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# The Book of Daniel - Number One-Hundred and Fifteen

Daniels Bog - Nummer et hundrede og femten

Unveiling the Prophetic Characteristics of the Final Generation

Afsløring af den sidste generations profetiske kendetegn

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Jeff Pippenger

Published

March 4, 2024

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In the final generation of a people that are being passed by, certain prophetic characteristics are identified. They are then a generation of vipers, for they have formed the character of Satan. They are a generation of adulterers, for they have formed unsanctified connections with the enemies of God. They have reached a point where they see, but cannot understand, they hear, but cannot perceive, for they are unconverted, which is represented as their hearts growing fat. Moses first addressed this very phenomenon.

I den sidste generation af et folk, som bliver forbigået, identificeres visse profetiske kendetegn. De er da en øgleyngel, for de har dannet Satans karakter. De er en slægt af horkarle og horkvinder, for de har indgået uhelligede forbindelser med Guds fjender. De er nået til et punkt, hvor de ser, men ikke kan forstå; de hører, men ikke kan fatte, for de er uomvendte, hvilket fremstilles som, at deres hjerter er blevet fede. Moses omtalte først netop dette fænomen.

> And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; The great temptations which thine eyes have seen, the signs, and those great miracles: Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. Deuteronomy 29:2–4.

> Og Moses kaldte hele Israel sammen og sagde til dem: I har set alt det, Herren gjorde for jeres øjne i Ægyptens land mod Farao og mod alle hans tjenere og mod hele hans land; de store prøvelser, som dine øjne har set, tegnene og disse store undere. Men Herren har ikke givet jer et hjerte til at forstå og øjne til at se og ører til at høre, indtil denne dag. 5 Mosebog 29:2–4.

In the first mention of the Laodicean phenomenon of seeing and hearing, that which God’s people are unable to see is the signs and wonders of their foundational history. Jeremiah identifies the phenomenon as an attribute of the “foolish virgins,” in the last days, and as a representation of the foolish virgins’ refusal to accept the three angels’ messages, that begins with the first angel’s announcement to fear the Creator God. Because of this rebellion they do not receive the latter rain.

I den første omtale af det laodikeiske fænomen at se og høre er det, som Guds folk er ude af stand til at se, tegnene og underne i deres grundlæggende historie. Jeremias identificerer fænomenet som et kendetegn ved de „dåragtige jomfruer“ i de sidste dage og som en fremstilling af de dåragtige jomfruers nægtelse af at tage imod de tre engles budskaber, som begynder med den første engels kundgørelse om at frygte Skaberguden. På grund af dette oprør modtager de ikke sileregn.

> Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. Jeremiah 5:20–25.

> Forkynd dette i Jakobs hus, og kundgør det i Juda, sigende: Hør nu dette, du tåbelige folk og uden forstand, som har øjne og ikke ser, som har ører og ikke hører: Frygter I mig ikke? siger Herren; vil I ikke bæve for mit åsyn, jeg som har sat sandet til havets grænse ved en evig forordning, så det ikke kan overskride den; og skønt dets bølger kaster sig op, formår de dog intet; skønt de bruser, kan de dog ikke gå over den. Men dette folk har et frafaldent og genstridigt hjerte; de er faldet fra og gået bort. Heller ikke siger de i deres hjerte: Lad os nu frygte Herren vor Gud, som giver regn, både den tidlige og den sene, i dens tid; han bevarer for os høstens fastsatte uger. Jeres misgerninger har vendt disse ting bort, og jeres synder har tilbageholdt det gode fra jer. Jeremias 5:20–25.

Ezekiel identifies those who manifest the characteristics represented by seeing and not understanding as a rebellious house. They are a rebellious house who will not see the history of their foundations, who are foolish virgins, that are unconverted because they refuse the first angel’s message, which is to refuse them all, for if you do not accept the first angel’s message, you cannot accept the second nor the third. In this condition the latter rain is withheld from these virgins during the time of the latter rain. After Jesus addressed this characteristic in His narrative, He then proceeded to present the parable of the sower.

Ezra identificerer dem, der åbenbarer de kendetegn, som er repræsenteret ved at se og ikke forstå, som et genstridigt hus. De er et genstridigt hus, som ikke vil se deres grundvolds historie, som er dårlige jomfruer, der er uomvendte, fordi de forkaster den første engels budskab, hvilket er at forkaste dem alle; for hvis man ikke tager imod den første engels budskab, kan man heller ikke tage imod den anden eller den tredje. I denne tilstand tilbageholdes sildigregnen fra disse jomfruer under sildigregnens tid. Efter at Jesus havde behandlet dette kendetegn i sin fremstilling, gik Han derefter videre til at fremsætte lignelsen om sædemanden.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. Matthew 13:16–30.

> Men salige er jeres øjne, fordi de ser, og jeres ører, fordi de hører. For sandelig siger jeg jer, at mange profeter og retfærdige har ønsket at se det, som I ser, og så det ikke; og at høre det, som I hører, og hørte det ikke. Hør derfor lignelsen om sædemanden. Når nogen hører ordet om riget og ikke forstår det, kommer den onde og river bort det, som blev sået i hans hjerte. Det er den, som fik sået ved vejen. Men den, som fik sæden sået på stengrund, er den, som hører ordet og straks modtager det med glæde; men han har ikke rod i sig og holder kun ud en tid; for når trængsel eller forfølgelse opstår på grund af ordet, falder han straks fra. Den, som fik sæden sået blandt tornen, er den, som hører ordet; men denne verdens bekymring og rigdommens bedrag kvæler ordet, og han bliver ufrugtbar. Men den, som fik sæden sået i den gode jord, er den, som hører ordet og forstår det; han bærer også frugt og giver udbytte, snart hundrede fold, snart tresindstyve, snart tredive. En anden lignelse fremsatte han for dem og sagde: Himmeriget ligner en mand, som såede god sæd i sin mark. Men mens folkene sov, kom hans fjende og såede ukrudt iblandt hveden og gik bort. Men da strået skød op og satte frugt, viste ukrudtet sig også. Så kom husbondens tjenere og sagde til ham: Herre, såede du ikke god sæd i din mark? Hvorfra har den da ukrudt? Han sagde til dem: Det har en fjende gjort. Tjenerne sagde til ham: Vil du da, at vi skal gå ud og samle det sammen? Men han sagde: Nej, for at I ikke, når I samler ukrudtet sammen, også skal rykke hveden op sammen med det. Lad begge dele gro sammen indtil høsten; og i høstens tid vil jeg sige til høstfolkene: Saml først ukrudtet sammen og bind det i knipper for at brænde det; men hveden skal I samle i min lade. Matthæus 13:16–30.

The foolish are the tares, and the wise are the wheat. In the parable of the ten virgins the possession of oil is what manifests the distinction between the two classes, and with the wheat and tares its based upon whether the seed, which is the word, is understood. The first mention of a class that will not see and therefore understand by Moses, places the message that is to be understood as the signs and wonders of the foundational history. The last prophetic reference to the elements of the blindness of the rebellious house by Ellen White identifies that the eyes that were blessed to see what all the righteous men wished to see was the history of the Millerite movement.

De tåbelige er ukrudtet, og de vise er hveden. I lignelsen om de ti jomfruer er besiddelsen af olie det, som åbenbarer forskellen mellem de to klasser, og hos hveden og ukrudtet beror den på, om sæden, som er ordet, forstås. Den første omtale hos Moses af en klasse, som ikke vil se og derfor forstå, angiver, at det budskab, som skal forstås, er den grundlæggende histories tegn og undere. Den sidste profetiske henvisning hos Ellen White til elementerne i det genstridige hus’ blindhed identificerer, at de øjne, som var velsignede til at se det, som alle de retfærdige mænd ønskede at se, var Millerbevægelsens historie.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> "Alle de budskaber, der blev givet fra 1840–1844, skal nu fremføres med kraft, for der er mange mennesker, som har mistet orienteringen. Budskaberne skal gå ud til alle menighederne.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.” Manuscript Releases, volume 21, 436, 437.

> „Kristus sagde: ’Salige er jeres øjne, fordi de ser; og jeres ører, fordi de hører. For sandelig siger jeg jer, at mange profeter og retfærdige mænd har ønsket at se det, som I ser, og så det ikke; og at høre det, som I hører, og hørte det ikke’ [Mattæus 13:16, 17]. Salige er de øjne, som så det, der blev set i 1843 og 1844.“ Manuscript Releases, bind 21, 436, 437.

Jesus always illustrates the end with the beginning, and the first reference to those who have eyes, but do not see or understand, and the last reference identify that the foundational history of the rebellious house is what is not seen, and is therefore rejected, and thus prevents the foolish from recognizing the latter rain. The history of 1840–1844 was typified by the deliverance of ancient Israel from Egyptian bondage. Ancient Israel’s failure to pass the initial testing process brought them to Kadesh, where they accepted the false report of the ten spies and selected a new captain to lead them back to Egypt. Forty years later they were brought back to Kadesh, and Moses failed by striking the Rock a second time.

Jesus illustrerer altid enden ved begyndelsen, og den første henvisning til dem, som har øjne, men ikke ser eller forstår, og den sidste henvisning identificerer, at den grundlæggende historie om det genstridige hus er det, som ikke ses, og derfor forkastes, og således hindrer de tåbelige i at erkende silde-regnen. Historien fra 1840–1844 blev forbilledliggjort ved det gamle Israels udfrielse fra det egyptiske trældom. Det gamle Israels undladelse af at bestå den indledende prøvelse førte dem til Kadesj, hvor de antog de ti spejderes falske beretning og udvalgte en ny høvedsmand til at føre dem tilbage til Egypten. Fyrre år senere blev de ført tilbage til Kadesj, og Moses svigtede ved at slå på Klippen anden gang.

Though Moses failed, Joshua still proceeded to lead them into the Promised Land. The last test at Kadesh had a serious rebellion associated with it, for Jesus always illustrates the end with the beginning, and the rebellion of the ten spies at Kadesh in the beginning of the forty years, and at the ending of the forty years also illustrates a great rebellion at Kadesh. Yet in spite of the rebellion of Moses at Kadesh, the vision of entering into the Promised Land was no longer delayed.

Skønt Moses svigtede, gik Josva dog videre med at føre dem ind i det forjættede land. Den sidste prøve ved Kadesh var forbundet med et alvorligt oprør, for Jesus illustrerer altid enden med begyndelsen, og de ti spejderes oprør ved Kadesh i begyndelsen af de fyrre år, og også ved afslutningen af de fyrre år, illustrerer et stort oprør ved Kadesh. Men på trods af Moses’ oprør ved Kadesh blev synet om at gå ind i det forjættede land ikke længere forsinket.

In the rebellion of 1863, that led to the increased rebellion of 1888, that led to the increased rebellion of 1919, which culminated in the rebellion of 1957, Jesus brought Laodicean Adventism back to Kadesh. He brought them back to the history where the third angel arrived and began a testing process that ultimately manifested the rebellion of 1863, and the banishment of wandering in the wilderness of Laodicea. The third angel entered into the ending history of Laodicean Adventism on September 11, 2001 when the mighty angel of Revelation eighteen, which is the third angel, came down. He then announced that Babylon was fallen, as typified by the casting down of Nimrod’s tower, when the towers of New York City were brought down.

I oprøret i 1863, som førte til det forøgede oprør i 1888, som førte til det forøgede oprør i 1919, og som kulminerede i oprøret i 1957, førte Jesus laodikeisk adventisme tilbage til Kadesh. Han førte dem tilbage til den historie, hvor den tredje engel ankom og indledte en prøvelsesproces, som til sidst åbenbarede oprøret i 1863 og forvisningen til at vandre i Laodikeas ørken. Den tredje engel trådte ind i laodikeisk adventismes afsluttende historie den 11. september 2001, da den mægtige engel i Åbenbaringen atten, som er den tredje engel, steg ned. Han bekendtgjorde derpå, at Babylon var faldet, således som det blev forbilledliggjort ved nedstyrtningen af Nimrods tårn, da tårnene i New York City blev styrtet ned.

> “The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory.” Review and Herald, May 27, 1890.

> ”Den tredje engels budskab vil ikke blive forstået; det lys, som skal oplyse jorden med sin herlighed, vil blive kaldt et falskt lys af dem, der nægter at vandre i dets fremadskridende herlighed.” Review and Herald, 27. maj 1890.

As with ancient Israel, so too with modern Israel. The generation that witnesses September 11, 2001 is the last generation. Jesus said in Luke chapter twenty-one that “this generation,” and He identified that generation as those living when the heavens and earth shall pass away, which occurs at the Second Coming. That generation who live to witness Christ’s return will have recognized a sign that proves to them that they are the final generation. They will know and understand that they are those living when the “effect of every vision” is no longer “prolonged.”

Som med det gamle Israel, således også med det moderne Israel. Den generation, som er vidne til den 11. september 2001, er den sidste generation. Jesus sagde i Lukasevangeliet kapitel enogtyve, at „denne generation“ — og Han identificerede denne generation som dem, der lever, når himmel og jord skal forgå, hvilket sker ved det andet komme. Den generation, som lever til at være vidne til Kristi genkomst, vil have erkendt et tegn, der beviser for dem, at de er den sidste generation. De vil vide og forstå, at det er dem, der lever, når „virkningen af ethvert syn“ ikke længere „trækker ud“.

As Jesus was leaving the temple with the disciples they asked Him to explain what He had meant by His description of the destruction of the temple. That conversation was representing the conversation which His disciples have during the final generation. The disciples wished to understand what He meant when He has repeatedly taught that the Laodicean Adventist church is to be swept away at the soon-coming Sunday law, as the worshippers therein are spewed out of His mouth, and are no longer those who speak for Him.

Da Jesus forlod templet sammen med disciplene, bad de Ham forklare, hvad Han havde ment med Sin beskrivelse af templets ødelæggelse. Denne samtale repræsenterede den samtale, som Hans disciple har i den sidste generation. Disciplene ønskede at forstå, hvad Han mente, når Han gentagne gange har lært, at den laodikeiske adventistkirke skal fejes bort ved den snart kommende søndagslov, idet tilbederne deri udspys af Hans mund og ikke længere er dem, der taler på Hans vegne.

In answering the disciples Jesus described the destruction of Jerusalem and the history that followed, all the way through to the end of the world. After laying out the historical overview up to verse nineteen, He then addresses the destruction of Jerusalem, a destruction which could have occurred at the cross, but that in God’s mercy and longsuffering was postponed for about forty years. At the end of the forty years there would be a remnant that would escape the destruction, but only if they recognized the sign that He then gave.

Som svar til disciplene beskrev Jesus Jerusalems ødelæggelse og den historie, der fulgte, helt frem til verdens ende. Efter at have fremlagt den historiske oversigt frem til vers nitten henvender Han sig derpå til Jerusalems ødelæggelse, en ødelæggelse, som kunne være indtruffet ved korset, men som i Guds barmhjertighed og langmodighed blev udsat i omtrent fyrre år. Ved afslutningen af de fyrre år ville der være en rest, som skulle undslippe ødelæggelsen, men kun hvis de genkendte det tegn, som Han derpå gav.

In the beginning of ancient Israel there was a forty-year period, which started with a judgment upon the rebellion of the ten spies that was deferred for forty years, due to the intercession of Moses. At the end of ancient Israel there was a judgment upon the rebellion of the cross that was deferred for forty years, due to the intercession of Christ’s longsuffering and mercy. In both histories there was a remnant that escaped. Jesus always illustrates the end of a thing with the beginning of a thing.

I det gamle Israels begyndelse var der en fyrreårig periode, som begyndte med en dom over de ti spejderes oprør, en dom, der blev udsat i fyrre år på grund af Moses’ forbøn. Ved afslutningen af det gamle Israel var der en dom over korsets oprør, som blev udsat i fyrre år på grund af Kristi langmodighed og barmhjertighed. I begge historier var der en rest, som undslap. Jesus illustrerer altid enden på en ting ved begyndelsen på en ting.

Jesus addressed the sign associated with the destruction of Jerusalem and identified it as “the days of vengeance.”

Jesus omtalte det tegn, der var forbundet med Jerusalems ødelæggelse, og identificerede det som „hævnens dage“.

> And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.

> Og når I ser Jerusalem omringet af hære, da skal I vide, at dets ødelæggelse er nær. Da skal de, som er i Judæa, flygte til bjergene; og de, som er inde i byen, skal drage bort; og de, som er ude på landet, skal ikke gå derind. Thi dette er hævnens dage, for at alt det, som er skrevet, må blive opfyldt. Lukas 21:20–22.

The “day of vengeance” is the seven last plagues, and for this reason Sister White aligns the destruction of Jerusalem with God’s executive judgment in the last days.

„hævnens dag“ er de syv sidste plager, og af denne grund sidestiller søster White Jerusalems ødelæggelse med Guds udøvende dom i de sidste dage.

> Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. The sword of the Lord is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion. Isaiah 34:1–8.

> Kom nær, I folk, for at høre; og lyt, I folkeslag: jorden høre, og alt det, som er deri; verden og alle de ting, som fremgår af den. Thi Herrens harme er over alle folkene og hans vrede over alle deres hærskarer; han har givet dem til fuldstændig ødelæggelse, han har overgivet dem til slagtning. Også deres dræbte skal kastes bort, og stanken af deres ådsler skal stige op, og bjergene skal flyde af deres blod. Og hele himlens hær skal opløses, og himlene rulles sammen som en bogrulle; og hele deres hær skal falde ned, som bladet falder af vintræet, og som en faldende figen fra figentræet. Thi mit sværd har drukket sig mættet i himlen; se, det skal komme ned over Idumæa og over mit forbandelses folk til dom. Herrens sværd er fyldt med blod, det er gjort fedt af fedme, af blodet fra lam og bukke, af fedtet fra væddernes nyrer; thi Herren har et slagtoffer i Bozra og en stor slagtning i Idumæas land. Og vildoksene skal styrte ned med dem og ungtyrene sammen med de stærke tyre; og deres land skal drikkes mættet af blod, og deres støv gøres fedt af fedme. Thi det er Herrens hævns dag, gengældelsens år for Zions retssag. Esajas 34:1–8.

Jesus gave His first public presentation at Nazareth, announcing Himself as the Messiah. That presentation was prophetically governed by the rule of first mention. The reading He selected identified that His work included announcing the “day of the Lord’s vengeance.” Which according to Isaiah is also “the year of recompenses for the controversy of Zion.”

Jesus gav sin første offentlige fremtræden i Nazaret, idet han bekendtgjorde sig selv som Messias. Denne fremtræden var profetisk styret af princippet om den første omtale. Det skriftsted, han udvalgte at læse, angav, at hans gerning omfattede at forkynde «Herrens hævns dag», som ifølge Esajas også er «gengældelsens år i Zions sag».

It was at Nazareth that Christ began His public ministry and announced Himself as the Messiah. It was then that those who heard His words, but did not perceive, attempted to kill Him by casting him off a mountain. The beginning of His ministry was marked by the people of His home town attempting to kill Him, and the ending of His ministry His people did kill Him. His ministry was to identify Himself as the Messiah, which He became when He was anointed at His baptism. At His baptism a divine symbol descended to endorse the fulfillment of the prediction of the coming Messiah. On August 11, 1840 a divine symbol descended to endorse the prediction of the testing message of that history. And on September 11, 2001 a divine symbol came down to endorse the predicted message of that history, which is the message of the latter rain.

Det var i Nazaret, at Kristus begyndte sin offentlige tjeneste og bekendtgjorde sig selv som Messias. Det var da, at de, som hørte Hans ord, men ikke forstod, forsøgte at dræbe Ham ved at styrte Ham ned fra et bjerg. Begyndelsen af Hans tjeneste blev kendetegnet ved, at folket i Hans hjemby forsøgte at dræbe Ham, og afslutningen af Hans tjeneste ved, at Hans folk dræbte Ham. Hans tjeneste var at identificere sig selv som Messias, hvilket Han blev, da Han blev salvet ved sin dåb. Ved Hans dåb steg et guddommeligt symbol ned for at stadfæste opfyldelsen af forudsigelsen om den kommende Messias. Den 11. august 1840 steg et guddommeligt symbol ned for at stadfæste forudsigelsen om prøvelsesbudskabet i denne historie. Og den 11. september 2001 kom et guddommeligt symbol ned for at stadfæste det forudsagte budskab i denne historie, hvilket er budskabet om den sildige regn.

> “After laboring two days with the Samaritans, Jesus left them to continue his journey to Galilee. He made no tarry at Nazareth, where he had spent his youth and early manhood. His reception in the synagogue there, when he announced himself as the Anointed One, was so unfavorable that he decided to seek more fruitful fields, to preach to ears that would listen, and to hearts that would receive his message. He declared to his disciples that a prophet hath no honor in his own country. This saying sets forth that natural reluctance which many people have to acknowledge any wonderfully admirable development in one who has unostentatiously lived in their midst, and whom they have intimately known from childhood. At the same time, these same persons might become wildly excited over the pretensions of a stranger and an adventurer.” The Spirit of Prophecy, volume 2, 151.

> »Efter at have arbejdet i to dage blandt samaritanerne forlod Jesus dem for at fortsætte sin rejse til Galilæa. Han gjorde ikke ophold i Nazaret, hvor han havde tilbragt sin ungdom og den tidlige manddom. Den modtagelse, han havde fået i synagogen dér, da han bekendtgjorde sig selv som den Salvede, var så ugunstig, at han besluttede at søge mere frugtbare marker, at prædike for ører, som ville høre, og for hjerter, som ville modtage hans budskab. Han erklærede over for sine disciple, at en profet ikke har ære i sit eget fædreland. Dette udsagn fremstiller den naturlige modvilje, som mange mennesker nærer mod at anerkende nogen forunderligt beundringsværdig udvikling hos én, der ubemærket har levet iblandt dem, og som de indgående har kendt fra barndommen. Samtidig kan disse samme personer blive vildt ophidsede over en fremmeds og en eventyrers fordringer.« The Spirit of Prophecy, bind 2, 151.

In Luke chapter twenty-one, Christ identifies the one hundred and forty-four thousand, the final generation that does not die. He does so by presenting the history that began with His last visit to what had formerly been His father’s house, but then had become the Jew’s house. In the narrative of the history which Jesus began to present He reached the point where Jerusalem, and the temple the disciples wanted to know about, was to be destroyed (70 AD). He identified the destruction as the days of vengeance, which was part of His opening announcement of His ministry. The “days of vengeance” represented not only the destruction of Jerusalem in the year 70, but also the time of God’s wrath as represented in the seven last plagues.

I Lukas, kapitel enogtyve, identificerer Kristus de hundrede og fireogfyrre tusinde, den sidste generation, som ikke dør. Det gør Han ved at fremstille den historie, der begyndte med Hans sidste besøg i det, som tidligere havde været Hans Faders hus, men som da var blevet jødernes hus. I beretningen om den historie, som Jesus begyndte at fremstille, nåede Han frem til det punkt, hvor Jerusalem og det tempel, disciplene ønskede at få kundskab om, skulle ødelægges (70 e.Kr.). Han identificerede ødelæggelsen som hævnens dage, hvilket var en del af Hans indledende bekendtgørelse af Sin tjeneste. „Hævnens dage“ repræsenterede ikke blot Jerusalems ødelæggelse i år 70, men også tiden for Guds vrede, således som den fremstilles i de syv sidste plager.

> For this is the day of the Lord God of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord God of hosts hath a sacrifice in the north country by the river Euphrates. Jeremiah 46:10.

> Thi dette er den dag, som hører Herren, Hærskarers Gud, til, en hævnens dag, for at han kan hævne sig på sine modstandere; og sværdet skal fortære, og det skal mættes og beruses af deres blod; thi Herren, Hærskarers Gud, har et slagtoffer i landet mod nord ved floden Eufrat. Jeremias 46:10.

The “day of vengeance” upon Babylon, represented by the “sacrifice in the north country by the river Euphrates,” begins at the soon-coming Sunday law.

„hævnens dag“ over Babylon, fremstillet ved „slagtningen i landet mod nord ved floden Eufrat“, begynder med den snart kommende søndagslov.

> Because of the wrath of the Lord it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, and hiss at all her plagues. Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the Lord. Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the Lord: take vengeance upon her; as she hath done, do unto her. Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn everyone to his people, and they shall flee everyone to his own land. Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead. In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve. Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the Lord, and do according to all that I have commanded thee. A sound of battle is in the land, and of great destruction. How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations! I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the Lord. The Lord hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord God of hosts in the land of the Chaldeans. Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left. Slay all her bullocks; let them go down to the slaughter: woe unto them! for their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:13–29.

> På grund af Herrens vrede skal det ikke være beboet, men ligge fuldstændig øde; enhver, som drager forbi Babylon, skal forfærdes og pifte ad alle dets plager. Stil jer op mod Babylon rundt om; alle I, som spænder buen, skyd imod hende, spar ikke på pilene; for hun har syndet mod Herren. Råb imod hende rundt om; hun har givet sin hånd; hendes grundvolde er faldet, hendes mure er styrtet ned; for dette er Herrens hævn: hævn jer på hende; som hun har gjort, således skal I gøre mod hende. Udryd såmanden fra Babylon og den, som fører seglen i høsttiden; for det undertrykkende sværds frygt skal de vende hver til sit folk, og de skal flygte hver til sit eget land. Israel er et adspredt får; løverne har drevet ham bort; først har Assyriens konge fortæret ham, og til sidst har denne Nebukadnezar, Babylons konge, knust hans ben. Derfor siger Hærskarers Herre, Israels Gud, således: Se, jeg vil hjemsøge Babylons konge og hans land, ligesom jeg hjemsøgte Assyriens konge. Og jeg vil føre Israel tilbage til hans græsgang, og han skal græsse på Karmel og Basan, og hans sjæl skal mættes på Efraims bjerg og Gilead. I de dage og på den tid, siger Herren, skal Israels misgerning søges, og der skal ingen være; og Judas synder, og de skal ikke findes; for jeg vil tilgive dem, som jeg lader blive tilbage. Drag op mod Meratajims land, ja, imod det og imod Pekods indbyggere; læg øde og tilintetgør dem fuldstændigt bagefter, siger Herren, og gør ganske efter alt det, jeg har befalet dig. Der lyder krigslarm i landet og stort sammenbrud. Hvor er hele jordens hammer blevet hugget itu og knust! Hvor er Babylon blevet til en ødemark blandt folkene! Jeg har lagt en snare for dig, og også du er blevet fanget, Babylon, uden at du vidste det; du er fundet og også grebet, fordi du har kæmpet imod Herren. Herren har åbnet sit våbenkammer og taget sin vredes våben frem; for dette er den gerning, som Herren, Hærskarers Gud, har i Kaldæernes land. Kom imod hende fra den yderste grænse, åbn hendes forrådskamre; kast hende op som dynger og tilintetgør hende fuldstændigt; lad intet være tilbage af hende. Dræb alle hendes tyre; lad dem gå ned til slagtningen; ve dem! for deres dag er kommet, tiden for deres hjemsøgelse. Røsten af dem, som flygter og undslipper fra Babylons land, for at kundgøre i Zion Herren vor Guds hævn, hævnen for hans tempel. Kald bueskytterne sammen mod Babylon, alle I, som spænder buen; lej jer rundt om det; lad ingen undslippe derfra; gengæld hende efter hendes gerning; efter alt det, hun har gjort, skal I gøre mod hende; for hun har været hovmodig imod Herren, imod Israels Hellige. Jeremias 50:13–29.

The destruction of Jerusalem in the year 70 AD represents the executive judgment of the whore of Babylon, that begins at the soon-coming Sunday law in the United States. Jesus knew that He was identifying the year 70 AD as the soon-coming Sunday law, for He is the author of His Word, and He is the Word. It is important to recognize the setting of the prophecy that Jesus sets forth in Luke chapter twenty-one, in order to understand what the sign is that identifies that the last generation has arrived.

Jerusalems ødelæggelse i året 70 e.Kr. repræsenterer fuldbyrdelsesdommen over Babylons skøge, som begynder ved den snart kommende søndagslov i De Forenede Stater. Jesus vidste, at Han identificerede året 70 e.Kr. som den snart kommende søndagslov, for Han er forfatteren til sit Ord, og Han er Ordet. Det er vigtigt at erkende den sammenhæng, hvori den profeti står, som Jesus fremsætter i Lukasevangeliets enogtyvende kapitel, for at forstå, hvilket tegn det er, der identificerer, at den sidste generation er ankommet.

We will continue this study in the next article.

Vi vil fortsætte dette studie i den næste artikel.

> “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.

> Kristi komme vil finde sted i den mørkeste periode i denne jords historie. Noas og Lots dage er et billede på verdens tilstand umiddelbart før Menneskesønnens komme. Skrifterne, idet de peger frem mod denne tid, erklærer, at Satan vil virke med al kraft og »med al uretfærdighedens forførelse«. 2 Thessalonikerbrev 2,9.10. Hans virksomhed åbenbares tydeligt ved det hastigt tiltagende mørke, de utallige vildfarelser, kætterier og forførelser i disse sidste dage. Satan fører ikke blot verden i fangenskab, men hans bedrag gennemsyre 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 den mørkets nat vil Guds lys skinne.

> “He causes ‘the light to shine out of darkness.’ 2 Corinthians 4:6. When ‘the earth was without form, and void; and darkness was upon the face of the deep,’ ‘the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.’ Genesis 1:2, 3. So in the night of spiritual darkness, God’s word goes forth, ‘Let there be light.’ To His people He says, ‘Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.’ Isaiah 60:1.

> Han lader »lyset skinne frem af mørke«. 2 Korintherbrev 4,6. Da »jorden var øde og tom, og mørke lå over urdybets flade«, »svævede Guds Ånd over vandene. Og Gud sagde: Der blive lys! Og der blev lys.« 1 Mosebog 1,2-3. Således lyder i den åndelige mørkes nat Guds ord: »Der blive lys!« Til sit folk siger han: »Stå op, bliv lys; thi dit lys er kommet, og Herrens herlighed er opgået over dig.« Esajas 60,1.

> “‘Behold,’ says the Scripture, ‘the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee.’ Verse 2. Christ, the outshining of the Father’s glory, came to the world as its light. He came to represent God to men, and of Him it is written that He was anointed ‘with the Holy Ghost and with power,’ and ‘went about doing good.’ Acts 10:38. In the synagogue at Nazareth He said, ‘The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ Luke 4:18, 19. This was the work He commissioned His disciples to do. ‘Ye are the light of the world,’ He said. ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:14, 16.” Prophets and Kings, 217, 218.

> “‘Se,’ siger Skriften, ‘mørket skal dække jorden, og dybt mørke folkene; men Herren skal oprinde over dig, og hans herlighed skal ses over dig.’ Vers 2. Kristus, udstrålingen af Faderens herlighed, kom til verden som dens lys. Han kom for at åbenbare Gud for menneskene, og om ham er der skrevet, at han blev salvet ‘med Helligånden og med kraft’ og ‘gik omkring og gjorde vel’. ApG 10,38. I synagogen i Nazaret sagde han: ‘Herrens Ånd er over mig, fordi han har salvet mig til at forkynde evangeliet for de fattige; han har udsendt mig for at læge dem, hvis hjerter er knust, for at prædike frigivelse for de fangne og synet igen for de blinde, for at sætte de knuste i frihed, for at prædike Herrens velbehagelige år.’ Luk 4,18.19. Dette var det værk, han gav sine disciple befaling om at udføre. ‘I er verdens lys,’ sagde han. ‘Lad således jeres lys skinne for menneskene, så de kan se jeres gode gerninger og prise jeres Fader, som er i himlene.’ Matt 5,14.16.” Profeter og Konger, 217, 218.

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