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

Daniels Bog – et hundrede og toogfirs

Prophetic Alliances and Battles: From Ancient Seleucus to Modern Geopolitics

Profetiske alliancer og kampe: Fra oldtidens Seleukos til moderne geopolitik

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Jeff Pippenger

Published

April 12, 2024

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Verses thirteen and fourteen, identify a history where Seleucus and Philip of Macedon were forming an alliance, and they typify the United States, which is the first proxy army of Rome, and Macedon (Greece) is a symbol of the United Nations. In that early history, an alliance of the king of the north (Seleucus) and Philip (Greece), represents the history that leads into the Battle of Panium, which, two centuries later, had the name of the town changed from Panium, into the town of Caesarea Philippi. The twofold name of the town was not commemorating the alliance of Seleucus and Philip of Macedon.

Versene tretten og fjorten identificerer en historie, hvor Seleukos og Filip af Makedonien var i færd med at danne en alliance, og de er et forbillede på De Forenede Stater, som er Roms første stedfortrædende hær, og Makedonien (Grækenland) er et symbol på De Forenede Nationer. I denne tidlige historie repræsenterer en alliance mellem nordens konge (Seleukos) og Filip (Grækenland) den historie, som fører ind i slaget ved Panium, hvilket, to århundreder senere, medførte, at byens navn blev ændret fra Panium til byen Cæsarea Filippi. Byens dobbelte navn var ikke en mindehøjtideligholdelse af alliancen mellem Seleukos og Filip af Makedonien.

The name “Caesarea Philippi” derives from the historical transformation of the ancient city known as Paneas or Panium. The city was originally named Paneas due to its proximity to a prominent spring dedicated to the Greek god Pan. The spring, which was a significant religious site in antiquity, fed into the Jordan River.

Navnet „Cæsarea Filippi“ stammer fra den historiske forvandling af den gamle by, som var kendt som Paneas eller Panium. Byen blev oprindeligt kaldt Paneas på grund af dens nærhed til en fremtrædende kilde, der var viet til den græske gud Pan. Kilden, som i oldtiden var et betydningsfuldt religiøst sted, løb ud i Jordanfloden.

During the reign of King Herod the Great, around the 1st century BC, the city underwent significant renovations and was expanded and beautified. Caesarea Philippi was named by Herod Philip, a son of Herod the Great. He named the city Caesarea in honor of the Roman Emperor Caesar Augustus, and Philippi after himself, thus Caesarea Philippi. Therefore, “Caesarea Philippi” is a combination of “Caesarea,” reflecting Herod’s homage to Caesar Augustus, and "Philippi," honoring Herod Philip.

Under kong Herodes den Stores regeringstid, omkring det 1. århundrede f.Kr., gennemgik byen betydelige renoveringer og blev udvidet og forskønnet. Cæsarea Filippi blev navngivet af Herodes Filip, en søn af Herodes den Store. Han gav byen navnet Cæsarea til ære for den romerske kejser Cæsar Augustus, og Filippi efter sig selv, således Cæsarea Filippi. Derfor er „Cæsarea Filippi“ en sammensætning af „Cæsarea“, som afspejler Herodes’ hyldest til Cæsar Augustus, og „Filippi“, som ærer Herodes Filip.

Prophetically Panium is associated with a confederacy between Seleucus and Philip of Macedon, and also the alliance between Caesar and Herod Philip. Those two alliances address the alliance between the United States and the United Nations that follows the collapse of Putin’s Russia as represented by Seleucus and Philip. They also represent the alliance between the Papacy, who is the mother, and the United States, who is the daughter, as represented by Caesar and Philip, who were both representatives of Rome. Together they identify the United States reaching “across the gulf to grasp the hand of the Roman power,” and reaching “over the abyss to clasp hands with Spiritualism.” Before the Sunday law of verse sixteen, the threefold union is already put in place.

Profetisk er Panium forbundet med et forbund mellem Seleukos og Filip af Makedonien, og også med alliancen mellem Cæsar og Herodes Filip. Disse to alliancer omhandler alliancen mellem De Forenede Stater og De Forenede Nationer, som følger efter Putins Ruslands sammenbrud, sådan som dette er repræsenteret ved Seleukos og Filip. De repræsenterer også alliancen mellem pavedømmet, som er moderen, og De Forenede Stater, som er datteren, sådan som dette er repræsenteret ved Cæsar og Filip, som begge var repræsentanter for Rom. Tilsammen identificerer de De Forenede Staters rækken “over kløften for at gribe den romerske magts hånd” og rækken “over afgrunden for at slutte hænder med spiritualismen.” Før søndagsloven i vers seksten er den trefoldige union allerede etableret.

Panium represents the center of Greek worship of the god Pan. The spring that was dedicated to the Greek god Pan, was also known at that time as the “Gates of Hell,” and when Jesus visited there, His statement about the “Gates of Hell,” identifies a struggle between the political and religious attributes of Greece (globalism), and apostate Protestantism that takes place in the last days. It is the battle that was first initiated by the rich President that stirred up the realm of Grecia in verse two. It is a worldwide external battle and also an internal battle with the United States.

Panium repræsenterer centrum for grækernes tilbedelse af guden Pan. Kilden, som var viet til den græske gud Pan, var også på den tid kendt som “Helvedes porte”, og da Jesus besøgte stedet, identificerer Hans udsagn om “Helvedes porte” en kamp mellem Grækenlands politiske og religiøse egenskaber (globalismen) og det frafaldne protestantisme, som finder sted i de sidste dage. Det er den kamp, der først blev indledt af den rige præsident, som oprørte Grækenlands rige i vers to. Det er en verdensomspændende ydre kamp og også en indre kamp i De Forenede Stater.

The religion of globalism, is the religion of the dragon, which in our modern setting is the religion of woke-ism. In 2020, the beast from the bottomless pit, identified in Revelation chapter eleven, manifested its political and religious power and slew both horns of the earth beast. That bottomless pit, among other things, is represented by the “Spring of Pan,” that fed the Jordan River.

Globalismens religion er dragens religion, som i vor moderne sammenhæng er wokeismens religion. I 2020 manifesterede dyret fra afgrunden, som identificeres i Åbenbaringen kapitel elleve, sin politiske og religiøse magt og dræbte begge horn på jorddyret. Denne afgrund er blandt andet repræsenteret ved »Pans kilde«, som gav næring til Jordanfloden.

In Greek mythology, Pan was associated with nature, wilderness, and rustic music, and the presence of a spring dedicated to him, and held religious importance for worshippers. The god Pan is often depicted with the legs, horns, and ears of a goat. Pan was considered the god of shepherds and flocks, and was often portrayed as a playful and mischievous deity who frolicked in the forests and mountains. The imagery of Pan as a goat-legged deity agrees with Daniel chapter eight, where Greece is represented by a he-goat. Goats are a common domestic animal in ancient Greece, and were often found in mountainous regions where Pan was believed to roam. This depiction became a prominent feature of Pan’s iconography and persisted in Greek art and literature depicting the god, including the national currency.

I græsk mytologi var Pan forbundet med naturen, vildmarken og landlig musik, og tilstedeværelsen af en kilde, der var viet til ham, havde religiøs betydning for dem, der dyrkede ham. Guden Pan fremstilles ofte med en gedebuks ben, horn og ører. Pan blev anset for at være hyrdernes og hjordenes gud og blev ofte skildret som en legesyg og drilsk guddom, der tumlede sig i skovene og bjergene. Billedet af Pan som en guddom med gedebukkeben stemmer overens med Daniel kapitel otte, hvor Grækenland repræsenteres ved en gedebuk. Geder er et almindeligt husdyr i det antikke Grækenland og fandtes ofte i de bjergrige egne, hvor man mente, at Pan færdedes. Denne fremstilling blev et fremtrædende træk i Pans ikonografi og vedblev i græsk kunst og litteratur, der skildrer guden, herunder den nationale valuta.

When Jesus visited Caesarea Philippi, He identified that the “Gates of Hell” would not prevail against the church. What Peter had stated in answer to Jesus’ question is understood in Christian history and tradition as the “Christian Confession.”

Da Jesus besøgte Cæsarea Filippi, erklærede Han, at „Helvedes porte“ ikke skulle få magt over kirken. Det, Peter havde sagt som svar på Jesu spørgsmål, forstås i kristen historie og tradition som „den kristne bekendelse“.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

> Da Jesus kom til egnen ved Cæsarea Filippi, spurgte han sine disciple og sagde: Hvem siger menneskene, at jeg, Menneskesønnen, er? Og de sagde: Nogle siger, at du er Johannes Døberen; andre Elias; og andre igen Jeremias eller en af profeterne. Han sagde til dem: Men I, hvem siger I, at jeg er? Og Simon Peter svarede og sagde: Du er Kristus, den levende Guds Søn. Og Jesus svarede og sagde til ham: Salig er du, Simon Barjona; thi kød og blod har ikke åbenbaret dig dette, men min Fader, som er i himlene. Og jeg siger dig også, at du er Peter, og på denne klippe vil jeg bygge min kirke; og dødsrigets porte skal ikke få magt over den. Og jeg vil give dig Himmerigets nøgler; og hvad du end binder på jorden, skal være bundet i himlene; og hvad du end løser på jorden, skal være løst i himlene. Da bød han sine disciple, at de ikke skulle sige til nogen, at han var Jesus Kristus. Matthæus 16:13–20.

This passage is significant because it represents a pivotal moment in Jesus’ ministry and the development of Christian theology. Peter’s confession of Jesus as the Messiah, the Son of the living God, is seen as the foundation of Christian faith and the cornerstone upon which the church is built. The phrase “on this rock I will build my church” is interpreted in Catholic tradition as a reference to Peter himself, whom Jesus identifies as the “rock” upon which the church will be built. This interpretation serves as the basis for the papal primacy and authority in Catholic theology.

Dette afsnit er betydningsfuldt, fordi det repræsenterer et afgørende øjeblik i Jesu tjeneste og i udviklingen af kristen teologi. Peters bekendelse af Jesus som Messias, den levende Guds Søn, anses for at være grundlaget for den kristne tro og den hjørnesten, hvorpå kirken er bygget. Udtrykket »på denne klippe vil jeg bygge min kirke« fortolkes i katolsk tradition som en henvisning til Peter selv, som Jesus identificerer som den »klippe«, hvorpå kirken skal bygges. Denne fortolkning tjener som grundlag for pavens forrang og myndighed i katolsk teologi.

In Protestant theology, the “rock” is not understood to refer to Peter personally, but to Peter’s confession of faith in Jesus as the Messiah and the Son of God. In this view, the foundation of the church is not Peter, but the confession that Jesus is the Christ and the Son of God. Regardless of theological interpretation, the Confession of Peter in Matthew 16:13–20 is considered a central and foundational passage in Christian belief, emphasizing the identity of Jesus as the Messiah and the Son of God, and affirming the mission and purpose of the church.

I protestantisk teologi forstås „klippen“ ikke som en henvisning til Peter personligt, men til Peters trosbekendelse på Jesus som Messias og Guds Søn. Ifølge dette syn er kirkens grundvold ikke Peter, men bekendelsen af, at Jesus er Kristus og Guds Søn. Uanset den teologiske fortolkning betragtes Peters bekendelse i Matthæus 16:13–20 som et centralt og grundlæggende skriftsted i den kristne tro, idet den fremhæver Jesu identitet som Messias og Guds Søn og bekræfter kirkens mission og formål.

In the previous article we presented a passage from The Desire of Ages, where Sister White identifies some of the issues associated with Christ’s visit to Caesarea Philippi. One of the points she notes is that Christ had taken the disciples away from the influence of the Jews for the purpose of setting forth the lessons of Caesarea Philippi.

I den foregående artikel fremlagde vi et afsnit fra *Jesu liv*, hvor Søster White identificerer nogle af de forhold, der er forbundet med Kristi besøg i Cæsarea Filippi. Et af de punkter, hun bemærker, er, at Kristus havde ført disciplene bort fra jødernes indflydelse med det formål at fremholde læresætningerne fra Cæsarea Filippi.

> “Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.” The Desire of Ages, 411.

> "Jesus og Hans disciple var nu kommet til en af byerne ved Cæsarea Filippi. De var uden for Galilæas grænser, i et område, hvor afgudsdyrkelse herskede. Her blev disciplene trukket bort fra jødedommens styrende indflydelse og bragt i nærmere berøring med den hedenske tilbedelse. Omkring dem fandtes fremstillet former for overtro, som eksisterede i alle dele af verden. Jesus ønskede, at synet af disse ting måtte få dem til at føle deres ansvar over for hedningerne. Under Sit ophold i denne egn søgte Han at trække Sig tilbage fra at undervise folket og at vie Sig mere fuldt til Sine disciple." The Desire of Ages, 411.

On July 18, 2020, Christ removed the disciples of September 11, 2001 from the influence of Laodicean Adventism. The first disappointment in the parable of the ten virgins produced a separation of the movement from the assembly of mockers that was in the process of being passed by. This truth was fulfilled in Millerite history on April 19, 1844, and again on July 18, 2020. The history of the tarrying time then began, and it possesses the signature of “Truth” in both the movement of the first and third angels.

Den 18. juli 2020 fjernede Kristus disciplene fra den 11. september 2001 fra indflydelsen af laodikeisk adventisme. Den første skuffelse i lignelsen om de ti jomfruer frembragte en adskillelse af bevægelsen fra spotternes forsamling, som var i færd med at blive forbigået. Denne sandhed blev opfyldt i milleritternes historie den 19. april 1844 og igen den 18. juli 2020. Historien om forhalingstiden begyndte da, og den bærer “Sandheds” signatur i både den første og den tredje engels bevægelse.

The first disappointment is the first of three waymarks, and the history concludes with the Great Disappointment of October 22, 1844, that typifies the “great earthquake” of Revelation chapter eleven. The beginning, first letter of the Hebrew alphabet represents a disappointment, and the ending, twenty-second letter of the Hebrew alphabet also represents a disappointment. The thirteenth letter, representing rebellion, identifies the disappointment of the foolish virgins who manifest their lost condition when the call at Midnight identifies who has and who has not prepared for the crisis. The twenty-two letters of the Hebrew alphabet represent the symbol of the combination of Divinity with humanity that is accomplished within that history, though the Millerite history represents the first Kadesh, and our history today represents the last Kadesh.

Den første skuffelse er den første af tre vejmærker, og historien afsluttes med den store skuffelse den 22. oktober 1844, som er et forbillede på det „store jordskælv“ i Åbenbaringen kapitel elleve. Begyndelsen, det første bogstav i det hebraiske alfabet, repræsenterer en skuffelse, og afslutningen, det toogtyvende bogstav i det hebraiske alfabet, repræsenterer ligeledes en skuffelse. Det trettende bogstav, som repræsenterer oprør, identificerer de tåbelige jomfruers skuffelse, idet de åbenbarer deres fortabte tilstand, når råbet ved midnat identificerer, hvem der har og hvem der ikke har forberedt sig på krisen. Det hebraiske alfabets toogtyve bogstaver repræsenterer symbolet på sammensmeltningen af Guddommelighed med menneskelighed, som fuldbyrdes inden for denne historie, skønt Milleritternes historie repræsenterer det første Kadesj, og vor historie i dag repræsenterer det sidste Kadesj.

The two lines are parallel, but one represents the failure of God’s people and the other the victory of God’s people. Just before the cross, Jesus brought His disciples to Panium, just as He has brought His last-day disciples to Panium, and in doing so He allowed a disappointment to remove His last day disciples from the “controlling influence” of Laodicean Adventism, represented by “Judaism” in the history of Matthew chapter sixteen. In doing so, He also simultaneously brought His disciples into a closer contact with heathenism, thus representing the working environment of His last-day disciples who are now living in the full-blown manifestation of satanic power represented by the modern communication systems that are being employed to lead the entire world into receiving the mark of the beast.

De to linjer er parallelle, men den ene repræsenterer Guds folks nederlag, og den anden Guds folks sejr. Lige før korset førte Jesus sine disciple til Panium, ligesom Han har ført sine sidste-dages-disciple til Panium, og derved tillod Han, at en skuffelse fjernede sine sidste-dages-disciple fra den „kontrollerende indflydelse“ fra laodikeisk adventisme, repræsenteret ved „jødedommen“ i beretningen i Matthæus kapitel seksten. Derved førte Han samtidig sine disciple ind i en nærmere berøring med hedenskabet og repræsenterede således arbejdsmiljøet for sine sidste-dages-disciple, som nu lever i den fuldt udfoldede manifestation af satanisk magt, repræsenteret ved de moderne kommunikationssystemer, der bliver anvendt til at lede hele verden til at modtage dyrets mærke.

The history of Caesarea Philippi aligns with the history of the Battle of Panium, and verses thirteen through fifteen. Christ and His disciples, were standing in the shadow of the cross, typifying His last-day disciples standing in the shadow of the Sunday law. There, in verses thirteen through fifteen, which was Caesarea Philippi, and also the Battle of Panium, which is where we stand today, Christ began to teach His disciples about what was about to happen in verse sixteen.

Cæsarea Filippis historie stemmer overens med historien om slaget ved Panium og med vers tretten til femten. Kristus og Hans disciple stod i korsets skygge, som et forbillede på Hans disciple i de sidste dage, der står i søndagslovens skygge. Der, i vers tretten til femten, som var Cæsarea Filippi og også slaget ved Panium, hvilket er dér, hvor vi står i dag, begyndte Kristus at undervise sine disciple om det, der var ved at ske i vers seksten.

> “He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words.” The Desire of Ages, 411.

> »Han var ved at fortælle dem om den lidelse, der ventede Ham. Men først trak Han sig tilbage alene og bad om, at deres hjerter måtte blive beredt til at modtage Hans ord.« The Desire of Ages, 411.

Before Christ told His disciples of the cross, He first went away, or He tarried, thus marking the tarrying time in the parable and the history from July 18, 2020 to July 2023.

Før Kristus fortalte sine disciple om korset, gik Han først bort, eller Han tøvede; således markerede Han tøvetiden i lignelsen og historien fra 18. juli 2020 til juli 2023.

> “Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial.” The Desire of Ages, 411.

> „Da Han havde sluttet sig til dem, meddelte Han ikke straks det, som Han ønskede at give dem. Før Han gjorde dette, gav Han dem anledning til at bekende deres tro på Ham, for at de kunne blive styrket til den forestående prøve.“ Messias, 411.

In July 2023, the Lord began to give opportunity for those involved with the disappointment, to express their faith. He did so by opening up the message of Ezekiel thirty-seven, which was a confirmation of the message of September 11, 2001. It was the thread that tied the sealing time from September 11, 2001 to the soon coming Sunday law together. It did so by placing the disappointment of July 18, 2020 in the structure of truth, for, those who were willing to see, could recognize that every reformatory movement has a theme that runs through their peculiar sacred history.

I juli 2023 begyndte Herren at give anledning til, at de, som var involveret i skuffelsen, kunne give udtryk for deres tro. Dette gjorde han ved at åbne budskabet i Ezekiel syvogtredive, som var en bekræftelse af budskabet fra 11. september 2001. Det var den tråd, som bandt beseglingstiden fra 11. september 2001 sammen med den snart kommende søndagslov. Dette gjorde det ved at placere skuffelsen den 18. juli 2020 i sandhedens struktur; thi de, som var villige til at se, kunne erkende, at enhver reformatorisk bevægelse har et tema, som løber gennem dens særegne hellige historie.

In the last days, the message of the third woe arrived on September 11, 2001, then a false message of the third woe was proclaimed that produced a disappointment, but the message that brought them back to life after three and a half days of being dead, dry and scattered bones was the message of the four winds, that is also the third woe.

I de sidste dage ankom budskabet om det tredje ve den 11. september 2001; derpå blev et falsk budskab om det tredje ve forkyndt, som frembragte en skuffelse; men det budskab, som bragte dem tilbage til live efter tre og en halv dag som døde, tørre og adspredte ben, var budskabet om de fire vinde, som også er det tredje ve.

The last-day disciples can see, if they choose to see, that the three waymarks of the sealing of the one hundred and forty-four thousand are the same theme at each step, and that at the second step, the rebellion represented by the thirteenth letter of the Hebrew alphabet confirmed the message as “Truth.” A second witness the Lord provided was in the fact that the first disappointment of prior reformatory movements was based upon rebellion against God’s revealed will, whether it was Moses not circumcising his son, or Uzzah touching that ark, or Martha and Mary doubting Jesus’ word concerning the death of Lazarus. The only reform line that did not uphold the fact that the first disappointment was based upon disobedience was the reform movement of the Millerites, but it was also shown at that time that the history of the Millerites possessed internal waymarks that were based upon the truth of the eighth, being of the seven.

De sidste dages disciple kan se, hvis de vælger at se, at de tre vejmærker i beseglingen af de hundrede og fireogfyrre tusind er det samme tema ved hvert trin, og at ved det andet trin bekræftede det oprør, som var repræsenteret ved det trettende bogstav i det hebraiske alfabet, budskabet som „Sandhed“. Et andet vidne, som Herren tilvejebragte, lå i den kendsgerning, at den første skuffelse i tidligere reformatoriske bevægelser var baseret på oprør mod Guds åbenbarede vilje, hvad enten det var Moses, der ikke omskar sin søn, eller Uzza, der rørte ved arken, eller Martha og Maria, der tvivlede på Jesu ord angående Lazarus’ død. Den eneste reformlinje, der ikke fastholdt den kendsgerning, at den første skuffelse var baseret på ulydighed, var milleritternes reformbevægelse, men det blev også på den tid vist, at milleritternes historie besad indre vejmærker, som var baseret på sandheden om den ottende, der er af de syv.

The fact that the eighth is of the seven is a major element of the Revelation of Jesus Christ which is now being unsealed, and the transition of the Philadelphian Millerite movement unto the Laodicean church was a waymark that identified when the Laodicean movement of the third angel would transition unto the Philadelphian movement of the one hundred and forty-four thousand. Thus, the fact that the first Millerite disappointment was accomplished without their movement manifesting disobedience, provided the contrast for the same waymark in the last days where the Laodicean movement of the third angel would disobey and produce a disappointment, and in so doing would align with the Millerite waymark, and produce the logic to see the movement of the one hundred and forty-four thousand is the eighth, that is of the seven.

Det forhold, at den ottende er af de syv, er et væsentligt element i Jesu Kristi Åbenbaring, som nu bliver forseglet op, og overgangen fra den filadelfiske milleritbevægelse til den laodikeiske menighed var et vejmærke, der identificerede, hvornår den tredje engels laodikeiske bevægelse ville overgå til de hundrede og fireogfyrre tusindes filadelfiske bevægelse. Således gav den kendsgerning, at den første milleritiske skuffelse blev fuldbyrdet, uden at deres bevægelse manifesterede ulydighed, kontrasten til det samme vejmærke i de sidste dage, hvor den tredje engels laodikeiske bevægelse ville være ulydig og frembringe en skuffelse, og derved ville den rette sig ind efter det milleritiske vejmærke og frembringe logikken til at se, at de hundrede og fireogfyrre tusindes bevægelse er den ottende, som er af de syv.

On July 2023, the Lord raised up a “voice in the wilderness” in order to prepare His last-day people for the crisis of the Sunday law, and once He returned from tarrying in prayer unto the disciples, He gave them opportunity to express their faith. In Christ’s day the message was His baptism, the point where Jesus, became Jesus Christ. That waymark aligns with September 11, 2001, and His disciples were asked what men thought, and then asked what the disciples themselves thought about Christ.

I juli 2023 oprejste Herren en »røst i ørkenen« for at berede sit folk i de sidste dage på søndagslovens krise, og da Han vendte tilbage fra at tøve i bøn hos disciplene, gav Han dem anledning til at give udtryk for deres tro. På Kristi tid var budskabet Hans dåb, det punkt hvor Jesus blev Jesus Kristus. Dette vejmærke svarer til den 11. september 2001, og Hans disciple blev spurgt, hvad mennesker mente, og dernæst blev disciplene selv spurgt, hvad de mente om Kristus.

> “Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’

> „Da Han havde sluttet sig til dem, meddelte Han ikke straks det, som Han ønskede at meddele dem. Før Han gjorde dette, gav Han dem anledning til at bekende deres tro på Ham, for at de måtte blive styrket til den forestående prøve. Han spurgte: ‘Hvem siger folk, at jeg, Menneskesønnen, er?’“

> “Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.” The Desire of Ages, 411.

> „Desværre blev disciplene tvunget til at erkende, at Israel havde undladt at genkende deres Messias. Nogle havde ganske vist, da de så Hans mirakler, erklæret Ham for at være Davids Søn. De skarer, som var blevet bespist ved Bethsaida, havde ønsket at udråbe Ham til Israels konge. Mange var rede til at tage imod Ham som en profet; men de troede ikke, at Han var Messias.“ The Desire of Ages, 411.

The majority of Adventism did not believe in the third woe of September 11, 2001. They believed some of the miracles of the prophetic Word that had been presented in the movement, and some understood that the message of September 11, 2001 had elements of truth, but they did not truly believe the claims of September 11, 2001.

Størstedelen af adventismen troede ikke på det tredje ve over den 11. september 2001. De troede på nogle af den profetiske Ords mirakler, som var blevet fremstillet i bevægelsen, og nogle forstod, at budskabet om den 11. september 2001 indeholdt elementer af sandhed, men de troede ikke i sandhed på den 11. september 2001s påstande.

The claim of September 11, 2001 had been typified by the claim of August 11, 1840, and that claim was expressed by Sister White when commenting upon the fulfillment of August 11, 1840. She stated:

Påstanden om 11. september 2001 var blevet foregrebet som et forbillede ved påstanden om 11. august 1840, og denne påstand blev udtrykt af søster White, da hun kommenterede opfyldelsen af 11. august 1840. Hun udtalte:

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> „Netop på den angivne tid accepterede Tyrkiet gennem sine ambassadører de allierede europæiske magters beskyttelse og stillede sig således under de kristne nationers kontrol. Begivenheden opfyldte forudsigelsen nøjagtigt. Da dette blev kendt, blev skarer overbevist om rigtigheden af de principper for profetisk fortolkning, som Miller og hans medarbejdere havde antaget, og adventbevægelsen fik en vidunderlig fremdrift. Lærde mænd og mænd i fremtrædende stillinger sluttede sig til Miller, både i forkyndelsen og i udbredelsen af hans synspunkter, og fra 1840 til 1844 udvidedes arbejdet hastigt.“ The Great Controversy, 334, 335.

What was confirmed on August 11, 1840 was that Miller’s prophetic views were accurate, and the claim of September 11, 2001 is the confirmation that Future for America’s prophetic views are accurate. The unrepentant multitude in July of 2023 could not and would not accept the premise that the methodology designed by Christ, and entrusted to Future for America is actually the methodology of the latter rain. But then Christ asked His disciples what they, not the multitude thought.

Det, som blev bekræftet den 11. august 1840, var, at Millers profetiske synspunkter var korrekte, og påstanden vedrørende den 11. september 2001 er bekræftelsen på, at Future for Americas profetiske synspunkter er korrekte. Den ubodfærdige skare i juli 2023 kunne ikke og ville ikke acceptere den forudsætning, at den metodologi, som Kristus udformede og betroede Future for America, faktisk er den sildige regns metodologi. Men dernæst spurgte Kristus sine disciple, hvad de, og ikke skaren, mente.

> “Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’

> Jesus stillede nu et andet spørgsmål, som angik disciplene selv: »Men hvem siger I, at jeg er?« Peter svarede: »Du er Kristus, den levende Guds Søn.«

> “From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.

> „Fra begyndelsen havde Peter troet, at Jesus var Messias. Mange andre, som var blevet overbevist ved Johannes Døbers prædiken og havde taget imod Kristus, begyndte at tvivle på Johannes’ mission, da han blev fængslet og henrettet; og de tvivlede nu på, at Jesus var den Messias, som de så længe havde ventet på. Mange af disciplene, som brændende havde forventet, at Jesus ville indtage sin plads på Davids trone, forlod Ham, da de indså, at Han ikke havde nogen sådan hensigt. Men Peter og hans ledsagere veg ikke fra deres troskab. Den vaklende færd hos dem, der i går priste og i dag fordømte, ødelagde ikke den sande efterfølgers tro på Frelseren. Peter erklærede: ‘Du er Kristus, den levende Guds Søn.’ Han ventede ikke på, at kongelige hædersbevisninger skulle krone hans Herre, men tog imod Ham i Hans fornedrelse.

> “Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.

> „Peter havde givet udtryk for de tolvs tro. Alligevel var disciplene endnu langt fra at forstå Kristi mission. Præsternes og rådsherrernes modstand og fordrejning kunne vel ikke vende dem bort fra Kristus, men den voldte dem dog stor forvirring. De så ikke deres vej klart. Indflydelsen fra deres tidlige opdragelse, rabbinernes lære, traditionens magt, stod endnu i vejen for deres syn på sandheden. Fra tid til anden skinnede dyrebare lysstråler fra Jesus ind over dem, men ofte var de som mennesker, der famlede blandt skygger. Men på denne dag, før de blev stillet ansigt til ansigt med deres tros store prøve, hvilede Helligånden over dem med kraft. For en kort stund blev deres øjne vendt bort fra „de synlige ting“ for at skue „de usynlige ting“. 2 Korintherbrev 4,18. Under menneskelighedens skikkelse skelnede de Guds Søns herlighed.“

> “Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’” The Desire of Ages, 412.

> „Jesus svarede Peter og sagde: »Salig er du, Simon Barjona; thi kød og blod har ikke åbenbaret dig dette, men min Fader, som er i Himlene.«“ The Desire of Ages, 412.

Peter’s confession in identifying that Christ is the son of God, spoke directly to the testing question of that history. The time had come for the Messiah to appear, as set forth by God’s prophetic Word, and only those who accepted that truth would be included with those represented by Peter’s statement. Peter represents those who accept the message established on September 11, 2001, and that confess that Jesus is the Son of God. “Peter had expressed the faith of the twelve,” and the twelve he represented were the one hundred and forty-four thousand. For this reason, Christ changed Peter’s name from Simon Bar-jona unto Peter in the passage.

Peters bekendelse, idet han fastslog, at Kristus er Guds Søn, talte direkte til det prøvende spørgsmål i den historie. Tiden var kommet, da Messias skulle fremtræde, således som det er fastsat i Guds profetiske Ord, og kun de, der antog denne sandhed, ville blive indbefattet blandt dem, som var repræsenteret ved Peters udsagn. Peter repræsenterer dem, der antager det budskab, som blev stadfæstet den 11. september 2001, og som bekender, at Jesus er Guds Søn. “Peter havde givet udtryk for de tolvs tro,” og de tolv, som han repræsenterede, var de hundrede og fireogfyrre tusind. Af denne grund ændrede Kristus i passagen Peters navn fra Simon Bar-jona til Peter.

“Simon” means “he who hears,” and “bar” means “son of,” and Jonah means “dove.” Simon represented those who heard the message of the dove, which represented the truths associated with the baptism of Jesus, when He became the Christ, anointed with power, as was symbolically represented by the descent of the Holy Spirit in the form of a dove.

„Simon“ betyder „han, som hører“, og „bar“ betyder „søn af“, og Jonas betyder „due“. Simon repræsenterede dem, som hørte duens budskab, hvilket repræsenterede de sandheder, der er forbundet med Jesu dåb, da Han blev Kristus, salvet med kraft, sådan som det symbolsk blev fremstillet ved Helligåndens nedstigning i en dues skikkelse.

The reform lines parallel each other and John represents the Millerites, who on August 11, 1840, ate the little book. Jeremiah aligns with that event, and when he ate the little book, he was then called by God’s name.

Reformlinjerne løber parallelt med hinanden, og Johannes repræsenterer milleritterne, som den 11. august 1840 åd den lille bog. Jeremias stemmer overens med denne begivenhed, og da han åd den lille bog, blev han derefter kaldt ved Guds navn.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> Dine ord blev fundet, og jeg åd dem; og dit ord blev mig til mit hjertes fryd og glæde; thi jeg er kaldet ved dit navn, Herre, hærskarers Gud. Jeremias 15:16.

When the Lord entered into covenant with Abram, He changed his name to Abraham, as He did with Sarai and Jacob. The changing of a name represents a covenant relationship, and at the waymark where the Divine symbol descends God’s people are to eat the message, enter into covenant, and their name is then changed. As a representative of the disciples of Christ’s time, Simon Bar-jona represented those who “heard” the message of the “dove.”

Da Herren indgik pagt med Abram, ændrede Han hans navn til Abraham, ligesom Han gjorde med Sarai og Jakob. Forandringen af et navn repræsenterer et pagtsforhold, og ved det vejmærke, hvor det guddommelige symbol stiger ned, skal Guds folk æde budskabet, indgå i pagt, og deres navn bliver da forandret. Som en repræsentant for disciplene på Kristi tid repræsenterede Simon Bar-jona dem, som “hørte” “duens” budskab.

When he gave testimony that he recognized that at that waymark Jesus became the Christ, and that He was the Son of God, and all which that entails, Christ then changed his name to Peter. He had expressed the message that Christ’s covenant people of that history accepted, and in so doing he also typified the one hundred and forty-four thousand of the last days.

Da han aflagde vidnesbyrd om, at han erkendte, at Jesus ved det waymark blev Kristus, og at Han var Guds Søn, og alt, hvad dette indebærer, ændrede Kristus derpå hans navn til Peter. Han havde givet udtryk for det budskab, som Kristi pagtsfolk i den historie tog imod, og derved var han også et forbillede på de hundrede fireogfyrre tusinde i de sidste dage.

The letter “P” is the sixteenth letter in the English alphabet, and the letter “E” is the fifth letter in the alphabet, and the letter “T” is the twentieth letter, the letter “E” is repeated, and the name ends with the letter “R” which is the eighteenth letter. Sixteen “times” five, “times” twenty, “times” five, “times” eighteen equals one hundred and forty-four thousand. The Wonderful Linguist spoke to Peter in Hebrew, and the New Testament was written in the Greek, and the translators of the King James Version produced the New Testament in English.

Bogstavet „P“ er det sekstende bogstav i det engelske alfabet, og bogstavet „E“ er det femte bogstav i alfabetet, og bogstavet „T“ er det tyvende bogstav, bogstavet „E“ gentages, og navnet ender med bogstavet „R“, som er det attende bogstav. Seksten „gange“ fem, „gange“ tyve, „gange“ fem, „gange“ atten er lig med et hundrede og fireogfyrre tusind. Den Vidunderlige Sproglærde talte til Peter på hebraisk, og Det Nye Testamente blev skrevet på græsk, og oversætterne af King James Version frembragte Det Nye Testamente på engelsk.

In spite of the three steps of differing languages, Christ, who is the Son of God, the Wonderful Linguist, and the Wonderful Numberer, placed an illustration of the sealing of the one hundred and forty-four thousand in Matthew chapter sixteen, that aligns with the Battle of Panium, and His visit to Caesarea Philippi. He did so by employing His control of language and numbers, for He is both Palmoni (the Wonderful Numberer), and the Word (the Wonderful Linguist).

På trods af de tre trin med forskellige sprog anbragte Kristus, som er Guds Søn, den vidunderlige Lingvist og den vidunderlige Tæller, en illustration af beseglingen af de hundrede og fireogfyrre tusinde i Matthæus kapitel seksten, som stemmer overens med slaget ved Panium og Hans besøg i Cæsarea Filippi. Dette gjorde Han ved at anvende Sin beherskelse af sprog og tal, for Han er både Palmoni (den vidunderlige Tæller) og Ordet (den vidunderlige Lingvist).

We will continue this study in the next article.

Vi vil fortsætte dette studium i den næste artikel.

> “Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, ‘Lo, I come.’ ‘Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me…. Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, O God.’ Hebrews 10:5–7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, ‘A body hast Thou prepared Me.’ Had He appeared with the glory that was His with the Father before the world was, we could not have endured the light of His presence. That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,—the invisible glory in the visible human form.

> "For næsten to tusind år siden blev en røst af gådefuld betydning hørt i himmelen, fra Guds trone: »Se, jeg kommer.« »Slagtoffer og offergave ville du ikke have, men et legeme har du beredt mig. … Se, jeg kommer (i bogrullen er der skrevet om mig) for at gøre din vilje, o Gud.« Hebræerne 10:5–7. I disse ord kundgøres opfyldelsen af den hensigt, som havde været skjult fra evige tider. Kristus stod i begreb med at besøge vor verden og blive kød. Han siger: »Et legeme har du beredt mig.« Havde han vist sig med den herlighed, som var hans hos Faderen før verden blev til, kunne vi ikke have udholdt lyset fra hans nærvær. For at vi kunne skue det og ikke blive tilintetgjort, blev åbenbarelsen af hans herlighed tildækket. Hans guddommelighed blev tilhyllet med menneskelighed, — den usynlige herlighed i synlig menneskelig skikkelse."

> “This great purpose had been shadowed forth in types and symbols. The burning bush, in which Christ appeared to Moses, revealed God. The symbol chosen for the representation of the Deity was a lowly shrub, that seemingly had no attractions. This enshrined the Infinite. The all-merciful God shrouded His glory in a most humble type, that Moses could look upon it and live. So in the pillar of cloud by day and the pillar of fire by night, God communicated with Israel, revealing to men His will, and imparting to them His grace. God’s glory was subdued, and His majesty veiled, that the weak vision of finite men might behold it. So Christ was to come in ‘the body of our humiliation’ (Philippians 3:21, R. V.), ‘in the likeness of men.’ In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men.

> „Denne store hensigt var blevet forudskygget i forbilleder og symboler. Den brændende busk, hvori Kristus viste sig for Moses, åbenbarede Gud. Det symbol, som blev valgt til fremstillingen af Guddommen, var en ringe busk, der tilsyneladende ingen tiltrækningskraft havde. Denne omsluttede den Uendelige. Den al-barmhjertige Gud hyllede sin herlighed i et yderst ydmygt forbillede, for at Moses kunne se på det og leve. Således meddelte Gud sig til Israel i skystøtten om dagen og ildstøtten om natten, idet Han åbenbarede sin vilje for menneskene og meddelte dem sin nåde. Guds herlighed blev dæmpet, og Hans majestæt tilsløret, for at svage, dødelige menneskers syn kunne skue den. Således skulle Kristus komme i ‘vores ydmygelses legeme’ (Filipperne 3,21, R. V.), ‘i menneskers lighed’. I verdens øjne havde Han ingen skønhed, så de skulle begære Ham; dog var Han den inkarnerede Gud, himlens og jordens lys. Hans herlighed var tilsløret, Hans storhed og majestæt skjult, for at Han kunne komme nær sorgfulde, fristede mennesker.“

> “God commanded Moses for Israel, ‘Let them make Me a sanctuary; that I may dwell among them’ (Exodus 25:8), and He abode in the sanctuary, in the midst of His people. Through all their weary wandering in the desert, the symbol of His presence was with them. So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life. ‘The Word became flesh, and tabernacled among us (and we beheld His glory, glory as of the Only Begotten from the Father), full of grace and truth.’ John 1:14, R. V., margin.

> „Gud bød Moses for Israel: ‘De skal gøre Mig en helligdom, for at jeg kan bo midt iblandt dem’ (2 Mosebog 25,8), og Han tog bolig i helligdommen, midt iblandt sit folk. Under hele deres møjsommelige vandring i ørkenen var symbolet på Hans nærvær med dem. Således rejste Kristus sit tabernakel midt i vor menneskelige lejr. Han opslog sit telt ved siden af menneskenes telte, for at Han kunne bo iblandt os og gøre os fortrolige med sin guddommelige karakter og sit liv. ‘Ordet blev kød og tog bolig iblandt os (og vi så Hans herlighed, en herlighed som den Enbårne har fra Faderen), fuld af nåde og sandhed.’ Johannes 1,14, R. V., margen.“

> “Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners. For in every doctrine of grace, every promise of joy, every deed of love, every divine attraction presented in the Saviour’s life on earth, we see ‘God with us.’

> „Siden Jesus kom for at bo iblandt os, ved vi, at Gud er fortrolig med vore prøvelser og har medfølelse med vore sorger. Hver søn og datter af Adam kan forstå, at vor Skaber er synderes ven. For i enhver nådens lære, ethvert løfte om glæde, enhver kærlighedens gerning, enhver guddommelig tiltrækning, som fremstilles i Frelserens liv på jorden, ser vi: ‚Gud med os.‘“

> “Satan represents God’s law of love as a law of selfishness. He declares that it is impossible for us to obey its precepts. The fall of our first parents, with all the woe that has resulted, he charges upon the Creator, leading men to look upon God as the author of sin, and suffering, and death. Jesus was to unveil this deception. As one of us He was to give an example of obedience. For this He took upon Himself our nature, and passed through our experiences. ‘In all things it behooved Him to be made like unto His brethren.’ Hebrews 2:17. If we had to bear anything which Jesus did not endure, then upon this point Satan would represent the power of God as insufficient for us. Therefore Jesus was ‘in all points tempted like as we are.’ Hebrews 4:15. He endured every trial to which we are subject. And He exercised in His own behalf no power that is not freely offered to us. As man, He met temptation, and overcame in the strength given Him from God. He says, ‘I delight to do Thy will, O My God: yea, Thy law is within My heart.’ Psalm 40:8. As He went about doing good, and healing all who were afflicted by Satan, He made plain to men the character of God’s law and the nature of His service. His life testifies that it is possible for us also to obey the law of God.

> „Satan fremstiller Guds kærlighedslov som en lov om selviskhed. Han erklærer, at det er umuligt for os at adlyde dens forskrifter. Vore første forældres fald, med al den elendighed, der er fulgt deraf, lægger han Skaberen til last og får mennesker til at betragte Gud som syndens, lidelsens og dødens ophavsmand. Jesus skulle afsløre dette bedrag. Som en af os skulle Han give et eksempel på lydighed. Derfor tog Han vor natur på sig og gennemgik vore erfaringer. ‘I alle Maader maatte han blive sine Brødre lig.’ Hebræerne 2:17. Hvis vi måtte bære noget, som Jesus ikke udholdt, ville Satan på dette punkt fremstille Guds kraft som utilstrækkelig for os. Derfor blev Jesus ‘fristet i alle ting ligesom vi, dog uden synd.’ Hebræerne 4:15. Han udholdt enhver prøvelse, som vi er underlagt. Og Han anvendte for sin egen skyld ingen kraft, som ikke frit tilbydes os. Som menneske mødte Han fristelsen og sejrede i den styrke, Gud gav Ham. Han siger: ‘At gøre din vilje, min Gud, er min lyst, og din lov er i mit hjerte.’ Salme 40:8. Medens Han gik omkring og gjorde vel og helbredte alle, der var plaget af Satan, gjorde Han for mennesker tydeligt, hvad Guds lovs karakter er, og hvad Hans tjenestes natur er. Hans liv vidner om, at det også er muligt for os at adlyde Guds lov.

> “By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, ‘I AM THAT I AM…. Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.’ Exodus 3:14. This was the pledge of Israel’s deliverance. So when He came ‘in the likeness of men,’ He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is God ‘manifest in the flesh.’ 1 Timothy 3:16. And to us He says: ‘I AM the Good Shepherd.’ ‘I AM the living Bread.’ ‘I AM the Way, the Truth, and the Life.’ ‘All power is given unto Me in heaven and in earth.’ John 10:11; 6:51; 14:6; Matthew 28:18. I AM the assurance of every promise. I AM; be not afraid. ‘God with us’ is the surety of our deliverance from sin, the assurance of our power to obey the law of heaven.” The Desire of Ages, 23, 24.

> „Ved sin menneskelighed rørte Kristus menneskeheden; ved sin guddommelighed griber Han fat om Guds trone. Som Menneskesøn gav Han os et eksempel på lydighed; som Guds Søn giver Han os kraft til at adlyde. Det var Kristus, som fra busken på Horebs bjerg talte til Moses og sagde: ‘JEG ER DEN, JEG ER…. Så skal du sige til Israels børn: JEG ER har sendt mig til jer.’ 2 Mosebog 3:14. Dette var pantet på Israels udfrielse. Da Han så kom ‘i menneskers lignelse’, erklærede Han sig selv som JEG ER. Barnet i Betlehem, den sagtmodige og ydmyge Frelser, er Gud ‘åbenbaret i kødet’. 1 Timotheus 3:16. Og til os siger Han: ‘JEG ER den gode hyrde.’ ‘JEG ER det levende brød.’ ‘JEG ER vejen, sandheden og livet.’ ‘Mig er givet al magt i himlen og på jorden.’ Johannes 10:11; 6:51; 14:6; Mattæus 28:18. JEG ER er visheden om ethvert løfte. JEG ER; frygt ikke. ‘Gud med os’ er garantien for vor udfrielse fra synden, forsikringen om vor kraft til at adlyde himlens lov.“ The Desire of Ages, 23, 24.

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