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# The Book of Daniel - Number Fifty-Two

Daniels Bog – nummer tooghalvtreds

Unveiling the Prophetic Puzzle: Daniel’s Vision and the Rise of Kingdoms

Afsløring af det profetiske puslespil: Daniels syn og rigers fremkomst

Author

Jeff Pippenger

Published

January 16, 2024

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In the last article we pointed out that Gabriel provided the conclusion of the “last indignation” in order to confirm the date of 1844, based upon two witnesses. Miller understood the “seven times” of Leviticus twenty-six, that was carried out against the kingdom of Judah, but never reached a point where he saw the purpose and relationship of the judgment of the “seven times,” upon both the northern and southern kingdoms of Israel. Whether he ever recognized the distinction of “the last indignation” in verse nineteen is doubtful, though he no doubt understood in a general sense that the “indignation” was the “seven times.” The light of a first and last indignation was unsealed by Palmoni in 1856, but it was rejected in 1863. Yet Miller’s message of the “seven times” was correct, though limited.

I den sidste artikel påpegede vi, at Gabriel fremførte afslutningen på den »sidste vrede« for at bekræfte året 1844 på grundlag af to vidner. Miller forstod de »syv tider« i Tredje Mosebog seksogtyve, som blev fuldbyrdet over Judas rige, men han nåede aldrig dertil, at han så formålet med og sammenhængen i dommen om de »syv tider« over både Israels nordlige og sydlige riger. Om han nogen sinde erkendte sondringen i vers nitten, nemlig »den sidste vrede«, er tvivlsomt, skønt han uden tvivl i almindelig forstand forstod, at »vreden« var de »syv tider«. Lyset om en første og en sidste vrede blev forseglat af Palmoni i 1856, men det blev forkastet i 1863. Alligevel var Millers budskab om de »syv tider« korrekt, om end begrænset.

Miller would not have recognized that the little horn of pagan Rome lifted up and exalted paganism, in verse eleven of Daniel eight, for to Miller “take away” was simply to remove in each of its three occurrences in Daniel. Yet his message was still correct, though limited.

Miller ville ikke have erkendt, at det lille horn i det hedenske Rom ophøjede og forherligede hedenskabet i Daniel otte, vers elleve, for for Miller betød “tage bort” i alle sine tre forekomster i Daniel ganske enkelt at fjerne. Alligevel var hans budskab stadig korrekt, om end begrænset.

The Millerites did recognize the “sanctuary” in verse eleven was the pagan temple in the city of Rome (the Pantheon), but the Hebrew language was not what their message was based upon. Miller’s message was focused upon prophetic time. The history where their message was unsealed prevented them from seeing the United States as the sixth kingdom of Bible prophecy, but more than that, it prevented them from seeing the papacy as the fifth kingdom of Bible prophecy.

Milleritterne erkendte ganske vist, at »helligdommen« i vers elleve var det hedenske tempel i byen Rom (Pantheon), men det hebraiske sprog var ikke det, som deres budskab byggede på. Millers budskab var fokuseret på profetisk tid. Den historie, hvori deres budskab blev afseglet, forhindrede dem i at se De Forenede Stater som det sjette rige i Bibelens profeti, men mere end det forhindrede den dem i at se pavedømmet som det femte rige i Bibelens profeti.

Forced by the history in which they lived they applied the prophecies in agreement with their anticipated soon-coming return of Christ, and they were disappointed, yet their message was correct. When Gabriel provides the interpretation of the two visions in verses fifteen through twenty-seven, Miller’s understanding prevented him from grasping the broader revelation of the kingdoms that was represented in the gender oscillation of the little horn in verses nine through twelve. The Millerites only see Rome as a fourth and final earthly kingdom in Gabriel’s interpretation.

Tvunget af den historie, hvori de levede, anvendte de profetierne i overensstemmelse med deres forventede snarlige Kristi genkomst, og de blev skuffede, men deres budskab var korrekt. Når Gabriel giver fortolkningen af de to syner i vers femten til syvogtyve, forhindrede Millers forståelse ham i at fatte den bredere åbenbaring af rigernes rækker, som blev fremstillet i det lille horns vekslen i grammatisk køn i vers ni til tolv. Milleritterne ser kun Rom som et fjerde og sidste jordisk rige i Gabriels fortolkning.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:15–27.

> Og det skete, da jeg, ja jeg Daniel, havde set synet og søgte at forstå meningen, se, da stod der foran mig én, som så ud som en mand. Og jeg hørte en mands røst mellem Ulajs bredder, som råbte og sagde: Gabriel, lad denne mand forstå synet. Så kom han hen til det sted, hvor jeg stod; og da han kom, blev jeg grebet af frygt og faldt på mit ansigt. Men han sagde til mig: Forstå, du menneskesøn; for synet gælder endetidens tid. Mens han talte med mig, sank jeg i dyb søvn med ansigtet mod jorden; men han rørte ved mig og rejste mig op, så jeg stod. Og han sagde: Se, jeg vil kundgøre dig, hvad der skal ske ved vredens sidste ende; for ved den fastsatte tid skal enden komme. Vædderen, som du så, den med de to horn, er Mediens og Persiens konger. Og den stride buk er Grækenlands konge; og det store horn mellem dens øjne er den første konge. Og idet dette blev brudt af, og fire andre rejste sig i dets sted, skal fire riger fremstå af folket, men ikke med hans kraft. Og i den sidste tid af deres rige, når overtræderne har fuldendt deres mål, skal en konge med hårdt åsyn og kyndig i dunkle ord stå frem. Og hans magt skal være stor, men ikke ved hans egen magt; og han skal volde forunderlig ødelæggelse og have fremgang og udføre sin vilje, og han skal ødelægge de mægtige og det hellige folk. Og ved sin klogskab skal han også lade svig have fremgang i sin hånd; og i sit hjerte skal han ophøje sig selv, og under fred skal han ødelægge mange; han skal også rejse sig mod fyrsternes Fyrste, men uden menneskehånd skal han knuses. Og synet om aften og morgen, som er blevet sagt, er sandt; luk derfor synet til, for det gælder mange dage. Og jeg, Daniel, segnede og var syg i nogle dage; siden stod jeg op og udførte kongens arbejde. Og jeg var forfærdet over synet, men ingen forstod det. Daniel 8:15–27.

Though Daniel received the vision of the Ulai River (which is now in the process of fulfillment), in the history of Babylon, the first kingdom is left out of the vision. It had been included as the head of gold, and the lion in chapters two and seven, but the prophetic attribute of Babylon being removed and restored was emphasized in chapter eight. Nebuchadnezzar had typified the deadly wound of the papacy when he was driven from men for “seven times,” thus typifying the symbolic seventy years that the whore of Tyre is forgotten. In Daniel chapter eight, Babylon is forgotten from the kingdoms of Bible prophecy and the vision begins with the Medes and Persians (the ram), which was followed by Greece (the goat).

Skønt Daniel modtog synet om floden Ulai (som nu er ved at blive opfyldt), er det første rige udeladt af synet i Babylons historie. Det havde været medtaget som hovedet af guld og som løven i kapitel to og syv, men den profetiske egenskab ved Babylon, at det blev fjernet og genoprettet, blev fremhævet i kapitel otte. Nebukadnezar havde foregrebet pavedømmets dødelige sår, da han blev drevet bort fra mennesker i „syv tider“ og således foregreb de symbolske halvfjerds år, i hvilke Tyrus’ skøge er glemt. I Daniels ottende kapitel er Babylon glemt blandt bibelprofetiens riger, og synet begynder med mederne og perserne (vædderen), som blev efterfulgt af Grækenland (gedebukken).

The kingdom of Alexander the Great disintegrated into four kingdoms of lesser power than Alexander, as had also been represented in chapter seven with the leopard which had four wings and four heads. Four represents worldwide as represented by north, east, south and west. In verse eight of chapter eight, four notable ones came up towards the four winds of heaven. In chapter seven Greece’s four wings align with the four winds of chapter eight, and Greece’s four heads align with the four notable ones. The four heads and four notable ones represent the four kingdoms Alexander’s original kingdom disintegrated into, and the four wings and four winds represent the four areas of division. The distinction of the point is important to see, for it represents an argument which the Millerites had against the traditional understanding of the Protestants about the fourth kingdom of Rome.

Alexander den Stores rige gik i opløsning i fire kongeriger med mindre magt end Alexander, således som det også var blevet fremstillet i kapitel syv ved leoparden, som havde fire vinger og fire hoveder. Fire repræsenterer verdensomspændende udstrækning, som fremstillet ved nord, øst, syd og vest. I vers otte i kapitel otte kom der fire anselige horn frem mod himlens fire vinde. I kapitel syv svarer Grækenlands fire vinger til de fire vinde i kapitel otte, og Grækenlands fire hoveder svarer til de fire anselige horn. De fire hoveder og de fire anselige horn repræsenterer de fire kongeriger, som Alexanders oprindelige rige gik i opløsning i, og de fire vinger og de fire vinde repræsenterer de fire delingsområder. Det er vigtigt at se sondringen i dette punkt, for den repræsenterer et argument, som milleritterne havde imod protestanternes traditionelle forståelse af Rom som det fjerde rige.

On the tables of Habakkuk, represented by the 1843 and 1850 pioneer charts, there is only one representation which is not illustrating a prophetic application, and it has to do with the distinction between the four heads and notable ones, and the four wings and winds. In an effort to obscure the truth of Rome as the fourth kingdom of Bible prophecy, Satan introduced an argument concerning the true or false meaning of the four heads and notable ones, and the four wings and winds. Satan did so for the book of Daniel clearly identifies that there is one distinct symbol in the book of Daniel that established the vision. Part of the evidence which establishes that symbol is in the four heads and notable ones, and the four wings and winds. The Protestants upheld a satanic view of this argument, and the argument was so significant to Millerite history that they referenced the argument upon the chart. The power which establishes the “chazon” vision in the book of Daniel is identified as the “robbers of thy people,” and the Protestants identified that power as one of a long line of Syrian kings named Antiochus Epiphanes, and Miller identified them as Rome.

På Habakkuks tavler, repræsenteret ved pionerkortene fra 1843 og 1850, findes der kun én fremstilling, som ikke illustrerer en profetisk anvendelse, og den vedrører sondringen mellem de fire hoveder og de anselige horn samt de fire vinger og vindene. I et forsøg på at tilsløre sandheden om Rom som Bibelprofetiens fjerde rige indførte Satan et argument vedrørende den sande eller falske betydning af de fire hoveder og de anselige horn samt de fire vinger og vindene. Satan gjorde dette, for Daniels bog identificerer tydeligt, at der findes ét særligt symbol i Daniels bog, som stadfæstede synet. En del af bevisførelsen, som stadfæster dette symbol, findes i de fire hoveder og de anselige horn samt de fire vinger og vindene. Protestanterne fastholdt et satanisk syn på dette argument, og argumentet var så betydningsfuldt for milleritternes historie, at de henviste til argumentet på kortet. Den magt, som stadfæster “chazon”-synet i Daniels bog, identificeres som “dit folks røvere”, og protestanterne identificerede denne magt som én i en lang række af syriske konger ved navn Antiochus Epifanes, mens Miller identificerede dem som Rom.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Og i de tider skal mange rejse sig imod sydens konge; også røverne af dit folk skal ophøje sig for at stadfæste synet; men de skal falde. Daniel 11,14.

Antiochus was one of the kings, in a line of kings that descended out of one of the four kingdoms which Alexander’s kingdom had disintegrated into. The little horn of verse nine of Daniel eight, had followed the kingdom of Alexander, and verse nine says that out of one of them, came forth the little horn.

Antiochos var en af kongerne i en række af konger, som nedstammede fra et af de fire riger, som Alexanders rige var gået i opløsning i. Det lille horn i vers ni i Daniel 8 var fulgt efter Alexanders rige, og vers ni siger, at det lille horn kom frem fra et af dem.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Og fra et af dem fremkom et lille horn, som blev overmåde stort mod syd og mod øst og mod det herlige land. Daniel 8:9.

The argument of whether Rome establishes the vision, or a weak and fairly insignificant Syrian king establishes the vision, includes the argument of whether the little horn power came out of one of the four horns, or out of one of the four winds. It is not much of an argument, for history and prophecy is clear that Rome was not a descendant of the Greek empire, but that Rome was a new power. If Rome was the fourth kingdom, then the “one of them” of verse nine, must be one of the four winds or wings. If it was Antiochus Epiphanes, it came out of the horn of Syria.

Argumentet om, hvorvidt Rom stadfæster synet, eller om en svag og forholdsvis ubetydelig syrisk konge stadfæster synet, omfatter også spørgsmålet om, hvorvidt den lille horns magt udgik fra et af de fire horn eller fra en af de fire vinde. Det er næppe noget egentligt stridspunkt, for historien og profetien er tydelige i, at Rom ikke var en efterkommer af det græske rige, men at Rom var en ny magt. Hvis Rom var det fjerde rige, må „en af dem“ i vers ni være en af de fire vinde eller vinger. Hvis det var Antiochus Epiphanes, udgik det af Syriens horn.

The Millerites identified that the power represented as “the robbers of thy people” would stand up against Christ.

Milleritterne erkendte, at den magt, som fremstilles som »røverne af dit folk«, ville rejse sig imod Kristus.

> And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. Daniel 8:25.

> Og ved sin kløgt skal han også lade svig få fremgang i sin hånd; og i sit hjerte skal han ophøje sig selv, og under fredens skær skal han ødelægge mange; han skal også rejse sig mod fyrsternes Fyrste; men han skal knuses uden menneskehånd. Daniel 8,25.

The “Prince of princes” is Christ, and Antiochus Epiphanes lived well before Christ was born, so the Millerites pointed this fact out on the 1843 chart. On the chart they included the date 164, which in reality has no biblical reference, and was simply a notation which identifies the significance of the argument over the fourth kingdom between Miller and the Protestant theologians. Next to the year “164” on the chart they wrote, “Death of Antiochus Epiphanes who of course stood not up against the Prince of princes as he had been dead 164 years before the prince of princes was born.”

„Fyrsternes Fyrste“ er Kristus, og Antiochus Epifanes levede længe før Kristi fødsel, så dette forhold påpegede milleritterne på 1843-diagrammet. På diagrammet medtog de årstallet 164, som i virkeligheden ikke har nogen bibelsk henvisning, men blot var en notits, der angiver betydningen af striden om det fjerde rige mellem Miller og de protestantiske teologer. Ved siden af årstallet „164“ skrev de på diagrammet: „Døden af Antiochus Epifanes, som naturligvis ikke rejste sig mod Fyrsternes Fyrste, eftersom han havde været død i 164 år, før Fyrsternes Fyrste blev født.“

Today Adventism teaches that “the robbers of thy people” is Antiochus Epiphanes, as does apostate Protestantism, in spite of the fact that inspiration recorded that “the 1843 chart was directed by the hand of the Lord and should not be altered.” The Millerites knew that the king of fierce countenance was Rome, so they were not shaken by the satanic teaching that undermines the ability to establish the “chazon” vision. The Bible is clear that if there is no vision, the people perish.

I dag lærer adventismen, ligesom det frafaldne protestantisme, at „dit folks røvere“ er Antiochus Epifanes, til trods for at Inspirationen har nedskrevet, at „1843-kortet blev ledet af Herrens hånd og ikke bør ændres.“ Milleritterne vidste, at kongen med det barske åsyn var Rom, så de blev ikke rystet af den sataniske lære, som undergraver evnen til at fastslå „chazon“-synet. Bibelen er klar: hvor der ikke er noget syn, går folket til grunde.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Hvor der ikke er noget syn, går folket til grunde; men den, som holder loven, han er salig. Ordsprogene 29,18.

The vision that Solomon identifies in the verse is the “chazon” vision, which in verse thirteen of Daniel eight, is the vision that identifies paganism and papalism trampling down the sanctuary and host. For the Millerites those two desolating powers represented the fourth kingdom of Bible prophecy, and without recognizing the fourth kingdom of Rome (the robbers of thy people), they would not have been able to establish the vision. The “robbers of thy people” in verse fourteen of Daniel eleven, were to stand up against the king of the south, exalt themselves, establish the vision and fall. Rome fulfilled each of those characteristics.

Det syn, som Salomo identificerer i verset, er „chazon“-synet, som i Daniel 8, vers tretten, er det syn, der identificerer hedenskab og pavedømme som dem, der nedtræder helligdommen og hæren. For milleritterne repræsenterede disse to ødelæggende magter det fjerde rige i Bibelens profeti, og uden at anerkende Roms fjerde rige (dit folks røvere) ville de ikke have været i stand til at fastslå synet. „Dit folks røvere“ i Daniel 11, vers fjorten, skulle rejse sig mod sydens konge, ophøje sig selv, stadfæste synet og falde. Rom opfyldte hver eneste af disse karakteristika.

In chapter seven, the fourth kingdom is specifically identified as being “diverse” from the kingdoms before it.

I kapitel syv identificeres det fjerde rige specifikt som værende „forskelligt“ fra de riger, der gik forud for det.

> After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns…. Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:7, 19, 20.

> Derefter så jeg i nattesynerne, og se, et fjerde dyr, frygteligt og forfærdeligt og overordentlig stærkt; og det havde store jerntænder: det åd og knuste og nedtrådte resten med sine fødder; og det var forskelligt fra alle de dyr, der havde været før det; og det havde ti horn…. Derefter ønskede jeg at få vished om det fjerde dyr, som var forskelligt fra alle de andre, overmåde frygteligt, hvis tænder var af jern, og dets kløer af kobber; som åd, knuste og nedtrådte resten med sine fødder; og om de ti horn, som var på dets hoved, og om det andet, som skød op, og for hvilket tre faldt; nemlig det horn, som havde øjne og en mund, der talte overmåde store ord, og hvis udseende var mere trodsigt end de andres. Daniel 7:7, 19, 20.

The fourth kingdom of Daniel seven was twice identified as being “diverse” from the kingdoms that preceded it. If the “little horn” of verse nine was simply an extension of the Syrian horn (Antiochus Epiphanes), it would not have been different. The beasts that preceded Rome in chapter seven were the lion, the bear and the leopard, all animals that actually exist in nature, but when it came to the fourth beast with iron teeth and nails of brass, Daniel knew of no beast of nature that represented the dreadful beast that devoured. It was different (diverse). The “little horn” of verse nine, came forth out of one of the areas represented by the four winds and wings, and not out of one of the horns or notable ones.

Det fjerde rige i Daniel 7 blev to gange identificeret som værende „forskelligt“ fra de riger, der gik forud for det. Hvis det „lille horn“ i vers ni blot var en forlængelse af det syriske horn (Antiochus Epifanes), ville det ikke have været forskelligt. De dyr, der gik forud for Rom i kapitel syv, var løven, bjørnen og leoparden, alle dyr, som faktisk findes i naturen; men da det kom til det fjerde dyr med jerntænder og kløer af kobber, kendte Daniel intet dyr i naturen, som repræsenterede det frygtelige dyr, der opslugte. Det var forskelligt. Det „lille horn“ i vers ni fremkom fra et af de områder, der repræsenteres ved de fire vinde og vinger, og ikke fra et af hornene eller de fremtrædende horn.

Daniel chapter eight, states that “in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.” In the “latter time of their kingdom (Greece, which had disintegrated into four kingdoms), during the time “when the transgressors are come to the full,” a new king would stand up.

Daniel kapitel otte siger, at „i den sidste tid af deres rige, når overtræderne har gjort målet fuldt, skal en konge med hårdt åsyn, kyndig i dunkle ord, fremstå.“ I „den sidste tid af deres rige“ (Grækenland, som var gået i opløsning i fire riger), på den tid „når overtræderne har gjort målet fuldt“, skulle en ny konge fremstå.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that the fact might be determined whether it would fulfill the purposes of the Watcher and the Holy One. Prophecy has traced the rise and progress of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with the nations of less power, history has repeated itself. Each has had its period of test; each has failed, its glory faded, its power departed.” Prophets and Kings, 535.

> „Enhver nation, som er trådt frem på handlingens skueplads, har fået tilladelse til at indtage sin plads på jorden, for at det kunne blive afgjort, om den ville opfylde den Højes og den Helliges hensigter. Profetien har skildret de store verdensrigers opstigning og udvikling—Babylon, Medo-Persien, Grækenland og Rom. Med hver af disse, som med nationer af mindre magt, har historien gentaget sig. Hver har haft sin prøvetid; hver har svigtet, dens herlighed er blegnet, dens magt er forsvundet.“ Prophets and Kings, 535.

At the end (“latter time”) of the kingdom of Greece, when their cup of probationary time had been filled (“when the transgressors are come to the full”), a “king of fierce countenance” would stand up. That king would understand “dark sentences,” for he would speak a completely different language than the Hebrew of the Jews or the Greek of the previous kingdom, for he would speak Latin. That kingdom had been identified by Moses as the nation that would bring the siege of the years 66 to 70 AD, where among other things the famine was so terrible that the Jews ate their own children to survive.

Ved enden („sidste tid“) af Grækenlands rige, når deres prøvetids bæger var blevet fyldt („når overtræderne har gjort målet fuldt“), skulle en „konge med hårdt ansigt“ fremstå. Den konge ville forstå „mørke ord“, for han ville tale et fuldstændig andet sprog end jødernes hebraisk eller det foregående riges græsk, for han ville tale latin. Dette rige var af Moses blevet identificeret som den nation, der ville bringe belejringen i årene 66 til 70 e.Kr., hvor blandt andet hungersnøden var så frygtelig, at jøderne åd deres egne børn for at overleve.

> Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee. Deuteronomy 28:47–53.

> Fordi du ikke tjente Herren din Gud med glæde og med hjertets fryd, trods overfloden af alle ting, derfor skal du tjene dine fjender, som Herren skal sende imod dig, i sult og i tørst og i nøgenhed og i mangel på alle ting; og han skal lægge et åg af jern på din hals, indtil han har tilintetgjort dig. Herren skal føre et folk imod dig fra det fjerne, fra jordens ende, så hurtigt som ørnen flyver, et folk, hvis tungemål du ikke skal forstå, et folk med hårdt åsyn, som ikke viser den gamle hensyn og ikke den unge gunst. Og det skal fortære frugten af dit kvæg og frugten af dit land, indtil du bliver tilintetgjort; det skal heller ikke levne dig korn eller vin eller olie eller afkommet af dit hornkvæg eller dine fåreflokke, indtil det har tilintetgjort dig. Og det skal belejre dig i alle dine porte, indtil dine høje og befæstede mure falder, som du satte din lid til, i hele dit land; og det skal belejre dig i alle dine porte i hele dit land, som Herren din Gud har givet dig. Og du skal æde frugten af dit eget legeme, kødet af dine sønner og dine døtre, som Herren din Gud har givet dig, under belejringen og i den trængsel, hvormed dine fjender skal bringe dig i nød. 5 Mosebog 28:47–53.

In Daniel chapter two the fourth kingdom was represented by “iron,” and Moses identified “a nation,” which would put a “yoke of iron,” upon the Jews. The “nation” would “destroy” the Jews, and it would be as swift as an eagle, of which the eagle is the symbol of Rome. It would be a “nation” “whose tongue thou shalt not understand,” for its language would be “dark sentences” to the Jews. It would be a “nation of fierce countenance” as described in Daniel chapter eight as a “king of fierce countenance.” And in the “siege” of Jerusalem the Jews ate their “sons and daughters.”

I Daniels andet kapitel blev det fjerde rige fremstillet ved „jern“, og Moses identificerede „et folk“, som ville lægge et „jernåg“ på jøderne. Dette „folk“ ville „ødelægge“ jøderne, og det ville være lige så hurtigt som en ørn, hvor ørnen er Roms symbol. Det ville være „et folk“, „hvis tungemål du ikke skal forstå“, for dets sprog ville være „mørke ord“ for jøderne. Det ville være „et folk med hårdt åsyn“, som det beskrives i Daniels ottende kapitel som „en konge med hårdt åsyn“. Og under „belejringen“ af Jerusalem åd jøderne deres „sønner og døtre“.

Miller recognized pagan Rome as the power predicted by Moses, and as the fourth “iron” kingdom of Daniel two, and the “nation” who spoke Latin, not Hebrew or Greek. Miller made no distinction between the fourth and fifth kingdom of Bible prophecy, for to him they both were simply Rome. So after pagan Rome stood up in verse twenty-three, he would not see the distinction represented in verse twenty-four. In the vision the little horn had oscillated from masculine to feminine to masculine to feminine in verses nine through twelve, and verse twenty-three identifies the prophetic characteristics of pagan Rome, Gabriel’s interpretation in verse twenty-four changes to feminine Rome. The power in verse twenty-four was to possess “mighty power,” “but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people.”

Miller anerkendte det hedenske Rom som den magt, der var forudsagt af Moses, og som det fjerde „jernrige“ i Daniel to, og den „nation“, som talte latin, ikke hebraisk eller græsk. Miller gjorde ingen forskel mellem det fjerde og det femte rige i Bibelens profeti, for for ham var de begge ganske enkelt Rom. Så efter at det hedenske Rom trådte frem i vers treogtyve, ville han ikke se den sondring, der fremstilles i vers fireogtyve. I synet havde det lille horn vekslet fra hankøn til hunkøn til hankøn til hunkøn i vers ni til tolv, og mens vers treogtyve identificerer det hedenske Roms profetiske kendetegn, skifter Gabriels fortolkning i vers fireogtyve til det feminine Rom. Magten i vers fireogtyve skulle besidde „stor kraft“, „men ikke ved sin egen kraft; og han skal ødelægge på forunderlig vis og have fremgang og handle, og han skal ødelægge de mægtige og det hellige folk.“

Papal Rome was to be given the military power of pagan Rome, and it would destroy God’s people for one thousand two hundred and sixty years, from the year 538 to 1798. It would destroy “wonderfully” for it is the beast the whole world “wonders after,” and it was the power that would “practice and prosper” until the first indignation that had been “determined” to be finished in 1798 was fulfilled.

Det pavelige Rom skulle gives det hedenske Roms militære magt, og det ville ødelægge Guds folk i et tusind to hundrede og tres år, fra året 538 til 1798. Det ville ødelægge „forunderligt“, for det er det dyr, som hele verden „undrer sig over“, og det var den magt, som skulle „øve sin gerning og have fremgang“, indtil den første vrede, som var blevet „fastsat“ til at ende i 1798, var fuldbyrdet.

Then in verse twenty-five Gabriel follows the oscillation established in the verses he was interpreting for Daniel, and again addresses pagan Rome, who through a different type of “policy,” brought together its empire, as attested to by all the historians. The “craft” of pagan Rome was to induce nations to join their growing empire, and it used the promise of peace and prosperity to build the empire, unlike the previous empires that were forged simply by military might. Pagan Rome was also to “stand up against the Prince of princes,” as it did when it placed Christ upon the cross of Calvary.

Derpå følger Gabriel i vers femogtyve den vekslen, som var etableret i de vers, han udlagde for Daniel, og henvender sig igen til det hedenske Rom, som ved en anden form for „politik“ samlede sit rige, således som alle historikere bevidner. Det hedenske Roms „list“ bestod i at tilskynde nationer til at slutte sig til dets voksende rige, og det brugte løftet om fred og velstand til at opbygge riget, i modsætning til de foregående riger, som blev smedet alene ved militær magt. Det hedenske Rom skulle også „rejse sig mod fyrsternes Fyrste“, sådan som det gjorde, da det satte Kristus på Golgatas kors.

Then Gabriel addresses the two visions he was interpreting for Daniel, by identifying that the “mareh” vision of the appearance (the twenty-three hundred days) was true, and that the “chazon” vision of the trampling down of the sanctuary and host by pagan Rome and papal Rome was to be “shut up (sealed), “for many days” (until the time of the end in 1798).

Derpå omtaler Gabriel de to syner, som han udlagde for Daniel, idet han fastslår, at „mareh“-synet om åbenbarelsen (de to tusinde tre hundrede dage) var sandt, og at „chazon“-synet om hedensk Rom og det pavelige Roms nedtrampning af helligdommen og hæren skulle „lukkes til (forsegles)“ „for mange dage“ (indtil endetiden i 1798).

Then Daniel was sick for some time, and then returned to work, but he still did not understand the “mareh” vision, which is the vision which Gabriel was commanded to make him understand. For that reason Gabriel would return in chapter nine, to finish his work of making Daniel understand the “mareh” vision.

Derefter var Daniel syg i nogen tid, og så vendte han tilbage til sit arbejde, men han forstod stadig ikke „mareh“-synet, som er det syn, Gabriel fik befaling om at lade ham forstå. Derfor ville Gabriel vende tilbage i kapitel ni for at fuldende sit arbejde med at lade Daniel forstå „mareh“-synet.

In Daniel chapter nine, Daniel had been studying the prophetic Word and came to understand through the writings of Moses and Jeremiah. Jeremiah had identified the captivity he was in would last seventy years.

I Daniels niende kapitel havde Daniel gransket det profetiske Ord og kom til forståelse gennem Moses’ og Jeremias skrifter. Jeremias havde fastslået, at det fangenskab, han befandt sig i, skulle vare halvfjerds år.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> Og hele dette land skal blive til øde og rædsel; og disse folk skal tjene Babylons konge i halvfjerds år. Og det skal ske, når halvfjerds år er til ende, at jeg vil hjemsøge Babylons konge og det folk, siger Herren, for deres misgerning, og kaldæernes land, og jeg vil gøre det til evige ødemarker. Jeremias 25:11, 12.

According to Moses the captivity in the enemy’s land would correspond to a time that the land would enjoy its sabbaths.

Ifølge Moses ville fangenskabet i fjendens land svare til en tid, hvor landet ville nyde sine sabbater.

> And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:32–35.

> Og jeg vil gøre landet til en ødemark; og jeres fjender, som bor deri, skal blive forfærdede over det. Og jeg vil sprede jer blandt hedningerne og drage sværdet efter jer; og jeres land skal være en ødemark, og jeres byer skal ligge øde. Da skal landet nyde sine sabbater, så længe det ligger øde, og I er i jeres fjenders land; da skal landet hvile og nyde sine sabbater. Så længe det ligger øde, skal det hvile, fordi det ikke hvilede på jeres sabbater, da I boede derpå. 3 Mosebog 26:32–35.

Daniel had understood from God’s prophetic Word, upon two witnesses that His people had been scattered into the enemy’s land, during which time the land would enjoy its sabbaths. He understood what the author of Chronicles understood concerning Jeremiah’s seventy years.

Daniel havde ud fra Guds profetiske Ord forstået, på to vidners udsagn, at hans folk var blevet spredt ud i fjendens land, i hvilken tid landet ville nyde sine sabbater. Han forstod det samme, som Krønikebogens forfatter forstod vedrørende Jeremias halvfjerds år.

> And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.

> Og dem, der var undsluppet sværdet, førte han bort til Babylon, hvor de var tjenere for ham og hans sønner indtil Perserrigets herredømme, for at HERRENS ord ved Jeremias mund skulle opfyldes, indtil landet havde nydt sine sabbatter; så længe det lå øde, holdt det sabbat, indtil halvfjerds år var fuldendt. Men i Perserkongen Kyros’ første regeringsår, for at HERRENS ord, talt ved Jeremias mund, skulle fuldbyrdes, vakte HERREN Perserkongen Kyros’ ånd, så han lod udråbe gennem hele sit rige og tillige kundgjorde det skriftligt således: Så siger Kyros, Persiens konge: Alle jordens riger har HERREN, himlens Gud, givet mig, og han har pålagt mig at bygge ham et hus i Jerusalem, som ligger i Juda. Hvem iblandt jer hører til hans folk? HERREN hans Gud være med ham, og han drage derop. 2 Krønikebog 36:20–23.

Daniel understood that Jeremiah’s seventy years of scattering in the enemy’s land, while the land enjoyed her sabbaths, was based upon the curse of “seven times” in Leviticus twenty-six, and in obedience to that understanding, he fulfilled the commanded remedy given there for those who finally awaken to their scattered condition.

Daniel forstod, at Jeremias halvfjerds år i fjendens land, mens landet nød sine sabbater, var baseret på forbandelsen om „syv tider“ i Tredje Mosebog seksogtyve, og i lydighed mod denne forståelse opfyldte han det påbudte middel, som dér blev givet for dem, der omsider vågner op til erkendelse af deres adspredte tilstand.

> And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. These are the statutes and judgments and laws, which the Lord made between him and the children of Israel in mount Sinai by the hand of Moses. Leviticus 26:36–46.

> Og over dem af jer, som bliver tilbage i live, vil jeg sende modløshed ind i deres hjerter i deres fjenders lande; og lyden af et raslende blad skal jage dem; og de skal flygte, som flygter man for et sværd; og de skal falde, når ingen forfølger. Og de skal falde over hverandre, som var det for et sværd, når ingen forfølger; og I skal ikke have kraft til at stå jer imod jeres fjender. Og I skal gå til grunde blandt hedningefolkene, og jeres fjenders land skal fortære jer. Og de af jer, som bliver tilbage, skal hensygne i deres misgerning i jeres fjenders lande; og også i deres fædres misgerninger skal de hensygne sammen med dem. Hvis de bekender deres misgerning og deres fædres misgerning, med den troløshed, hvormed de handlede troløst imod mig, og også at de vandrede mig imod; og at også jeg vandrede dem imod og førte dem ind i deres fjenders land; hvis da deres uomskårne hjerter ydmyges, og de da tager imod straffen for deres misgerning: da vil jeg komme min pagt med Jakob i hu, og også min pagt med Isak, og også min pagt med Abraham vil jeg komme i hu; og landet vil jeg komme i hu. Også landet skal forlades af dem og nyde sine sabbatter, mens det ligger øde uden dem; og de skal tage imod straffen for deres misgerning, fordi, ja fordi de forkastede mine domme, og fordi deres sjæl væmmedes ved mine forskrifter. Men selv da, når de er i deres fjenders land, vil jeg ikke forkaste dem og ikke væmmes ved dem, så jeg tilintetgør dem fuldstændigt og bryder min pagt med dem; for jeg er Herren deres Gud. Men for deres skyld vil jeg komme pagten med deres forfædre i hu, dem som jeg førte ud af Ægyptens land for hedningefolkenes øjne, for at jeg kunne være deres Gud: Jeg er Herren. Dette er de forskrifter og domme og love, som Herren fastsatte mellem sig og Israels børn på Sinajs bjerg ved Moses’ hånd. 3 Mosebog 26:36–46.

Daniel’s prayer in chapter nine, is addressing every element of the counsel for those who find themselves scattered in the enemy’s land. That prayer is to be aligned with his prayer in chapter two, for together they represent the prayer of those in Revelation chapter eleven, that were dead in the streets of that great city of Sodom and Egypt, who find that they also had been scattered. As Daniel concludes his prayer, Gabriel returns to finish the work of explaining the “mareh” vision, just as the Holy Spirit intends to accomplish for the two witnesses of Revelation chapter eleven.

Daniels bøn i kapitel ni omhandler hvert eneste element i rådet til dem, som befinder sig spredt i fjendens land. Den bøn skal ses i sammenhæng med hans bøn i kapitel to, for tilsammen repræsenterer de bønnen hos dem i Åbenbaringen kapitel elleve, som var døde på gaderne i den store stad Sodoma og Egypten, og som erfarede, at også de var blevet spredt. Idet Daniel afslutter sin bøn, vender Gabriel tilbage for at fuldende arbejdet med at forklare „mareh“-synet, således som Helligånden agter at fuldbyrde for de to vidner i Åbenbaringen kapitel elleve.

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.

> Mens jeg endnu talte og bad og bekendte min synd og mit folk Israels synd og bar min bøn frem for Herren min Gud for min Guds hellige bjerg, ja, mens jeg endnu talte i bønnen, kom manden Gabriel, som jeg havde set i synet ved begyndelsen, flyvende hastigt hen til mig ved tiden for aftenofferet. Og han underviste mig og talte med mig og sagde: Daniel, nu er jeg kommet ud for at give dig indsigt og forstand. Daniel 9:20–22.

We will continue this study in the next article.

Vi vil fortsætte dette studie i den næste artikel.

> “Shortly before the fall of Babylon, when Daniel was meditating on these prophecies and seeking God for an understanding of the times, a series of visions was given him concerning the rise and fall of kingdoms. With the first vision, as recorded in the seventh chapter of the book of Daniel, an interpretation was given; yet not all was made clear to the prophet. ‘My cogitations much troubled me,’ he wrote of his experience at the time, ‘and my countenance changed in me: but I kept the matter in my heart.’ Daniel 7:28.

> „Kort før Babylons fald, mens Daniel grublede over disse profetier og søgte Gud for at få forståelse af tiderne, blev der givet ham en række syner angående rigers opståen og fald. Med det første syn, som er nedskrevet i Daniels Bog, kapitel syv, blev der givet en tydning; dog blev ikke alt gjort klart for profeten. ‘Mine tanker foruroligede mig meget,’ skrev han om sin erfaring på den tid, ‘og mit ansigt forandredes; men jeg bevarede sagen i mit hjerte.’ Daniel 7:28.“

> “Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.

> „Gennem et andet syn blev der kastet yderligere lys over fremtidens begivenheder; og det var ved afslutningen af dette syn, at Daniel hørte ‘en hellig tale, og en anden hellig sagde til den, som talte: Hvor længe varer synet?’ Daniel 8,13. Det svar, der blev givet: ‘Indtil to tusinde tre hundrede aftener og morgener er omme; så skal helligdommen komme til sin ret igen’ (vers 14), fyldte ham med forvirring. I alvor søgte han at forstå synets betydning. Han kunne ikke fatte sammenhængen mellem de halvfjerds års fangenskab, som var forudsagt gennem Jeremias, og de to tusinde tre hundrede år, som han i synet hørte den himmelske besøgende erklære skulle forløbe, før Guds helligdom skulle renses. Englen Gabriel gav ham en delvis tydning; men da profeten hørte ordene: ‘Synet … gælder en fjern fremtid,’ besvimede han. ‘Jeg, Daniel, sank afmægtig om,’ optegner han om sin oplevelse, ‘og var syg nogle dage; derefter stod jeg op og udførte kongens arbejde; og jeg var forfærdet over synet, men ingen forstod det.’ Vers 26, 27.“

> “Still burdened in behalf of Israel, Daniel studied anew the prophecies of Jeremiah. They were very plain—so plain that he understood by these testimonies recorded in books ‘the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.’ Daniel 9:2.

> „Stadig tynget på Israels vegne granskede Daniel på ny Jeremias’ profetier. De var meget tydelige—så tydelige, at han ud fra disse vidnesbyrd, som er nedskrevet i bøgerne, forstod »tallet på de år, om hvilke Herrens ord var kommet til profeten Jeremias, at han ville fuldbyrde halvfjerds år over Jerusalems ødelæggelser.« Daniel 9,2.

> “With faith founded on the sure word of prophecy, Daniel pleaded with the Lord for the speedy fulfillment of these promises. He pleaded for the honor of God to be preserved. In his petition he identified himself fully with those who had fallen short of the divine purpose, confessing their sins as his own.” Prophets and Kings, 553, 554.

> »Med tro, grundet på profetiens sikre ord, bad Daniel indtrængende til Herren om en snarlig opfyldelse af disse løfter. Han bad om, at Guds ære måtte blive bevaret. I sin bøn identificerede han sig helt med dem, der havde svigtet den guddommelige hensigt, idet han bekendte deres synder som sine egne.« Profets and Kings, 553, 554.

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