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# The Book of Daniel - Number One-Hundred and Two

Daniels Bog – nummer hundrede og to

The Triple Application of the Messenger: Unveiling Prophetic Dynamics

Budbringerens tredobbelte anvendelse: Åbenbaring af de profetiske dynamikker

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Jeff Pippenger

Published

February 29, 2024

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The triple application of Elijah addresses the message, the messenger and the movement during the time period of God’s executive judgment, which begins at the Sunday law in the United States and continues until the close of probation. The executive judgment escalates from a period where God’s judgment is mixed with mercy unto the time when His judgments are poured out without mercy in the seven last plagues.

Elias’ tredobbelte anvendelse omhandler budskabet, budbringeren og bevægelsen i den tidsperiode, hvor Guds eksekutive dom finder sted, hvilken begynder med søndagsloven i De Forenede Stater og fortsætter indtil nådetidens afslutning. Den eksekutive dom intensiveres fra en periode, hvor Guds dom er blandet med barmhjertighed, til den tid, hvor Hans domme udgydes uden barmhjertighed i de syv sidste plager.

The triple application of the messenger who prepares the way for the Messenger of the Covenant addresses the message, the messenger and the movement during the closing period of God’s investigative judgment, that identifies the period of the sealing of the one hundred and forty-four thousand. That period ends at the soon-coming Sunday law in the United States, which is when God’s executive judgments begin.

Den tredobbelte anvendelse af budbringeren, som bereder vejen for pagtens Budbringer, vedrører budskabet, budbringeren og bevægelsen i afslutningsperioden af Guds undersøgende dom, som identificerer beseglingens periode for de hundrede fireogfyrre tusind. Denne periode ender ved den snart kommende søndagslov i Amerikas Forenede Stater, hvilket er tidspunktet, hvor Guds fuldbyrdende domme begynder.

John the Baptist prepared the way for Christ, the Messenger of the Covenant to confirm the covenant in fulfillment of Daniel chapter nine, verse twenty-seven. In so doing he also prepared the way for Christ to suddenly come to His temple and purify the sons of Levi, which He did at the beginning and ending of His ministry of three and a half years. The cleansing of the literal temple was the symbol of His work of cleansing the soul temple of those represented as the sons of Levi.

Johannes Døberen beredte vejen for Kristus, pagtens sendebud, til at stadfæste pagten i opfyldelse af Daniel kapitel ni, vers syvogtyve. Derved beredte han også vejen for Kristus til pludselig at komme til sit tempel og rense Levis sønner, hvilket Han gjorde ved begyndelsen og afslutningen af sin tjeneste på tre og et halvt år. Renselsen af det bogstavelige tempel var symbolet på Hans værk med at rense sjælens tempel hos dem, der fremstilles som Levis sønner.

His literal work of cleansing the temple was a fulfillment of prophecy, and when He accomplished the work in John chapter two, verses thirteen through twenty-two, the Holy Spirit led the disciples to remember a passage from the Old Testament that was part of His work of purifying and purging the disciples in fulfillment of Malachi three.

Hans bogstavelige værk med at rense templet var en opfyldelse af profetien, og da Han fuldførte værket i Johannes kapitel to, vers tretten til toogtyve, ledte Helligånden disciplene til at erindre et afsnit fra Det Gamle Testamente, som var en del af Hans værk med at rense og lutre disciplene i opfyldelse af Malakias tre.

In the passage in John, Christ identified that when His body temple was destroyed, He would raise it up in three days. The interaction with the quibbling Jews added that the remodeling of the literal temple that had been carried out by Herod, and which had finished that very year, had taken forty-six years. Jesus was purifying His disciples through an example of one of the rules associated with the prophetic word that Jesus had enshrined within His Word, through the work of angels, the Holy Spirit and the prophets.

I passagen i Johannes fastslog Kristus, at når Hans legemstempel blev nedbrudt, ville Han rejse det igen på tre dage. Samtalen med de ordkløvende jøder tilføjede, at ombygningen af det bogstavelige tempel, som var blevet udført af Herodes, og som var blevet fuldført netop det år, havde taget seksogfyrre år. Jesus rensede sine disciple gennem et eksempel på en af de regler, der er forbundet med det profetiske ord, som Jesus havde indskrevet i sit Ord gennem engles, Helligåndens og profeternes virke.

He provided the prophetic example that the literal represents the spiritual. He put in place the prophetic key of the number “forty-six,” as a symbol of the temple. “Forty-six” had been the amount of days Moses was on the mount receiving the instructions for the temple. “Forty-six,” is the number of chromosomes that make up the human temple. “Forty-six” is the number of years (1798 to 1844) that were accomplished in restoring the spiritual temple which had been trampled down by paganism and then papalism.

Han tilvejebragte det profetiske eksempel på, at det bogstavelige repræsenterer det åndelige. Han indsatte den profetiske nøgle i tallet »seksogfyrre« som et symbol på templet. »Seksogfyrre« var det antal dage, Moses var på bjerget og modtog anvisningerne for templet. »Seksogfyrre« er det antal kromosomer, der udgør det menneskelige tempel. »Seksogfyrre« er det antal år (1798 til 1844), der blev fuldbyrdet i genoprettelsen af det åndelige tempel, som var blevet nedtrampet af hedenskabet og dernæst af pavedømmet.

The two temple cleansings include the symbolism that three days equals forty-six years. It includes the principle that the literal represents the spiritual. It represented both a fulfillment and a prediction of prophecy. The two cleansings represent a truth that is misunderstood by one class, and revealed unto another class.

De to tempelrenselser rummer den symbolik, at tre dage svarer til seksogfyrre år. De indbefatter princippet om, at det bogstavelige repræsenterer det åndelige. De udgjorde både en opfyldelse af og en forudsigelse af profeti. De to renselser repræsenterer en sandhed, som misforstås af én klasse og åbenbares for en anden klasse.

The two cleansings identify a period of time when God’s church has been corrupted to the point where it is “an adulterous generation of vipers,” who are seeking for a sign, when the sign is being directly explained to them, for the only sign to be given is the sign of the destruction of the temple that is raised up in three days.

De to renselser angiver et tidsrum, hvor Guds kirke er blevet fordærvet til det punkt, hvor den er »en utro slægt af hugorme«, som søger et tegn, når tegnet bliver forklaret dem direkte, for det eneste tegn, der skal gives, er tegnet på ødelæggelsen af templet, som bliver rejst op på tre dage.

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. . . . Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:34, 38–40.

> I øgleyngel, hvorledes kan I, som er onde, tale godt? Thi af hjertets overflod taler munden.... Da svarede nogle af de skriftkloge og farisæerne og sagde: Mester, vi vil gerne se et tegn fra dig. Men han svarede og sagde til dem: En ond og utro slægt kræver tegn; og intet tegn skal gives den uden profeten Jonas’ tegn. Thi ligesom Jonas var tre dage og tre nætter i hvalens bug, således skal Menneskesønnen være tre dage og tre nætter i jordens skød. Matthæus 12:34, 38–40.

All these prophetic dynamics are represented in all three fulfillments of the Messenger of the Covenant suddenly coming to His temple, as He did in John chapter two.

Alle disse profetiske dynamikker er fremstillet i alle tre opfyldelser af, at Pagtens Engel pludselig kommer til sit tempel, sådan som Han gjorde det i Johannes, kapitel to.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

> Og jødernes påske var nær, og Jesus drog op til Jerusalem. Og han fandt i templet dem, som solgte okser og får og duer, og vekselererne siddende der. Og da han havde lavet en svøbe af små reb, drev han dem alle ud af templet, både fårene og okserne; og han udøste vekselerernes penge og væltede bordene; og til dem, som solgte duer, sagde han: Tag dette bort herfra; gør ikke min Faders hus til et handelshus. Og hans disciple kom i hu, at der var skrevet: Nidkærheden for dit hus har fortæret mig. Da svarede jøderne og sagde til ham: Hvilket tegn viser du os, siden du gør dette? Jesus svarede og sagde til dem: Nedbryd dette tempel, og på tre dage vil jeg oprejse det. Da sagde jøderne: Seks og fyrre år har dette tempel været under opførelse, og du vil oprejse det på tre dage? Men han talte om sin legemes tempel. Da han derfor var opstanden fra de døde, kom hans disciple i hu, at han havde sagt dette til dem; og de troede Skriften og det ord, som Jesus havde sagt. Johannes 2:13–22.

The Messenger of the Covenant was to purify and also purge the sons of Levi as “silver” which represents God’s Word, and “gold,” which represents faith. The Messenger of the Covenant would purify His disciples by increasing their “faith” in His prophetic “word”. That prophetic word was designed to purify, but also to purge. His prophetic Word always represents a test, and it is through His prophetic Word that the sons of Levi’s are purged in the period when He suddenly comes to His temple.

Pagtens Budbringer skulle rense og også lutre Levis sønner som „sølv“, der repræsenterer Guds ord, og „guld“, som repræsenterer tro. Pagtens Budbringer ville rense sine disciple ved at forøge deres „tro“ på hans profetiske „ord“. Dette profetiske ord var bestemt til at rense, men også til at lutre. Hans profetiske ord repræsenterer altid en prøve, og det er gennem hans profetiske ord, at Levis sønner lutres i den periode, hvor han pludseligt kommer til sit tempel.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Han har sin kasteskovl i sin hånd, og han vil rense sin tærskeplads til bunds og samle sin hvede i laden.’ Mattæus 3:12. Dette var en af renselsens tider. Ved sandhedens ord blev avnerne skilt fra hveden. Fordi de var for forfængelige og selvretfærdige til at modtage irettesættelse, for verdenselskende til at antage et liv i ydmyghed, vendte mange sig bort fra Jesus. Mange gør stadig det samme. Sjæle prøves i dag, ligesom disse disciple blev det i synagogen i Kapernaum. Når sandheden bringes hjem til hjertet, ser de, at deres liv ikke er i overensstemmelse med Guds vilje. De ser nødvendigheden af en fuldstændig forandring i sig selv; men de er ikke villige til at påtage sig det selvfornægtende arbejde. Derfor bliver de vrede, når deres synder afsløres. De går bort forargede, ligesom disciplene forlod Jesus med murren: ‘Dette ord er hårdt; hvem kan høre det?’” Jesu Liv, 392.

Those “souls that were tested” in “the synagogue at Capernaum,” refused to understand that when Christ told them they must eat His flesh and drink His blood, that He was employing His literal body to convey a spiritual truth. It was the identical prophetic representation He made of the temple in John chapter two. When the principle that the literal precedes and represents the spiritual was recognized as “an hard saying” which they were unwilling to “hear,” they turned and walked with Him never again. That took place in John chapter six, verse sixty-six (666), which represents the soon-coming Sunday law, which was typified by October 22, 1844, which in turn was typified by the cross of Calvary.

Disse „sjæle, som blev prøvet“ i „synagogen i Kapernaum“, nægtede at forstå, at da Kristus sagde til dem, at de måtte spise Hans kød og drikke Hans blod, benyttede Han Sit bogstavelige legeme til at formidle en åndelig sandhed. Det var den samme profetiske fremstilling, som Han gav af templet i Johannes kapitel to. Da princippet om, at det bogstavelige går forud for og repræsenterer det åndelige, blev erkendt som „en hård tale“, som de ikke var villige til at „høre“, vendte de sig bort og vandrede aldrig mere med Ham. Det fandt sted i Johannes kapitel seks, vers seksogtres (666), hvilket repræsenterer den snart kommende søndagslov, som blev forbilledliggjort ved den 22. oktober 1844, hvilken igen blev forbilledliggjort ved korset på Golgata.

> From that time many of his disciples went back, and walked no more with him. John 6:66.

> Fra den tid trak mange af hans disciple sig tilbage og vandrede ikke længere med ham. Johannes 6,66.

In John chapter two, the Holy Spirit had led the minds of the disciples to “remember” the prophecy describing God’s zeal, and the word “zealous” is the same word as “jealous” in both the Hebrew and Greek.

I Johannes, kapitel to, havde Helligånden ledt disciplenes sind til at „erindre“ den profeti, der beskriver Guds nidkærhed, og ordet „nidkær“ er det samme ord som „jaloux“ i både hebraisk og græsk.

> For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me. Psalms 69:9.

> Thi nidkærhed for dit hus har fortæret mig, og de forhånelser fra dem, som hånede dig, er faldet på mig. Salmernes Bog 69,9.

God’s zeal, which is His jealousy, represents the element of God’s character as a jealous God, whose jealousy is manifested in the third and fourth generation upon those that hate Him. In John chapter two, the Holy Spirit was putting in place that the purification accomplished by the Messenger of the Covenant occurs in the fourth and final generation, though there are always some of the third generation still standing when the cup of the final generation is filled. That generation is an adulterous generation of vipers.

Guds nidkærhed, som er Hans skinsyge, repræsenterer det element i Guds karakter som en skinsyg Gud, hvis skinsyge hjemsøger tredje og fjerde slægtled hos dem, der hader Ham. I Johannesevangeliet kapitel to lod Helligånden det komme til udtryk, at den renselse, som Pagtens Sendebud fuldbyrder, finder sted i det fjerde og sidste slægtled, skønt der altid endnu er nogle af det tredje slægtled tilbage, når den sidste generations bæger er fyldt. Den generation er en utro slægt af øgleyngel.

Moses represented the fourth generation, and it was then that Moses, during forty-six days, received instruction on erecting the temple. In those days He received the law, which in the second commandment identifies that God’s jealousy is manifested in the third and fourth generations.

Moses repræsenterede den fjerde generation, og det var da, at Moses i seksogfyrre dage modtog undervisning om opførelsen af templet. I disse dage modtog han loven, som i det andet bud fastslår, at Guds nidkærhed åbenbares i tredje og fjerde slægtled.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Og han sagde til Abram: Du skal vide for vist, at dit afkom skal være fremmede i et land, som ikke er deres, og de skal tjene dem; og de skal plage dem i fire hundrede år. Men også det folk, som de skal tjene, vil jeg dømme; og derefter skal de drage ud med stort gods. Og du skal gå til dine fædre i fred; du skal begraves i en god alderdom. Men i det fjerde slægtled skal de vende tilbage hertil; thi amoritternes misgerning er endnu ikke fuld. 1 Mosebog 15:13–16.

In the final generation of ancient Israel, the temple of the Christian church, which Peter called a “spiritual house,” was erected. During that history God manifested His jealousy twice when in His zeal He cleansed the temple. In 1844 God had raised up the spiritual temple of the Millerites, and once again He had passed by the former chosen people. In that history the Messenger of the Covenant came suddenly on October 22, 1844.

I det gamle Israels sidste generation blev den kristne kirkes tempel, som Peter kaldte et »åndeligt hus«, opført. I løbet af denne historie åbenbarede Gud to gange sin nidkærhed, da Han i sin iver rensede templet. I 1844 havde Gud oprejst milleritternes åndelige tempel, og endnu en gang havde Han gået de tidligere udvalgte folk forbi. I denne historie kom pagtens Engel pludseligt den 22. oktober 1844.

His appearance had been prepared for through the ministry of William Miller. As the Protestants and Millerites approached October 22, 1844, two classes were tested. The Protestant’s test arrived at the time of the end at the arrival of the first angel in 1798. After the message that was to both “purify and purge” the sons of Levi was formalized in 1831, the testing of the Protestants began when the message of the first angel was empowered on August 11, 1840. On April 19, 1844, the Protestants failed the test, and became the daughters of Babylon.

Hans fremkomst var blevet forberedt gennem William Millers tjeneste. Da protestanterne og milleritterne nærmede sig den 22. oktober 1844, blev to klasser prøvet. Protestantens prøve indtraf ved endens tid ved den første engels ankomst i 1798. Efter at det budskab, som skulle både „rense og lutre“ Levis sønner, blev formaliseret i 1831, begyndte prøvelsen af protestanterne, da den første engels budskab blev bemyndiget den 11. august 1840. Den 19. april 1844 bestod protestanterne ikke prøven og blev Babylons døtre.

The second angel then arrived and the Millerites faith was then tested, and a purification and purging was accomplished. When the message of the second angel was empowered at the Exeter camp meeting on August twelfth through the seventeenth, the testing of the Millerites’ separation of the wise and foolish Millerites was accomplished.

Den anden engel ankom dernæst, og Milleritternes tro blev da prøvet, og en renselse og udskillelse blev fuldbyrdet. Da den anden engels budskab blev givet kraft på lejrmødet i Exeter den tolvte til den syttende august, blev prøvelsen af Milleritternes adskillelse mellem de vise og de dårlige Milleritter fuldbyrdet.

The distinction between the wise and foolish was the oil, which was the prophetic message of the Midnight Cry. When the third angel arrived on October 22, 1844, the temple had been erected (in forty-six years). At that point the Messenger of the Covenant came suddenly to His temple.

Forskellen mellem de vise og de dårlige var olien, som var det profetiske budskab i Midnatsråbet. Da den tredje engel ankom den 22. oktober 1844, var templet blevet opført (på seksogfyrre år). På det tidspunkt kom Pagtens Engel pludselig til sit tempel.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> „Kristi komme som vor ypperstepræst til det allerhelligste for at rense helligdommen, sådan som det fremstilles i Daniel 8,14; Menneskesønnens komme til Den gamle af dage, sådan som det skildres i Daniel 7,13; og Herrens komme til sit tempel, forudsagt af Malakias, er beskrivelser af den samme begivenhed; og denne er også fremstillet ved brudgommens komme til brylluppet, som Kristus beskriver i lignelsen om de ti jomfruer i Matthæus 25.“ The Great Controversy, 426.

It was then that the Messenger of the Covenant began His work of purifying and purging the Millerite disciples, identified in Malachi chapter three, as the sons of Levi.

Det var da, at Pagtens Engel begyndte sit værk med at rense og lutre de milleritiske disciple, som i Malakias, kapitel tre, identificeres som Levis sønner.

> “Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.

> Mange, som drog ud for at møde Brudgommen under den første og den anden engels budskaber, afviste det tredje, det sidste prøvende budskab, der skal gives til verden, og en lignende holdning vil blive indtaget, når det sidste kald lyder.

> “Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.

> „Enhver enkelt del af denne lignelse bør omhyggeligt studeres. Vi er fremstillet enten ved de kloge eller ved de dårlige jomfruer.“ Review and Herald, 31. oktober 1899.

When the first angels’ message was empowered on August 11, 1840, multitudes joined the Millerite movement. Then on April 19, 1844, a large class left the movement. On October 22, 1844, the traditional view is that there were about fifty souls that entered by faith into the Most Holy Place. Assuming the number is roughly fifty souls that initially followed the light of the third angel, what does it mean when we are informed “many” who had accepted the first and second angel’s messages, “refused the third, the last testing message”?

Da den første engels budskab blev udrustet med kraft den 11. august 1840, sluttede skarer sig til Miller-bevægelsen. Derefter, den 19. april 1844, forlod en stor gruppe bevægelsen. Den 22. oktober 1844 er den traditionelle opfattelse, at der var omkring halvtreds sjæle, som ved tro trådte ind i det Allerhelligste. Hvis man antager, at tallet er omtrent halvtreds sjæle, som i begyndelsen fulgte den tredje engels lys, hvad betyder det da, når vi bliver underrettet om, at „mange“, som havde antaget den første og den anden engels budskaber, „afviste det tredje, det sidste prøvende budskab“?

The Messenger of the Covenant suddenly came to His temple and opened the light of the sanctuary in heaven and the third angel’s message to the fifty that followed on into the experience of the third angel, but they were initially scattered. Their disappointment then was greater than the first disappointment, though we are informed by Sister White their disappointment was not as great as the disciples after the cross.

Pagtens Sendebud kom pludseligt til sit tempel og åbnede lyset over helligdommen i himlen og den tredje engels budskab for de halvtreds, som fortsatte ind i den tredje engels erfaring, men de blev i begyndelsen spredt. Deres skuffelse var da større end den første skuffelse, skønt vi af Søster White bliver oplyst om, at deres skuffelse ikke var så stor som disciplenes efter korset.

In both parallel histories, Christ opened His prophetic Word to the disappointed ones, and by 1850, Sister White states that she was shown that the Lord was then stretching forth His hand again to gather His people.

I begge parallelle historiesforløb åbnede Kristus sit profetiske ord for de skuffede, og i 1850 siger søster White, at det blev vist hende, at Herren da på ny rakte sin hånd ud for at samle sit folk.

> “September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

> „Den 23. september [1850] viste Herren mig, at han anden gang havde udrakt sin hånd for at genvinde resten af sit folk, og at anstrengelserne måtte fordobles i denne samlingstid. I spredningstiden blev Israel slået og sønderrevet; men nu i samlingstiden vil Gud helbrede og forbinde sit folk. Under spredningen havde de anstrengelser, der blev gjort for at udbrede sandheden, kun ringe virkning, udrettede kun lidt eller intet; men i samlingstiden, når Gud har sat sin hånd til at samle sit folk, vil anstrengelser for at udbrede sandheden have deres tilsigtede virkning. Alle bør være forenede og nidkære i arbejdet. Jeg så, at det var en skam, om nogen henviste til spredningen for at finde eksempler, som skulle styre os nu i samlingstiden; for dersom Gud ikke gør mere for os nu, end han gjorde da, ville Israel aldrig blive samlet. Det er lige så nødvendigt, at sandheden bliver offentliggjort i et blad, som at den bliver prædiket.“ Review and Herald, 1. november 1850.

At the cross the disciples had been scattered, and in that history, three days later He began to gather His scattered disciples. It was roughly three years after the end of 1844, that Christ began to gather His scattered flock. In that history He led His people to begin the publishing work and to publish the second of Habakkuk’s two tables, which was manufactured at the end of 1850, and then began to be offered for sale in the Review and Herald, in January of 1851.

Ved korset var disciplene blevet spredt, og i den historie begyndte Han tre dage senere at samle sine spredte disciple. Det var omtrent tre år efter slutningen af 1844, at Kristus begyndte at samle sin spredte hjord. I den historie ledte Han sit folk til at påbegynde udgivelsesarbejdet og til at udgive den anden af Habakkuks to tavler, som blev fremstillet ved slutningen af 1850 og derefter begyndte at blive udbudt til salg i Review and Herald i januar 1851.

The 1843 chart had been the physical representation of the message that cleansed the temple that was erected in the history of the first and second angels’ messages. With the arrival of the third angel, God designed to finish His work and take His people home, but they rebelled as did ancient Israel, and both ancient and modern Israel were then assigned to wander in the wilderness. Had those Adventists who had initially accepted the light of the third angel followed on by faith, bearing the physical representation of their message which was the 1850 chart they could have ushered in the second coming of Jesus and gone home. But they were destined to repeat the history of Joshua and Caleb, and the ten unfaithful spies.

1843-kortet havde været den fysiske fremstilling af det budskab, som rensede det tempel, der blev oprejst i historien om den første og den anden engels budskaber. Med den tredje engels ankomst havde Gud til hensigt at fuldende sit værk og tage sit folk hjem, men de gjorde oprør, ligesom det gamle Israel gjorde, og både det gamle og det moderne Israel blev derefter pålagt at vandre i ørkenen. Havde de adventister, som oprindeligt havde taget imod lyset fra den tredje engel, vandret videre i tro og båret den fysiske fremstilling af deres budskab, som var 1850-kortet, kunne de have fremmet Jesu andet komme og være gået hjem. Men det var deres bestemmelse at gentage historien om Josva og Kaleb og de ti utro spejdere.

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> „Hvis adventisterne efter den store skuffelse i 1844 havde holdt fast ved deres tro og var gået samlet videre i Guds åbenbarede forsyn, idet de tog imod den tredje engels budskab og i Helligåndens kraft forkyndte det for verden, ville de have set Guds frelse; Herren ville kraftigt have virket sammen med deres bestræbelser, arbejdet ville være blevet fuldført, og Kristus ville for længst være kommet for at modtage sit folk til deres løn. Men i den periode af tvivl og usikkerhed, som fulgte efter skuffelsen, opgav mange af de adventtroende deres tro.... Således blev arbejdet hindret, og verden blev efterladt i mørke. Havde hele adventistlegemet forenet sig om Guds bud og Jesu tro, hvor vidt anderledes ville da ikke vor historie have været!“ Evangelism, 695.

John the Baptist and William Miller prepared the way for Christ to suddenly come and purify a people who would take the message of salvation under the power of the Holy Spirit to the entire world. The disciples of Christ accomplished their assignment, but the beginning of Adventism did not. By 1856 they had fallen into the condition of Laodicea, refused the advanced light of the “seven times,” and in 1863 began the process of escalating rebellion all the way through to the soon-coming Sunday law. The rebellion of 1863 was typified by the rebellion of the ten spies. At the end of the forty years of wilderness wandering ancient Israel was brought back to the same test, thus providing example of modern Israel being brought back to the beginning test.

Johannes Døberen og William Miller banede vejen for, at Kristus pludseligt kunne komme og rense et folk, som under Helligåndens kraft ville bringe frelsens budskab til hele verden. Kristi disciple fuldførte deres opgave, men adventismens begyndelse gjorde det ikke. I 1856 var de faldet i Laodikeas tilstand, afviste det fremadskridende lys om de „syv tider“ og påbegyndte i 1863 processen med tiltagende oprør helt frem til den snart kommende søndagslov. Oprøret i 1863 blev forbilledligt fremstillet ved de ti spejderes oprør. Ved afslutningen af de fyrre års ørkenvandring blev det gamle Israel ført tilbage til den samme prøve og gav således et eksempel på, at det moderne Israel føres tilbage til den indledende prøve.

The rebellion of the ten spies at Kadesh, was repeated at Kadesh forty years later. The rebellion of the ten spies that brought about the forty years of wilderness wandering, that represents the rebellion of 1863, when modern Israel brought about their own wandering in the wilderness of Laodicea. At the end of the forty years ancient Israel was brought again to Kadesh, thus identifying that the test which purged Millerite Adventism at the rebellion of 1863, is to be repeated when the Messenger of the Covenant again suddenly comes to His temple again.

De ti spioners oprør i Kadesh blev gentaget i Kadesh fyrre år senere. De ti spioners oprør, som førte til de fyrre års ørkenvandring, repræsenterer oprøret i 1863, da det moderne Israel fremkaldte deres egen vandring i Laodikeas ørken. Ved slutningen af de fyrre år blev det gamle Israel igen ført til Kadesh, hvorved det identificeres, at den prøve, som rensede milleritisk adventisme ved oprøret i 1863, skal gentages, når Pagtens Sendebud igen pludseligt kommer til sit tempel igen.

We will continue this study in the next article.

Vi vil fortsætte dette studium i den næste artikel.

> “In the conquest of Gilead and Bashan there were many who recalled the events which nearly forty years before had, in Kadesh, doomed Israel to the long desert wandering. They saw that the report of the spies concerning the Promised Land was in many respects correct. The cities were walled and very great, and were inhabited by giants, in comparison with whom the Hebrews were mere pygmies. But they could now see that the fatal mistake of their fathers had been in distrusting the power of God. This alone had prevented them from at once entering the goodly land.

> „Ved erobringen af Gilead og Basan var der mange, som mindedes de begivenheder, der næsten fyrre år tidligere i Kadesh havde dømt Israel til den lange ørkenvandring. De så, at spejdernes beretning om det forjættede land i mange henseender var korrekt. Byerne var befæstede og meget store og blev beboet af kæmper, i sammenligning med hvem hebræerne blot var dværge. Men de kunne nu se, at deres fædres skæbnesvangre fejl havde bestået i, at de mistroede Guds magt. Dette alene havde hindret dem i straks at gå ind i det herlige land.“

> “When they were at the first preparing to enter Canaan, the undertaking was attended with far less difficulty than now. God had promised His people that if they would obey His voice He would go before them and fight for them; and He would also send hornets to drive out the inhabitants of the land. The fears of the nations had not been generally aroused, and little preparation had been made to oppose their progress. But when the Lord now bade Israel go forward, they must advance against alert and powerful foes, and must contend with large and well-trained armies that had been preparing to resist their approach.

> „Da de først stod rede til at drage ind i Kana’an, var foretagendet forbundet med langt mindre vanskelighed end nu. Gud havde lovet sit folk, at dersom de ville adlyde hans røst, ville han gå foran dem og stride for dem; og han ville også sende hvepse for at drive landets indbyggere bort. Folkenes frygt var ikke i almindelighed blevet vakt, og der var kun gjort ringe forberedelse for at hindre deres fremgang. Men da Herren nu bød Israel at drage frem, måtte de rykke frem mod vågne og mægtige fjender og måtte kæmpe mod store og veløvede hære, som havde forberedt sig på at modstå deres fremrykning.

> “In their contest with Og and Sihon the people were brought to the same test beneath which their fathers had so signally failed. But the trial was now far more severe than when God had commanded Israel to go forward. The difficulties in their way had greatly increased since they refused to advance when bidden to do so in the name of the Lord. It is thus that God still tests His people. And if they fail to endure the trial, He brings them again to the same point, and the second time the trial will come closer, and be more severe than the preceding. This is continued until they bear the test, or, if they are still rebellious, God withdraws His light from them and leaves them in darkness.” Patriarchs and Prophets, 436, 437.

> „I deres kamp med Og og Sihon blev folket stillet over for den samme prøve, under hvilken deres fædre så åbenlyst havde svigtet. Men prøven var nu langt mere alvorlig end dengang, da Gud havde befalet Israel at drage frem. Vanskelighederne på deres vej var blevet stærkt forøget, siden de nægtede at gå frem, da de blev opfordret til det i Herrens navn. Således prøver Gud stadig sit folk. Og hvis de undlader at bestå prøven, fører Han dem atter til det samme punkt, og anden gang vil prøven komme nærmere ind på dem og være mere alvorlig end den foregående. Dette fortsætter, indtil de består prøven, eller, hvis de stadig er genstridige, drager Gud sit lys bort fra dem og lader dem blive i mørket.“ Patriarchs and Prophets, 436, 437.

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