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# The Book of Daniel - Number Ninety-Six

Daniels Bog - Nummer Seksoghalvfems

The Triple Application of Prophecy: Unlocking the Prophetic Framework for the Last Days

Profetiens tredobbelte anvendelse: Oplåsning af den profetiske ramme for de sidste dage

Author

Jeff Pippenger

Published

February 29, 2024

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The framework of William Miller’s prophetic message was the two desolating powers of paganism followed by papalism, and the framework of Future for America’s prophetic message is the three desolating powers of paganism, followed by papalism, followed by apostate Protestantism, but all being concurrent at the end. A primary prophetic key for Miller’s prophetic understanding was that “the daily” in the book of Daniel was a symbol of paganism, for it established the connection of the two desolating powers which became his framework of prophetic understanding. A primary prophetic key for Future for America’s prophetic understanding is also that “the daily” in the book of Daniel is a symbol of paganism, for the historical fulfillment of paganism established the sequence of events in Daniel eleven verses forty and forty-one, which became the framework of Future for America’s prophetic understanding.

Rammen for William Millers profetiske budskab var de to ødelæggende magter, hedenskab efterfulgt af pavedømme, og rammen for Future for Americas profetiske budskab er de tre ødelæggende magter, hedenskab efterfulgt af pavedømme efterfulgt af frafaldent protestantisme, men alle er samtidige ved enden. En grundlæggende profetisk nøgle for Millers profetiske forståelse var, at »det daglige« i Daniels bog var et symbol på hedenskab, for derved blev forbindelsen mellem de to ødelæggende magter etableret, hvilket blev rammen for hans profetiske forståelse. En grundlæggende profetisk nøgle for Future for Americas profetiske forståelse er ligeledes, at »det daglige« i Daniels bog er et symbol på hedenskab, for den historiske opfyldelse af hedenskab fastlagde begivenhedernes rækkefølge i Daniel 11, vers 40 og 41, hvilket blev rammen for Future for Americas profetiske forståelse.

As is always the case with new light, the advancement of the truth unsealed in 1989 at the collapse of the Soviet Union was warred against by many various voices. The resistance brought against the truth invariably produced a clearer understanding of the truth. In those early controversies against the truth found in the last six verses of Daniel eleven, several prophetic rules that are located in the Bible were recognized as essential proofs to support the increase of knowledge that took place when the book of Daniel was unsealed in 1989. We are currently considering one of those rules, which we call “a triple application of prophecy.”

Som det altid er tilfældet med nyt lys, blev sandhedens fremgang, som blev åbnet i 1989 ved Sovjetunionens sammenbrud, bekæmpet af mange forskellige røster. Modstanden, der blev rejst imod sandheden, frembragte uundgåeligt en klarere forståelse af sandheden. I de tidlige stridigheder mod den sandhed, som findes i de sidste seks vers af Daniel elleve, blev flere profetiske regler, som findes i Bibelen, erkendt som væsentlige beviser til støtte for den kundskabsforøgelse, der fandt sted, da Daniels Bog blev åbnet i 1989. Vi betragter i øjeblikket en af disse regler, som vi kalder „en trefoldig anvendelse af profetien.“

We began by looking at two triple applications that at one level are the same line, but at another level they are different. The first two manifestations of Rome (pagan and papal), establish the third manifestation of Modern Rome. The first two manifestations of Babylon (Babel and Babylon), established the third manifestation of Modern Babylon. Modern Rome is the beast of Revelation seventeen that Modern Babylon rides upon and reigns over. They are as distinct as is a cowboy from his horse, but they also commit spiritual fornication with each other, so at that level they are one. There are two other triple applications of prophecy which possess a similar relationship.

Vi begyndte med at betragte to tredobbelte anvendelser, som på ét plan er den samme linje, men på et andet plan er forskellige. Roms to første manifestationer (hedensk og pavelig) etablerer den tredje manifestation, det moderne Rom. Babylons to første manifestationer (Babel og Babylon) etablerede den tredje manifestation, det moderne Babylon. Det moderne Rom er dyret i Åbenbaringen sytten, som det moderne Babylon rider på og hersker over. De er lige så adskilte, som en cowboy er fra sin hest, men de begår også åndelig utugt med hinanden, så på det plan er de ét. Der er to andre tredobbelte anvendelser af profetien, som har et lignende forhold.

The first two manifestations of Elijah (Elijah and John the Baptist), establish the third Elijah of the last days. Along with that the first two messengers who prepare the way for the Messenger of the Covenant (John the Baptist and William Miller), establish the messenger who prepares the way for the Messenger of the Covenant in the last days. There are three important points to recognize with these two lines of triple applications of prophecy.

Elias’ første to fremtrædelser (Elias og Johannes Døberen) stadfæster den tredje Elias i de sidste dage. Sammen med dette stadfæster de første to budbringere, som bereder vejen for Pagtens Budbringer (Johannes Døberen og William Miller), den budbringer, som bereder vejen for Pagtens Budbringer i de sidste dage. Der er tre vigtige punkter at erkende ved disse to linjer af tredobbelte anvendelser af profetien.

A first point is that the actual historical representatives of the two lines of triple applications of prophecy are essentially the same historical figures, but their purpose in the two representations are distinctly different. The second point is recognizing what the distinction between the two closely related triple applications of prophecy is. The distinction is that Elijah represents an external work in the last days, and the messenger that prepares the way for the Messenger of the Covenant, represents an internal work in the last days.

Et første punkt er, at de faktiske historiske repræsentanter for de to linjer af tredobbelte anvendelser af profetien i det væsentlige er de samme historiske skikkelser, men at deres formål i de to fremstillinger er klart forskellige. Det andet punkt er at erkende, hvad forskellen mellem de to nært beslægtede tredobbelte anvendelser af profetien er. Forskellen er, at Elias repræsenterer et ydre værk i de sidste dage, og at den budbærer, som bereder vejen for pagtens Budbringer, repræsenterer et indre værk i de sidste dage.

The third point to take note of is that Jesus, as Alpha and Omega, identifies the third Elijah, and also the third messenger that prepares the way, with both a first and a last Elijah messenger, and a first and last messenger who prepares the way for the Messenger of the Covenant. The Elijah messenger of the first angel and the Elijah messenger of the third angel make up the third fulfillment of Elijah, and the messenger who prepares the way is represented as the messenger of the movements of both the first and third angels.

Det tredje punkt, der bør lægges mærke til, er, at Jesus, som Alfa og Omega, identificerer den tredje Elias og også det tredje bud, som bereder vejen, med både en første og en sidste Elias-budbærer og en første og sidste budbærer, som bereder vejen for Pagtens Budbærer. Elias-budbæreren for den første engel og Elias-budbæreren for den tredje engel udgør den tredje opfyldelse af Elias, og den budbærer, som bereder vejen, fremstilles som budbæreren for både den første og den tredje engels bevægelser.

Elijah the prophet provides an illustration of the last-day confrontation between God’s people and the threefold union of Modern Rome in the confrontation at Mount Carmel.

Profeten Elias giver en illustration af den sidste tids konfrontation mellem Guds folk og det tredobbelte forbund i det moderne Rom i konfrontationen på Karmels Bjerg.

Mount Carmel is located in northern Israel, near the Mediterranean coast. It runs roughly northwest to southeast and forms a prominent ridge that extends for about 39 miles (63 kilometers). The Valley of Megiddo, also known as the Jezreel Valley, is located to the southeast of Mount Carmel. Mount Carmel and the Valley of Megiddo are relatively close to each other in terms of distance. The distance between them, in a straight line (as the crow flies), is approximately 20 to 25 miles (32 to 40 kilometers). To the west of Mount Carmel lies the Mediterranean Sea, and to the east of the Valley of Megiddo and the Jezreel Valley lies the Sea of Galilee, also known as Lake Tiberias or the Lake of Kinneret.

Karmelbjerget ligger i det nordlige Israel nær Middelhavskysten. Det strækker sig omtrent fra nordvest til sydøst og danner en markant bjergkam, der strækker sig over omkring 39 miles (63 kilometer). Megiddosletten, også kendt som Jizre'eldalen, ligger sydøst for Karmelbjerget. Karmelbjerget og Megiddosletten ligger forholdsvis tæt på hinanden med hensyn til afstand. Afstanden mellem dem i luftlinje er omtrent 20 til 25 miles (32 til 40 kilometer). Vest for Karmelbjerget ligger Middelhavet, og øst for Megiddosletten og Jizre'eldalen ligger Genesaret Sø, også kendt som Tiberiassøen eller Kinneretsøen.

In the Revelation the battle of Armageddon is identifying the Valley of Megiddo, and inspiration did not want students of prophecy to believe that the book of Revelation was identifying its message in literal terms, so when it identified Armageddon (Megiddo) as Armageddon it used the word “har,” which means mountain to make it clear that the battle was a spiritual representation of the final battle which the dragon, beast and false prophet lead the world to.

I Åbenbaringen identificerer slaget ved Harmagedon Megiddos dal, og inspirationen ønskede ikke, at profetiens studerende skulle tro, at Åbenbaringens bog identificerede sit budskab i bogstavelige termer; derfor brugte den, da den identificerede Harmagedon (Megiddo) som Harmagedon, ordet »har«, som betyder bjerg, for at gøre det klart, at slaget var en åndelig fremstilling af den sidste kamp, som dragen, dyret og den falske profet leder verden til.

By identifying Megiddo as Armageddon, John made sure it was not to be understood as a literal geographical location, for Megiddo is a valley and has no mountains. In close proximity is Mount Carmel where Elijah’s confrontation with Ahab and the prophets of Jezebel occurred, thus both Megiddo and Mount Carmel are both illustrations of the final battle of Armageddon.

Ved at identificere Megiddo som Harmagedon sikrede Johannes, at det ikke skulle forstås som et bogstaveligt geografisk sted, for Megiddo er en dal og har ingen bjerge. I umiddelbar nærhed ligger Karmels Bjerg, hvor Elias’ konfrontation med Akab og Jesabels profeter fandt sted; således er både Megiddo og Karmels Bjerg illustrationer af Harmagedons endelige slag.

If you were to draw a triangle with Jerusalem, Mount Carmel, and the Valley of Megiddo, Jerusalem would be situated to the southeast corner of that triangle, with Mount Carmel to the northwest and the Valley of Megiddo to the northeast. The area that symbolically represents the battle of Armageddon is bordered by two seas, and the king of the north (the whore of Modern Babylon) comes to his end between the seas and the glorious holy mountain. And at that time human probation closes.

Hvis man skulle tegne en trekant med Jerusalem, Karmelbjerget og Megiddos dal, ville Jerusalem være beliggende i trekantens sydøstlige hjørne, med Karmelbjerget mod nordvest og Megiddos dal mod nordøst. Det område, som symbolsk repræsenterer slaget ved Harmagedon, er afgrænset af to have, og nordens konge (den moderne Babylons skøge) kommer til sin ende mellem havene og det herlige hellige bjerg. Og på den tid afsluttes menneskets prøvetid.

> 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. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:44–12:1.

> Men rygter fra øst og fra nord skal forfærde ham; derfor skal han drage ud i stor vrede for at ødelægge og fuldstændig gøre det af med mange. Og han skal slå sit palads’ telte op mellem havene ved det herlige hellige bjerg; men han skal komme til sin ende, og ingen skal hjælpe ham. Og på den tid skal Mikael stå frem, den store fyrste, som står for dit folks børn; og der skal være en trængselstid, som der ikke har været magen til, siden der blev til et folk, lige indtil den samme tid; og på den tid skal dit folk blive frelst, enhver, som findes indskrevet i bogen. Daniel 11:44–12:1.

The triple application of Elijah represents the external confrontation of God’s people with the king of the north, who is the head of the threefold union of the dragon, the beast and the false prophet that leads the world to Armageddon. Elijah’s three enemies that typified the threefold union were Ahab, who was the king of the ten northern tribes representing the ten kings of Revelation seventeen, who commit fornication with the whore of Babylon, and who agree to give their kingdom to the whore for “one hour”, which is “the hour” of the Sunday law crisis. The whore of Babylon was represented by Jezebel, and Jezebel’s prophets of Baal and the priests of the grove represent the false prophet.

Elias’ trefoldige anvendelse repræsenterer Guds folks ydre konfrontation med nordens konge, som er hovedet for den trefoldige forening af dragen, dyret og den falske profet, der fører verden til Harmagedon. Elias’ tre fjender, som var forbilleder på den trefoldige forening, var Akab, som var konge over de ti nordlige stammer og repræsenterede de ti konger i Johannes’ Åbenbaring kapitel sytten, som bedriver hor med Babylons skøge, og som er enige om at give deres rige til skøgen i „én time“, hvilket er „timen“ for søndagslovskrisen. Babylons skøge blev repræsenteret ved Jesabel, og Jesabels Ba’alsprofeter og Asjerelundens præster repræsenterer den falske profet.

The Sunday law crisis begins with the soon-coming Sunday law in the United States and ends when Michael stands up. When that Sunday law arrives the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon. The period of time from the call out of Babylon until the close of probation is the period of the judgment of the whore of Babylon. It is also the period of time when the Holy Spirit is poured out without measure. It is the “hour,” that the ten kings agree to co-rule with the whore of Tyre, who is no longer forgotten. It is the “hour,” of the great “earthquake” of Revelation eleven, when the one hundred and forty-four thousand are lifted up as an ensign.

Søndagslovkrisen begynder med den nært forestående søndagslov i De Forenede Stater og ender, når Mikael rejser sig. Når denne søndagslov kommer, kalder den anden røst i Åbenbaringens attende kapitel Guds anden hjord ud af Babylon. Tidsrummet fra kaldet ud af Babylon indtil nådetidens afslutning er tidsrummet for dommen over Babylons skøge. Det er også det tidsrum, hvor Helligånden udgydes uden mål. Det er den „time“, da de ti konger bliver enige om at herske sammen med Tyrus’ skøge, som ikke længere er glemt. Det er den „time“ for det store „jordskælv“ i Åbenbaringen elleve, når de hundrede og fireogfyrre tusinde løftes op som et banner.

> And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:9, 10.

> Og jordens konger, som har drevet hor med hende og levet i overdådighed med hende, skal græde og jamre over hende, når de ser røgen af hendes brand, idet de står langt borte af frygt for hendes pine og siger: Ve, ve, du store stad Babylon, du mægtige stad! thi på én time er din dom kommet. Åbenbaringen 18,9.10.

Just as John identified Megiddo as the mountain (“har”) of Megiddo to identify a spiritual and not a literal truth, the judgment of the whore of Babylon and Tyre is identified as occurring during the “hour,” and also in a “day.”

Ligesom Johannes identificerede Megiddo som Megiddos bjerg („har“) for at angive en åndelig og ikke en bogstavelig sandhed, identificeres dommen over Babylon den store skøge og Tyrus som noget, der finder sted i „stunden“ og også på „en dag“.

> Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. Revelation 18:8.

> Derfor skal hendes plager komme på én dag: død og sorg og hungersnød; og hun skal fuldstændig opbrændes med ild; thi stærk er den Herre Gud, som dømmer hende. Åbenbaringen 18,8.

After October 22, 1844 prophetic time is no longer to be applied prophetically and the judgment of the papal power is therefore represented as occurring in an “hour,” and also as in a “day.” The “hour” of her judgment is the prophetic period from the Sunday law in the United States until probation closes. It is important to mark this period when considering the Elijah of the last days, for Elijah’s battle of Mount Carmel follows the internal testing of God’s people of the last days, and the testing period for both the church and the world contain the same prophetic beginnings and endings.

Efter den 22. oktober 1844 skal profetisk tid ikke længere anvendes profetisk, og dommen over den pavelige magt fremstilles derfor som indtræffende i en „time“ og også på en „dag“. „Timen“ for hendes dom er den profetiske periode fra søndagsloven i De Forenede Stater, indtil nådetiden afsluttes. Det er vigtigt at afmærke denne periode, når man betragter Elias i de sidste dage, for Elias’ kamp på Karmels bjerg følger efter den indre prøvelse af Guds folk i de sidste dage, og prøvelsesperioden for både kirken og verden har de samme profetiske begyndelser og afslutninger.

The two voices of Revelation eighteen, represent two distinct calls to two churches. The first church is the one hundred and forty-four thousand of Revelation chapter seven, and the second church that is called is the great multitude of Revelation chapter seven. The call to the one hundred and forty-four thousand is made while the Holy Spirit is being poured out in measure, and the call to the great multitude is made when the Holy Spirit is being poured out without measure.

De to røster i Åbenbaringen atten repræsenterer to særskilte kald til to menigheder. Den første menighed er de hundrede og fireogfyrre tusinde i Åbenbaringen kapitel syv, og den anden menighed, som kaldes, er den store skare i Åbenbaringen kapitel syv. Kaldet til de hundrede og fireogfyrre tusinde gives, mens Helligånden bliver udgydt i mål, og kaldet til den store skare gives, når Helligånden bliver udgydt uden mål.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils” (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, “teaching for doctrines the commandments of men” (Matthew 15:9).

> „Profeten siger: »Jeg så en anden engel stige ned fra himmelen med stor magt, og jorden blev oplyst af hans herlighed. Og han råbte med vældig røst og sagde: Faldet, faldet er det store Babylon, og det er blevet et tilholdssted for dæmoner« (Åbenbaringen 18:1, 2). Dette er det samme budskab, som blev givet af den anden engel. Babylon er faldet, »fordi hun har givet alle folkeslagene at drikke af sin utugts vredes vin« (Åbenbaringen 14:8). Hvad er denne vin?—Hendes falske læresætninger. Hun har givet verden en falsk sabbat i stedet for den sabbat, som hører til det fjerde bud, og har gentaget den løgn, som Satan først fortalte Eva i Eden—sjælens naturlige udødelighed. Mange beslægtede vildfarelser har hun udbredt vidt og bredt, idet hun »lærer menneskebud som læresætninger« (Mattæus 15:9).“

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> „Da Jesus begyndte sin offentlige tjeneste, rensede Han templet for dets helligbrøde vanhelligelse. Blandt de sidste handlinger i Hans tjeneste var den anden renselse af templet. Således gives der i det sidste værk til verdens advarsel to særskilte kald til menighederne. Den anden engels budskab er: ‘Babylon er faldet, er faldet, den store stad, fordi hun har givet alle folkeslagene at drikke af sin utugts vredes vin’ (Åbenbaringen 14:8). Og i det høje råb i den tredje engels budskab høres en røst fra himlen, som siger: ‘Drag ud fra hende, mit folk, for at I ikke skal blive delagtige i hendes synder, og for at I ikke skal få del i hendes plager. Thi hendes synder er nået indtil himlen, og Gud har ihukommet hendes misgerninger’ (Åbenbaringen 18:4, 5).” Selected Messages, bog 2, 118.

The mighty angel came down in fulfillment of Revelation chapter eighteen, when the great buildings of New York City were brought down on September 11, 2001, with the arrival of the “east wind” of Islam. He then cried “mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils.” And then in verse four another voice “is heard from heaven saying, ‘Come out of her, my people.’” Those two voices are “two distinct calls made to the churches.” The two distinct churches of God in the last days are identified as the one hundred and forty-four thousand and the great multitude.

Den mægtige engel kom ned i opfyldelse af Åbenbaringen kapitel atten, da de store bygninger i New York City blev lagt i ruiner den 11. september 2001 ved ankomsten af Islams „østenvind“. Han råbte derefter „med vældig røst og sagde: Faldet, faldet er Babylon den store, og det er blevet et tilholdssted for dæmoner.“ Og dernæst i vers fire „høres en anden røst fra himlen sige: ‚Drag ud fra hende, mit folk.‘“ Disse to røster er „to særskilte kald rettet til menighederne.“ Guds to særskilte menigheder i de sidste dage identificeres som de hundrede og fireogfyrre tusinde og den store skare.

The testing period for the one hundred and forty-four thousand begins with Islam of the third Woe, which Isaiah identifies as the “day of the east wind.” That testing period ends with the soon-coming Sunday law in the United States and the enforcement of the mark of the beast. The beast is the counterfeit king of the north, the head of modern Babylon. Babylon is the lion in Daniel chapter seven, and the disobedient prophet from Judah, who represents Laodicean Adventism, that dies in the period that begins with the “ass” of Islam (September 11, 2001), and ends with the “lion,” (Modern Babylon).

Prøvetiden for de hundrede og fireogfyrre tusinde begynder med islam i det tredje Ve, som Esajas identificerer som »østenvindens dag«. Denne prøvetid ender med den snart kommende søndagslov i De Forenede Stater og håndhævelsen af dyrets mærke. Dyret er den forfalskede konge i nord, det moderne Babylons hoved. Babylon er løven i Daniels bog kapitel syv, og den ulydige profet fra Juda, som repræsenterer laodikeisk adventisme, dør i den periode, der begynder med islams »æsel« (11. september 2001), og ender med »løven« (Det moderne Babylon).

In the period of time represented as “the tomb” of the disobedient prophet of Laodicean Adventism, the latter rain is measured out, as a distinct call is made to the church of the one hundred and forty-four thousand. When that period ends, at the “hour” of the “great earthquake”, representing the Sunday law in the United States; the period of the second voice of Revelation eighteen, arrives with the implementation of the mark of the beast, which is the mark of the king of the north. At the same time Islam of the third Woe is used to bring a progressive escalating judgment upon an apostate world. The message proclaimed by the “ensign” of the one hundred and forty-four thousand during that second distinct call to the church of the “great multitude” identifies the “mark” of the “king of the north”, and the role of Islam of the third Woe, represented as the “children of the east”.

I den tidsperiode, der fremstilles som „graven“ for den ulydige profet i laodikeisk adventisme, tildeles sildigregnen, idet et særskilt kald rettes til de hundrede og fireogfyrre tusindes menighed. Når denne periode ender, ved „timen“ for det „store jordskælv“, som repræsenterer søndagsloven i De Forenede Stater, indtræder perioden for den anden røst i Åbenbaringen atten med håndhævelsen af dyrets mærke, som er kongen mod nords mærke. Samtidig bruges islam i det tredje Ve til at bringe en gradvis tiltagende dom over en frafalden verden. Det budskab, som forkyndes af de hundrede og fireogfyrre tusindes „banner“ under dette andet særskilte kald til den „store skares“ menighed, identificerer „mærket“ fra „kongen mod nord“ og den rolle, som islam i det tredje Ve spiller, fremstillet som „Østens børn“.

The message that enrages the papal power in verse forty-four of Daniel chapter eleven, and the message that initiates the final papal bloodbath, is represented as “tidings out of the east” (Islam) and “the north” (the mark of the beast). In that period, as with the previous period, Islam of the “east wind” brings judgment upon the United States to begin the period, and the period ends when the king of the north comes to his end, “between the seas and the glorious holy mountain”, in the valley of Megiddo and the Mount at Carmel.

Budskabet, som vækker den pavelige magts vrede i vers fireogfyrre i Daniels bog, kapitel elleve, og det budskab, som indleder det endelige pavelige blodbad, fremstilles som “tidender fra øst” (islam) og “fra nord” (dyrets mærke). I denne periode, ligesom i den foregående, bringer islam fra “østenvinden” dom over De Forenede Stater for at indlede perioden, og perioden ender, når kongen i nord går til sin ende, “mellem havene og det herlige hellige bjerg”, i Megiddos dal og på bjerget ved Karmel.

The judgment period for modern Babylon that represents her deathbed (tomb), begins with the symbol of the east and ends with the symbol of the north, just as the deathbed for the disobedient Laodicean prophet ended in the first distinct call to the churches. The tomb (deathbed) that both the lying prophet of Bethel and the disobedient prophet of Judah are buried in is represented between an “ass” and a “lion”.

Domstidsperioden for det moderne Babylon, som repræsenterer hendes dødsleje (grav), begynder med symbolet fra øst og ender med symbolet fra nord, ligesom dødslejet for den ulydige laodikeiske profet endte i det første tydelige kald til menighederne. Den grav (det dødsleje), hvori både den løgnagtige profet fra Betel og den ulydige profet fra Juda bliver begravet, er fremstillet mellem et „æsel“ og en „løve“.

Elijah represents God’s last day people who were confronted with a threefold enemy represented by Ahab, Jezebel and Jezebel’s prophets. Jezebel is the symbol of the papal power in the fourth church of Thyatira, and her prophets at Carmel were represented by the prophets of Baal and the priests of the grove. Baal represents a male deity and the priests of the grove represented Ashtaroth, a female deity, thus Jezebel’s false prophets consisted of male and female, representing the combination of Church and State that is represented by the image of the beast in the book of Revelation.

Elias repræsenterer Guds folk i de sidste dage, som blev konfronteret med en trefoldig fjende, repræsenteret ved Akab, Jezebel og Jezebels profeter. Jezebel er symbolet på pavemagten i den fjerde menighed, Thyatira, og hendes profeter på Karmel blev repræsenteret ved Ba’als profeter og lundens præster. Ba’al repræsenterer en mandlig guddom, og lundens præster repræsenterede Astarot, en kvindelig guddom; således bestod Jezebels falske profeter af mænd og kvinder og repræsenterede sammenslutningen af kirke og stat, som er fremstillet ved dyrets billede i Johannes’ Åbenbaring.

It is the United States that first erects an image of the beast in the United States and thereafter in the world, and it is the United States that is the false prophet of the threefold union. Ahab, the king of the ten tribes, represents the ten kings of Revelation seventeen, that is the dragon, and Jezebel is the beast. Elijah was in confrontation with the threefold union of Modern Babylon, at Mount Carmel, where the whore of Babylon comes to her end with none to help. The triple application of Elijah represents the external confrontation which is brought against God’s last-day people, and Elijah represents the prophet that is in direct confrontation with those three powers.

Det er De Forenede Stater, der først opstiller et billede af dyret i De Forenede Stater og derefter i verden, og det er De Forenede Stater, der er den falske profet i den trefoldige union. Akab, kongen over de ti stammer, repræsenterer de ti konger i Åbenbaringen sytten, det vil sige dragen, og Jesabel er dyret. Elias stod i konfrontation med den trefoldige union i det moderne Babylon på Karmels bjerg, hvor Babylons skøge går til sin ende uden nogen til at hjælpe. Elias’ tredobbelte anvendelse repræsenterer den ydre konfrontation, som rettes mod Guds folk i de sidste dage, og Elias repræsenterer den profet, der står i direkte konfrontation med disse tre magter.

An important element of Elijah’s story is the “rain,” which represents the latter rain that is poured out in the history of the confrontation. Leading up to the confrontation at Mount Carmel, Elijah has plainly stated that there would be no rain, except at his word. The period that leads up to the “hour” of Jezebel’s judgment is the period represented by the first distinct “voice” given to the churches. That “voice” arrived on September 11, 2001, and in that period the “rain” was only “measured”, and in that period, there were two competing latter rain messages that were involved with Habakkuk’s debate. One was the counterfeit message of weeping for Tammuz, that represented a “peace and safety message”, and the other was the true message of the third Woe of Islam.

Et vigtigt element i Elias’ historie er „regnen“, som repræsenterer den sildige regn, der udgydes i konfrontationens historie. Forud for konfrontationen på Karmels bjerg har Elias tydeligt erklæret, at der ikke skulle komme regn, undtagen ved hans ord. Den periode, som leder frem til „stunden“ for Jezebels dom, er den periode, der er repræsenteret ved den første særskilte „røst“, der blev givet til menighederne. Denne „røst“ kom den 11. september 2001, og i denne periode blev „regnen“ kun „målt“, og i denne periode var der to konkurrerende budskaber om den sildige regn, som var involveret i Habakkuks strid. Det ene var det forfalskede budskab om at græde over Tammuz, som repræsenterede et „fred og sikkerhed“-budskab, og det andet var det sande budskab om Islams tredje ve.

The true “latter rain” message was based upon the role of Islam of the third Woe. That message originated at one source (which was Future for America), and the two messages contended for supremacy until history confirmed the validity of the true message, and also confirmed the foolishness of a “peace and safety” message in such a time as this.

Det sande budskab om »sildigregnen« var baseret på Islams rolle i det tredje Ve. Dette budskab udsprang fra én kilde (som var Future for America), og de to budskaber kæmpede om overherredømmet, indtil historien bekræftede gyldigheden af det sande budskab og også bekræftede tåbeligheden i et budskab om »fred og sikkerhed« i en tid som denne.

> “The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> „Profetierne hos Daniel og hos Johannes skal forstås. De fortolker hinanden. De giver verden sandheder, som enhver bør forstå. Disse profetier skal være et vidnesbyrd i verden. Ved deres opfyldelse i disse sidste dage vil de forklare sig selv.“ Kress Collection, 105.

The first fulfillment of Elijah in the triple application of Elijah, is confirmed by the second Elijah, who Jesus identified as John the Baptist. Together those two witnesses establish the third Elijah.

Den første opfyldelse af Elias i den tredobbelte anvendelse af Elias bekræftes af den anden Elias, som Jesus identificerede som Johannes Døberen. Sammen stadfæster disse to vidner den tredje Elias.

> And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:7–15.

> Og idet de gik bort, begyndte Jesus at sige til skarerne om Johannes: Hvad gik I ud i ørkenen for at se? Et siv, som svajer for vinden? Men hvad gik I ud for at se? Et menneske klædt i bløde klæder? Se, de, som bærer bløde klæder, er i kongernes huse. Men hvad gik I ud for at se? En profet? Ja, siger jeg jer, og mere end en profet. For det er ham, om hvem der er skrevet: Se, jeg sender min engel for dit ansigt, som skal berede din vej foran dig. Sandelig siger jeg jer: Blandt dem, som er født af kvinder, er ingen større fremstået end Johannes Døberen; men den, som er den mindste i Himmeriget, er større end han. Og fra Johannes Døberens dage indtil nu lider Himmeriget vold, og de voldelige river det til sig. For alle profeterne og loven profeterede indtil Johannes. Og om I vil tage imod det, er han Elias, som skulle komme. Den, som har ører at høre med, han høre! Matthæus 11:7–15.

We will continue this study in the next article.

Vi vil fortsætte dette studie i den næste artikel.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.

> “I dag, i Elias’ og Johannes Døberens ånd og kraft, kalder budbringere, udpeget af Gud, en domsbestemt verdens opmærksomhed hen på de højtidelige begivenheder, som snart skal finde sted i forbindelse med nådetidens afsluttende timer og Kristus Jesu fremtræden som kongernes Konge og herrernes Herre. Snart skal hvert menneske dømmes for de gerninger, der er gjort i legemet. Guds doms time er kommet, og på medlemmerne af Hans menighed på jorden hviler det højtidelige ansvar at give advarsel til dem, som så at sige står på selve randen af evig undergang. For ethvert menneske i den vide verden, som vil give agt, må de principper, der står på spil i den store strid, som føres, gøres tydelige, principper, hvoraf hele menneskehedens skæbne afhænger.”

> “In these final hours of probation for the sons of men, when the fate of every soul is so soon to be decided forever, the Lord of heaven and earth expects His church to arouse to action as never before. Those who have been made free in Christ through a knowledge of precious truth, are regarded by the Lord Jesus as His chosen ones, favored above all other people on the face of the earth; and He is counting on them to show forth the praises of Him who hath called them out of darkness into marvelous light. The blessings which are so liberally bestowed are to be communicated to others. The good news of salvation is to go to every nation, kindred, tongue, and people.

> "I disse sidste prøvetidstimer for menneskenes børn, når hver sjæls skæbne så snart for evigt skal afgøres, forventer himlens og jordens Herre, at Hans menighed vækkes til handling som aldrig før. De, som er blevet gjort frie i Kristus gennem kundskab om den dyrebare sandhed, betragtes af Herren Jesus som Hans udvalgte, begunstiget frem for alle andre folk på jordens overflade; og Han regner med, at de skal forkynde Hans dyder, som har kaldet dem ud af mørket til sit underfulde lys. De velsignelser, som så rundhåndet skænkes, skal meddeles til andre. Det gode budskab om frelse skal nå ud til hver nation, slægt, tunge og folk."

> “In the visions of the prophets of old the Lord of glory was represented as bestowing special light upon His church in the days of darkness and unbelief preceding His second coming. As the Sun of Righteousness, He was to arise upon His church, ‘with healing in His wings.’ Malachi 4:2. And from every true disciple was to be diffused an influence for life, courage, helpfulness, and true healing.

> “I de gamle profeters syner blev herlighedens Herre fremstillet som den, der skænker sit folk særligt lys i de dage med mørke og vantro, der går forud for hans andet komme. Som Retfærdighedens Sol skulle han opgå over sit folk ‘med lægedom under sine vinger’. Malakias 4,2. Og fra enhver sand discipel skulle der udgå en indflydelse til liv, mod, hjælpsomhed og sand helbredelse.

> “The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.” Prophets and Kings, 716, 717.

> „Kristi komme vil finde sted i den mørkeste periode i denne jords historie. Noas og Lots dage er et billede på verdens tilstand lige før Menneskesønnens komme. Skrifterne, som peger frem mod denne tid, erklærer, at Satan vil virke med al magt og „med al uretfærdighedens forførelse“. 2 Thessalonikerbrev 2:9, 10. Hans virksomhed åbenbares tydeligt ved det hastigt tiltagende mørke, de mangfoldige vildfarelser, kætterier og bedrag i disse sidste dage. Satan fører ikke blot verden i fangenskab, men hans bedrag gennemsyrer også de bekendende menigheder, som tilhører vor Herre Jesus Kristus. Det store frafald vil udvikle sig til et mørke dybt som midnat. For Guds folk vil det være en nat med prøvelse, en nat med gråd, en nat med forfølgelse for sandhedens skyld. Men ud af denne mørkets nat vil Guds lys skinne.“ Prophets and Kings, 716, 717.

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