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# The Hour of God's Judgment is Come - Number One

Timen for Guds dom er kommet – nummer et

The Judgment of the Living and the Prophetic Significance of 9/11

Dommen over de levende og den profetiske betydning af 11. september

Author

Jeff Pippenger

Published

December 18, 2024

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For quite some time, in fact from immediately after 9/11, we have consistently taught that the judgment of the living began at 9/11. We understood this fact from a multitude of biblical witnesses, which upheld it from completely different directions. Since July 2023, we have understood even more details of the judgment of the living, which began at 9/11, compared to the details discovered shortly after 9/11. Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?

I ganske lang tid, ja faktisk lige siden umiddelbart efter 11. september, har vi konsekvent lært, at dommen over de levende begyndte den 11. september. Vi forstod dette forhold ud fra en mangfoldighed af bibelske vidnesbyrd, som bekræftede det fra helt forskellige vinkler. Siden juli 2023 har vi forstået endnu flere detaljer om dommen over de levende, som begyndte den 11. september, sammenlignet med de detaljer, der blev opdaget kort efter 11. september. Hvorfor begyndte dommen over de levende den 11. september? Hvad er den bibelske dom over de levende?

In the first chapter in the book of Revelation, the main characteristic identified of Christ is that He is Alpha and Omega, the Beginning and Ending, the First and the Last. He provides an example of that very attribute of His character when He commanded John to write the things that were, and in so doing John would also be writing things to come. Jesus always illustrates the end with the beginning. It is who He is.

I det første kapitel i Johannes’ Åbenbaring er det væsentligste kendetegn, der fremhæves ved Kristus, at Han er Alfa og Omega, Begyndelsen og Enden, den Første og den Sidste. Han giver et eksempel på netop denne egenskab ved sin karakter, da Han befalede Johannes at skrive om de ting, som var, og derved ville Johannes også skrive om de ting, som skulle komme. Jesus anskueliggør altid enden ved begyndelsen. Det er, hvem Han er.

The Bible identifies Jesus as the Word. The first book in the Bible, Genesis, means ‘beginning.’ The last book of the Bible is the book of Revelation and the truths first presented in the book of Genesis are addressed in the book of Revelation. Genesis is the Alpha and Revelation is the Omega, and together they are the Word, and the Word is Jesus, who is the Alpha and Omega. God’s signature, or His name is written within every passage of biblical prophecy. That signature confirms that the light in the passage is truth.

Bibelen identificerer Jesus som Ordet. Den første bog i Bibelen, Første Mosebog, betyder „begyndelse“. Bibelens sidste bog er Johannes’ Åbenbaring, og de sandheder, som først fremstilles i Første Mosebog, behandles i Johannes’ Åbenbaring. Første Mosebog er Alfa, og Johannes’ Åbenbaring er Omega, og sammen er de Ordet, og Ordet er Jesus, som er Alfa og Omega. Guds signatur, eller Hans navn, er skrevet ind i hvert afsnit af bibelsk profeti. Denne signatur bekræfter, at lyset i afsnittet er sandhed.

If an interpretation of a passage of prophecy does not bear the signature of God, which is His name, which is His character; therefore, the interpretation is incorrect. There are other tests which should be brought to bear when interpreting God’s prophetic Word, but whichever test a person might apply, the test should be defined within God’s Word. If there are no manmade tests, there are less manmade interpretations. So, why? And what? Is the biblical judgment of the living that began on 9/11?

Hvis en fortolkning af et profetisk skriftsted ikke bærer Guds signatur, som er hans navn, som er hans karakter, da er fortolkningen urigtig. Der er andre prøver, som bør bringes i anvendelse, når man fortolker Guds profetiske Ord, men hvilken prøve et menneske end måtte anvende, bør prøven være defineret inden for Guds Ord. Hvis der ikke findes menneskeskabte prøver, findes der færre menneskeskabte fortolkninger. Så hvorfor? Og hvad? Er den bibelske dom over de levende, som begyndte den 11/9?

When Christ introduces Himself in the book of Revelation, He identifies Himself as the beginning and ending, and uses the prophet John to illustrate what that attribute of His character represents. He identifies the message of the entire book as a revelation of Himself. He commands John to write what was then existing in John’s world, and in so doing John would be recording what shall be at the end of the world. John was one of the twelve leaders at the beginning of the Christian church, and John therefore is illustrating the ending of the Christian church, represented by the one hundred and forty-four thousand and the great multitude in Revelation chapter seven.

Når Kristus fremstiller sig selv i Åbenbaringens bog, identificerer Han sig selv som begyndelsen og enden og bruger profeten Johannes til at anskueliggøre, hvad denne egenskab ved Hans karakter repræsenterer. Han identificerer hele bogens budskab som en åbenbaring af sig selv. Han befaler Johannes at skrive det, som dengang eksisterede i Johannes’ verden, og derved skulle Johannes nedtegne det, som skal ske ved verdens ende. Johannes var en af de tolv ledere ved den kristne kirkes begyndelse, og Johannes anskueliggør derfor afslutningen på den kristne kirke, repræsenteret ved de hundrede og fireogfyrre tusinde og den store skare i Åbenbaringen kapitel syv.

The biblical logic is this: Jesus is the Word, by which all things were created, the Word that has always existed with His Father and He is also the Bible, for He is the Word of God. The first attribute of Christ’s character that is introduced in the last message of God’s Word is that He illustrates the end of a thing, with the beginning of that very same thing. If this truth about God’s character is not applied to a person’s study of the Bible, they cannot truly know what the judgment of the living is, and why it began at 9/11, and more importantly, why it is almost over.

Den bibelske logik er denne: Jesus er Ordet, ved hvilket alle ting blev skabt, Ordet, som altid har eksisteret hos sin Fader, og Han er også Bibelen, for Han er Guds Ord. Det første kendetegn ved Kristi karakter, som introduceres i Guds Ords sidste budskab, er, at Han anskueliggør enden på en ting ved begyndelsen af netop den samme ting. Hvis denne sandhed om Guds karakter ikke anvendes på en persons studium af Bibelen, kan vedkommende ikke i sandhed vide, hvad de levendes dom er, og hvorfor den begyndte den 11. september, og vigtigere endnu, hvorfor den næsten er forbi.

As an example of the principle of Alpha and Omega, ancient Israel typifies modern Israel, which is a prophetic truth that can also be identified as literal Israel typifies spiritual Israel. No matter how it might be expressed both ancient literal Israel and modern spiritual Israel have a beginning history and an ending history. Three of the four histories are in the past, and we are now in the fourth and final history.

Som et eksempel på princippet om Alfa og Omega er det gamle Israel et forbillede på det moderne Israel, hvilket er en profetisk sandhed, som også kan udtrykkes således, at det bogstavelige Israel er et forbillede på det åndelige Israel. Uanset hvordan det måtte udtrykkes, har både det gamle bogstavelige Israel og det moderne åndelige Israel en begyndelseshistorie og en afslutningshistorie. Tre af de fire historier ligger i fortiden, og vi befinder os nu i den fjerde og sidste historie.

The three past histories represent three witnesses of the last generation of earth’s history. Those three past histories identify the generation that is represented as the one hundred and forty-four thousand in the book of Revelation. There are other prophetic lines of history that also address the one hundred and forty-four thousand, but the number of the one hundred and forty-four thousand contains the prophetic symbolism that the one hundred and forty-four thousand are those who are prophetically represented by multiplying the twelve tribes of ancient literal Israel, with the twelve disciples of modern spiritual Israel.

De tre forgangne historiske forløb repræsenterer tre vidner om den sidste generation i jordens historie. Disse tre forgangne historiske forløb identificerer den generation, som i Johannes’ Åbenbaring fremstilles som de hundrede og fireogfyrre tusinde. Der findes andre profetiske historiske linjer, som også omhandler de hundrede og fireogfyrre tusinde, men tallet hundrede og fireogfyrre tusinde rummer den profetiske symbolik, at de hundrede og fireogfyrre tusinde er dem, som profetisk fremstilles ved at multiplicere de tolv stammer i det gamle, bogstavelige Israel med de tolv disciple i det moderne, åndelige Israel.

As another example of Alpha and Omega, the three angels of Revelation chapter fourteen represent a beginning and ending history. The Millerite movement represents the beginning history of the three angels, and the movement of the one hundred and forty-four thousand represents the history at the ending of the message of the third angel. The alpha movement announced the opening of the investigative judgment on October 22, 1844. The omega movement announced the opening of the judgment of the living, identifying its commencement as 9/11.

Som et andet eksempel på Alfa og Omega repræsenterer de tre engle i Åbenbaringen kapitel fjorten en begyndelses- og afslutningshistorie. Den milleritiske bevægelse repræsenterer begyndelseshistorien for de tre engle, og bevægelsen med de hundrede og fireogfyrre tusinde repræsenterer historien ved afslutningen af den tredje engels budskab. Alfa-bevægelsen forkyndte åbningen af den undersøgende dom den 22. oktober 1844. Omega-bevægelsen forkyndte åbningen af dommen over de levende og identificerede dens begyndelse som 9/11.

A third example of Alpha and Omega, that is easily upheld by inspiration is that in the beginning is the alpha movement of the Millerites, the parable of the ten virgins was fulfilled to the very letter. Sister White identifies the history of the Millerites in the book, The Great Controversy in the context of that parable being fulfilled at that time. She teaches that the omega movement of the one hundred and forty-four thousand will also fulfill the parable of the ten virgins to the very letter. Three brief witnesses of Christ identifying the end with the beginning.

Et tredje eksempel på Alfa og Omega, som let kan stadfæstes ved inspirationen, er, at i begyndelsen, i milleritternes alfa-bevægelse, blev lignelsen om de ti jomfruer opfyldt til punkt og prikke. Søster White identificerer milleritternes historie i bogen Den store strid i sammenhæng med, at denne lignelse blev opfyldt på den tid. Hun lærer, at omega-bevægelsen af de hundrede og fireogfyrre tusinde ligeledes vil opfylde lignelsen om de ti jomfruer til punkt og prikke. Tre korte vidnesbyrd om Kristus, der identificerer enden med begyndelsen.

At the beginning of ancient Israel, the Lord entered into covenant with the Hebrews as represented by the blood upon the doorposts, which is of course the very first mention of the Midnight Cry in God’s Word. Baptism is a symbol of a covenant relationship with Christ, and Paul teaches us that the Hebrews that left Egypt were all baptized ‘in the “cloud” and in the Red “Sea”.’ Once they were beyond the sea they were given manna, which among other things is a symbol of the seventh-day Sabbath in the context of it being a test.

Ved begyndelsen af det gamle Israel indgik Herren en pagt med hebræerne, sådan som dette blev fremstillet ved blodet på dørstolperne, hvilket naturligvis er den allerførste omtale af Midnatsråbet i Guds Ord. Dåben er et symbol på et pagtsforhold til Kristus, og Paulus lærer os, at hebræerne, som drog ud af Egypten, alle blev døbt »i skyen og i havet«. Da de var kommet over havet, fik de manna, hvilket blandt andet er et symbol på syvendedagssabbatten i den sammenhæng, at den er en prøve.

The “manna” represents their first test and when they failed their tenth and final test when they rejected the message of Joshua and Caleb, the Lord then rejected them as His covenant people and entered into covenant with Joshua and Caleb. When they eventually entered into the Promised Land, the rite of circumcision was not accomplished upon those men born during the forty years, for the rite was ended at the rebellion of Kadesh, and reinstituted at Kadesh just before the entrance. This is a signature of Alpha and Omega.

„Mannaen“ repræsenterer deres første prøve, og da de svigtede deres tiende og sidste prøve, idet de forkastede Josvas og Kalebs budskab, forkastede Herren dem derpå som sit pagtsfolk og indgik pagt med Josva og Kaleb. Da de omsider gik ind i det forjættede land, blev omskærelsens ritus ikke udført på de mænd, som var født i løbet af de fyrre år, for ritussen blev ophævet ved Kadesj-oprøret og genindført ved Kadesj umiddelbart før indgangen. Dette er et kendetegn på Alfa og Omega.

The forty years wandering in the wilderness began with the rebellion against the message of Joshua and Caleb, and it ended with the rebellion of Moses striking the Rock, and thus misrepresenting God’s character and work. The beginning of ancient Israel illustrates the end of ancient Israel.

De fyrre års vandring i ørkenen begyndte med oprøret mod Josvas og Kalebs budskab, og den endte med, at Moses i oprør slog på Klippen og således fejlagtigt fremstillede Guds karakter og værk. Begyndelsen af det gamle Israel illustrerer enden på det gamle Israel.

At the end of ancient Israel, Jesus as the “Messenger of the Covenant” in Malachi chapter three, came to confirm the “covenant” with many for one week, in fulfillment of Daniel chapter nine. As the Messenger of the Covenant, Christ entered into covenant with the Christian church in the very history where He passed by the former covenant people. In the beginning of ancient Israel as God’s covenant people the Lord passed by a former covenant people and entered into covenant with a new chosen people. He did the very same thing at the end of ancient Israel.

Ved afslutningen på det gamle Israel kom Jesus som „Pagtens sendebud“ i Malakias kapitel tre for at stadfæste „pagten“ med de mange i én uge, til opfyldelse af Daniels kapitel ni. Som Pagtens sendebud indgik Kristus pagt med den kristne kirke netop i den historie, hvor Han gik den tidligere pagts folk forbi. Ved begyndelsen af det gamle Israel som Guds pagtsfolk gik Herren et tidligere pagtsfolk forbi og indgik pagt med et nyt udvalgt folk. Han gjorde nøjagtig det samme ved afslutningen på det gamle Israel.

A symbol of a covenant is the marriage, and from the birth of Christ unto the destruction of Jerusalem in 70AD, prophecy sets forth a progressive divorce of God from ancient literal Israel. So, when was the divorce actually in force, at His birth, His death, the stoning of Stephen or the destruction of Jerusalem?

Et symbol på en pagt er ægteskabet, og fra Kristi fødsel og indtil Jerusalems ødelæggelse i år 70 e.Kr. fremstiller profetien en gradvis skilsmisse mellem Gud og det gamle, bogstavelige Israel. Så hvornår trådte skilsmissen faktisk i kraft: ved hans fødsel, ved hans død, ved steningen af Stefanus eller ved Jerusalems ødelæggelse?

> “Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.

> Imidlertid søgte tilbedere fra alle nationer til det tempel, som var blevet indviet til tilbedelsen af Gud. Strålende af guld og kostbare stene var det et syn af skønhed og storhed. Men Jehova fandtes ikke længere i dette yndige palads. Israel havde som nation skilt sig fra Gud. Da Kristus, nær afslutningen af Sin jordiske tjeneste, for sidste gang betragtede templets indre, sagde Han: »Se, eders hus lades eder øde.« Matthæus 23,38. Hidtil havde Han kaldt templet Sin Faders hus; men da Guds Søn gik ud fra disse mure, blev Guds nærvær for stedse trukket bort fra det tempel, der var bygget til Hans ære.« Apostlenes Gerninger, 145.

The day after the Triumphal Entry Christ proclaimed that the Jew’s house was desolate, and the divorce was finalized. So, the divorce was finalized when the sun went down on the day of the Triumphal Entry.

Dagen efter det triumferende indtog forkyndte Kristus, at jødens hus var øde, og skilsmissen blev fuldbyrdet. Således blev skilsmissen fuldbyrdet, da solen gik ned på dagen for det triumferende indtog.

> “Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!

> „Jerusalem havde været barnet for Hans omsorg, og ligesom en øm fader sørger over en vildfaren søn, således græd Jesus over den elskede stad. Hvordan kan jeg opgive dig? Hvordan kan jeg se dig hengiven til ødelæggelse? Må jeg lade dig gå for at fylde dit misgernings bæger? Én sjæl har en sådan værdi, at verdener i sammenligning med den synker ned i betydningsløshed; men her var et helt folk ved at gå fortabt. Når den hastigt synkende sol i vest skulle forsvinde for himlens blik, ville Jerusalems nådetid være til ende. Mens processionen standsede på Oliebjergets skråning, var det endnu ikke for sent for Jerusalem at omvende sig. Barmhjertighedens engel foldede da sine vinger for at stige ned fra den gyldne trone og vige pladsen for retfærdigheden og den hastigt kommende dom. Men Kristi store kærlighedshjerte bad endnu for Jerusalem, som havde hånet Hans miskundhed, ringeagtet Hans advarsler og stod rede til at besudle sine hænder med Hans blod. Hvis Jerusalem blot ville omvende sig, var det endnu ikke for sent. Mens den nedgående sols sidste stråler endnu hvilede over tempel, tårn og spir, ville da ikke en god engel lede hende til Frelserens kærlighed og afvende hendes dom? Skønne og uhellige stad, som havde stenet profeterne, som havde forkastet Guds Søn, som ved sin ubodfærdighed lænkede sig selv i trældommens lænker, — hendes nådetid var næsten forbi!“

> “Yet again the Spirit of God speaks to Jerusalem. Before the day is done, another testimony is borne to Christ. The voice of witness is lifted up, responding to the call from a prophetic past. If Jerusalem will hear the call, if she will receive the Saviour who is entering her gates, she may yet be saved.

> “Atter taler Guds Ånd til Jerusalem. Før dagen er omme, aflægges endnu et vidnesbyrd om Kristus. Vidnesbyrdets røst løftes og svarer på kaldet fra en profetisk fortid. Hvis Jerusalem vil høre kaldet, hvis hun vil tage imod Frelseren, som drager ind gennem hendes porte, kan hun endnu blive frelst.

> “Reports have reached the rulers in Jerusalem that Jesus is approaching the city with a great concourse of people. But they have no welcome for the Son of God. In fear they go out to meet Him, hoping to disperse the throng. As the procession is about to descend the Mount of Olives, it is intercepted by the rulers. They inquire the cause of the tumultuous rejoicing. As they question, ‘Who is this?’ the disciples, filled with the spirit of inspiration, answer this question. In eloquent strains they repeat the prophecies concerning Christ:

> „Efterretninger er nået Jerusalems herskere om, at Jesus nærmer sig byen med en stor menneskemængde. Men de byder ikke Guds Søn velkommen. I frygt går de ud for at møde ham i håb om at sprede skaren. Idet processionen er ved at drage ned ad Oliebjerget, bliver den standset af herskerne. De spørger om årsagen til den stormende jubel. Mens de spørger: »Hvem er dette?«, besvarer disciplene, fyldt af inspirationens ånd, dette spørgsmål. I veltalende toner gentager de profetierne om Kristus:“

> “Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.

> „Adam vil fortælle dig: Det er kvindens sæd, som skal knuse slangens hoved.“

> “Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.

> „Spørg Abraham, og han vil sige dig: Det er »Melkisedek, konge af Salem«, fredens konge. 1 Mosebog 14,18.“

> “Jacob will tell you, He is Shiloh of the tribe of Judah.

> „Jakob vil sige dig: Han er Shilo fra Judas stamme.“

> “Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.

> „Esajas vil fortælle dig: ‘Immanuel,’ ‘Underfuld, Rådgiver, Vældig Gud, Evigheds Fader, Fredsfyrste.’ Esajas 7,14; 9,6.“

> “Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.

> „Jeremias vil fortælle dig: Davids gren, »Herren vor retfærdighed.« Jeremias 23,6.״

> “Daniel will tell you, He is the Messiah.

> „Daniel vil fortælle dig: Han er Messias.“

> “Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.

> „Hoseas vil sige dig, at han er ‘Herren, Hærskarers Gud; Herren er hans ihukommelse.’ Hoseas 12:5.“

> “John the Baptist will tell you, He is ‘the Lamb of God, which taketh away the sin of the world.’ John 1:29.

> „Johannes Døberen vil sige jer: Han er ‘Guds Lam, som bærer verdens synd bort.’ Johannes 1,29.״

> “The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.

> „Den store Jehova har fra sin trone kundgjort: ‘Dette er min elskede Søn.’ Matthæus 3,17.

> “We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.

> „Vi, hans disciple, erklærer: Dette er Jesus, Messias, livets fyrste, verdens Forløser.“

> “And the prince of the powers of darkness acknowledges Him, saying, ‘I know Thee who Thou art, the Holy One of God.’ Mark 1:24.” The Desire of Ages, 577–579.

> „Og mørkets magters fyrste anerkender Ham og siger: ‚Jeg ved, hvem Du er, Guds Hellige.‘ Mark 1,24.“ The Desire of Ages, 577–579.

The history of Christ’s Triumphal Entry typified the history of the Midnight Cry in the Millerite time period. The passage from Sister White identifies that when the entrance began the people came under the inspiration of the Holy Spirit, and then Christ stopped and wept over Jerusalem. Thereafter He continued the entry, and is then confronted by Jewish leadership. I would like to isolate certain attributes of this story in order to identify waymarks that are repeated in the history of the Millerites. But first I want to make a point about the beginning and ending. What we just cited from Sister White represents the end of a chapter, and the opening of the next chapter says the following.

Historien om Kristi triumferende indtog var et forbillede på historien om Midnatsråbet i Milleritternes tidsperiode. Passagen fra Søster White viser, at da indtoget begyndte, kom folket under Helligåndens inspiration, og dernæst standsede Kristus op og græd over Jerusalem. Derefter fortsatte Han indtoget og blev så konfronteret af den jødiske ledelse. Jeg ønsker at isolere visse kendetegn ved denne beretning for at identificere vejmærker, som gentages i Milleritternes historie. Men først vil jeg fremføre en pointe om begyndelsen og afslutningen. Det, vi netop har citeret fra Søster White, udgør afslutningen på et kapitel, og indledningen til det næste kapitel siger følgende.

> “The triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the saints. Then will be fulfilled the words of Christ to the priests and Pharisees: ‘Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.’ Matthew 23:39. In prophetic vision Zechariah was shown that day of final triumph; and he beheld also the doom of those who at the first advent had rejected Christ: ‘They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.’ Zechariah 12:10. This scene Christ foresaw when He beheld the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction of that people who were guilty of the blood of the Son of God.

> Kristi triumferende indtog i Jerusalem var den svage forudskygning af hans komme i himmelens skyer med kraft og herlighed, omgivet af englenes triumf og de helliges glædesjubel. Da skal Kristi ord til præsterne og farisæerne blive opfyldt: »I skal fra nu af ikke se mig, før I siger: Velsignet være han, som kommer i Herrens navn.« Matthæus 23,39. I profetisk syn blev Zakarias vist denne dag med den endelige sejr; og han så også den dom, der skulle ramme dem, som ved det første komme havde forkastet Kristus: »De skal se hen til mig, som de har gennemboret, og de skal sørge over ham, som man sørger over sin eneste søn, og de skal være i bitter klage over ham, som man er i bitter klage over sin førstefødte.« Zakarias 12,10. Denne scene forudså Kristus, da han så byen og græd over den. I Jerusalems timelige ødelæggelse så han den endelige undergang for det folk, der var skyldige i Guds Søns blod.

> “The disciples saw the hatred of the Jews to Christ, but they did not yet see to what it would lead. They did not yet understand the true condition of Israel, nor comprehend the retribution that was to fall upon Jerusalem. This Christ opened to them by a significant object lesson.

> Disciplene så jødernes had til Kristus, men de så endnu ikke, hvad den ville føre til. De forstod endnu ikke Israels sande tilstand og fattede heller ikke den gengældelse, der skulle komme over Jerusalem. Dette åbenbarede Kristus for dem ved en betydningsfuld anskuelsesundervisning.

> “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration. In anger and amazement they tried to silence the people. There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion. They represented that He was about to take possession of the temple, and reign as king in Jerusalem.” The Desire of Ages, 580.

> „Den sidste appel til Jerusalem havde været forgæves. Præsterne og rådsherrerne havde hørt fortidens profetiske røst genlyde fra skaren som svar på spørgsmålet: ‚Hvem er denne?‘ men de anerkendte den ikke som Inspirationens røst. I vrede og forundring søgte de at bringe folket til tavshed. Der var romerske officerer i mængden, og over for dem angav Hans fjender Jesus som anfører for et oprør. De fremstillede det sådan, at Han stod i begreb med at tage templet i besiddelse og herske som konge i Jerusalem.“ The Desire of Ages, 580.

The point I did not want to miss is that Christ’s Triumphal Entry into Jerusalem typifies not only the Midnight Cry of Millerite history, but also the end of the world. It is associated with the return of Christ at the beginning of Revelation chapter twenty’s millennium and also His return with New Jerusalem at the end of the millennium. It is also associated with the death of the wicked at His second coming, and their final judgment at the end of the millennium. The opening of the last paragraph states, “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration.”

Det, jeg ikke ønskede at lade gå tabt, er, at Kristi triumftog ind i Jerusalem ikke blot er et forbillede på Midnatsråbet i milleritternes historie, men også på verdens ende. Det er forbundet med Kristi genkomst ved begyndelsen af årtusindet i Åbenbaringen kapitel tyve og også med hans genkomst sammen med det nye Jerusalem ved slutningen af årtusindet. Det er også forbundet med de ugudeliges død ved hans andet komme og deres endelige dom ved slutningen af årtusindet. Indledningen til det sidste afsnit lyder: „Den sidste appel til Jerusalem havde været forgæves. Præsterne og rådshererne havde hørt fortidens profetiske røst gentaget af skaren som svar på spørgsmålet: ‘Hvem er dette?’ men de antog den ikke som Inspirationens røst.“

The last appeal was in vain, and the appeal was represented as “the prophetic voice of the past.” The multitude in Christ’s day rejected their last appeal, for they rejected Jeremiah’s counsel to return to the old paths. They also refused the methodology of line upon line, for the disciples had answered the question of “Who is this,” by bringing several witnesses together, line upon line, from here a little and there a little.

Den sidste appel var forgæves, og appellen blev fremstillet som „fortidens profetiske stemme“. Mængden på Kristi tid forkastede deres sidste appel, for de forkastede Jeremias råd om at vende tilbage til de gamle stier. De afviste også metodologien „linje på linje“, for disciplene havde besvaret spørgsmålet: „Hvem er denne?“ ved at sammenføre flere vidner, linje på linje, lidt her og lidt der.

When Christ begins the entry into Jerusalem, He stops along the way. It begins with the fulfillment of prophecy as the disciples secure the ass for Christ to ride upon. He had never ridden an animal, and the animal had never been ridden. The logic identifies a miracle, for what animal allows a rider the first time, and who knows how to manage riding an ass that has never done it before. This is similar to when the Philistines placed an offering on the cart, along with the Ark, and hitched up two cows who both were nursing calves, and who had never pulled a cart before, and they immediately deserted the calves and began the trip to return the Ark to the Hebrews. The Ark is on its way to Jerusalem, and when David finally brings it into Jerusalem, he typified Christ’s triumphal entry.

Da Kristus begynder indtoget i Jerusalem, standser Han undervejs. Det begynder med profetiens opfyldelse, idet disciplene skaffer æslet, som Kristus skal ride på. Han havde aldrig redet på et dyr, og dyret havde aldrig været redet. Logikken peger på et mirakel, for hvilket dyr tillader en rytter første gang, og hvem ved, hvordan man skal beherske ridning på et æsel, som aldrig før har gjort det. Dette svarer til, da filistrene lagde et offer på vognen sammen med Arken og spændte to køer for, som begge havde diende kalve, og som aldrig før havde trukket en vogn, og de forlod straks kalvene og begyndte rejsen for at føre Arken tilbage til hebræerne. Arken er på vej til Jerusalem, og da David endelig bringer den ind i Jerusalem, foregreb han i forbilledlig skikkelse Kristi triumferende indtog.

Once Christ is on the ass, the people began lining the street with their coats, cutting down palm branches and the shouts cry out, “Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord! Hosanna in the highest.” (Matthew 21:9) The leaders resist and call for Jesus to silence the crowd. They move on and Jesus stops to weep for lost mankind, represented by Jerusalem. Then the procession proceeds and the leaders once again intercede, demanding to know who Jesus is. Then the disciples respond with the line upon line testimony of the prophets.

Da Kristus først er på æslet, begynder folket at kantstille vejen med deres kapper, hugge palmegrene af, og råbene lyder: »Hosianna Davids Søn! Velsignet være han, som kommer i Herrens navn! Hosianna i det højeste!« (Mattæus 21:9) Lederne gør modstand og kræver, at Jesus skal bringe skaren til tavshed. De går videre, og Jesus standser for at græde over den fortabte menneskehed, repræsenteret ved Jerusalem. Derefter fortsætter processionen, og lederne griber endnu en gang ind og forlanger at få at vide, hvem Jesus er. Da svarer disciplene med profeternes vidnesbyrd, linje på linje.

The history we are now considering was preceded by the resurrection of Lazarus, which marks the first disappointment in the prophetic line illustrated in the parable of the ten virgins, and by Uzzah touching the Ark, in the line of David’s triumphal entry into Jerusalem. The first disappointment is associated with a tarrying time, and Christ has tarried when he first heard Lazarus was sick, just as David tarried by leaving the Ark where Uzzah died until he later retrieved it. Lazarus died, and was thereafter resurrected. Lazarus is the one who thereafter leads the ass that Jesus rides upon into Jerusalem.

Den historie, vi nu betragter, blev forudgået af Lazarus’ opvækkelse, som markerer den første skuffelse i den profetiske linje, der er illustreret i lignelsen om de ti jomfruer, og af Uzzas berøring af Arken i linjen om Davids triumferende indtog i Jerusalem. Den første skuffelse er forbundet med en tøvenstid, og Kristus tøvede, da han først hørte, at Lazarus var syg, ligesom David tøvede ved at lade Arken blive dér, hvor Uzza døde, indtil han senere hentede den. Lazarus døde og blev derefter opvakt. Lazarus er den, som derefter leder æslet, som Jesus rider på, ind i Jerusalem.

In Millerite history the second angel arrived on April 19, 1844, at the first disappointment, which marked the beginning of the tarrying time. Thereafter Samuel Snow began to progressively develop the message of the Midnight Cry. The progressive development of that message is represented by Christ’s entry into Jerusalem. The progression of Snow’s work is also represented in the travels of the Ark, from the Philistines, to the cart, to Uzzah and ultimately into Jerusalem.

I Milleritternes historie ankom den anden engel den 19. april 1844 ved den første skuffelse, som markerede begyndelsen på forsinkelsens tid. Derefter begyndte Samuel Snow gradvist at udvikle Midnatsråbets budskab. Den gradvise udvikling af dette budskab fremstilles ved Kristi indtog i Jerusalem. Fremadskriden i Snows arbejde fremstilles også i Arkens vandringer, fra filistrene til vognen, til Uzza og til sidst ind i Jerusalem.

The entry has a beginning proclamation of the people when the leaders told Christ to silence the crowd, followed by Christ weeping, then the proclamation of the disciples when the obstinate leaders asked who Christ was. The manifestation of inspiration in the people that produced the first response of the obstinate leaders is repeated by the disciples when they produced “line upon line” a multitude of prophetic witnesses from the past. When the sun set that day, ancient Israel was divorced from God.

Indtoget indledes med folkets proklamation, da lederne sagde til Kristus, at han skulle bringe skaren til tavshed; derpå følger Kristi gråd, og derefter disciplenes proklamation, da de forhærdede ledere spurgte, hvem Kristus var. Åbenbarelsen af inspiration i folket, som frembragte det første svar fra de forhærdede ledere, gentages af disciplene, idet de fremførte „linje på linje“ en mangfoldighed af profetiske vidner fra fortiden. Da solen gik ned den dag, blev det gamle Israel skilt fra Gud.

In that history we are informed that the disciples did not “comprehend the retribution that was to fall upon Jerusalem.” The “retribution” that was to “fall upon Jerusalem” was illustrated for the disciples by “a significant object lesson.” The significant object lesson was the cursing of the fig tree. The destruction of Jerusalem, which the disciples did not yet understand was illustrated by the cursing of the fig tree, and also the parable which Christ had previously taught concerning the fig tree.

I denne beretning oplyses vi om, at disciplene ikke “forstod den gengældelse, som skulle ramme Jerusalem.” Den “gengældelse”, som skulle “ramme Jerusalem”, blev anskueliggjort for disciplene ved “en betydningsfuld anskuelsesundervisning.” Den betydningsfulde anskuelsesundervisning var forbandelsen af figentræet. Jerusalems ødelæggelse, som disciplene endnu ikke forstod, blev anskueliggjort ved forbandelsen af figentræet, og også ved den lignelse, som Kristus tidligere havde undervist om angående figentræet.

> “The warning is for all time. Christ’s act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christ’s merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worship, but without repentance or faith. In profession they honor the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He declares that the open sinner is less guilty than is he who professes to serve God, but who bears no fruit to His glory.

> Advarslen gælder til alle tider. Kristi handling, da han forbandede det træ, som hans egen kraft havde skabt, står som en advarsel til alle kirker og til alle kristne. Ingen kan leve Guds lov uden at tjene andre. Men der er mange, som ikke udlever Kristi barmhjertige, uselviske liv. Nogle, som anser sig selv for fremragende kristne, forstår ikke, hvad tjeneste for Gud består i. De planlægger og stræber efter at behage sig selv. De handler kun med sig selv for øje. Tiden har kun værdi for dem, for så vidt de kan samle til sig selv. I alle livets forhold er dette deres mål. Ikke for andre, men for sig selv tjener de. Gud skabte dem til at leve i en verden, hvor uselvisk tjeneste må udføres. Han bestemte, at de på enhver mulig måde skulle hjælpe deres medmennesker. Men selvet fylder så meget, at de ikke kan se andet. De har ingen forbindelse med menneskeheden. De, som således lever for sig selv, er som figentræet, der gav sig ud for alt muligt, men var uden frugt. De iagttager gudsdyrkelsens former, men uden omvendelse eller tro. I bekendelsen ærer de Guds lov, men lydigheden mangler. De siger, men gør ikke. I den dom, der blev udtalt over figentræet, viser Kristus, hvor afskyeligt dette tomme skin er i hans øjne. Han erklærer, at den åbenlyse synder er mindre skyldig end den, der bekender at tjene Gud, men som ikke bærer frugt til hans ære.

> “The parable of the fig tree, spoken before Christ’s visit to Jerusalem, had a direct connection with the lesson He taught in cursing the fruitless tree.” The Desire of Ages, 584.

> "Lignelsen om figentræet, fremsat før Kristi besøg i Jerusalem, stod i direkte forbindelse med den lære, Han gav ved at forbande det frugtesløse træ." Jesu liv, 584.

After the last confrontation with the leaders, Jesus retired to pray through the night, then in the morning as He passed the fig tree He cursed it.

Efter den sidste konfrontation med lederne trak Jesus sig tilbage for at bede gennem natten, og da han om morgenen gik forbi figentræet, forbandede han det.

> “It was not the season for ripe figs, except in certain localities; and on the highlands about Jerusalem it might truly be said, ‘The time of figs was not yet.’ But in the orchard to which Jesus came, one tree appeared to be in advance of all the others. It was already covered with leaves. It is the nature of the fig tree that before the leaves open, the growing fruit appears. Therefore this tree in full leaf gave promise of well-developed fruit. But its appearance was deceptive. Upon searching its branches, from the lowest bough to the topmost twig, Jesus found ‘nothing but leaves.’ It was a mass of pretentious foliage, nothing more.

> »Det var ikke tiden for modne figner, undtagen i visse egne; og på højderne omkring Jerusalem kunne man med rette sige: ‘Tiden for figner var endnu ikke kommet.’ Men i den frugthave, som Jesus kom til, syntes ét træ at være forud for alle de andre. Det var allerede dækket af blade. Det er figentræets natur, at den voksende frugt viser sig, før bladene folder sig ud. Derfor gav dette træ, som stod i fuldt løv, løfte om veludviklet frugt. Men dets udseende var bedragerisk. Da Jesus undersøgte dets grene, fra den nederste gren til den øverste kvist, fandt han ‘ikke andet end blade.’ Det var en masse prangende løv, intet mere.«

> “Christ uttered against it a withering curse. ‘No man eat fruit of thee hereafter forever,’ He said. The next morning, as the Saviour and His disciples were again on their way to the city, the blasted branches and drooping leaves attracted their attention. ‘Master,’ said Peter, ‘behold, the fig tree which Thou cursedst is withered away.’

> Kristus udtalte over det en sønderknusende forbandelse. »Ingen må nogen Sinde herefter æde Frugt af dig,« sagde Han. Næste Morgen, da Frelseren og Hans Disciple atter var på Vej til Staden, tiltrak de udtørrede Grene og hængende Blade sig deres Opmærksomhed. »Mester,« sagde Peter, »se, Figentræet, som Du forbandede, er visnet bort.«

> “Christ’s act in cursing the fig tree had astonished the disciples. It seemed to them unlike His ways and works. Often they had heard Him declare that He came not to condemn the world, but that the world through Him might be saved. They remembered His words, ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:56. His wonderful works had been done to restore, never to destroy. The disciples had known Him only as the Restorer, the Healer. This act stood alone. What was its purpose? they questioned.

> Kristi handling, da Han forbandede figentræet, havde forbløffet disciplene. Den forekom dem ulig Hans veje og gerninger. Ofte havde de hørt Ham erklære, at Han ikke var kommet for at dømme verden, men for at verden ved Ham skulle frelses. De erindrede Hans ord: »Menneskesønnen er ikke kommet for at ødelægge menneskers liv, men for at frelse dem.« Luk. 9:56. Hans underfulde gerninger var blevet udført for at genoprette, aldrig for at ødelægge. Disciplene havde kun kendt Ham som Genopretteren, Lægen. Denne handling stod alene. Hvad var dens hensigt? spurgte de.

> “God ‘delighteth in mercy.’ ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Micah 7:18; Ezekiel 33:11. To Him the work of destruction and the denunciation of judgment is a ‘strange work.’ Isaiah 28:21. But it is in mercy and love that He lifts the veil from the future, and reveals to men the results of a course of sin.

> Gud »har lyst til miskundhed«. »Så sandt jeg lever, siger den Herre Gud, har jeg ikke behag i den ugudeliges død.« Mika 7,18; Ezekiel 33,11. For Ham er ødelæggelsens gerning og dommens forkyndelse en »fremmed gerning«. Esajas 28,21. Men det er i miskundhed og kærlighed, at Han løfter sløret fra fremtiden og åbenbarer for mennesker følgerne af en syndig vandel.

> “The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded ‘nothing but leaves.’ The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.” The Desire of Ages, 581, 582.

> ”Forbandelsen af figentræet var en handlingens lignelse. Det golde træ, som pralede med sit prangende løv lige for Kristi ansigt, var et symbol på den jødiske nation. Frelseren ønskede at gøre årsagen til og visheden om Israels undergang klar for sine disciple. Til dette formål tillagde Han træet moralske egenskaber og gjorde det til udlægger af guddommelig sandhed. Jøderne stod frem adskilt fra alle andre nationer og bekendte troskab mod Gud. De var blevet særligt begunstiget af Ham, og de gjorde krav på retfærdighed frem for ethvert andet folk. Men de var fordærvet af kærligheden til verden og af vindingens griskhed. De praledе af deres kundskab, men de var uvidende om Guds krav og fulde af hykleri. Ligesom det golde træ bredte de deres prangende grene opad, frodige i ydre fremtoning og skønne for øjet, men de bar »intet uden blade«. Den jødiske religion, med sit prægtige tempel, sine hellige altre, sine mitrabærende præster og sine indtryksfulde ceremonier, var i sandhed skøn i ydre fremtræden, men ydmyghed, kærlighed og godgørenhed manglede.” The Desire of Ages, 581, 582.

We began by raising two questions which we are in the process of answering. Those questions were, “Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?”

Vi begyndte med at rejse to spørgsmål, som vi er i færd med at besvare. Disse spørgsmål var: „Hvorfor begyndte de levendes dom den 11. september? Hvad er den bibelske dom over de levende?“

The few lines of prophecy we just put in place are biblical witnesses of the judgment of the living. Those lines of prophecy address much more than simply the “A, B, C’s” of the judgment, but we are first answering the questions of 9/11 and the judgment of the living.

De få profetiske linjer, som vi netop har opstillet, er bibelske vidnesbyrd om dommen over de levende. Disse profetiske linjer omhandler langt mere end blot dommens „A, B, C”, men vi besvarer først spørgsmålene om 9/11 og dommen over de levende.

> “‘I beheld,’ says the prophet Daniel, ‘till thrones were placed, and One that was Ancient of Days did sit: His raiment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’ Daniel 7:9, 10, R.V.

> “‘Jeg skuede,’ siger profeten Daniel, ‘indtil troner blev sat frem, og den Gamle af Dage satte sig; Hans klædning var hvid som sne, og håret på Hans hoved som ren uld; Hans trone var ildsluer, og dens hjul var brændende ild. En strøm af ild udgik og kom frem foran Ham; tusind tusinder tjente Ham, og ti tusinde gange ti tusinde stod foran Ham: retten blev sat, og bøgerne blev åbnet.’ Daniel 7:9, 10, R.V.

> “Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works.’ The Ancient of Days is God the Father. Says the psalmist: ‘Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.’ Psalm 90:2. It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels as ministers and witnesses, in number ‘ten thousand times ten thousand, and thousands of thousands,’ attend this great tribunal.

> Således blev for profetens syn fremstillet den store og højtidelige dag, da menneskers karakter og liv skulle føres frem til prøvelse for hele jordens Dommer, og enhver skulle gives gengæld „efter sine gerninger“. Den Gamle af Dage er Gud Faderen. Salmisten siger: „Før bjergene blev født, og før Du dannede jorden og verden, fra evighed til evighed er Du Gud.“ Salme 90:2. Det er Ham, al værsens kilde og al lovs udspring, som skal have forsædet ved dommen. Og hellige engle som tjenere og vidner, i tal „ti tusind gange ti tusind, og tusinders tusinder“, er til stede ved denne store domstol.

> “‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.

> “‘Og se, en som lignede Menneskesønnen, kom med himlens skyer og kom hen til den Gamle af Dage, og de førte Ham frem for Ham. Og der blev givet Ham herredømme og herlighed og et rige, så alle folk, nationer og tungemål skulle tjene Ham; Hans herredømme er et evigt herredømme, som ikke skal forgå.’ Daniel 7:13, 14. Kristi komme, som her beskrives, er ikke Hans andet komme til jorden. Han kommer til den Gamle af Dage i himlen for at modtage herredømme og herlighed og et rige, som vil blive givet Ham ved afslutningen af Hans gerning som mellemmand. Det er dette komme, og ikke Hans andet komme til jorden, der i profetien blev forudsagt til at finde sted ved afslutningen af de 2300 dage i 1844. Ledsaget af himmelske engle går vor store Ypperstepræst ind i det Allerhelligste og træder der frem i Guds nærhed for at udføre de sidste handlinger i sin tjeneste på menneskets vegne—at udføre den undersøgende doms gerning og at gøre soning for alle dem, der viser sig at være berettigede til dens velsignelser.

> “In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the service of the Day of Atonement. So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period. ‘Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel?’ 1 Peter 4:17.

> “I den forbilledlige tjeneste havde kun de, som var kommet frem for Gud med bekendelse og omvendelse, og hvis synder gennem syndofferets blod var blevet overført til helligdommen, del i forsoningsdagens tjeneste. Således er det på den store dag for den endelige forsoning og den undersøgende dom kun dem, der bekender sig til at være Guds folk, hvis sager tages under behandling. De ugudeliges dom er et særskilt og adskilt værk og finder sted på et senere tidspunkt. ‘For tiden er inde, da dommen skal begynde med Guds hus; men begynder den først med os, hvad skal enden da blive for dem, som ikke er lydige mod evangeliet?’ 1 Peter 4:17.”

> “The books of record in heaven, in which the names and the deeds of men are registered, are to determine the decisions of the judgment. Says the prophet Daniel: ‘The judgment was set, and the books were opened.’ The revelator, describing the same scene, adds: ‘Another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.’ Revelation 20:12.

> “Bøgerne i himmelen, hvori menneskenes navne og gerninger er optegnede, skal danne grundlag for dommens afgørelser. Profeten Daniel siger: ‘Retten blev sat, og bøgerne blev åbnet.’ Johannes, åbenbareren, tilføjer i sin skildring af den samme scene: ‘En anden bog blev åbnet, som er livets bog; og de døde blev dømt efter det, som stod skrevet i bøgerne, efter deres gerninger.’ Åbenbaringen 20:12.

> “The book of life contains the names of all who have ever entered the service of God. Jesus bade His disciples: ‘Rejoice, because your names are written in heaven.’ Luke 10:20. Paul speaks of his faithful fellow workers, ‘whose names are in the book of life.’ Philippians 4:3. Daniel, looking down to ‘a time of trouble, such as never was,’ declares that God’s people shall be delivered, ‘everyone that shall be found written in the book.’ And the revelator says that those only shall enter the city of God whose names ‘are written in the Lamb’s book of life.’ Daniel 12:1; Revelation 21:27.

> “Livets bog indeholder navnene på alle, som nogen sinde er trådt ind i Guds tjeneste. Jesus bød sine disciple: ‘Glæd jer over, at jeres navne er skrevet i himlene.’ Luk. 10:20. Paulus taler om sine trofaste medarbejdere, ‘hvis navne står i livets bog’. Fil. 4:3. Daniel, idet han skuer frem til ‘en trængselstid, som der aldrig har været mage til’, erklærer, at Guds folk skal blive frelst, ‘enhver, som findes indskrevet i bogen’. Og åbenbareren siger, at kun de skal gå ind i Guds stad, hvis navne ‘er skrevet i Lammets livets bog’. Dan. 12:1; Åb. 21:27.”

> “‘A book of remembrance’ is written before God, in which are recorded the good deeds of ‘them that feared the Lord, and that thought upon His name.’ Malachi 3:16. Their words of faith, their acts of love, are registered in heaven. Nehemiah refers to this when he says: ‘Remember me, O my God, … and wipe not out my good deeds that I have done for the house of my God.’ Nehemiah 13:14. In the book of God’s remembrance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled. And every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded. Says the psalmist: ‘Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book?’ Psalm 56:8.

> „En ihukommelsesbog“ skrives for Gud, hvori de gode gerninger af „dem, der frygtede Herren, og som tænkte på hans navn“, er optegnede. Malakias 3:16. Deres trosord, deres kærlighedsgerninger, er indskrevet i himlen. Nehemias henviser til dette, når han siger: „Kom mig i hu, min Gud, … og udslet ikke mine gode gerninger, som jeg har gjort for min Guds hus.“ Nehemias 13:14. I Guds ihukommelsesbog foreviges enhver retfærdig gerning. Der optegnes trofast enhver modstået fristelse, ethvert overvundet onde, ethvert ord af øm medlidenhed, som er blevet udtalt. Og enhver offerhandling, enhver lidelse og sorg, som er udholdt for Kristi skyld, bliver optegnet. Salmisten siger: „Du har talt mine omflakken; kom mine tårer i din flaske; står de ikke i din bog?“ Salme 56:8.

> “There is a record also of the sins of men. ‘For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.’ ‘Every idle word that men shall speak, they shall give account thereof in the day of judgment.’ Says the Saviour: ‘By thy words thou shalt be justified, and by thy words thou shalt be condemned.’ Ecclesiastes 12:14; Matthew 12:36, 37. The secret purposes and motives appear in the unerring register; for God ‘will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. ‘Behold, it is written before Me, … your iniquities, and the iniquities of your fathers together, saith the Lord.’ Isaiah 65:6, 7.

> Der findes også en optegnelse over menneskenes synder. »For Gud skal bringe enhver gerning frem for dommen med alt det skjulte, enten det er godt eller ondt.« »Hvert tomt ord, som mennesker taler, skal de gøre regnskab for på dommens dag.« Frelseren siger: »Efter dine ord skal du retfærdiggøres, og efter dine ord skal du fordømmes.« Prædikeren 12:14; Matthæus 12:36, 37. De hemmelige hensigter og motiver træder frem i den ufejlbarlige optegnelse; for Gud »skal bringe det skjulte i mørket for lyset og gøre hjertets råd åbenbare«. 1 Korintherbrev 4:5. »Se, det står skrevet foran Mig, … både jeres misgerninger og jeres fædres misgerninger tillige, siger Herren.« Esajas 65:6, 7.

> “Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness. Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling. Heaven-sent warnings or reproofs neglected, wasted moments, unimproved opportunities, the influence exerted for good or for evil, with its far-reaching results, all are chronicled by the recording angel.

> „Ethvert menneskes gerning føres til eftersyn for Gud og registreres for troskab eller utroskab. Ud for hvert navn i himlens bøger indføres med frygtelig nøjagtighed hvert forkert ord, hver selvisk handling, enhver uopfyldt pligt og enhver hemmelig synd, tillige med al listig forstillelse. Himmelsendte advarsler eller irettesættelser, som er blevet forsømt, spildte øjeblikke, ubenyttede anledninger, den indflydelse, der er øvet til godt eller til ondt, med dens vidtrækkende følger, alt optegnes af den registrerende engel.״

> “The law of God is the standard by which the characters and the lives of men will be tested in the judgment. Says the wise man: ‘Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment.’ Ecclesiastes 12:13, 14. The apostle James admonishes his brethren: ‘So speak ye, and so do, as they that shall be judged by the law of liberty.’ James 2:12.

> „Guds lov er den målestok, hvormed menneskers karakter og liv vil blive prøvet i dommen. Den vise siger: ’Frygt Gud og hold hans bud; for dette gælder alle mennesker. For Gud vil bringe hver gerning frem for dommen.’ Prædikeren 12:13, 14. Apostlen Jakob formaner sine brødre: ’Tal således og handl således som de, der skal dømmes efter frihedens lov.’ Jakob 2:12.“

> “Those who in the judgment are ‘accounted worthy’ will have a part in the resurrection of the just. Jesus said: ‘They which shall be accounted worthy to obtain that world, and the resurrection from the dead, … are equal unto the angels; and are the children of God, being the children of the resurrection.’ Luke 20:35, 36. And again He declares that ‘they that have done good’ shall come forth ‘unto the resurrection of life.’ John 5:29. The righteous dead will not be raised until after the judgment at which they are accounted worthy of ‘the resurrection of life.’ Hence they will not be present in person at the tribunal when their records are examined and their cases decided.

> „De, som i dommen ‘agtes værdige’, skal have del i de retfærdiges opstandelse. Jesus sagde: ‘De, som agtes værdige til at få del i den verden og i opstandelsen fra de døde, … er englene lige, og de er Guds børn, idet de er opstandelsens børn.’ Luk. 20:35, 36. Og videre erklærer han, at ‘de, som har gjort det gode’, skal komme frem ‘til livets opstandelse’. Joh. 5:29. De retfærdige døde vil ikke blive oprejst før efter den dom, hvor de agtes værdige til ‘livets opstandelse’. Derfor vil de ikke være personligt til stede ved domstolen, når deres optegnelser granskes, og deres sager afgøres.“

> “Jesus will appear as their advocate, to plead in their behalf before God. ‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous.’ 1 John 2:1. ‘For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.’ ‘Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.’ Hebrews 9:24; 7:25.

> „Jesus vil fremtræde som deres talsmand for at føre deres sag frem for Gud. ‘Hvis nogen synder, har vi en talsmand hos Faderen, Jesus Kristus, den retfærdige.’ 1 Johannes 2:1. ‘Thi Kristus gik ikke ind i en helligdom, som er gjort med hænder og kun er et billede af den sande, men ind i selve himmelen for nu at træde frem for Guds åsyn for vor skyld.’ ‘Derfor kan han også fuldt ud frelse dem, som ved ham kommer til Gud, eftersom han altid lever til at gå i forbøn for dem.’ Hebræerne 9:24; 7:25.

> “As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected. When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life, and the record of their good deeds will be erased from the book of God’s remembrance. The Lord declared to Moses: ‘Whosoever hath sinned against Me, him will I blot out of My book.’ Exodus 32:33. And says the prophet Ezekiel: ‘When the righteous turneth away from his righteousness, and committeth iniquity, … all his righteousness that he hath done shall not be mentioned.’ Ezekiel 18:24.” The Great Controversy, 479–483.

> "Når optegnelsernes bøger åbnes i dommen, bliver livet for alle, som har troet på Jesus, taget op til gennemgang for Gud. Begyndende med dem, der først levede på jorden, fremlægger vor Talsmand hver efterfølgende generations sag og afslutter med de levende. Hvert navn nævnes, hver sag undersøges nøje. Navne godkendes, navne forkastes. Når nogen har synder stående tilbage i optegnelsernes bøger, som ikke er angret og ikke er tilgivet, vil deres navne blive udslettet af livets bog, og optegnelsen over deres gode gerninger vil blive slettet af Guds ihukommelses bog. Herren erklærede over for Moses: 'Den, som har syndet imod Mig, ham vil Jeg udslette af Min bog.' 2 Mosebog 32:33. Og profeten Ezekiel siger: 'Når den retfærdige vender sig bort fra sin retfærdighed og gør uret, … skal al den retfærdighed, han har øvet, ikke ihukommes.' Ezekiel 18:24." Den store strid, 479–483.

We will continue this study and answer the questions raised in the next article of this series.

Vi vil fortsætte denne undersøgelse og besvare de spørgsmål, der er blevet rejst, i den næste artikel i denne serie.

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