The certainty or correctness of an interpretation doesn't depend on having access to the "original manuscript." If you mean "autograph copies," or the manuscript written in the hand of the author, none of the "original manuscripts" of the Bible, whether of the OT or NT, exist. Neither do the original manuscripts of any other ancient book exist. We also do not have the original manuscripts for the books of Ellen White.

That fact alone does not prevent us from being certain of an interpretation unless we have some doubt as to the correct reading of the text. In the case of Hebrews 9: 12, there are no significant variants, or differences, among the hundreds of various manuscripts.

Only one manuscript, identified as "P," dated to the 9th century, reads twn hagiwn. However, it's irrelevant since that reading would not affect the translation. It only changes the case from the accusative plural to the genitive/ablative plural.

Except for that single anomoly, all Greek manuscripts read ta hagia. There is, therefore, no reason to doubt this reading. All authorities are agreed, and every single Greek NT text reads the same.

One of the earliest manuscript of the NT is p46, which is dated to between A.D. 85 to 200. It contains parts of the book of Hebrews. The majority of the text of that book, as translated in most printed Bibles today, is based on 4th and 5th century Codices, the Vaticanus, Siniaticus, and Alexandrinus. In most instances, these Codices are supported in their readings by hundreds of other manuscripts, very often including manuscripts that go back to about A.D. 200. The Bible has by far the best manuscript evidence of any ancient book. Most ancient books, by contrast, are supported by only two or three manuscripts, and these most often are dated many hundreds of years after the original writing.

Redwood, do you have an online link to that which you quoted above? It intrigues me greatly. I don't have a copy of Experienc and Views here at home. Am wondering if I can find it online? I want to read more.

Yes, I have the 27th edition and the UBS 4th edition. Of course both of these use the same basic Greek text, and they are identical to the 26th edition.

Redwood, I am familiar with that passage, having read it in the past. If I recall correctly, she is referring to a group of Christian believers at the time referenced, who REJECTED the sanctuary doctrine, but claimed to continue believing in God and the Bible.

Dave

Hi Cricket. No. I am not aware of it being online but it may be.

No, I don't believe that one should take her words to mean she is saying all Christians today who are not aware that Christ is in the Most Holy Place are actually praying to Satan. See Ms 4, 1883 in Selected Messages, book 1, pp. 63, 64.

The passage is explained in Early Writings, pp. 242 to 261. Ellen White is talking about those who rejected the truth. They were left in spiritual darkness. This is also in the Great Controversy, p. 422-489.

GC 430, 431---

It is those who by faith follow Jesus in the great work of the atonement who receive the benefits of His mediation in their behalf, while those who reject the light which brings to view this work of ministration are not benefited thereby. The Jews who rejected the light given at Christ's first advent, and refused to believe on Him as the Saviour of the world, could not receive pardon through Him. When Jesus at His ascension entered by His own blood into the heavenly sanctuary to shed upon His disciples the blessings of His mediation, the Jews were left in total darkness to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God was no longer open. The Jews had refused to seek Him in the only way whereby He could then be found, through the ministration in the sanctuary in heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the true sacrifice and the only mediator before God; hence they could not receive the benefits of His mediation.

The condition of the unbelieving Jews illustrates the condition of the careless and unbelieving among professed Christians, who are willingly ignorant of the work of our merciful High Priest. In the typical service, when the high priest entered the most holy place, all Israel were required to gather about the sanctuary and in the most solemn manner humble their souls before God, that they might receive the pardon of their sins and not be cut off from the congregation. How much more essential in this antitypical Day of Atonement that we understand the work of our High Priest and know what duties are required of us.

Men cannot with impunity reject the warning which God in mercy sends them. A message was sent from heaven to the world in Noah's day, and their salvation depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the Flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation: "Your house is left unto you desolate." Matthew 23:38. Looking down to the last days, the same Infinite Power declares, concerning those who "received not the love of the truth, that they might be saved": "For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness." 2 Thessalonians 2:10-12. As they reject the teachings of His word, God withdraws His Spirit and leaves them to the deceptions which they love.

But Christ still intercedes in man's behalf, and light will be given to those who seek it. Though this was not at first understood by Adventists, it was afterward made plain as the Scriptures which define their true position began to open before them.

I hope these quotes help:

I was shown in vision, and I still believe, that there was a shut door in 1844. All who saw the light of the first and second angels' messages and rejected that light, were left in darkness. And those who accepted it and received the Holy Spirit which attended the proclamation of the message from heaven, and who afterward renounced their faith and pronounced their experience a delusion, thereby rejected the Spirit of God, and it no longer pleaded with them.

Those who did not see the light, had not the guilt of its rejection. It was only the class who had despised the light from heaven that the Spirit of God could not reach. And this class included, as I have stated, both those who refused to accept the message when it was presented to them, and also those who, having received it, afterward renounced their faith. These might have a form of godliness, and profess to be followers of Christ; but having no living connection with God, they would be taken captive by the delusions of Satan. These two classes are brought to view in the vision--those who declared the light which they had followed a delusion, and the wicked of the world who, having rejected the light, had been rejected of God. No reference is made to those who had not seen the light, and therefore were not guilty of its rejection.--Ms 4, 1883 in Selected Messages, book 1, pp. 63, 64.

Also:

In mid-February, 1845, a vision was given to Ellen White at Exeter, Maine, to which she refers in her letter to Elder Bates. In this she was directed to events transpiring in heaven. She was shown the entry of Christ into the Most Holy Place of the heavenly sanctuary. An account of what was revealed to her at this time appeared first in print in the Day Star of March 14, 1846, was reprinted by James White in the broadside dated April 6, 1846, and is in Early Writings on pages 54-56. Here is the account of what she saw, reproduced from the broadside:

In February, 1845, I had a vision of events commencing with the Midnight Cry. I saw a throne and on it sat the Father and the Son. I gazed on Jesus' countenance and admired his lovely person. The Father's person I could not behold, for a cloud of glorious light covered him. I asked Jesus if his Father had a form like himself. He said he had, but I could not behold it, for said he if you should once behold the glory of his person you would cease to exist. Before the throne I saw the Advent people, the church, and the world. I saw a company, bowed down before the throne, deeply interested, while the most of them stood up disinterested and careless. Those who were bowed before the throne would offer up their prayers and look to Jesus; then he would look to his Father, and appeared to be pleading with Him. A light would come from the Father to the Son, and from the son to the praying company. Then I saw an exceeding bright light come from the Father to the Son, and from the Son it waved over the people before the throne. But few would receive this great light; many came out from under it and immediately resisted it; others were careless and did not cherish the light, and it moved off from them; some cherished it, and went and bowed down with the little praying company. This company all received the light, and rejoiced in it, as their countenances shone with its glory. And I saw the Father rise from the throne, and in a flaming Charriot go into the Holy of Holies, within the veil, and did sit. There I saw thrones that I had never seen before. Then Jesus rose up from the throne, and the most of those who were bowed down arose with Him; and I did not see one ray of light pass from Jesus to the careless multitude after he arose, and they were left in perfect darkness. Those who rose up when Jesus did, kept
their eyes fixed on Him as He left the throne and led them out a little way.--Then He raised His right arm and we heard his lovely voice saying, "Wait here--I am going to my Father to receive the Kingdom; keep your garments spotless, and in a little while I will return from the wedding and receive you to myself." And I saw a cloudy chariot, with wheels like flaming fire, and Angels were all around it as it came where Jesus was. He stepped into the chariot and was borne to the Holiest where the Father sat. There I beheld Jesus, as He was standing before the Father, a great High Priest. On the hem of His garment was a bell and pomegranate. Then Jesus shew me the difference between faith and feeling. And I saw those who rose up with Jesus send up their faith to Him in the Holiest, and pray--my Father give us thy Spirit. Then Jesus would breathe upon them the Holy Ghost. In the breath was light, power, and much love, joy and peace. Then I turned to look at the company who were still bowed before the throne; they did not know that Jesus had left it.--Satan appeared to be by the throne, trying to carry on the work of God; I saw them look up to the throne and pray, my Father give us thy Spirit; then Satan would breathe upon them an unholy influence; in it there was light and much power, but no sweet love, joy and peace. Satan's object was to keep them deceived, and to draw back and deceive God's children. I saw one after another leave the company who were praying to Jesus in the Holiest, and go and join those before the throne, and they at once received the unholy influence of Satan.

Much if not most of Experience and Views can be found in Early Writings.

I found the quote you refer to and pasted it on my previous post. I found it at ellengwhite.org under the following work:

ELLEN G. WHITE AND THE SHUT DOOR QUESTION

A Review of the
The Experience of Early Seventh-day Adventist
Believers in its Historical Context[1]
(Revised May 9, 1982)
Prepared by Arthur L. White

When you get to the EllenWhite site, google the site for the words, "Jesus in chariot borne to the Holiest."

This is an example of where exegesis is helpful in terms of developing a theology. If exegesis drives theology, then it is clear from the words as they read that Paul refers to Christ entering the Holy Place upon His ascension. That is also consistent with the understanding that this Earth is the Outer Court, and that Christ completed His ministry in the Courtyard upon His death on the antitypical Altar of Burnt Offering, the cross. Thus, He would then leave the Outer Court and enter the Holy Place "not made with hands," that is in heaven, to begin His intercessory ministry. It is further consistent with the Old Testament schedule of feasts.

Desmond Ford, and the greatest part of evangelical Christianity, arrayed themselves against this plain teaching of the Word, for theological reasons. Theology has driven exegesis, thus the attempt to have the text say something it doesn't, on dubious grounds, and in violation of the teaching of the rest of Scripture.

Dave

The word is used in the plural neuter because the Hebrew sanctuary had two compartments, and also because, as Hebrews 9: 1-4 explains, it held the numerous holy things, such as the alter of incense, the lampstand, the table of showbread, and the ark of the covenant. Therefore the entire sanctuary is referred to, literally, as the holies, or holy places. Even when referring to only the first compartment, or holy place, the original Greek has the plural, "holies." The only time the word occurs in the singular is at Hebrews 9: 1, te hagion.

Hebrew 9: 2, which unquestionably refers to the first apartment, also uses the plural, hagia, without the definite article.

Only Codex Vaticanus includes the definite article, ta hagia.

Also, interestingly enough, p46, the Codex Alexandrinus, the uncorrected, original copy of Codex D, and a few Latin texts, read "holy of holies," which, however, is an obvious error.