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# Elijah - Number Thirteen

Elias – Nummer tretten

Forty-six

Seksogfyrre

Author

Jeff Pippenger

Published

October 19, 2023

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In the previous article we were aligning Elijah with the history of 1798 through 1844. Elijah symbolically enters that history when William Miller was raised up to proclaim the first angel’s message. The widow of Sarepta represents a faithful church that is gathering two sticks, or two nations that would become one nation on October 22, 1844.

I den foregående artikel sammenholdt vi Elias med historien fra 1798 til 1844. Elias træder symbolsk ind i denne historie, da William Miller blev oprejst til at forkynde den første engels budskab. Enken fra Sarepta repræsenterer en trofast menighed, som samler to stykker træ, eller to nationer, der skulle blive til én nation den 22. oktober 1844.

> And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:21–28.

> Og sig til dem: Så siger den Herre Gud: Se, jeg vil tage Israels børn bort fra folkene, som de er draget hen til, og jeg vil samle dem fra alle sider og føre dem ind i deres eget land. Og jeg vil gøre dem til ét folk i landet på Israels bjerge; og én konge skal være konge over dem alle; og de skal ikke mere være to folk, og de skal aldrig mere deles i to kongeriger. Heller ikke skal de mere gøre sig urene med deres afguder eller med deres vederstyggelige ting eller med nogen af deres overtrædelser; men jeg vil frelse dem ud fra alle deres boliger, hvori de har syndet, og jeg vil rense dem; og de skal være mit folk, og jeg vil være deres Gud. Og min tjener David skal være konge over dem; og de skal alle have én hyrde; de skal også vandre efter mine domme og holde mine vedtægter og gøre efter dem. Og de skal bo i det land, som jeg gav min tjener Jakob, hvor jeres fædre har boet; og de skal bo der, de og deres børn og deres børns børn til evig tid; og min tjener David skal være deres fyrste for evigt. Desuden vil jeg slutte en fredspagt med dem; den skal være en evig pagt med dem; og jeg vil grundfæste dem og mangfoldiggøre dem og sætte min helligdom midt iblandt dem til evig tid. Også mit tabernakel skal være hos dem; ja, jeg vil være deres Gud, og de skal være mit folk. Og folkene skal kende, at jeg, Herren, helliger Israel, når min helligdom er midt iblandt dem til evig tid. Ezekiel 37:21–28.

There are several blessings Ezekiel identifies that are promised to the two sticks, that are two nations that become one nation. We will begin by considering four of those blessings that Sister White has marked as four “comings,” which were all fulfilled at the same time, on October 22, 1844.

Der er flere velsignelser, som Ezekiel identificerer som lovet de to stykker træ, det vil sige de to nationer, som bliver ét folk. Vi vil begynde med at betragte fire af disse velsignelser, som Søster White har betegnet som fire „komster“, og som alle blev opfyldt på samme tid, den 22. oktober 1844.

> “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 til renselsen af helligdommen, fremstillet i Daniel 8:14; Menneskesønnens komme til den Gamle af Dage, som det fremstilles i Daniel 7:13; og Herrens komme til sit tempel, forudsagt af Malakias, er beskrivelser af den samme begivenhed; og dette fremstilles også ved brudgommens komme til brylluppet, som Kristus beskriver i lignelsen om de ti jomfruer i Matthæus 25.“ The Great Controversy, 426.

The first “coming” Sister White references, is the coming of the high priest for the “cleansing of the sanctuary,” that was to take place at the end of twenty-three hundred years. That verse provides the answer, to the question of Daniel eight and verse thirteen which asks, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” Verse fourteen identifies that the cleansing of the sanctuary would begin at the end of twenty-three hundred years. Ezekiel says that God will “take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, … and the nation that is gathered will no longer defile themselves” for God would “cleanse them: so shall they be my people, and I will be their God.”

Det første „komme“, som søster White henviser til, er ypperstepræstens komme til „renselsen af helligdommen“, som skulle finde sted ved afslutningen af to tusind tre hundrede år. Dette vers giver svaret på spørgsmålet i Daniel kapitel otte, vers tretten, som spørger: „Hvor længe varer synet om det stadige offer og ødelæggelsens overtrædelse, så både helligdommen og hæren bliver givet til at blive nedtrådt?“ Vers fjorten fastslår, at helligdommens renselse skulle begynde ved afslutningen af to tusind tre hundrede år. Ezekiel siger, at Gud vil „hente Israels børn bort fra hedningerne, hvorhen de er draget, og samle dem fra alle sider, … og den nation, som samles, skal ikke længere gøre sig uren“, for Gud vil „rense dem; og de skal være mit folk, og jeg vil være deres Gud.“

On October 22, 1844, the second “coming” Sister White referred to, was the fulfillment of Daniel chapter seven, verse thirteen, which identifies that the Son of man would come to the Ancient of days, to receive a kingdom. Ezekiel says that God “will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all.” Ezekiel represents Christ as king with the name of “David,” when he says that “David my servant shall be king over them.” He also identifies Christ, as David, would be their “one shepherd” and that His “servant David shall” also “be their prince forever.” A king by definition needs his title as king, and he needs a dominion to rule over and citizens of his kingdom. If there are no citizens, there would be no kingdom.

Den 22. oktober 1844 var det andet „komme“, som søster White henviste til, opfyldelsen af Daniel kapitel syv, vers tretten, som angiver, at Menneskesønnen skulle komme til den Gamle af Dage for at modtage et rige. Ezekiel siger, at Gud „vil gøre dem til ét folk i landet på Israels bjerge; og én konge skal være konge over dem alle.“ Ezekiel fremstiller Kristus som konge under navnet „David“, når han siger, at „min tjener David skal være konge over dem.“ Han identificerer også Kristus som David og siger, at han skulle være deres „ene hyrde“, og at hans „tjener David“ også „skal være deres fyrste til evig tid.“ En konge behøver efter selve definitionen sin titel som konge, og han behøver et herredømme at regere over samt borgere i sit rige. Hvis der ikke er nogen borgere, ville der ikke være noget rige.

> I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

> Jeg skuede i nattesynerne, og se, en, som lignede Menneskesønnen, kom med himmelens skyer og kom hen til den Gamle af dage, og man førte ham frem for ham. Og der blev givet ham herredømme og ære og et rige, for at alle folk, nationer og tungemål skulle tjene ham; hans herredømme er et evigt herredømme, som ikke skal forgå, og hans rige er et, som ikke skal ødelægges. Daniel 7:13, 14.

The third “coming” identified by Sister White was when Christ, as “the messenger of the covenant” suddenly came to His temple to purify the sons of Levi. Ezekiel says that Christ “will cleanse them: so shall they be my people, and I will be their God,” and that “moreover” He would make “a covenant of peace with them,” which will “be an everlasting covenant.” The covenant would be accomplished when God would “set” His “sanctuary in the midst of them,” and that the “heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them.”

Det tredje „komme“, som Søster White identificerede, var, da Kristus som „pagtens engel“ pludselig kom til sit tempel for at rense Levis sønner. Ezekiel siger, at Kristus „vil rense dem; så skal de være mit folk, og jeg vil være deres Gud“, og at Han „desuden“ ville oprette „en fredspagt med dem“, som skal „være en evig pagt“. Pagten ville blive fuldbyrdet, når Gud ville „sætte“ sin „helligdom midt iblandt dem“, og at „hedningerne skal kende, at jeg, Herren, helliger Israel, når min helligdom er midt iblandt dem.“

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Se, jeg sender min budbærer, og han skal berede vejen foran mig; og Herren, som I søger, skal pludselig komme til sit tempel, pagtens engel, som I har behag i; se, han kommer, siger Hærskarers Herre. Men hvem kan udholde hans komme, og hvem kan bestå, når han åbenbarer sig? Thi han er som smelterens ild og som tvætterens lud. Og han skal sidde som en, der smelter og renser sølv; og han skal rense Levis sønner og lutre dem som guld og sølv, for at de kan frembære et offer for Herren i retfærdighed. Da skal Judas og Jerusalems offer være velbehageligt for Herren som i fordums dage og som i tidligere år. Malakias 3:1–4.

The messenger that prepared the way for Christ, the “messenger of the covenant” in the history of 1798 through 1844, was Elijah, as represented by William Miller. When Christ, suddenly came to His temple, He purified the “sons of Levi” as a “refiner’s fire.”

Budbæreren, som beredte vejen for Kristus, „pagtens budbærer“ i historien fra 1798 til 1844, var Elias, således som han var repræsenteret ved William Miller. Da Kristus pludselig kom til sit tempel, rensede Han „Levis sønner“ som „en smelters ild“.

The other “coming” that was fulfilled on October 22, 1844, was the coming of the bridegroom. Twice Ezekiel identifies that the nation that was gathered from two sticks would be God’s “people, and” that He “will be their God.” This was accomplished with the marriage. On October 22, 1844, the four prophecies that were fulfilled which Sister White refers to, are all identified by the testimony of Ezekiel’s two sticks.

Den anden „komme“, som blev opfyldt den 22. oktober 1844, var brudgommens komme. To gange identificerer Ezekiel, at den nation, som blev samlet af to stokke, skulle være Guds „folk, og“ at Han „vil være deres Gud“. Dette blev fuldbyrdet med ægteskabet. Den 22. oktober 1844 er de fire profetier, som blev opfyldt, og som Søster White henviser til, alle identificeret ved vidnesbyrdet om Ezekiels to stokke.

Elijah represents the messenger that prepares the way for the messenger of the covenant. Christ identified John the Baptist as the messenger that prepared the way for his first coming. Sister White identified William Miller as Elijah, and Miller prepared the way for Christ to come as the “high priest,” the “Son of man,” the “messenger of the covenant” and the “bridegroom.”

Elias repræsenterer den budbærer, som bereder vejen for pagtens budbærer. Kristus identificerede Johannes Døber som den budbærer, der beredte vejen for hans første komme. Søster White identificerede William Miller som Elias, og Miller beredte vejen for, at Kristus kunne komme som „ypperstepræsten“, „Menneskesønnen“, „pagtens budbærer“ og „brudgommen“.

After three and a half years, Elijah came from Sarepta, where he had stayed with the widow and her son and commanded Ahab to call all Israel to Carmel. Ezekiel says the heathen would know that God was God, when He placed his sanctuary in the midst of the nation that was gathered together from the two sticks. At Mount Carmel Elijah told Israel to choose whether God was God or Baal was God, but he placed the question in the context of not only who was the true God, but also in the context of who was the true prophet.

Efter tre og et halvt år kom Elias fra Sarepta, hvor han havde opholdt sig hos enken og hendes søn, og befalede Akab at kalde hele Israel til Karmel. Ezekiel siger, at hedningerne skulle erkende, at Gud var Gud, når Han anbragte sin helligdom midt iblandt den nation, som var samlet sammen fra de to stave. På Karmelbjerget sagde Elias til Israel, at de skulle vælge, om Gud var Gud, eller om Ba’al var gud; men han stillede spørgsmålet i en sammenhæng, der ikke alene angik, hvem der var den sande Gud, men også hvem der var den sande profet.

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.

> Og Elias trådte frem for hele folket og sagde: Hvor længe vil I halte til begge sider? Hvis Herren er Gud, så følg ham; men hvis Ba’al, så følg ham. Og folket svarede ham ikke et ord. Da sagde Elias til folket: Jeg, ja jeg alene, er tilbage som Herrens profet; men Ba’als profeter er fire hundrede og halvtreds mænd. 1 Kong. 18:21, 22.

All Israel, including Ahab, knew Elijah’s God was God, when fire came down from heaven and consumed Elijah’s offering. The descent of the fire on mount Carmel marks when God placed His sanctuary in the midst of the nation made of two sticks. The miracle of fire at Mount Carmel demonstrated that God was God, and Baal was a false god.

Hele Israel, også Akab, vidste, at Elias’ Gud var Gud, da ild fór ned fra himlen og fortærede Elias’ offer. Ildens nedfart på Karmels bjerg markerer det tidspunkt, da Gud satte sin helligdom midt iblandt den nation, som var gjort af to stykker træ. Ildunderet på Karmels bjerg viste, at Gud var Gud, og at Ba’al var en falsk gud.

The miracle in Sarepta, when Elijah laid upon the widow’s dead son three times, proved to her that Elijah was a man of God, and the miracle at Carmel accomplished the same thing. Not only did the fire of Carmel prove God was God, but it demonstrated that Elijah was God’s true prophet, in contrast with the prophets of Baal and the prophets of the groves. In the history of 1840 through 1844, Miller and the Millerites were demonstrated to be the true prophets, in contrast with the false prophets of apostate Protestantism, who in that very history had manifested that they were the daughters of Jezebel.

Miraklet i Sarepta, da Elias lagde sig over enkens døde søn tre gange, beviste for hende, at Elias var en Guds mand, og miraklet på Karmel udrettede det samme. Ikke alene beviste ilden på Karmel, at Gud var Gud, men den viste også, at Elias var Guds sande profet, i modsætning til Ba’als profeter og lundprofeterne. I historien fra 1840 til 1844 blev Miller og milleritterne stadfæstet som de sande profeter, i modsætning til frafaldent protestantismes falske profeter, som netop i denne historie havde åbenbaret, at de var Jezebels døtre.

Elijah at Carmel represents the work of identifying the true Protestant horn, for the sixth kingdom of Bible prophecy, the earth beast of Revelation thirteen, has a horn of Protestantism and a horn of Republicanism, and it had just started its reign in 1798. In 1798, at the end of three and a half years of Jezebel’s rule, Elijah came from Sarepta to make a clear distinction of which church was the horn of Protestantism on the earth beast.

Elias på Karmel repræsenterer arbejdet med at identificere det sande protestantiske horn, for det sjette rige i Bibelens profeti, jorddyret i Johannes’ Åbenbaring tretten, har et horn af protestantisme og et horn af republikanisme, og det havde netop påbegyndt sit herredømme i 1798. I 1798, ved afslutningen af tre og et halvt år af Jezebels herredømme, kom Elias fra Sarepta for klart at fastslå, hvilken kirke der var protestantismens horn på jorddyret.

The widow of Sarepta was traveling from the history of Thyatira to the marriage, where her widowhood was to be removed. Her resurrected son represents those that were murdered by Jezebel during the three and a half years of drought. The two sticks she was gathering for a fire was the two houses of literal Israel that were to be gathered together as one nation, and that nation was spiritual Israel. The widow was going to use the two sticks to build a fire, which took place at Carmel and on October 22, 1844, when the messenger of the covenant purified the sons of Levi with a “refiner’s fire.”

Enken i Sarepta var på rejse fra Thyatiras historie til brylluppet, hvor hendes enkestand skulle fjernes. Hendes opvakte søn repræsenterer dem, som blev myrdet af Jezabel i de tre og et halvt år med tørke. De to pinde, som hun samlede til et bål, var de to huse i det bogstavelige Israel, som skulle samles til én nation, og denne nation var det åndelige Israel. Enken ville bruge de to pinde til at tænde et bål, hvilket fandt sted på Karmel og den 22. oktober 1844, da pagtens budbringer rensede Levis sønner med en „smelters ild“.

Fire is a symbol of the outpouring of God’s Spirit, which took place at Carmel and at the Midnight Cry that climaxed on October 22, 1844.

Ild er et symbol på udgydelsen af Guds Ånd, som fandt sted på Karmel og ved Midnatsråbet, der kulminerede den 22. oktober 1844.

> And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. Acts 2:1–4.

> Og da Pinsedagen var fuldt kommet, var de alle endrægtigt samlede på ét sted. Og pludselig kom der fra himmelen en lyd som af et mægtigt fremfarende vejr, og den fyldte hele huset, hvor de sad. Og der viste sig for dem tunger, ligesom af ild, som delte sig og satte sig på hver enkelt af dem. Og de blev alle fyldt med Helligånden og begyndte at tale med andre tungemål, eftersom Ånden gav dem at udsige det. ApG 2:1–4.

The outpouring of the Spirit represents the proclamation of a message, and the widow was going to make a fire, so she could prepare some food to eat, which is a message.

Åndens udgydelse repræsenterer forkyndelsen af et budskab, og enken ville tænde ild, så hun kunne tilberede noget mad at spise, hvilket er et budskab.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> Og jeg gik hen til engelen og sagde til ham: Giv mig den lille bog. Og han sagde til mig: Tag den og spis den; og den skal gøre din bug bitter, men i din mund skal den være sød som honning. Og jeg tog den lille bog af engelens hånd og spiste den; og den var i min mund sød som honning; og så snart jeg havde spist den, blev min bug bitter. Åbenbaringen 10,9.10.

The message that was immediately proclaimed to Jezebel by Ahab was that Elijah’s God was the true God, for Ahab had just witnessed Elijah’s God answer by fire. The message that was immediately opened up on October 22, 1844 was the third angel’s message. In either case, the message delivered by Ahab or the third angel’s message infuriates Jezebel.

Det budskab, som Ahab straks forkyndte for Jezebel, var, at Elias’ Gud var den sande Gud, for Ahab havde netop været vidne til, at Elias’ Gud svarede med ild. Det budskab, som straks blev åbenbaret den 22. oktober 1844, var den tredje engels budskab. I begge tilfælde bringer det budskab, som blev overbragt af Ahab, eller den tredje engels budskab, Jezebel i raseri.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

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Daniel’s “tidings out of the east and north” represents the message that enrages the king of the north, who is Jezebel, and she initiates the final persecution of earth’s history. That message was represented by Ahab’s message to Jezebel, and the arrival of the third angel’s message at the opening of the judgment in 1844.

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> And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. 1 Kings 19:1, 2.

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Elijah, as a symbol, is represented through the wilderness time period of 538 through 1798. Then in 1798, Elijah appears in history as William Miller. In 1844, Elijah is calling the fire of the Midnight Cry down from heaven. Then in 1863, Elijah and his message were rejected. His message was Moses’ message of the “seven times,” represented also by the message of Ezekiel’s two sticks. The gathering of the two sticks at the conclusion of their scattering was the message of the widow of Sarepta, and she gathered the two sticks in advance of preparing a meal.

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Millerite Adventism, according to James and Ellen White, became Laodicean Adventism in 1856, and when they thereafter rejected Elijah’s message of Moses’ “seven times” in 1863, they removed the logical ability to understand the increase of knowledge of the “seven times” that God had sought to bring forth in 1856 (through the eight unfinished articles of Hiram Edson.) They were forced by logic to begin to tear down the foundational system of truths the angels led William Miller to assemble. The first ‘stone’ that was discovered by Miller, was the foundation stone that Laodicean Adventism would stumble over throughout its entire history. The rejection of that first stone of truth produced the blindness of Laodicea, a symptom that is curable, but rarely pursued.

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The cleansing of the temple that began on October 22, 1844, involved the cleansing of the “host” that had been trampled down along with the sanctuary in Daniel 8:13. The host was represented by the “two sticks” that the widow of Zarephath had gathered for the fire. The two sticks were the two houses of literal ancient Israel. Literal Ephraim and Judah, were to be gathered into one spiritual nation, and purified by the messenger of the covenant at the opening of the judgment. Those two nations were the “host,” that had been trampled down.

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Ezekiel’s promise was that God would “take the children of Israel from among the heathen, whither they be gone”, and would “gather them” “and bring them into their own land.” The land of literal Israel was the glorious land, or the promised land, or Judah. The spiritual glorious land in 1798, was the land of the two-horned earth beast of Revelation thirteen.

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> In the day that I lifted up mine hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands. . . . Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands. Ezekiel 20:6, 15.

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The two literal houses of Israel lived in the land that was the “glory of all lands,” the land that “flowed” with “milk and honey.” When the two literal houses of Israel were gathered together as spiritual Israel, they were promised to be placed in their own land. The spiritual “glorious land” is where the movement of the Millerites at the beginning and the movement of the one hundred and forty-four thousand at the ending are located during the reign of the earth beast. The movement that represents the one hundred and forty-four thousand could only be raised up in the land of the earth beast. A movement claiming to be the movement of the third angel from any other land is a counterfeit, for the Alpha and Omega always illustrates the end with the beginning.

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> “The unrivaled mercies and blessings of God have been showered upon our nation, it has been a land of liberty, and the glory of the whole earth. But instead of returning gratitude to God, instead of honoring God and his law, the professed Christians of America have become leavened with pride, covetousness, and self-sufficiency. . . .

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> “The time has come when judgment is fallen in the streets, and equity cannot enter, and he that departeth from evil maketh himself a prey. But the Lord’s arm is not shortened that it cannot save, and his ear is not heavy that it cannot hear. The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.

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Daniel chapter eight, verses thirteen and fourteen identify the treading down of both the sanctuary and the host. The host was the two houses of literal Israel. Jerusalem was trampled down during the twelve hundred and sixty years of the Dark Ages.

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> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

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John in chapter eleven of Revelation is told to measure not only the temple, but also “them that worship therein.” John was prophetically located at October 22, 1844, when he was commanded to measure the temple and the worshippers therein.

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> And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.

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In verse ten of chapter ten of Revelation, John represented the bitter disappointment of October 22, 1844, and he was immediately told to measure both the sanctuary and the host. The subject of the question of Daniel eight and verse thirteen, is the trampling down of both the sanctuary and the host. John informs us that “the Gentiles” were to “tread under foot” the “holy city” for “forty and two months.” The forty-two months was Elijah’s three and a half years. It was the Dark Ages from 538 through 1798. Prophetically standing in October 22, 1844, John was told to leave off the court and “measure it not, for it was given to the Gentiles, and the holy city shall they tread under foot forty and two months.”

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When John was told to measure the “temple, and the altar, and them that worship therein;” in the words of Daniel eight and verse thirteen, he was told to measure the sanctuary and the host. If John was told ‘not’ to count the twelve hundred and sixty years, then he was to measure from 1798 to where he was standing in 1844. 1798 to 1844, when measured, represents forty-six years. The beginning of the forty-six years was in 1798, when Moses’ “seven times” against the northern house of Israel was fulfilled. The ending of the forty-six years was in 1844, when Moses’ “seven times” against the southern house of Israel was fulfilled. John’s measurement equates to forty-six years. The number forty-six symbolizes the temple. Jesus said destroy this temple, and in three days I will raise it up, but the quibbling Jews argued the temple had been erected in forty-six years.

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> 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. John 2:19–21.

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Jesus took the flesh of Adam after Adam fell, with all of its inherited degenerations, in order to set an example that we might overcome as He overcame. Upon two witnesses, to teach that Christ’s flesh did not contain the inherited degeneracies of four thousand years of sin, is to promote the wine of Babylon, for to teach that Christ did not accept those inherited weaknesses is a primary doctrine of Catholicism.

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> And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 1 John 4:3.

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> For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 John 1:7.

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The temple of Christ’s body was the temple of every human being’s body.

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> “Christ was not in as favorable a position in the desolate wilderness to endure the temptations of Satan as was Adam when he was tempted in Eden. The Son of God humbled Himself and took man’s nature after the race had wandered four thousand years from Eden, and from their original state of purity and uprightness. Sin had been making its terrible marks upon the race for ages; and physical, mental, and moral degeneracy prevailed throughout the human family.

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> “When Adam was assailed by the tempter in Eden he was without the taint of sin. He stood in the strength of his perfection before God. All the organs and faculties of his being were equally developed, and harmoniously balanced.

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> “Christ, in the wilderness of temptation, stood in Adam’s place to bear the test he failed to endure. Here Christ overcame in the sinner’s behalf, four thousand years after Adam turned his back upon the light of his home. Separated from the presence of God, the human family had been departing, every successive generation, farther from the original purity, wisdom, and knowledge which Adam possessed in Eden. Christ bore the sins and infirmities of the race as they existed when He came to the earth to help man. In behalf of the race, with the weaknesses of fallen man upon Him, He was to stand the temptations of Satan upon all points wherewith man would be assailed.” Selected Messages, book 1, 267, 268.

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In John chapter two Christ was speaking of His body as a temple, and His body-temple was that of a human being with the degeneracies of four thousand years of compounded weakness. The human temple that Christ referred to is made up of forty-six chromosomes. When Moses went upon Sinai to receive the law and instruction for erecting the temple, he was on the mount forty-six days. Ezekiel refers to Christ placing His temple in the “midst” of the two sticks. The period of time from the conclusion of the seven times of the northern kingdom and the southern kingdom that John was told to measure was forty-six years, and it represented the “midst” or period of time between 1798 and 1844. In those forty-six years, Jesus erected the spiritual temple that he would suddenly cleanse when He came as the messenger of the covenant. As the messenger of the covenant, He would write his law upon his people’s hearts. That law is represented by two tables. The first table has four commandments, the second table has six. Together they represent the number forty-six.

I Johannesevangeliets andet kapitel talte Kristus om sit legeme som et tempel, og hans legemstempel var et menneskes med fire tusind års degenereringer af sammensat svaghed. Det menneskelige tempel, som Kristus henviste til, består af seksogfyrre kromosomer. Da Moses drog op på Sinai for at modtage loven og anvisningerne til opførelsen af templet, var han på bjerget i seksogfyrre dage. Ezekiel henviser til, at Kristus anbringer sit tempel i „midten“ af de to stykker træ. Den tidsperiode fra afslutningen af de syv tider for det nordlige rige og det sydlige rige, som Johannes fik befaling om at måle, var seksogfyrre år, og den repræsenterede „midten“ eller tidsrummet mellem 1798 og 1844. I disse seksogfyrre år opførte Jesus det åndelige tempel, som han pludseligt ville rense, når han kom som pagtens sendebud. Som pagtens sendebud ville han skrive sin lov på sit folks hjerter. Denne lov er fremstillet ved to tavler. Den første tavle har fire bud, den anden tavle har seks. Tilsammen repræsenterer de tallet seksogfyrre.

The gathering of spiritual Israel from 1798 through 1844, represents the gathering of spiritual Israel, but it also represents the establishment of a temple.

Indsamlingen af det åndelige Israel fra 1798 til og med 1844 repræsenterer indsamlingen af det åndelige Israel, men den repræsenterer også oprettelsen af et tempel.

> 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.

> Idet I kommer til ham, den levende sten, som vel blev forkastet af mennesker, men er udvalgt af Gud og kostelig, bliver også I, som levende sten, opbygget til et åndeligt hus, et helligt præsteskab, for at frembære åndelige ofre, velbehagelige for Gud ved Jesus Kristus.

> Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.

> Derfor hedder det også i Skriften: Se, jeg lægger i Zion en hovedhjørnesten, udvalgt, kostelig; og den, som tror på ham, skal ikke blive gjort til skamme.

> Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.

> For eder derfor, som tror, er han kostelig; men for dem, som er ulydige, er den sten, som bygningsmændene forkastede, blevet hovedhjørnestenen, og en anstødssten og en forargelsens klippe for dem, som støder sig på ordet, idet de er ulydige; dertil var de også bestemt.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:4–10.

> Men I er en udvalgt slægt, et kongeligt præsteskab, et helligt folk, et ejendomsfolk, for at I skal forkynde hans dyder, som kaldte jer ud af mørket ind i sit underfulde lys; I, som tidligere ikke var et folk, men nu er Guds folk; som ikke havde fundet barmhjertighed, men nu har fundet barmhjertighed. 1 Peter 2:4–10.

The temple that was erected from 1798 to 1844 includes a class that were “appointed” to disobedience. Their disobedience was manifested in their rejection of the “seven times,” “the corner stone,” “the stone which the builders disallowed” which is the “rock of offence” and the “stone of stumbling.”

Det tempel, som blev opført fra 1798 til 1844, omfatter en klasse, som blev „bestemt” til ulydighed. Deres ulydighed blev åbenbaret i deres forkastelse af „de syv tider”, „hjørnestenen”, „den sten, som bygmesterne forkastede”, som er „anstødets klippe” og „snublestenen”.

The class that was “chosen of God,” recognized the “stone” that had been “disallowed of men” as the “living stone,” and as the “stone” that had been “chosen of God, and” was “precious.” The “chosen of God,” the “chosen generation” were in “times past” “not a people, but were” then to be “the people of God.” When God gathered the two sticks, He brought them out from the “heathen.” They were to become His people when he brought the two nations together as one during the forty-six years from 1798 until 1844.

Den klasse, som var „udvalgt af Gud“, genkendte „stenen“, der var blevet „forkastet af mennesker“, som den „levende sten“ og som den „sten“, der var „udvalgt af Gud og“ var „kostbar“. De „udvalgte af Gud“, den „udvalgte slægt“, var „i fordums tid“ „ikke et folk, men skulle“ da være „Guds folk“. Da Gud samlede de to stokke, førte Han dem ud fra „hedningerne“. De skulle blive Hans folk, da Han førte de to nationer sammen til ét i løbet af de seksogfyrre år fra 1798 indtil 1844.

There is only one foundation, and that foundation is Jesus Christ, but the “stone of stumbling” that was the foundation of the history that was rejected by the disobedient, was Moses’ seven times. When the “seven times” was rejected in 1863, it was a rejection of Jesus Christ.

Der er kun ét fundament, og dette fundament er Jesus Kristus; men den „anstødssten“, som var grundlaget for den historie, der blev forkastet af de ulydige, var Moses’ syv tider. Da de „syv tider“ blev forkastet i 1863, var det en forkastelse af Jesus Kristus.

The dish of fables that infers that the cleansing of the sanctuary that began on October 22, 1844 was a fulfillment of the twenty-three hundred year prophecy alone, identifies an empty sanctuary, a sanctuary without a host, a kingdom without citizens. There is no purpose for the sanctuary provided by inspiration, that is of higher priority, than what God said the purpose of the sanctuary is.

Den fabelret, som lader forstå, at renselsen af helligdommen, der begyndte den 22. oktober 1844, alene var en opfyldelse af de treogtyvehundrede års profeti, identificerer en tom helligdom, en helligdom uden en hærskare, et rige uden borgere. Der gives ved inspirationen intet formål med helligdommen, som har højere prioritet, end det, Gud sagde, at helligdommens formål er.

> And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.

> Og de skal gøre mig en helligdom, for at jeg kan bo iblandt dem. 2 Mosebog 25,8.

In the Scriptures, God’s sanctuary is always associated with His people, who are the host. Ezekiel’s two sticks, that are identified as two nations, were to become one nation and God’s sanctuary would be in their midst. To misrepresent the question of verse thirteen of Daniel eight, in order to hide what is actually asked by the question, is simultaneously also rejecting the “certain saint” in verse thirteen, who was asked to answer the question.

I Skrifterne er Guds helligdom altid forbundet med Hans folk, som er hæren. Ezekiels to stykker træ, som identificeres som to nationer, skulle blive til ét folk, og Guds helligdom skulle være i deres midte. At fordreje spørgsmålet i vers tretten i Daniel otte for at skjule, hvad der faktisk spørges om i spørgsmålet, er samtidig også at forkaste den „ene hellige“ i vers tretten, som blev bedt om at besvare spørgsmålet.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Derefter hørte jeg en hellig tale, og en anden hellig sagde til den, som talte: Hvor længe gælder synet om det daglige offer og om ødelæggelsens overtrædelse, så både helligdommen og hæren bliver prisgivet til nedtrædelse? Og han sagde til mig: Indtil to tusind og tre hundrede aftener og morgener; så skal helligdommen blive renset. Daniel 8,13-14.

The heavenly being who was asked the question is called “that certain saint,” and the expression is translated from the Hebrew word “Palmoni”, which means the wonderful numberer, the numberer of secrets. In the passage, which is the central pillar and foundation of Adventism, Christ represents himself as the wonderful numberer. He does so right where He identifies the relationship between the longest time prophecy in the Bible and also the time prophecy of the twenty-three hundred days. The longest time prophecy is Moses’ oath, which is the seven times of Leviticus twenty-six. It is the prophecy that identifies the scattering and enslavement of both houses of Israel, who are identified as the “host” that will be trampled down in verse thirteen, whereas, verse fourteen identifies the prophecy of trampling down of the sanctuary. Both prophecies were fulfilled on October 22, 1844, after the widow of Zarephath gathered the two sticks for the fire of the messenger of the covenant.

Det himmelske væsen, som fik spørgsmålet, kaldes „den ene hellige“, og udtrykket er oversat fra det hebraiske ord „Palmoni“, som betyder den vidunderlige tæller, hemmelighedernes tæller. I det afsnit, som er adventismens centrale søjle og grundvold, fremstiller Kristus sig selv som den vidunderlige tæller. Dette gør han netop dér, hvor han identificerer forholdet mellem den længste tidsprofeti i Bibelen og også tidsprofetien om de to tusind tre hundrede dage. Den længste tidsprofeti er Moses’ ed, som er de syv tider i Tredje Mosebog seksogtyve. Det er den profeti, som identificerer begge Israels huses spredning og trældom, hvilke identificeres som „hæren“, der skal nedtrampes i vers tretten, mens vers fjorten identificerer profetien om helligdommens nedtrampning. Begge profetier blev opfyldt den 22. oktober 1844, efter at enken fra Sarepta samlede de to stykker brænde til pagtsbudets ild.

When Adventism rejected the very first truth of prophetic time which the angels led William Miller to understand, they blinded themselves. In 1856, with the eight articles of Hiram Edson, Palmoni attempted to increase the light of the seven times, but to no avail. They rejected the message to Laodicea, and accepted the five malignant manifestations of Laodicea, thus identifying themselves as the five foolish virgins.

Da Adventismen forkastede selve den første sandhed om den profetiske tid, som englene ledte William Miller til at forstå, gjorde de sig selv blinde. I 1856 søgte Palmoni med Hiram Edsons otte artikler at forøge lyset over de syv tider, men forgæves. De forkastede budskabet til Laodikea og antog Laodikeas fem ondartede manifestationer og identificerede sig således som de fem dårlige jomfruer.

The sixty-five years of Isaiah seven, that identifies 742BC, 723BC and 677BC in its beginning, was repeated in the ending history of 1798, 1844 and 1863. That ending history is represented by the gathering of the two sticks in Ezekiel chapter thirty-seven, and the widow of Sarepta (as she is called in the Greek of the New Testament), is the history of God establishing a covenant relationship with spiritual Israel in spiritual Judah (the glorious land) during the history of the sixth kingdom of Bible prophecy. That history being the end of the prophecy of sixty-five years, also represents the beginning of the earth beast of Revelation thirteen. At the beginning of the sixth kingdom of Bible prophecy, the joining of two sticks illustrates the ending of the sixth kingdom of Bible prophecy. That history contains a parallel history of the horn of Protestantism and the horn of Republicanism.

De femogtres år i Esajas syv, som i deres begyndelse identificerer 742 f.Kr., 723 f.Kr. og 677 f.Kr., blev gentaget i afslutningens historie med 1798, 1844 og 1863. Denne afsluttende historie fremstilles ved samlingen af de to stave i Ezekiel kapitel syvogtredive, og enkens i Sarepta (som hun kaldes på græsk i Det Nye Testamente) er historien om, at Gud etablerer et pagtsforhold med det åndelige Israel i det åndelige Juda (det herlige land) under historien om det sjette rige i Bibelens profeti. Denne historie, som er enden på profetien om femogtres år, repræsenterer også begyndelsen på jorddyret i Åbenbaringen tretten. Ved begyndelsen af det sjette rige i Bibelens profeti illustrerer sammenføjningen af to stave afslutningen på det sjette rige i Bibelens profeti. Denne historie indeholder en parallel historie om protestantismens horn og republikanismens horn.

Prophetically a power, or a horn, or a nation, or a kingdom, or a king or a head are interchangeable symbols, depending upon the context where they are used. All these symbols also refer to the two sticks which Ezekiel identifies as two nations. In the beginning of the earth beast’s prophetic history, the Protestant horn was gathered into one nation, or one horn. At the end of that very same history the Republican horn will come together with the horn of apostate Protestantism to make one nation. That nation will be an image to the sea beast of Revelation thirteen. Logically, if we refuse to see the testimony of the curse of the seven times (that was carried out against both houses of literal Israel), we certainly will not be able to see how those two literal houses of ancient Israel became the nation of spiritual Israel in 1844. If we cannot see that history, we are absolutely “clueless” about how that history at the beginning of the United States identifies the history at the end, when the Republican horn repeats the gathering process and the joining together that was illustrated in the beginning with the Protestant horn.

Profetisk set er en magt, eller et horn, eller en nation, eller et kongerige, eller en konge eller et hoved indbyrdes udskiftelige symboler, afhængigt af den sammenhæng, hvori de anvendes. Alle disse symboler henviser også til de to stykker træ, som Ezekiel identificerer som to nationer. Ved begyndelsen af jorddyrets profetiske historie blev det protestantiske horn samlet til én nation, eller ét horn. Ved afslutningen af netop den samme historie vil det republikanske horn komme sammen med det frafaldne protestantismes horn for at danne én nation. Denne nation vil være et billede af havdyret i Åbenbaringen tretten. Logisk set vil vi, hvis vi nægter at se vidnesbyrdet i forbandelsen om de syv tider (som blev fuldbyrdet mod begge huse af det bogstavelige Israel), bestemt ikke være i stand til at se, hvordan disse to bogstavelige huse af det gamle Israel blev den åndelige Israels nation i 1844. Hvis vi ikke kan se den historie, er vi fuldstændig „uden begreb“ om, hvordan denne historie ved De Forenede Staters begyndelse identificerer historien ved enden, når det republikanske horn gentager samleprocessen og sammenføjningen, som ved begyndelsen blev illustreret med det protestantiske horn.

We will continue to consider these truths in the next article.

Vi vil fortsætte med at betragte disse sandheder i den næste artikel.

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