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

Daniels Bog – Nummer et hundrede og tretten

Unveiling the Triple Application of Prophecy: Understanding the Significance of September 11, 2001, in Biblical Context

Afsløringen af profetiens tredobbelte anvendelse: Forståelsen af betydningen af 11. september 2001 i bibelsk sammenhæng

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Jeff Pippenger

Published

March 3, 2024

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When the Lord led His last-day people back to Jeremiah’s “old paths” on September 11, 2001, He had already identified the rule of the triple application of prophecy.

Da Herren førte sit endetidsfolk tilbage til Jeremias’ »gamle stier« den 11. september 2001, havde Han allerede identificeret reglen om profetiens trefoldige anvendelse.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Så siger Herren: Stil jer på vejene og se, og spørg efter de gamle stier, hvor den gode vej er, og vandr på den, så skal I finde hvile for jeres sjæle. Men de sagde: Vi vil ikke vandre på den. Og jeg satte også vægtere over jer og sagde: Hør efter basunens lyd. Men de sagde: Vi vil ikke høre. Jeremias 6:16, 17.

When the Lord returned His people to the old paths, they would find rest (the latter rain), and the watchmen were then given a trumpet message. All the prophets most perfectly identify the end of the last days, so the trumpet message of the last days would be the final trumpet, which is the seventh trumpet, which is the third woe.

Når Herren førte sit folk tilbage til de gamle stier, ville de finde hvile (senregnen), og vægterne fik da overgivet et basunbudskab. Alle profeterne identificerer på mest fuldkomne vis de sidste dages afslutning, så de sidste dages basunbudskab ville være den sidste basun, som er den syvende basun, som er det tredje ve.

When His last-day people began to walk within the old paths, it was recognized that the characteristics of the first woe, identified a specific symbolic historical leader (Mohammed), and that the second woe, did the same thing (Osman). It was found that each of the first four trumpets also had specific symbolic leaders to identify the trumpet, and it was then recognized that Osama bin Laden was the symbolic leader of the third woe.

Da hans folks i de sidste dage begyndte at vandre på de gamle stier, blev det erkendt, at den første vejs karaktertræk identificerede en bestemt symbolsk historisk leder (Mohammed), og at den anden ve ligeledes gjorde det samme (Osman). Det blev fundet, at hver af de første fire basuner også havde bestemte symbolske ledere til at identificere basunen, og da blev det erkendt, at Osama bin Laden var den symbolske leder for det tredje ve.

Mohammed was associated with Arabia, and Osman was the symbol of the Ottoman Empire in Turkey, and Osama bin Laden represented world-wide Islamic terror, though he, as with Mohammed, was an Arabian.

Mohammed var forbundet med Arabien, og Osman var symbolet på det osmanniske rige i Tyrkiet, og Osama bin Laden repræsenterede verdensomspændende islamisk terror, skønt han, ligesom Mohammed, var araber.

It was also recognized that the first woe, hurt the armies of Rome and that the second woe, killed the armies of Rome. September 11, 2001 was then recognized as the point when Islam of the third woe, hurt the army of Rome (the United States), but that at the Sunday law, it will kill the army of Rome, as the United States comes to its conclusion as the sixth kingdom of Bible prophecy, and surrenders its national sovereignty to the threefold union of the dragon, the beast and the false prophet.

Det blev også erkendt, at det første ve skadede Roms hære, og at det andet ve dræbte Roms hære. Den 11. september 2001 blev dernæst erkendt som det tidspunkt, hvor islam i det tredje ve skadede Roms hær (De Forenede Stater), men at det ved søndagsloven vil dræbe Roms hær, idet De Forenede Stater når sin afslutning som det sjette rige i Bibelens profeti og overgiver sin nationale suverænitet til dragens, dyrets og den falske profets trefoldige union.

It was recognized that the United States was the earth beast with two horns of power. A primary prophetic characteristic of the earth beast is that it changes from a lamb to a dragon. Prophetically horns represent strength, and the strength of the earth beast was Republicanism and Protestantism, represented as the two horns of the earth beast. But now in the last days, the two strengths of the earth beast have changed to military and economic power. On September 11, 2001 Islam of the third woe struck the earth, a symbol of the earth beast, the Pentagon, a symbol of its military might, and the Twin Towers in New York City, a symbol of its economic strength.

Det blev erkendt, at De Forenede Stater var jorddyret med de to magtens horn. Et primært profetisk kendetegn ved jorddyret er, at det forvandles fra et lam til en drage. Profetisk repræsenterer horn styrke, og jorddyrets styrke var republikanisme og protestantisme, fremstillet som jorddyrets to horn. Men nu i de sidste dage er jorddyrets to styrker blevet til militær og økonomisk magt. Den 11. september 2001 ramte islams tredje ve jorden, et symbol på jorddyret, Pentagon, et symbol på dets militære magt, og Tvillingetårnene i New York City, et symbol på dets økonomiske styrke.

When it was also recognized that the beginning history of the first woe, and the ending history of the second woe, both presented an illustration of the sealing of the one hundred and forty-four thousand, it was recognized that at the arrival of the third woe, when the great buildings of New York were brought down, it was identified that the sealing process of the one hundred and forty-four thousand had began.

Da det også blev erkendt, at både den indledende historie om den første ve og den afsluttende historie om den anden ve fremstillede en illustration af beseglingen af de hundrede og fireogfyrre tusinde, blev det erkendt, at ved den tredje ves ankomst, da New Yorks store bygninger blev styrtet omkuld, blev det identificeret, at beseglingsprocessen for de hundrede og fireogfyrre tusinde var begyndt.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> ”Hvordan er det kommet til det udsagn, at jeg har erklæret, at New York skal skylles bort af en flodbølge? Dette har jeg aldrig sagt. Jeg har sagt, idet jeg så de store bygninger rejse sig dér, et stokværk oven på et andet: ’Hvilke frygtelige scener vil ikke finde sted, når Herren rejser sig for at ryste jorden voldsomt! Da vil ordene i Åbenbaringen 18,1–3 blive opfyldt.’ Hele det attende kapitel i Åbenbaringen er en advarsel om det, der kommer over jorden. Men jeg har ikke fået noget særligt lys med hensyn til, hvad der skal komme over New York, kun at jeg ved, at de store bygninger dér en dag vil blive styrtet ned ved Guds magts vending og omvæltning. Ud fra det lys, der er givet mig, ved jeg, at ødelæggelse er i verden. Ét ord fra Herren, ét strejf af hans vældige magt, og disse mægtige bygningsværker vil falde. Scener vil finde sted, hvis gru vi ikke kan forestille os.” Review and Herald, 5. juli 1906.

The “destruction that is in the world,” is the character of Islam, for its character is represented as Apollyon and Abaddon in chapter nine, verse eleven of Revelation.

„Fordærvelsen, som er i verden,“ er islams karakter, for dens karakter fremstilles som Apollyon og Abaddon i Åbenbaringens niende kapitel, vers elleve.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11 (NINE ELEVEN).

> Og de havde en konge over sig, som er afgrundens engel, hvis navn på hebraisk er Abaddon, men på græsk har han navnet Apollyon. Åbenbaringen 9:11 (NI ELLEVE).

The meaning of the name, or character, of the king that rules Islam, both in Hebrew and Greek, as represented by the two names is “death” and “destruction,” which arrived on September 11, 2001, when the great buildings of New York were thrown down. At that point, Revelation chapter eighteen, verses one through three began to be fulfilled.

Betydningen af navnet, eller karakteren, på den konge, som hersker over islam, er på både hebraisk og græsk, som de to navne repræsenterer, „død“ og „ødelæggelse“, hvilket indtraf den 11. september 2001, da New Yorks store bygninger blev styrtet omkuld. På det tidspunkt begyndte Åbenbaringen kapitel atten, vers et til tre at gå i opfyldelse.

It was recognized that the first mention of the wild man of Islam in the book of Genesis used the Hebrew word for the “wild Arabian ass,” which was translated in the verse as a “wild man.” The symbol of Islam is the horse family, and in Revelation chapter nine, it was also represented as a warhorse. Upon the sacred charts of Habakkuk, that God’s people had been informed “should not be altered,” Islam was also represented by the war horses.

Det blev erkendt, at den første omtale af Islams vilde mand i Første Mosebog anvendte det hebraiske ord for den „vilde arabiske æselhingst“, hvilket i verset blev oversat som en „vild mand“. Islams symbol er hestefamilien, og i Åbenbaringen kapitel ni blev den ligeledes fremstillet som en krigshest. På Habakkuks hellige tavler, som Guds folk var blevet underrettet om „ikke burde ændres“, blev Islam ligeledes fremstillet ved krigshestene.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Og Herrens engel sagde til hende: Se, du er med barn og skal føde en søn, og du skal give ham navnet Ismael; for Herren har hørt din nød. Og han skal være et vildæsel af en mand; hans hånd skal være imod enhver, og enhvers hånd imod ham; og han skal bo lige over for alle sine brødre. 1 Mosebog 16,11-12.

The first mention of the birth of Ishmael was associated with a “restraint,” which became a primary symbol associated with Islam.

Den første omtale af Ismaels fødsel var forbundet med en „tøjle“, som blev et primært symbol forbundet med islam.

> Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. Genesis 16:1, 2.

> Abrams hustru Saraj fødte ham ingen børn; men hun havde en trælkvinde, en egypterinde, hvis navn var Hagar. Og Saraj sagde til Abram: Se nu, Herren har nægtet mig at føde; gå derfor ind til min trælkvinde; måske kan jeg få børn ved hende. Og Abram hørte på Sarajs røst. 1 Mosebog 16,1-2.

In the very same first mention of Islam, as represented by the birth of Ishmael, submission is emphasized. The concept of submission is fundamental to the religion of Islam. The word “Islam,” is derived from two Arabic words, “salaam,” which means “peace”, and “aslama,” which means “to submit” or “surrender”. Islam teaches that believers should submit their will to the will of Allah (God) in all aspects of life. Once Sarah realized she had made a bad decision by encouraging Abraham to take Hagar and produce Ishmael she got permission from Abraham to treat Hagar harshly, causing Hagar to flee from the home of Abraham. There she received a message from the angel.

Allerede i den allerførste omtale af islam, sådan som den fremstilles ved Ismaels fødsel, understreges underkastelse. Begrebet underkastelse er grundlæggende for islams religion. Ordet »islam« er afledt af to arabiske ord, »salaam«, som betyder »fred«, og »aslama«, som betyder »at underkaste sig« eller »overgive sig«. Islam lærer, at de troende bør underkaste deres vilje Allahs (Guds) vilje i alle livets forhold. Da Sara først indså, at hun havde truffet en dårlig beslutning ved at tilskynde Abraham til at tage Hagar og få Ismael, fik hun tilladelse fra Abraham til at behandle Hagar hårdt, hvilket fik Hagar til at flygte fra Abrahams hjem. Der modtog hun et budskab fra englen.

> But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands. And the angel of the Lord said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:6–12.

> Men Abram sagde til Saraj: Se, din trælkvinde er i din hånd; gør med hende, som det behager dig. Og da Saraj fór hårdt frem imod hende, flygtede hun bort fra hendes ansigt. Og Herrens engel fandt hende ved en vandkilde i ørkenen, ved kilden på vejen til Shur. Og han sagde: Hagar, Sarajs trælkvinde, hvorfra kommer du, og hvor vil du gå hen? Og hun sagde: Jeg flygter fra min frue Sarajs ansigt. Og Herrens engel sagde til hende: Vend tilbage til din frue og ydmyg dig under hendes hånd. Og Herrens engel sagde til hende: Jeg vil i høj grad mangfoldiggøre dit afkom, så det ikke skal kunne tælles for mængdens skyld. Og Herrens engel sagde til hende: Se, du er med barn og skal føde en søn, og du skal kalde hans navn Ismael; thi Herren har hørt din trængsel. Og han skal være et vildæsel af et menneske; hans hånd skal være imod enhver, og enhvers hånd imod ham; og han skal bo lige over for alle sine brødre. 1 Mosebog 16:6–12.

The restraint of Islam, the “submission” that represents the character of the religion of Islam, and the role of Islam are all in the first mention of Ishmael, and represent the prophetic DNA of the Islam represented by the three woes of Revelation. Once the Lord brought His people to Jeremiah’s old paths they also recognized that the “four winds” that are held in check by the four angels of Revelation chapter seven, are specifically the four winds of Islam.

Islams tilbageholdelse, den »underkastelse«, som repræsenterer islams religions karakter, og islams rolle findes alle i den første omtale af Ismael og repræsenterer det profetiske DNA for den islam, som fremstilles ved de tre ve-råb i Johannes’ Åbenbaring. Da Herren først havde ført sit folk til Jeremias’ gamle stier, erkendte de også, at de »fire vinde«, som holdes tilbage af de fire engle i Johannes’ Åbenbaring kapitel syv, specifikt er islams fire vinde.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.

> „Engle holder de fire vinde tilbage, fremstillet som en rasende hest, der søger at bryde løs og fare hen over hele jordens overflade, med ødelæggelse og død i sit spor.“ Manuscript Releases, bind 20, 217.

The “angry horse” of Islam that is also the “four winds” that are “restrained” while the sealing of the one hundred and forty-four thousand is accomplished, bear “death and destruction” (Abaddon and Apollyon) in their “path.” Just as the restraint placed upon Hagar, placed that prophetic attribute into the symbol of Islam, the four winds and the angry horse are both restrained, and with that fact in place it was recognized that the beginning of the first woe, identifies a restraint upon Islam as represented by Abubakar’s historical command.

Islams „vrede hest“, som også er de „fire vinde“, der „holdes tilbage“, mens beseglingen af de hundrede og fireogfyrre tusind fuldbyrdes, bærer „død og ødelæggelse“ (Abaddon og Apollyon) i sit „spor“. Ligesom den tilbageholdelse, der blev lagt på Hagar, indlagde denne profetiske egenskab i symbolet på islam, holdes både de fire vinde og den vrede hest tilbage, og med dette forhold fastslået blev det erkendt, at begyndelsen på det første ve identificerer en tilbageholdelse af islam, sådan som den er fremstillet ved Abubakars historiske befaling.

> And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.

> Og det blev befalet dem, at de ikke måtte skade jordens græs, heller ikke noget grønt eller noget træ, men kun de mennesker, som ikke har Guds segl på deres pander. Åbenbaringen 9,4.

Line upon line, the beginning of the second woe, which in the triple application of the three woes is placed over the beginning of the first woe, identifies a release of the four angels, who in the verse represents the release of Islam’s second great jihad.

Linje på linje identificerer begyndelsen af det andet ve, som i den tredobbelte anvendelse af de tre veer er placeret over begyndelsen af det første ve, en løsladelse af de fire engle, hvilket i verset repræsenterer løsladelsen af islams anden store jihad.

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. Revelation 9:14.

> idet han sagde til den sjette engel, som havde basunen: Løs de fire engle, som er bundet ved den store flod Eufrat. Åbenbaringen 9:14.

It was therefore understood that at the beginning of the third woe, Islam would be both released and restrained, which is the very testimony of Sister White.

Det blev derfor forstået, at ved begyndelsen af det tredje ve ville islam både blive løsladt og holdt tilbage, hvilket netop er Søster Whites vidnesbyrd.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> »På den tid, mens frelsens værk nærmer sig sin afslutning, vil trængsel komme over jorden, og folkeslagene vil være vrede, men holdes tilbage, så de ikke hindrer den tredje engels gerning. På den tid vil »den sildige regn«, eller vederkvægelser fra Herrens åsyn, komme for at give kraft til den tredje engels høje råb og berede de hellige til at bestå i den tid, da de syv sidste plager skal udgydes.« Early Writings, 85.

When the historical record of Islam was investigated it was found that the warfare and accomplishments of Arabic Islam of the first woe, is understood by Islam as “the first great jihad”, and that the warfare of the Ottoman Empire that began when the four angels were loosed is understood by Islam as “the second great jihad”. In agreement with the triple application Islam believes the third and last great jihad, began on September 11, 2001. As William Miller once wrote, “History and prophecy, doth agree.”

Da Islams historiske beretning blev undersøgt, fandt man, at den krigsførelse og de bedrifter, som tilhører den arabiske islam under det første ve, af islam forstås som »den første store jihad«, og at det Osmanniske Riges krigsførelse, som begyndte, da de fire engle blev løst, af islam forstås som »den anden store jihad«. I overensstemmelse med den tredobbelte anvendelse tror islam, at den tredje og sidste store jihad begyndte den 11. september 2001. Som William Miller engang skrev: »Historie og profeti stemmer overens.«

The “line upon line” application of a release and simultaneous restraint as represented by laying the beginning prophetic line of the first and second woes, over one another, was perfectly confirmed by the Spirit of Prophecy, and immediately after Islam struck on September 11, 2001 President George W. Bush placed a world-wide restraint upon Islam by initiating his war on terror. The simultaneous releasing and restraining of the “angry horse” of Islam was confirmed by the Bible, the Spirit of Prophecy, and also history.

Anvendelsen af „linje på linje“ af en frigivelse og samtidig tilbageholdelse, som den fremstilles ved at lægge den begyndende profetiske linje for det første og det andet ve over hinanden, blev fuldkomment bekræftet af Profetiens Ånd, og umiddelbart efter at islam slog til den 11. september 2001, lagde præsident George W. Bush en verdensomspændende tilbageholdelse på islam ved at indlede sin krig mod terror. Den samtidige frigivelse og tilbageholdelse af islams „vrede hest“ blev bekræftet af Bibelen, Profetiens Ånd og også historien.

Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the nations are angered, yet held in check, as they were on September 11, 2001.

De, som „følger Lammet“ tilbage til milleritternes gamle stier, finder „hvilen“, som er den sildige regn, hvilken søster White identificerer som begyndende, når nationerne vredes, men holdes tilbage, således som de blev den 11. september 2001.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> „På den tid, mens frelsens værk er ved at afsluttes, vil trængsel komme over jorden, og nationerne vil være vrede, men holdes tilbage, så de ikke hindrer den tredje engels værk. På den tid vil ‚sildigregnen‘, eller vederkvæggelsen fra Herrens åsyn, komme for at give kraft til den tredje engels høje råb og berede de hellige til at bestå i den tid, da de syv sidste plager skal udgydes.“ Early Writings, 85.

Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the mighty angel of Revelation eighteen descended on September 11, 2001.

De, som „følger Lammet“ tilbage til de gamle milleritiske stier, finder den „hvile“, som er den sildige regn, hvilken søster White identificerer som begyndende, da den mægtige engel i Åbenbaringen atten steg ned den 11. september 2001.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> »Sildigregnen skal falde over Guds folk. En mægtig engel skal komme ned fra himlen, og hele jorden skal oplyses af hans herlighed.« Review and Herald, 21. april 1891.

That mighty angel descended when the buildings of New York were thrown down, the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle. Those who were led back to Jeremiah’s old paths, and found the “rest,” which is the latter rain, then recognized that Isaiah’s “rest and refreshing,” was also the latter rain, but it was also an identification of the test which on September 11, 2001 confronted God’s people, and especially the “scornful men” who “ruled Jerusalem”. They came to understand that the test was twofold, for it represented the message of Islam of the third woe, and just as importantly, it represented the biblical methodology that established the message of the latter rain.

Den mægtige engel steg ned, da bygningerne i New York blev styrtet ned; beseglingen af de hundrede fireogfyrre tusind begyndte, og sildigregnen begyndte at stænke. De, som blev ledt tilbage til Jeremias’ gamle stier og fandt „hvilen“, som er sildigregnen, erkendte da, at Esajas’ „hvile og vederkvægelse“ også var sildigregnen; men det var også en identifikation af den prøve, som den 11. september 2001 mødte Guds folk, og især de „spottere“, som „herskede over Jerusalem“. De kom til at forstå, at prøven var dobbelt, for den repræsenterede Islams budskab i det tredje ve, og lige så vigtigt repræsenterede den den bibelske metodologi, som stadfæstede sildigregnens budskab.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:12–14.

> Til dem sagde han: Dette er hvilen, hvormed I kan lade den trætte finde hvile; og dette er forfriskelsen; men de ville ikke høre. Derfor blev Herrens ord for dem bud på bud, bud på bud; regel på regel, regel på regel; her lidt og der lidt; for at de skulle gå og falde bagover og sønderbrydes og fanges i snaren og blive taget. Hør derfor Herrens ord, I spottere, som hersker over dette folk, som er i Jerusalem. Esajas 28:12–14.

Walking in the old paths allowed God’s last day people to then see that the parable of the ten virgins, which “illustrates the experience of the Adventist people,” was to be repeated “to the very letter,” during the sealing time of the one hundred and forty-four thousand. The testimony of the history where the parable was first fulfilled identified that Habakkuk chapter two was directly connected with and part of the parable. Therefore the “debate” of Habakkuk two represented the test of the rest and refreshing that the scornful men refused to hear. As faithful Bible students continued to investigate the old paths, they realized that not only was the parable of the ten virgins, and Habakkuk two, the same prophecy, but so too was Ezekiel chapter twelve.

At vandre på de gamle stier gjorde det dernæst muligt for Guds folk i de sidste dage at se, at lignelsen om de ti jomfruer, som »illustrerer adventfolkets erfaring«, skulle gentages »bogstaveligt til punkt og prikke« i beseglingstiden for de hundrede og fireogfyrre tusind. Vidnesbyrdet fra den historie, hvor lignelsen først blev opfyldt, påviste, at Habakkuks andet kapitel var direkte forbundet med lignelsen og udgjorde en del af den. Derfor repræsenterede »striden« i Habakkuk 2 prøven angående hvilen og vederkvægelsen, som de spottere mænd nægtede at høre. Da trofaste bibelstuderende fortsatte med at undersøge de gamle stier, indså de, at ikke alene var lignelsen om de ti jomfruer og Habakkuk 2 den samme profeti, men det samme gjaldt også Ezekiels tolvte kapitel.

> “A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 393.

> En del af Ezekiels profeti var også en kilde til styrke og trøst for de troende: »Herrens ord kom til mig og lød således: Menneskesøn, hvad er det for et ordsprog, I har i Israels land, når I siger: Dagene trækker ud, og hvert syn slår fejl? Sig derfor til dem: Så siger den Herre Gud.... Dagene er nær, og opfyldelsen af hvert syn.... Jeg vil tale, og det ord, jeg taler, skal gå i opfyldelse; det skal ikke længere udsættes.« »De af Israels hus siger: Det syn, han ser, gælder mange dage frem i tiden, og han profeterer om tider, der ligger langt borte. Sig derfor til dem: Så siger den Herre Gud: Ingen af Mine ord skal længere udsættes, men det ord, jeg har talt, skal blive fuldbyrdet.« Ezekiel 12:21–25, 27, 28.« The Great Controversy, 393.

The period of the sealing of the one hundred and forty-four thousand, as represented by the Advent movement of 1840 to 1844, represents the period of time in the last days, when “the effect of every vision” “shall come to pass.” The prophetic history of the first woe, laid upon the prophetic history of the second woe, identifies the prophetic history of the third woe, which is the prophetic history of the sealing of the one hundred and forty-four thousand. It is also the history of 1840 to 1844. It is also the history where the work of the messenger who prepares the way for the Messenger of the Covenant is accomplished. It is the history where the two horns of the earth beast go through a transition from the sixth unto the “eighth” that “is of the seven”. It is the history where the two prophets are slain in the street, in chapter eleven of Revelation.

Perioden for beseglingen af de hundrede fireogfyrre tusinde, sådan som den er fremstillet ved adventbevægelsen fra 1840 til 1844, repræsenterer tidsperioden i de sidste dage, hvor „virkningen af ethvert syn“ „skal gå i opfyldelse“. Den profetiske historie om det første ve, lagt oven på den profetiske historie om det andet ve, identificerer den profetiske historie om det tredje ve, som er den profetiske historie om beseglingen af de hundrede fireogfyrre tusinde. Det er også historien fra 1840 til 1844. Det er også den historie, hvor den budbærers værk, som bereder vejen for Pagtens Budbærer, fuldbyrdes. Det er den historie, hvor jorddyrets to horn gennemgår en overgang fra det sjette til det „ottende“, som „er af de syv“. Det er den historie, hvor de to profeter dræbes på gaden i Åbenbaringens ellevte kapitel.

Just as significant though, is the fact that because God’s word never fails, in conjunction with the principle that all the prophets are speaking more of the last days than any other period, on September 11, 2001 the “prophetic days are at hand” where the “words that” God has spoken “will come to pass,” and “it shall be no more prolonged.”

Lige så betydningsfuldt er det imidlertid, at eftersom Guds ord aldrig slår fejl, og i sammenhæng med det princip, at alle profeterne taler mere om de sidste dage end om nogen anden periode, er den 11. september 2001 de „profetiske dage nær“, hvor de „ord“, som Gud har talt, „skal gå i opfyldelse“, og „det skal ikke længere udsættes“.

The rebellion of 1863 assigned Laodicean Adventism to wander in the wilderness until they were all dead. The Lord returned to that history on September 11, 2001 as He had done with ancient Israel at Kadesh.

Oprøret i 1863 pålagde det laodikæiske adventbudskab at vandre i ørkenen, indtil de alle var døde. Herren vendte tilbage til denne historie den 11. september 2001, sådan som Han gjorde med det gamle Israel ved Kadesh.

The first visit to Kadesh produced the rebellion of the ten spies, and brought the time of wandering in the wilderness. At the end of the forty years, they returned to Kadesh, and it was there that Moses struck the Rock a second time and was prevented from entering into the Promised Land, but they went in with Joshua. September 11, 2001, identifies the last generation, and God will no longer prolong His Word.

Det første besøg i Kadesh frembragte de ti spejderes oprør og medførte tiden med ørkenvandringen. Ved afslutningen af de fyrre år vendte de tilbage til Kadesh, og det var dér, Moses slog på Klippen anden gang og blev hindret i at gå ind i det forjættede land, men de gik ind med Josva. Den 11. september 2001 identificerer den sidste generation, og Gud vil ikke længere forlænge Sit Ord.

We will address this fact in the next article.

Vi vil behandle dette forhold i den næste artikel.

> “The history of the wilderness life of Israel was chronicled for the benefit of the Israel of God to the close of time. God’s dealings with the wanderers of the desert in all their marchings to and fro, in their exposure to hunger, thirst, and weariness, and in the striking manifestations of his power for their relief, are a divine parable, fraught with warning and instruction for his people in all ages. The varied experience of the Hebrews was a school of preparation for their promised home in Canaan. God would have his people in these last days review with humble hearts, and teachable spirits, the fiery trials through which ancient Israel passed, that they may be instructed in their preparation for the heavenly Canaan.

> „Beretningen om Israels liv i ørkenen blev nedskrevet til gavn for Guds Israel indtil tidens afslutning. Guds handlinger med ørkenens vandrere i alle deres frem- og tilbagetog, i deres udsættelse for sult, tørst og træthed, og i de slående tilkendegivelser af hans magt til deres hjælp, er en guddommelig lignelse, fyldt med advarsel og undervisning for hans folk til alle tider. Hebræernes mangfoldige erfaring var en forberedelsens skole til deres forjættede hjem i Kana’an. Gud ønsker, at hans folk i disse sidste dage med ydmyge hjerter og lærevillige sind gennemgår de ildprøver, som det gamle Israel gik igennem, for at de må blive undervist i deres forberedelse til det himmelske Kana’an.״

> “The rock which, smitten by the command of God, sent forth its living waters, was a symbol of Christ, smitten and bruised that by his blood a fountain might be prepared for the salvation of perishing man. As the rock had been once smitten, so Christ was to be ‘once offered, to bear the sins of many.’ But when Moses rashly smote the rock at Kadesh, the beautiful symbol of Christ was marred. Our Saviour was not to be sacrificed a second time. As the great offering was made but once, it is only necessary for those who seek the blessings of his grace to ask in Jesus’ name,—to pour forth the heart’s desires in penitential prayer. Such prayer will bring before the Lord of hosts the wounds of Jesus, and then will flow forth afresh the life-giving blood, symbolized by the flowing of the living water for thirsting Israel.

> „Klippen, som, ramt efter Guds befaling, lod sine levende vande strømme frem, var et symbol på Kristus, slået og knust, for at der ved hans blod kunne beredes en kilde til frelse for den fortabte menneskeslægt. Ligesom klippen én gang var blevet slået, således skulle Kristus „én gang ofres for at bære manges synder“. Men da Moses overilet slog på klippen ved Kadesh, blev det skønne symbol på Kristus vansiret. Vor Frelser skulle ikke ofres anden gang. Da det store offer kun blev bragt én gang, er det kun nødvendigt for dem, der søger hans nådes velsignelser, at bede i Jesu navn — at udøse hjertets ønsker i angerfuld bøn. En sådan bøn vil frembære Jesu sår for Hærskarers Herre, og da vil det livgivende blod på ny strømme frem, symboliseret ved det levende vands strøm for det tørstende Israel.“

> “Only by living faith in God, and humble obedience to his commands, can man hope to meet the divine approval. On the occasion of that mighty miracle at Kadesh, Moses, wearied with the continual murmuring and rebellion of the people, lost sight of his Almighty Helper; he heeded not the command, ‘Speak ye unto the rock, and it shall give forth its waters;’ and without the divine strength he was left to mar his record with an exhibition of passion and human weakness. The man who should, and might have stood pure, firm, and unselfish to the close of his work, was overcome at last. God was dishonored before the congregation of Israel, when he might have been honored, and his name glorified.

> “Kun ved levende tro på Gud og ydmyg lydighed mod hans bud kan mennesket håbe på at opnå den guddommelige velbehagelighed. Ved den anledning til det mægtige mirakel ved Kadesh mistede Moses, træt af folkets stadige knurren og oprør, sin Almægtige Hjælper af syne; han agtede ikke på befalingen: ‘Tal til klippen, så skal den give sit vand;’ og uden den guddommelige styrke blev han overladt til at skæmme sin beretning ved et udslag af lidenskab og menneskelig svaghed. Den mand, som burde, og kunne have stået ren, fast og uselvisk til afslutningen af sit værk, blev til sidst overvundet. Gud blev vanæret for Israels menighed, hvor han kunne have været æret og hans navn herliggjort.”

> “The judgment immediately pronounced against Moses was most cutting and humiliating,—that he with rebellious Israel must die before crossing the Jordan. But shall man assert that the Lord dealt severely with his servant for that one offense? God had honored Moses as he had honored no other man then living. He had vindicated his cause again and again. He had heard his prayers, and had spoken with him face to face, as a man speaketh with a friend. Just in proportion to the light and knowledge which Moses had enjoyed, was his criminality increased.” Signs of the Times, October 7, 1880.

> “Den dom, der øjeblikkeligt blev udtalt over Moses, var yderst smertelig og ydmygende,—at han sammen med det genstridige Israel måtte dø, før Jordan blev overskredet. Men skal mennesket hævde, at Herren handlede strengt med sin tjener for denne ene overtrædelse? Gud havde æret Moses, som han ikke havde æret noget andet menneske, der da levede. Han havde igen og igen retfærdiggjort hans sag. Han havde hørt hans bønner og havde talt med ham ansigt til ansigt, som en mand taler med sin ven. I nøjagtigt samme forhold som det lys og den kundskab, Moses havde nydt, var hans skyld blevet forøget.” Signs of the Times, 7. oktober 1880.

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