille kort var helt forkert. Det udsprang fra broder Rhodes og blev videreført af broder Case. Der er blevet brugt midler på at fremstille kort og danne klodsede, frastødende billeder for at fremstille engle og den herlige Jesus. Sådanne ting så jeg mishagede Gud. Jeg så, at Gud var med i udgivelsen af kortet ved broder Nichols. Jeg så, at der fandtes 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, havde 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 rastløs, urolig, utilfreds og utaknemmelig følelse hos broder Case, som ønskede endnu et kort. Jeg så, at disse malede kort havde en dårlig virkning på menigheden. Det fremkaldte en let og overfladisk ånd af spot i mødet.“

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

> „Jeg så, at de tavler, som var ordnet af Gud, virkede gunstigt på sindet, selv uden en forklaring. Der er noget lyst, yndigt og himmelsk i fremstillingen af englene på tavlerne. Sindet ledes næsten umærkeligt til Gud og himlen. Men de andre tavler, som er blevet fremstillet, vækker afsky i sindet og får sindet til at dvæle mere ved jorden end ved himlen. Billeder, der forestiller engle, ligner mere dæmoner 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 kundskaben om 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 dersom de midler, som er blevet ødet bort på at udgive tavler, var blevet anvendt til i udgivelsen af traktater osv. klart at fremstille sandheden for brødrene, ville det have gjort megen gavn og frelst sjæle. Jeg så, at tavlefremstillingsvirksomheden har bredt sig som en feber.“ Manuscript Releases, nr. 13, s. 359; 1853.

She plainly states that “God was in the publishment of the [1850] chart by Brother Nichols,” and that there was “a prophecy [Habakkuk two] of this chart in the Bible.” She also identified that “the charts” [plural; 1843 and 1850] that were “ordered by God struck the mind favorably, even without an explanation.” Habakkuk two commanded the Millerites to make the vision plain upon tables, (in the plural), that he that read the two charts could run to and fro in God’s Word. The divine charts needed no added explanations, as was the case with Uriah Smith’s 1863 counterfeit chart.

Hun erklærer klart, at »Gud var med i udgivelsen af [1850]-kortet ved broder Nichols«, og at der var »en profeti [Habakkuk 2] om dette kort i Bibelen«. Hun fastslog også, at »kortene« [flertal; 1843 og 1850], som var »forordnet af Gud, gjorde et gunstigt indtryk på sindet, selv uden en forklaring«. Habakkuk 2 påbød milleritterne at gøre synet tydeligt på tavler, (i flertal), så den, der læste de to kort, kunne fare frem og tilbage i Guds ord. De guddommelige kort behøvede ingen yderligere forklaringer, sådan som det var tilfældet med Uriah Smiths forfalskede kort fra 1863.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Og Herren svarede mig og sagde: Skriv synet ned, og gør det tydeligt på tavler, så den, der læser det, kan løbe. Habakkuk 2:2.

The tenth test is the focus of this article. With the ten tests referenced by Moses in Numbers chapter fourteen the Hebrew scholars and other theologians produce a variation of guesses at which events in the history from the Red Sea deliverance to the rebellion of the ten spies might represent. The rebellion of that history provides a few variations to choose from, but it is certain the tenth test marks the beginning of forty years of death by attrition in the wilderness until all the rebels that were of the age of accountability were dead.

Den tiende prøve er omdrejningspunktet for denne artikel. Med de ti prøver, som Moses henviser til i Fjerde Mosebog kapitel fjorten, fremsætter de hebraiske lærde og andre teologer forskellige formodninger om, hvilke begivenheder i historien fra udfrielsen ved Det Røde Hav til de ti spejderes oprør der kan være tale om. Oprørene i den historie giver nogle forskellige muligheder at vælge imellem, men det står fast, at den tiende prøve markerer begyndelsen på fyrre års død ved gradvis udtynding i ørkenen, indtil alle oprørerne, som var nået ansvarsalderen, var døde.

In like manner some may protest over my selection of these ten doctrinal tests, for there may be variations that seem better than what I am here setting forth. That being said, the tenth and final test is as clear as was the rebellion of the ten spies. It was the rejection of the seven times of Leviticus twenty-six. There are several prophetic proofs to uphold this identification.

På lignende måde vil nogle måske protestere mod mit valg af disse ti læremæssige prøver, for der kan være variationer, som synes bedre end det, jeg her fremlægger. Når dette er sagt, er den tiende og sidste prøve lige så tydelig som de ti spejderes oprør. Det var forkastelsen af de syv tider i Tredje Mosebog seksogtyve. Der er adskillige profetiske beviser, som understøtter denne identifikation.

In the next article we will begin to identify those prophetic witnesses that uphold the identification that the seven times of Leviticus twenty-six is the tenth and final failure of Laodicean Adventism.

I den næste artikel vil vi begynde at identificere de profetiske vidner, som understøtter den identifikation, at de syv tider i Tredje Mosebog seksogtyve er det tiende og endelige svigt i den laodikeiske adventisme.

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No aftersuppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.

> „Når Guds kraft vidner om, hvad der er sandhed, skal denne sandhed stå fast for evigt som sandheden. Ingen senere antagelser, som strider imod det lys, Gud har givet, må gives plads. Der vil fremstå mennesker med fortolkninger af Skriften, som for dem er sandhed, men som ikke er sandhed. Sandheden for denne tid har Gud givet os som et grundlag for vor tro. Han selv har lært os, hvad der er sandhed. Den ene vil stå frem, og endnu en anden, med nyt lys, som modsiger det lys, Gud har givet under tilkendegivelsen af sin Helligånd.״

> “A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard-bearers who have fallen in death, are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.

> „Nogle få er endnu i live, som gennemlevede den erfaring, der blev vundet ved grundfæstelsen af denne sandhed. Gud har i sin nåde skånet deres liv, for at de igen og igen indtil afslutningen af deres liv skal gentage den erfaring, de gennemgik, således som apostlen Johannes gjorde det lige til selve afslutningen af sit liv. Og de fanebærere, som er faldet i døden, skal tale gennem genoptrykket af deres skrifter. Jeg er blevet undervist om, at således skal deres røster høres. De skal aflægge deres vidnesbyrd om, hvad der udgør sandheden for denne tid.״

> “We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.” Selected Messages, book 1, 161.

> „Vi skal ikke tage imod ordene fra dem, der kommer med et budskab, som modsiger de særlige punkter i vor tro. De samler en mængde skriftsteder sammen og ophober dem som bevis omkring deres hævdede teorier. Dette er blevet gjort igen og igen i løbet af de sidste halvtreds år. Og skønt Skrifterne er Guds ord og skal respekteres, er anvendelsen af dem, hvis en sådan anvendelse flytter én søjle fra det fundament, som Gud har opretholdt i disse halvtreds år, en stor fejltagelse. Den, som foretager en sådan anvendelse, kender ikke til den vidunderlige manifestation af Helligånden, som gav kraft og styrke til de tidligere budskaber, der er kommet til Guds folk.“ Selected Messages, bog 1, 161.

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