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

Daniels Bog - Hundrede og tooghalvtredsindstyvende

The Symbolism of Ezekiel’s Two Sticks: A Journey through Prophecy and Redemption

Symbolikken i Ezekiels to stokke: En rejse gennem profeti og forløsning

Author

Jeff Pippenger

Published

March 22, 2024

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We are considering the line of Ezekiel chapter thirty-seven, which first identifies the sounding of the seventh trumpet and the message to Laodicea, that brings about the army of the one hundred and forty-four thousand. Then Ezekiel repeats and enlarges upon that line by introducing the joining of the two sticks of the northern and southern kingdoms of Israel, as an illustration of the process by-which Divinity and humanity are joined during the time of the sounding of the Seventh Trumpet. Once the two nations are joined together as one nation, Ezekiel identifies that they have a king over them, and then he addresses the everlasting covenant that is the covenant accomplished with the one hundred and forty-four thousand, while emphasizing those last day covenant people would have God’s sanctuary in their midst for eternity.

Vi betragter linjen i Ezekiels kapitel syvogtredive, som først identificerer den syvende basuns lyd og budskabet til Laodikea, der frembringer hæren på de hundrede og fireogfyrre tusind. Derefter gentager Ezekiel denne linje og uddyber den ved at indføre sammenføjningen af de to stykker træ for Israels nordlige og sydlige riger som en illustration af den proces, hvorved guddommelighed og menneskelighed forenes under den tid, da den syvende basun lyder. Når de to nationer er sammenføjet til én nation, identificerer Ezekiel, at de har en konge over sig, og derpå omtaler han den evige pagt, som er den pagt, der fuldbyrdes med de hundrede og fireogfyrre tusind, idet han understreger, at dette pagtens folk i de sidste dage vil have Guds helligdom i deres midte i al evighed.

We have added to that line, the work of John measuring the temple in 1844, thus typifying the final measuring that began on September 11, 2001. That measuring is also addressed by Zechariah, who includes that the measuring takes place when God once again chooses Jerusalem as the city to place His name. We are drawing a simile between the components that make up the temple, and the two sticks of the northern and southern kingdoms of Israel. The work of Christ in bringing together His Divinity with the humanity of the one hundred and forty-four thousand is represented in the two prophecies of the twenty-five hundred and twenty years of scattering brought upon the northern and southern kingdoms, in conjunction with the prophecy of twenty-three hundred years.

Vi har føjet til denne linje Johannes’ arbejde med at måle templet i 1844 og derved gjort det til et forbillede på den afsluttende måling, som begyndte den 11. september 2001. Denne måling omtales også af Zakarias, som medtager, at målingen finder sted, når Gud på ny udvælger Jerusalem som den stad, hvor Han vil sætte sit navn. Vi drager en sammenligning mellem de bestanddele, som udgør templet, og de to kæppe fra Israels nordlige og sydlige riger. Kristi værk med at sammenføje sin guddommelighed med menneskeligheden hos de hundrede og fireogfyrre tusinde fremstilles i de to profetier om de to tusind fem hundrede og tyve års adspredelse, som kom over de nordlige og sydlige riger, i forbindelse med profetien om de to tusind tre hundrede år.

To identify what the sticks of Ezekiel represent in the work of the gospel requires a basic understanding of the gospel. Christ accepted our fallen flesh after four thousand years of inherited weakness, which were passed unto Him through Mary. As our Example, He demonstrated that by the exercising of His will, to be surrendered unto His Father’s will, we can overcome as He overcame, by exercising our will in subjection to His will. Our will is employed, either for good or evil in our brain, which is the citadel of the soul.

For at identificere, hvad Ezekiels stave repræsenterer i evangeliets værk, kræves der en grundlæggende forståelse af evangeliet. Kristus antog vor faldne natur efter fire tusind års nedarvet svaghed, som blev overført til Ham gennem Maria. Som vort Eksempel viste Han, at vi ved udøvelsen af vor vilje, overgivet til Hans Faders vilje, kan sejre, således som Han sejrede, ved at udøve vor vilje i underkastelse under Hans vilje. Vor vilje anvendes, enten til godt eller ondt, i vor hjerne, som er sjælens borg.

> “The student who desires to put the work of two terms into one, should not be permitted to have his own way in this matter. To undertake to do double work means with many, overtaxation of the mind, and a neglect of proper physical exercise. It is not reasonable to suppose that the mind can grasp and digest an oversupply of mental food, and it is as great a sin to overfeed the mind as it is to load the digestive organs, giving the stomach no periods of rest. The brain is the citadel of the whole man, and wrong habits of eating, dressing, or sleeping, affect the brain, and prevent the attaining of that which the student desires,—a good mental discipline. Any part of the body that is not treated with consideration will telegraph its injury to the brain. There should be exercised much patience and perseverance in instructing the youth how to preserve their health. They should become well informed on this matter, that every muscle and organ may be so strengthened and disciplined that in voluntary or involuntary action, the best of health may result, and the brain be invigorated to sustain the taxation of study.” Christian Education, 124.

> „Den studerende, som ønsker at lægge arbejdet fra to terminer ind i én, bør ikke tillades at få sin vilje i denne sag. For mange betyder det at påtage sig dobbelt arbejde en overanstrengelse af sindet og en forsømmelse af fornøden legemlig motion. Det er ikke rimeligt at antage, at sindet kan opfatte og fordøje en overmængde af åndelig føde, og det er en lige så stor synd at overfodre sindet, som det er at overbelaste fordøjelsesorganerne og ikke give maven nogen hvileperioder. Hjernen er hele menneskets fæstning, og forkerte vaner med hensyn til spisning, påklædning eller søvn påvirker hjernen og hindrer opnåelsen af det, den studerende ønsker, — en god mental disciplin. Enhver del af legemet, som ikke behandles med omtanke, vil telegrafere sin skade til hjernen. Der bør udvises megen tålmodighed og udholdenhed ved undervisningen af de unge i, hvordan de skal bevare deres sundhed. De bør blive grundigt oplyst om dette forhold, så hver muskel og hvert organ kan styrkes og opdrages således, at det bedste helbred kan blive følgen ved frivillig eller ufrivillig handling, og hjernen blive styrket til at bære studiets belastning.“ Christian Education, 124.

The work of the everlasting covenant is to write God’s law upon our hearts and our minds, and both our heart and our mind is located in the “citadel of our souls,” which is our brain.

Den evige pagts værk er at skrive Guds lov på vore hjerter og i vore sind, og både vort hjerte og vort sind er lokaliseret i «vor sjæls fæstning», som er vor hjerne.

> “The mind of a man or woman does not come down in a moment from purity and holiness to depravity, corruption, and crime. It takes time to transform the human to the divine, or to degrade those formed in the image of God to the brutal or the satanic. By beholding we become changed. Though formed in the image of his Maker, man can so educate his mind that sin which he once loathed will become pleasant to him. As he ceases to watch and pray, he ceases to guard the citadel, the heart, and engages in sin and crime. The mind is debased, and it is impossible to elevate it from corruption while it is being educated to enslave the moral and intellectual powers and bring them in subjection to grosser passions. Constant war against the carnal mind must be maintained; and we must be aided by the refining influence of the grace of God, which will attract the mind upward and habituate it to meditate upon pure and holy things.” Adventist Home, 330.

> „Et menneskes sind synker ikke i et øjeblik fra renhed og hellighed ned i fordærv, korruption og forbrydelse. Det tager tid at forvandle det menneskelige til det guddommelige eller at nedværdige dem, der er dannet i Guds billede, til det dyriske eller det sataniske. Ved at skue bliver vi forvandlet. Skønt mennesket er dannet i sin Skabers billede, kan det dog opdrage sit sind således, at synd, som det engang afskyede, bliver behagelig for det. Når det ophører med at våge og bede, ophører det med at vogte citadellet, hjertet, og hengiver sig til synd og forbrydelse. Sindet bliver fornedret, og det er umuligt at ophøje det fra korruption, mens det opdrages til at slavebinde de moralske og intellektuelle kræfter og bringe dem i underkastelse under grovere lidenskaber. Der må føres stadig krig mod det kødelige sind; og vi må hjælpes af den forædlende indflydelse fra Guds nåde, som vil drage sindet opad og vænne det til at grunde over rene og hellige ting.“ Adventist Home, 330.

The “mind,” the “heart,” the “brain” is the “citadel of the soul.” A citadel is a fortress that is to be guarded from the entrance of sin.

„Sindet“, „hjertet“, „hjernen“ er „sjælens fæstning“. En fæstning er en borg, som skal vogtes mod syndens indtrængen.

> “In His prayer to the Father, Christ gave to the world a lesson which should be graven on mind and soul. ‘This is life eternal,’ He said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. This is true education. It imparts power. The experimental knowledge of God and of Jesus Christ whom He has sent, transforms man into the image of God. It gives to man the mastery of himself, bringing every impulse and passion of the lower nature under the control of the higher powers of the mind. It makes its possessor a son of God and an heir of heaven. It brings him into communion with the mind of the Infinite, and opens to him the rich treasures of the universe.” Christ’s Object Lessons, 114.

> „I sin bøn til Faderen gav Kristus verden en lærdom, som burde indgraveres i sind og sjæl. ‘Dette er det evige liv,’ sagde Han, ‘at de kender Dig, den eneste sande Gud, og Jesus Kristus, som Du har udsendt.’ Joh. 17,3. Dette er sand uddannelse. Den meddeler kraft. Den erfaringsmæssige kundskab om Gud og om Jesus Kristus, som Han har udsendt, forvandler mennesket til Guds billede. Den giver mennesket herredømme over sig selv og bringer enhver drift og lidenskab i den lavere natur ind under de højere kræfter i sindets kontrol. Den gør sin ejer til et Guds barn og en arving til himlen. Den bringer ham i fællesskab med den Uendeliges sind og åbner for ham universets rige skatte.” Kristi lignelser, s. 114.

The “higher powers” are to be employed to control and bring into subjection the “impulses and passions of the lower nature.” The higher powers are located in the mind, and it is “communion with the mind of the Infinite,” that “transforms man into the image of God.” In the sealing time of the one hundred and forty-four thousand the image of the beast is formed in one class and the image of Christ in the other class. What accomplishes the transformation is the connection of minds. Those who have a carnal or fleshly mind as Paul identifies it, form the image of the flesh—the beast. Those who have attained the mind of Christ, form the image of Christ. The promise of the covenant is that we can attain to the mind of Christ at conversion, though we were all born with a carnal mind.

De „højere evner“ skal anvendes til at beherske og bringe „den lavere naturs impulser og lidenskaber“ i underkastelse. De højere evner er lokaliseret i sindet, og det er „samfund med den Uendeliges sind“, der „forvandler mennesket til Guds billede“. I beseglingstiden for de hundrede og fireogfyrre tusind dannes dyrets billede i den ene klasse og Kristi billede i den anden klasse. Det, som fuldbyrder forvandlingen, er forbindelsen mellem sind. De, som har et kødeligt eller kødsindigt sind, således som Paulus betegner det, danner kødets billede — dyret. De, som har opnået Kristi sind, danner Kristi billede. Pagtens løfte er, at vi ved omvendelsen kan opnå Kristi sind, skønt vi alle blev født med et kødeligt sind.

> Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–8.

> Lad det sind være i jer, som også var i Kristus Jesus, han, som, da han var i Guds skikkelse, ikke anså det for et rov at være Gud lig; men gav afkald og tog en tjeners skikkelse på og blev mennesker lig; og da han fremtrådte som et menneske, ydmygede han sig selv og blev lydig indtil døden, ja, døden på korset. Filipperne 2:5–8.

We are to have the mind of Christ in us, as it was also in Christ, for we were created in His image. But we do not have that mind, we have a carnal mind, sold under sin.

Vi skal have Kristi sind i os, sådan som det også var i Kristus, for vi blev skabt i hans billede. Men vi har ikke dette sind; vi har et kødeligt sind, solgt under synden.

> There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. Romans 8:1–10.

> Der er altså nu ingen fordømmelse for dem, som er i Kristus Jesus, som ikke vandrer efter kødet, men efter Ånden. Thi livets Ånds lov i Kristus Jesus har frigjort mig fra syndens og dødens lov. For det, som loven ikke formåede, fordi den var magtesløs ved kødet, det gjorde Gud, idet han sendte sin egen Søn i syndigt køds lighed og for syndens skyld og dømte synden i kødet, for at lovens retfærdige krav skulle opfyldes i os, som ikke vandrer efter kødet, men efter Ånden. Thi de, som lever efter kødet, higer efter det, som hører kødet til; men de, som lever efter Ånden, efter det, som hører Ånden til. Thi kødets attrå er død, men Åndens attrå er liv og fred. Thi kødets sind er fjendskab imod Gud; det underordner sig jo ikke Guds lov, ja, det kan heller ikke. Derfor kan de, som er i kødet, ikke behage Gud. Men I er ikke i kødet, men i Ånden, så sandt som Guds Ånd bor i jer. Men dersom nogen ikke har Kristi Ånd, da hører han ikke ham til. Men er Kristus i jer, da er legemet dødt på grund af synd, men Ånden er liv på grund af retfærdighed. Romerne 8:1–10.

To be of the Spirit is life, and to be of the flesh is death. The flesh is the lower nature, it is the source of our feelings. The fleshly lower nature is to be governed by the higher nature, which is accomplished by the exercise of our wills in subjection to the Holy Spirit. Our higher carnal minds can be transformed here and now, but our lower nature must wait for the Second Coming to be changed.

At være af Ånden er liv, og at være af kødet er død. Kødet er den lavere natur; det er kilden til vore følelser. Den kødelige lavere natur skal styres af den højere natur, hvilket fuldbyrdes ved udøvelsen af vor vilje i underordnelse under Helligånden. Vore højere kødelige sind kan forvandles her og nu, men vor lavere natur må vente på det andet komme for at blive forvandlet.

Ezekiel’s two sticks identify a stick that is represented as the courtyard, and that stick reached its conclusion in 1798. It had been perfectly divided by twelve hundred and sixty years of paganism trampling down the host, and twelve hundred and sixty years of papalism trampling down the host. That stick did not represent the trampling down of God’s sanctuary, for God’s sanctuary was located in the southern kingdom. The host that was trampled down by paganism and papalism, was a human temple, but in relation to the southern kingdom it was the body, and the southern kingdom was where God chose to place the head. The northern kingdom was the body, the southern kingdom was the head.

Ezeksiels to staver identificerer en stav, som fremstilles som forgården, og den stav nåede sin afslutning i 1798. Den var fuldkomment opdelt af tolv hundrede og tres års hedenskab, der nedtrampede hæren, og tolv hundrede og tres års pavedømme, der nedtrampede hæren. Den stav repræsenterede ikke nedtrampningen af Guds helligdom, for Guds helligdom var beliggende i det sydlige rige. Den hær, som blev nedtrampet af hedenskab og pavedømme, var et menneskeligt tempel, men i forhold til det sydlige rige var det legemet, og det sydlige rige var dér, hvor Gud valgte at placere hovedet. Det nordlige rige var legemet; det sydlige rige var hovedet.

The northern kingdom’s two divisions of twelve hundred and sixty years, represented the two various tendencies to sin in the body temple, as represented by inherited and cultivated tendencies. Paganism was a symbol of the inherited tendencies of sin in the body temple, and papalism’s adoption of the religion of paganism, represents the cultivated tendencies to sin. In either case, the body temple could not be transformed until the Second Coming, so the stick of the northern kingdom extended only to 1798, and when John was told to measure the temple, that stick was to be left off.

Nordrigets to afdelinger på tolv hundrede og tres år repræsenterede de to forskellige tilbøjeligheder til synd i legemstemplet, således som de er fremstillet ved nedarvede og tilegnede tilbøjeligheder. Hedenskabet var et symbol på de nedarvede tilbøjeligheder til synd i legemstemplet, og pavedømmets antagelse af hedenskabets religion repræsenterer de tilegnede tilbøjeligheder til synd. I begge tilfælde kunne legemstemplet ikke forvandles før det andet komme, så nordrigets stav strakte sig kun til 1798, og da Johannes fik befaling om at måle templet, skulle den stav udelades.

The word “conversion,” means a transformation or change from one state or condition to another. When Adam and Eve sinned, they were “converted” from their original state, for they had been created perfect, in the image of God, with the higher powers controlling the lower powers. When they sinned, they were “converted” into a being where the lower powers took ascendancy over the higher powers. They transmitted that condition to all their descendants.

Ordet „omvendelse“ betyder en forvandling eller forandring fra én tilstand eller beskaffenhed til en anden. Da Adam og Eva syndede, blev de „omvendt“ fra deres oprindelige tilstand; for de var blevet skabt fuldkomne, i Guds billede, med de højere evner som beherskede de lavere evner. Da de syndede, blev de „omvendt“ til væsener, hvor de lavere evner fik herredømmet over de højere evner. De overførte denne tilstand til alle deres efterkommere.

In the prophetic relation of Ezekiel’s two sticks, the Lord chose Jerusalem to be the head, the capital where the king resided. It was to be the higher power. In the simile of the two sticks the southern kingdom was the lower power in relation to the higher kingdom in the north. The conversion that is represented when the two sticks were to be joined, required that the southern kingdom was returned to its position as the head. It was to be converted unto the northern kingdom, for it was then joined with the true king of the north, and connected with the throne room of the true northern kingdom.

I den profetiske relation mellem Ezekiels to kæppe udvalgte Herren Jerusalem til at være hovedet, hovedstaden, hvor kongen boede. Det skulle være den højere magt. I lignelsen om de to kæppe var det sydlige rige den lavere magt i forhold til det højere rige i nord. Den omvendelse, som fremstilles ved, at de to kæppe skulle sammenføjes, krævede, at det sydlige rige blev ført tilbage til sin stilling som hovedet. Det skulle omvendes til det nordlige rige, for derved blev det forenet med den sande konge i nord og knyttet til tronsalen i det sande nordlige rige.

For this reason, the northern kingdom only reached to 1798, and John was told to leave off the courtyard, which only reached to 1798. The southern kingdom would be joined to the stick of the twenty-three hundred years with the arrival of the third angel, but the northern kingdom would end as the combination of divinity and humanity was accomplished within the two apartments of the temple which John then measured. The northern kingdom was connected by the link of forty-six with the southern kingdom, at the arrival of the third angel, but it did not directly connect with 1844, as did the southern kingdom.

Af denne grund nåede det nordlige rige kun frem til 1798, og Johannes fik besked på at udelade forgården, som kun nåede til 1798. Det sydlige rige skulle forbindes med de to tusind tre hundrede års stav ved den tredje engels ankomst, men det nordlige rige skulle ophøre, idet foreningen af guddommelighed og menneskelighed blev fuldbyrdet inden for templets to afdelinger, som Johannes derpå målte. Det nordlige rige var ved forbindelsesleddet seks og fyrre knyttet til det sydlige rige ved den tredje engels ankomst, men det var ikke direkte forbundet med 1844, sådan som det sydlige rige var.

The southern kingdom was linked with both the temple of forty-six years, and the combination of divinity with humanity represented by the two hundred and twenty years. The northern kingdom in 1798, marked the foundation of the temple of forty-six years, but it there ended, for as the foundation, it represented the flesh which Christ had taken upon Himself, and His flesh was slain from the foundation of the world. All the temples are interchangeable symbols, and the foundation of the forty-six years in 1798, identifies His human flesh, and the conclusion of those forty-six years in 1844, identifies His Divinity.

Det sydlige rige var forbundet både med templet på seksogfyrre år og med foreningen af guddommelighed med menneskelighed, repræsenteret ved de to hundrede og tyve år. Det nordlige rige markerede i 1798 grundlæggelsen af templet på seksogfyrre år, men dér endte det, for som grundvolden repræsenterede det det kød, som Kristus havde taget på sig, og hans kød blev slagtet fra verdens grundlæggelse. Alle templerne er indbyrdes ombyttelige symboler, og grundlæggelsen af de seksogfyrre år i 1798 identificerer hans menneskelige kød, og afslutningen af disse seksogfyrre år i 1844 identificerer hans guddommelighed.

The host that was trampled down until 1798 was not God’s sanctuary, though God’s sanctuary was represented as being trampled down in that period of time, but that trampling down was being carried out in the southern kingdom, where God had chosen Jerusalem, to place His sanctuary and name. The host that had been trampled down, represented the Gentiles, it represented the body.

Hæren, som blev nedtrådt indtil 1798, var ikke Guds helligdom, skønt Guds helligdom i denne tidsperiode blev fremstillet som nedtrådt; men denne nedtræden fandt sted i det sydlige rige, hvor Gud havde udvalgt Jerusalem til at sætte sin helligdom og sit navn. Den hær, som var blevet nedtrådt, repræsenterede hedningerne; den repræsenterede legemet.

When Adam and Eve sinned, the “seven times” of seven thousand years of humanity being trampled down by sin began. At that point, the Lamb who was slain from the foundation of the world provided skins of lamb to cover the sinful nakedness of humanity. When the trampling down of humanity concluded in 1798, the Lamb, who is the foundation and builder of every sanctified representation of a temple, was again slain. There the northern kingdom, and the human temple represented therein, ended.

Da Adam og Eva syndede, begyndte de „syv tider“ på syv tusind år, hvor menneskeheden blev nedtrådt af synden. På det tidspunkt skaffede Lammet, som er slagtet fra verdens grundlæggelse, skind af lam for at dække menneskehedens syndige nøgenhed. Da menneskehedens nedtræden var til ende i 1798, blev Lammet, som er grundlaget for og bygmesteren bag enhver helliggjort fremstilling af et tempel, igen slagtet. Der endte det nordlige rige og det menneskelige tempel, som dér var repræsenteret.

1798 was when the counterfeit antichrist was slain after he had given his satanic witness of three and a half prophetic years, which began with his empowerment in the year 538, which was preceded by thirty years of preparation beginning in the year 508. That was a satanic counterfeit of Christ’s thirty years of preparation that began at His birth, which ended at His empowerment, when He was baptized, and thereafter He gave His testimony for three and a half literal years until He reached the point where the Lamb slain from the foundation of the world was crucified. Then was fulfilled His promise that once the temple was destroyed, He would raise it up in three days.

1798 var det år, da den forfalskede antikrist blev slået ihjel, efter at han havde aflagt sit sataniske vidnesbyrd i tre og et halvt profetiske år, hvilket begyndte med hans bemyndigelse i året 538, som blev forudgået af tredive års forberedelse begyndende i året 508. Dette var en satanisk efterligning af Kristi tredive års forberedelse, som begyndte ved Hans fødsel og endte ved Hans bemyndigelse, da Han blev døbt; og derefter aflagde Han sit vidnesbyrd i tre og et halvt bogstavelige år, indtil Han nåede det punkt, hvor Lammet, slagtet fra verdens grundvold blev lagt, blev korsfæstet. Da blev Hans løfte opfyldt, at når først templet var ødelagt, ville Han oprejse det igen på tre dage.

He would be the one that raised up His body temple, for it was the power of His divinity that accomplished the resurrection, for His divinity did not die at the crucifixion, it was His humanity that died on the cross, for it is impossible for God to die.

Han ville være den, som rejste sit legemes tempel op, for det var hans guddoms kraft, der fuldbyrdede opstandelsen; thi hans guddom døde ikke ved korsfæstelsen, det var hans menneskelighed, der døde på korset, for det er umuligt for Gud at dø.

> “‘I am the resurrection, and the life’ (John 11:25). He who had said, ‘I lay down my life, that I might take it again’ (John 10:17), came forth from the grave to life that was in Himself. Humanity died; divinity did not die. In His divinity, Christ possessed the power to break the bonds of death. He declares that He has life in Himself to quicken whom He will.” Selected Messages, book 1, 301.

> "Jeg er opstandelsen og livet" (Johannes 11,25). Han, som havde sagt: "Jeg sætter mit liv til, for at jeg kan tage det igen" (Johannes 10,17), trådte frem af graven til liv, som var i ham selv. Menneskeligheden døde; guddommeligheden døde ikke. I sin guddommelighed besad Kristus magten til at bryde dødens bånd. Han erklærer, at han har liv i sig selv til at levendegøre hvem han vil." Selected Messages, bog 1, 301.

In 1798, the human temple, the host of the “northern kingdom”, came to a conclusion, for as the symbol of the lower nature, it could not be changed until the resurrection at the Second Coming. It did however identify the foundation of the forty-six years when Christ raised up the temple which could be transformed, represented by the southern kingdom, which was a symbol of the higher powers of the mind, which is transformed the moment a sinner is justified.

I 1798 nåede det menneskelige tempel, hæren i det „nordlige rige“, til sin afslutning, for som symbol på den lavere natur kunne det ikke forandres før opstandelsen ved det andet komme. Det identificerede dog grundlaget for de seksogfyrre år, da Kristus oprejste templet, som kunne forvandles, repræsenteret ved det sydlige rige, som var et symbol på sindets højere kræfter, hvilke forvandles i det øjeblik, en synder retfærdiggøres.

> “Upon the foundation that Christ Himself had laid, the apostles built the church of God. In the Scriptures the figure of the erection of a temple is frequently used to illustrate the building of the church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He speaks of the Gentiles as helping in the work: ‘They that are far off shall come and build in the temple of the Lord;’ and Isaiah declares, ‘The sons of strangers shall build up thy walls.’ Zechariah 6:12, 15; Isaiah 60:10.

> “På den grundvold, som Kristus selv havde lagt, byggede apostlene Guds kirke. I Skriften bruges billedet af opførelsen af et tempel ofte til at illustrere kirkens opbygning. Zakarias henviser til Kristus som den Gren, der skulle bygge Herrens tempel. Han taler om hedningerne som medhjælpere i arbejdet: ‘De, som er langt borte, skal komme og bygge på Herrens tempel;’ og Esajas erklærer: ‘Udlændinges sønner skal opbygge dine mure.’ Zakarias 6:12, 15; Esajas 60:10.”

> “Writing of the building of this temple, Peter says, ‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.’ 1 Peter 2:4, 5.

> Om opførelsen af dette tempel skriver Peter: »Kom til ham, den levende sten, som vel blev forkastet af mennesker, men er udvalgt af Gud og kostelig; og lad også jer, som levende sten, opbygges til et åndeligt hus, et helligt præsteskab, for at frembære åndelige ofre, som er Gud velbehagelige ved Jesus Kristus.« 1 Peter 2:4, 5.

> “In the quarry of the Jewish and the Gentile world the apostles labored, bringing out stones to lay upon the foundation. In his letter to the believers at Ephesus, Paul said, ‘Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the Chief Cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.’ Ephesians 2:19–22.

> "I stenbruddet i den jødiske og den hedenske verden arbejdede apostlene og bragte sten frem, som skulle lægges på grundvolden. I sit brev til de troende i Efesus sagde Paulus: ‘Så er I da ikke længere fremmede og udlændinge, men de helliges medborgere og Guds husfolk, opbygget på apostlenes og profeternes grundvold, med Kristus Jesus selv som hovedhjørnesten. I ham sammenføjes hele bygningen og vokser til et helligt tempel i Herren; i ham bliver også I sammen opbygget til en Guds bolig i Ånden.’ Efeserne 2:19–22."

> “And to the Corinthians he wrote: ‘According to the grace of God which is given unto me, as a wise master builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.’ 1 Corinthians 3:10–13.

> Og til korintherne skrev han: »Efter den Guds nåde, som er givet mig, har jeg som en kyndig bygmester lagt grundvolden, og en anden bygger videre på den. Men enhver se til, hvorledes han bygger derpå. Thi ingen kan lægge nogen anden grundvold end den, der er lagt, hvilken er Jesus Kristus. Men dersom nogen bygger på denne grundvold med guld, sølv, kostbare stene, træ, hø, strå, da skal enhvers værk blive åbenbaret; thi dagen skal gøre det kendt, fordi den åbenbares i ild; og ilden skal prøve enhvers værk, hvordan det er.« 1 Korintherbrev 3:10–13.

> “The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 595, 596.

> „Apostlene byggede på en sikker grundvold, ja, på Evighedens Klippe. Til denne grundvold bragte de de sten, som de havde hugget ud af verden. Ikke uden hindringer arbejdede bygmesterne. Deres arbejde blev gjort overordentlig vanskeligt ved modstanden fra Kristi fjender. De måtte kæmpe imod den vrangvillighed, de fordomme og det had, som prægede dem, der byggede på en falsk grundvold. Mange af dem, der virkede som menighedens bygmestre, kunne sammenlignes med dem, der byggede muren på Nehemias’ tid, om hvem der står skrevet: ‘De, som byggede på muren, og de, som bar byrder, med dem, som læssede, arbejdede hver med den ene hånd på værket og holdt med den anden hånd et våben.’ Nehemias 4,17.“ The Acts of the Apostles, 595, 596.

We will continue this study in the next article.

Vi vil fortsætte dette studie i den næste artikel.

> “The fall of man filled all heaven with sorrow. The world that God had made was blighted with the curse of sin and inhabited by beings doomed to misery and death. There appeared no escape for those who had transgressed the law. Angels ceased their songs of praise. Throughout the heavenly courts there was mourning for the ruin that sin had wrought.

> “Menneskets fald fyldte hele himlen med sorg. Den verden, som Gud havde skabt, blev hjemsøgt af syndens forbandelse og beboet af væsener, der var dømt til elendighed og død. Der syntes ikke at være nogen udvej for dem, der havde overtrådt loven. Englene standsede deres lovsange. Overalt i de himmelske sale var der sorg over den ødelæggelse, som synden havde forårsaget.

> “The Son of God, heaven’s glorious Commander, was touched with pity for the fallen race. His heart was moved with infinite compassion as the woes of the lost world rose up before Him. But divine love had conceived a plan whereby man might be redeemed. The broken law of God demanded the life of the sinner. In all the universe there was but one who could, in behalf of man, satisfy its claims. Since the divine law is as sacred as God Himself, only one equal with God could make atonement for its transgression. None but Christ could redeem fallen man from the curse of the law and bring him again into harmony with Heaven. Christ would take upon Himself the guilt and shame of sin—sin so offensive to a holy God that it must separate the Father and His Son. Christ would reach to the depths of misery to rescue the ruined race.

> „Guds Søn, himlens herlige Fyrste, blev grebet af medlidenhed med den faldne slægt. Hans hjerte blev bevæget af uendelig medfølelse, idet den fortabte verdens veer steg op for Ham. Men den guddommelige kærlighed havde udtænkt en plan, hvorved mennesket kunne blive forløst. Guds brudte lov krævede synderens liv. I hele universet fandtes der kun én, som på menneskets vegne kunne opfylde dens krav. Eftersom den guddommelige lov er lige så hellig som Gud selv, kunne kun én, der var Gud lig, tilvejebringe soning for dens overtrædelse. Ingen anden end Kristus kunne forløse det faldne menneske fra lovens forbandelse og føre ham tilbage i harmoni med Himlen. Kristus ville tage syndens skyld og skam på sig—synd, så anstødelig for en hellig Gud, at den måtte adskille Faderen og Hans Søn. Kristus ville nå ned i elendighedens dybder for at frelse den ødelagte slægt.״

> “Before the Father He pleaded in the sinner’s behalf, while the host of heaven awaited the result with an intensity of interest that words cannot express. Long continued was that mysterious communing—’the counsel of peace’ (Zechariah 6:13) for the fallen sons of men. The plan of salvation had been laid before the creation of the earth; for Christ is ‘the Lamb slain from the foundation of the world’ (Revelation 13:8); yet it was a struggle, even with the King of the universe, to yield up His Son to die for the guilty race. But ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ John 3:16. Oh, the mystery of redemption! the love of God for a world that did not love Him! Who can know the depths of that love which ‘passeth knowledge’? Through endless ages immortal minds, seeking to comprehend the mystery of that incomprehensible love, will wonder and adore.

> „For Faderen gik Han i forbøn for synderens skyld, mens himlens hærskarer afventede udfaldet med en interesse så intens, at ord ikke kan udtrykke den. Længe varede denne hemmelighedsfulde samtale—„fredens råd“ (Zakarias 6:13) for menneskenes faldne sønner. Frelsesplanen var blevet lagt før jordens skabelse; for Kristus er „Lammet, som er slagtet fra verdens grundlæggelse“ (Åbenbaringen 13:8); dog var det en kamp, selv for universets Konge, at hengive sin Søn til at dø for den skyldige slægt. Men „således elskede Gud verden, at Han gav sin enbårne Søn, for at enhver, som tror på Ham, ikke skal fortabes, men have evigt liv.“ Johannes 3:16. Åh, forløsningens mysterium! Guds kærlighed til en verden, som ikke elskede Ham! Hvem kan kende dybderne af den kærlighed, som „overgår al kundskab“? Gennem endeløse tidsaldre vil udødelige sind, som søger at fatte mysteriet i den ufattelige kærlighed, undres og tilbede.“

> “God was to be manifest in Christ, ‘reconciling the world unto Himself.’ 2 Corinthians 5:19. Man had become so degraded by sin that it was impossible for him, in himself, to come into harmony with Him whose nature is purity and goodness. But Christ, after having redeemed man from the condemnation of the law, could impart divine power to unite with human effort. Thus by repentance toward God and faith in Christ the fallen children of Adam might once more become ‘sons of God.’ 1 John 3:2.” Patriarchs and Prophets, 63, 64.

> „Gud skulle åbenbares i Kristus, idet han ‘forligte verden med sig selv.’ 2 Korintherbrev 5,19. Mennesket var blevet så fornedret ved synden, at det var umuligt for ham i sig selv at komme i harmoni med ham, hvis natur er renhed og godhed. Men Kristus kunne, efter at have løskøbt mennesket fra lovens fordømmelse, meddele guddommelig kraft, som kunne forene sig med menneskelig stræben. Således kunne Adams faldne børn ved omvendelse til Gud og tro på Kristus atter blive ‘Guds børn.’ 1 Johannesbrev 3,2.“ Patriarker og Profeter, 63, 64.

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