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# The Book of Daniel - Number Seventy-Eight

Daniels Bog – Nummer Otteoghalvfjerds

Unveiling the Four Abominations: The Historical Parallel of Rebellion in Laodicean Adventism

Afsløringen af de fire vederstyggeligheder: den historiske parallel til oprør i laodikeisk adventisme

Author

Jeff Pippenger

Published

February 11, 2024

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The history of the Amorites is employed to illustrate the time when God’s wrath is executed against Laodicean Adventism. Sister White identifies that God’s timing for executing His punishment is the same in the last days when the one hundred and forty-four thousand are sealed, as it was when God brought his wrath upon the Amorites. She states, “Although” the nation of the Amorites “was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity . . . The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them. With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases.”

Amoritternes historie anvendes til at illustrere den tid, hvor Guds vrede fuldbyrdes over laodikeisk adventisme. Søster White påviser, at Guds tidspunkt for at fuldbyrde sin straf er det samme i de sidste dage, når de hundrede og fireogfyrre tusinde besegles, som det var, da Gud lod sin vrede komme over amoritterne. Hun siger: „Skønt“ amoritternes nation „var fremtrædende ved sit afguderi og sin fordærvelse, havde den endnu ikke fyldt sit misgernings bæger ... Den medlidende Skaber var villig til at bære over med deres misgerning indtil den fjerde slægtled. Hvis der da ikke sås nogen forandring til det bedre, skulle Hans domme falde over dem. Med ufejlbarlig nøjagtighed holder den Uendelige stadig regnskab med alle nationer. Mens Hans barmhjertighed tilbydes med kald til omvendelse, vil dette regnskab forblive åbent; men når tallene når en vis sum, som Gud har fastsat, begynder Hans vredes tjeneste. Regnskabet afsluttes. Den guddommelige tålmodighed ophører.“

Sister White clearly associates the ministry of God’s wrath against Laodicean Adventism during Ezekiel’s illustration of the sealing of the one hundred and forty-four thousand, as commencing when their cup of iniquity is filled, and the cup reaches its fulness in the fourth generation. All of this information is set forth in the context of the vision that began in chapter eight, which illustrates four escalating abominations.

Søster White forbinder klart Guds vredes tjeneste mod laodikeisk adventisme under Ezekiels fremstilling af beseglingen af de hundrede og fireogfyrre tusind med dens begyndelse, når deres misgernings bæger er fyldt, og bægeret når sin fylde i fjerde generation. Al denne information fremlægges i sammenhæng med det syn, der begyndte i kapitel otte, og som fremstiller fire tiltagende vederstyggeligheder.

> Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall. Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz.

> Da sagde han til mig: Menneskesøn, løft nu dine øjne mod nord. Så løftede jeg mine øjne mod nord, og se, nord for alterporten ved indgangen var dette nidkærhedens billede. Og han sagde yderligere til mig: Menneskesøn, ser du, hvad de gør? Ja, de store vederstyggeligheder, som Israels hus begår her, så jeg må fjerne mig langt fra min helligdom. Men vend dig endnu en gang, så skal du se større vederstyggeligheder. Og han førte mig til forgårdens dør; og da jeg så efter, se, da var der et hul i muren. Da sagde han til mig: Menneskesøn, bryd nu igennem muren; og da jeg havde brudt igennem muren, se, da var der en dør. Og han sagde til mig: Gå ind og se de onde vederstyggeligheder, som de gør her. Så gik jeg ind og så; og se, alle slags krybdyr og afskyelige dyr og alle Israels hus’ afguder var afbildet på muren hele vejen rundt. Og foran dem stod halvfjerds mænd af Israels hus’ ældste, og midt iblandt dem stod Jaazanja, Sjafans søn, hver mand med sit røgelseskar i hånden; og en tæt sky af røgelse steg op. Da sagde han til mig: Menneskesøn, har du set, hvad de ældste i Israels hus gør i mørket, hver mand i sit billedkammers rum? For de siger: Herren ser os ikke; Herren har forladt landet. Han sagde også til mig: Vend dig endnu en gang, så skal du se større vederstyggeligheder, som de gør. Så førte han mig til døren ved porten til Herrens hus, som vendte mod nord; og se, dér sad kvinder og græd over Tammuz.

> Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:5–18.

> Da sagde han til mig: Har du set dette, menneskesøn? Vend dig atter om, og du skal se større vederstyggeligheder end disse. Og han førte mig ind i den indre forgård i Herrens hus, og se, ved indgangen til Herrens tempel, mellem forhallen og alteret, var der omtrent fem og tyve mænd med ryggen vendt mod Herrens tempel og ansigterne mod øst; og de tilbad solen mod øst. Da sagde han til mig: Har du set dette, menneskesøn? Er det da en ringe ting for Judas hus, at de begår de vederstyggeligheder, som de begår her? For de har fyldt landet med vold og er vendt tilbage for at vække min vrede; og se, de holder grenen op til deres næse. Derfor vil også jeg handle i harme: Mit øje skal ikke skåne, og jeg vil ikke vise medlidenhed; og selv om de råber i mine ører med høj røst, vil jeg dog ikke høre dem. Ezekiel 8:5–18.

After Ezekiel was shown the first abomination of the setting up of the image of jealousy at the entry of the gate of the altar, he is informed that he will be shown even greater abominations than the image of jealousy. The second abomination is represented by the secret chambers, where the leadership, represented as the ancient men, are offering prayer, represented by incense, and proclaiming that the Lord has forsaken the earth and does not see them. But Ezekiel is informed that he will see even greater abominations than these.

Efter at Ezekiel var blevet vist den første vederstyggelighed, opstillingen af nidkærhedens billede ved indgangen til alterets port, får han at vide, at han skal blive vist endnu større vederstyggeligheder end nidkærhedens billede. Den anden vederstyggelighed fremstilles ved de hemmelige kamre, hvor lederskabet, fremstillet som de gamle mænd, frembærer bøn, fremstillet ved røgelse, og erklærer, at Herren har forladt jorden og ikke ser dem. Men Ezekiel får at vide, at han skal se endnu større vederstyggeligheder end disse.

The third abomination is represented by “women weeping for Tammuz,” but there is still a greater abomination than that, for the fourth abomination identifies a leadership of twenty-five men worshipping the sun, with the backs toward the temple.

Den tredje vederstyggelighed fremstilles ved „kvinder, som græder over Tammuz“, men der findes endnu en større vederstyggelighed end denne, for den fjerde vederstyggelighed identificerer et lederskab på femogtyve mænd, som tilbeder solen med ryggen vendt mod templet.

In the fourth abomination the pronouncement is made that “the ancient men,” “have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.” The “day of provocation” is the day when God’s ministry of wrath begins, as it did with ancient Israel when they rejected the message of Joshua and Caleb concerning the Promised Land. The rejection of the sealing message marks when the cup of iniquity is full for Jerusalem. Joshua and Caleb represent the little company, who are the faithful few that are sighing and crying for the abominations in the church and in the land.

I den fjerde vederstyggelighed lyder kundgørelsen, at „de gamle mænd“ „har fyldt landet med vold og er vendt tilbage for at ophidse mig til vrede; og se, de holder grenen op til deres næse.“ „Forbitrelsens dag“ er den dag, da Guds vredes tjeneste begynder, således som det skete med det gamle Israel, da de forkastede Josuas og Kalebs budskab om det forjættede land. Forkastelsen af beseglingsbudskabet markerer det tidspunkt, hvor misgerningens bæger er fuldt for Jerusalem. Josua og Kaleb repræsenterer den lille skare, som er de få trofaste, der sukker og klager over vederstyggelighederne i kirken og i landet.

> Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. Numbers 14:5–12.

> Da faldt Moses og Aron på deres ansigt for hele Israels børns menigheds forsamlings øjne. Og Josva, Nuns søn, og Kaleb, Jefunnes søn, som hørte til dem, der havde udspejdet landet, sønderrev deres klæder. Og de talte til hele forsamlingen af Israels børn og sagde: Det land, som vi drog igennem for at udspejde det, er et overmåde godt land. Dersom Herren har velbehag i os, da vil han føre os ind i dette land og give os det, et land, som flyder med mælk og honning. Gør blot ikke oprør mod Herren, og frygt ikke folkene i landet; thi de skal være som brød for os; deres værn er vegen fra dem, og Herren er med os; frygt dem ikke. Men hele menigheden sagde, at de skulle stenes. Da åbenbarede Herrens herlighed sig i åbenbaringsteltet for alle Israels børn. Og Herren sagde til Moses: Hvor længe vil dette folk foragte mig? Og hvor længe vil de ikke tro på mig, trods alle de tegn, som jeg har gjort iblandt dem? Jeg vil slå dem med pest og forkaste dem som min arvelod og gøre dig til et folk, større og mægtigere end de. 4 Mosebog 14:5–12.

The “provocation” that was brought about by the rebels in Numbers, and also in Ezekiel is based upon the rebel’s refusal to acknowledge the “signs” that have been manifested. The “signs” that were rejected in the time of Moses, were the “signs” that typified the manifestation of the power of God in the history of the Millerites. Ancient Israel provoked God by rejecting the “signs” of the manifestation of his power in their foundational history. In the sealing time of the one hundred and forty-four thousand, modern Israel also rejects (turns its back against) the very foundational history that was to be the “sign,” that would allow them to “recognize” the repetition of the history of the Midnight Cry which is repeated in the last days.

Den „forbitrelse“, som blev fremkaldt af oprørerne i Fjerde Mosebog, og ligeledes i Ezekiel, bygger på oprørerens nægtelse af at anerkende de „tegn“, som er blevet åbenbaret. De „tegn“, som blev forkastet på Moses’ tid, var de „tegn“, som var forbilleder på åbenbarelsen af Guds magt i milleriteres historie. Det gamle Israel fremkaldte Guds forbitrelse ved at forkaste „tegnene“ på åbenbarelsen af hans magt i deres grundlæggende historie. I beseglingstiden for de hundrede og fireogfyrre tusinde forkaster det moderne Israel også (vender ryggen til) netop den grundlæggende historie, som skulle være det „tegn“, der ville gøre dem i stand til at „erkende“ gentagelsen af historien om Midnatsråbet, som gentages i de sidste dage.

God allows the rebels to see the repetition of the manifestation of the power of God, for it was the repetition of the manifestation of the power of God that was not only the latter rain, but the truth that would have saved them if they would have been among those who loved the truth.

Gud tillader de oprørske at se gentagelsen af åbenbarelsen af Guds kraft, for det var gentagelsen af åbenbarelsen af Guds kraft, som ikke blot var den sene regn, men den sandhed, der ville have frelst dem, hvis de havde været blandt dem, som elskede sandheden.

The identification of the four abominations of Ezekiel eight as symbols of the four generations of Laodicean Adventism is part of the message that is unsealed by the Lion of the tribe of Judah in the last days. The first generation began at the rebellion of 1863, and twenty-five years later in 1888, the rebellion that marked the beginning of the second generation with the symbol of secret chambers arrived. Thirty-one years later, in 1919, the publication of the book by W. W. Prescott titled, The Doctrine of Christ, marked the beginning of the third generation, which Ezekiel had represented as women weeping for Tammuz. Thirty-eight years after that, in 1957, with the publication of the book, Questions on Doctrine, the fourth generation arrived that identifies the time when the rebels will turn against the sealing message that arises from the east, and worship the sun.

Identifikationen af de fire vederstyggeligheder i Ezekiel otte som symboler på de fire generationer af laodikeisk adventisme er en del af det budskab, som løven af Judas stamme åbner i de sidste dage. Den første generation begyndte ved oprøret i 1863, og femogtyve år senere, i 1888, indtraf det oprør, der markerede begyndelsen på den anden generation med symbolet om de skjulte kamre. Enogtredive år senere, i 1919, markerede udgivelsen af bogen af W. W. Prescott med titlen The Doctrine of Christ begyndelsen på den tredje generation, som Ezekiel havde fremstillet som kvinder, der græder over Tammuz. Otteogtredive år derefter, i 1957, med udgivelsen af bogen Questions on Doctrine, indtraf den fjerde generation, som identificerer den tid, hvor oprørerne vil vende sig imod beseglingsbudskabet, der fremgår fra øst, og tilbede solen.

We will begin to consider the second generation of Laodicean Adventism’s rebellion that arrived at the Minneapolis General Conference in 1888. It is important to remember that all four of Ezekiel’s abominations occur in Jerusalem, though they represent a progressive history of rebellion, it is always addressing the rebellion that occurs within the city that represents Laodicean Adventism in the last days.

Vi vil begynde at betragte anden generation af det laodikeiske adventismes oprør, som kom til Generalkonferencen i Minneapolis i 1888. Det er vigtigt at erindre, at alle fire af Ezekiels vederstyggeligheder finder sted i Jerusalem; skønt de fremstiller en fremadskridende oprørshistorie, omhandler de altid det oprør, der finder sted inden for den by, som repræsenterer det laodikeiske adventisme i de sidste dage.

> “As one of the signs of Jerusalem’s destruction, Christ had said, ‘Many false prophets shall rise, and shall deceive many.’ False prophets did rise, deceiving the people, and leading great numbers into the desert. Magicians and sorcerers, claiming miraculous power, drew the people after them into the mountain solitudes. But this prophecy was spoken also for the last days. This sign is given as a sign of the Second Advent. Even now false christs and false prophets are showing signs and wonders to seduce His disciples. Do we not hear the cry, ‘Behold, He is in the desert’? Have not thousands gone forth into the desert, hoping to find Christ? And from thousands of gatherings where men profess to hold communion with departed spirits is not the call now heard, ‘Behold, He is in the secret chambers’? This is the very claim that spiritism puts forth. But what says Christ? ‘Believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.’” The Desire of Ages, 631.

> “Som et af tegnene på Jerusalems ødelæggelse havde Kristus sagt: ‘Mange falske profeter skal fremstå og føre mange vild.’ Falske profeter stod da også frem, bedragede folket og førte store skarer ud i ørkenen. Troldmænd og besværgere, som gjorde krav på mirakuløs magt, drog folket efter sig ind i bjergenes ensomhed. Men denne profeti blev også talt om de sidste dage. Dette tegn gives som et tegn på det andet komme. Selv nu viser falske kristus’er og falske profeter tegn og undere for at forføre hans disciple. Hører vi ikke råbet: ‘Se, han er i ørkenen’? Er ikke tusinder draget ud i ørkenen i håb om at finde Kristus? Og lyder nu ikke kaldet fra tusinder af sammenkomster, hvor mennesker bekender at stå i samfund med de afdødes ånder: ‘Se, han er i de skjulte kamre’? Netop dette er den påstand, spiritismen fremfører. Men hvad siger Kristus? ‘Tro det ikke. For ligesom lynet udgår fra øst og skinner helt til vest, således skal også Menneskesønnens komme være.’” Messias, 631.

The secret chambers are a symbol of spiritualism, and the second abomination of Ezekiel chapter eight, takes place within the temple, where earthly images had been secretly hung upon the walls.

De skjulte kamre er et symbol på spiritualisme, og den anden vederstyggelighed i Ezekiels ottende kapitel finder sted inden i templet, hvor jordiske billeder i hemmelighed var blevet hængt op på væggene.

> So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:10–12.

> Så gik jeg ind og så; og se, alle slags krybende dyr og vederstyggelige bæster og alle Israels hus’ afgudsbilleder var afbildet på muren hele vejen rundt. Og foran dem stod halvfjerds mænd af de ældste i Israels hus, og midt iblandt dem stod Ja’azanja, Sjafans søn, hver mand med sit røgelseskar i hånden; og en tæt sky af røgelse steg op. Da sagde han til mig: Menneskesøn, har du set, hvad de ældste i Israels hus gør i mørket, hver mand i sit billedkammers kamre? For de siger: Herren ser os ikke; Herren har forladt jorden. Ezekiel 8:10–12.

Ezekiel sees “the idols of the house of Israel, portrayed upon the walls” of the sanctuary, but he is plainly told that this rebellion is also occurring within each of the ancient men’s “chambers of imagery.” The rebellion within the literal temple identifies the rebellion within the human temple.

Ezekiel ser „Israels huses afguder, afbildet på helligdommens vægge“, men det bliver udtrykkeligt sagt ham, at dette oprør også finder sted i hver af de ældstes „billedkamre“. Oprøret i det bogstavelige tempel identificerer oprøret i det menneskelige tempel.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> "Ved at rense templet for verdens købere og sælgere bekendtgjorde Jesus sin mission: at rense hjertet for syndens besmittelse,—for de jordiske begær, de selviske lyster, de onde vaner, som fordærver sjælen. Malakias 3:1–3 citeret." Jesu Liv, 161.

The second abomination represented a manifestation of wickedness both within the church, and the minds of the elders that were to be the church’s guardians. The wickedness there manifested is the wickedness of spiritualism. In the days of Noah, when every imagination of men’s hearts were wicked, the antediluvians had filled up their cup of iniquity.

Den anden vederstyggelighed repræsenterede en åbenbaring af ondskab både inden for kirken og i de ældstes sind, som skulle være kirkens vogtere. Den ondskab, som dér kom til udtryk, er spiritismens ondskab. På Noas dage, da alle menneskers hjertes tanker var onde, havde de førflodslige fyldt deres misgernings bæger.

> And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Genesis 6:5.

> Og Gud så, at menneskets ondskab var stor på jorden, og at hver tanke i dets hjertes forestillinger uafladeligt kun var ond. 1 Mosebog 6,5.

The second generation identifies when spiritualism entered into both the leaders of Jerusalem, and also into the corporate structure of Laodicean Adventism. What “the ancients of the house of Israel” did “in the dark,” “in” their “chambers of” “imagery,” identifies “that every imagination of the thoughts of” their hearts “was only evil.” Sister White is clear that the destruction of Jerusalem represents the end of the world, and the testimony of the flood in Noah’s age also represents the end of the world. In the last days those who refuse to be sanctified by the truth are overtaken by spiritualism, as represented by the second abomination of Ezekiel chapter eight.

Den anden generation identificerer, hvornår spiritualismen trængte ind både blandt Jerusalems ledere og også i Laodikea-adventismens kollektive struktur. Det, som „de ældste af Israels hus“ gjorde „i mørket“, „i“ deres „billedkamre“, identificerer, at „alle deres hjertes tankers forestillinger kun var onde“. Søster White gør det klart, at Jerusalems ødelæggelse repræsenterer verdens ende, og vidnesbyrdet om syndfloden på Noas tid repræsenterer også verdens ende. I de sidste dage bliver de, som nægter at blive helliggjort ved sandheden, indhentet af spiritualismen, sådan som den fremstilles ved den anden vederstyggelighed i Ezekiels ottende kapitel.

The second abomination of Ezekiel represents the rebellion that arrived in 1888, and becomes the symbol of the second generation, but more than this, 1888, and all that it represents or is represented by, was repeated on September 11, 2001. Sister White specifically identifies that in 1888, the mighty angel of Revelation eighteen descended, and therefore the history represents the time when the great buildings of New York City were to be thrown down by a touch from God, and Revelation eighteen, verses one through three were to be fulfilled.

Ezekiels anden vederstyggelighed repræsenterer det oprør, som indtraf i 1888, og bliver symbolet på den anden generation; men mere end dette: 1888, og alt det, som det repræsenterer eller bliver repræsenteret ved, blev gentaget den 11. september 2001. Søster White identificerer specifikt, at den mægtige engel i Åbenbaringen atten steg ned i 1888, og derfor repræsenterer denne historie den tid, da de store bygninger i New York City skulle styrtes ned ved et berøring fra Gud, og Åbenbaringen atten, vers et til tre, skulle opfyldes.

> “An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

> „En uvillighed til at opgive forudfattede meninger og til at modtage denne sandhed lå til grund for en stor del af den modstand, der blev udvist i Minneapolis mod Herrens budskab gennem brødrene Waggoner og Jones. Ved at fremkalde denne modstand lykkedes det Satan i høj grad at afskære vort folk fra den særlige kraft fra Helligånden, som Gud længtes efter at meddele dem. Fjenden forhindrede dem i at opnå den virkningskraft, som kunne have været deres, når de bar sandheden til verden, således som apostlene forkyndte den efter pinsedagen. Det lys, som skal oplyse hele jorden med sin herlighed, blev modstået og er ved vore egne brødres handlemåde i høj grad blevet holdt borte fra verden.“ Selected Messages, bog 1, 235.

The history of 1888, provided the example of the rejection of the message of the latter rain that arrived on September 11, 2001. 1888 is a symbol of the second generation of Laodicean Adventism, that is represented by Ezekiel’s second abomination, and the history therein identifies a rebellion that was typified by the seventy elders in Ezekiel. Their rebellion represented spiritualism, and paralleled the cup of probationary time being fulfilled in the time of Noah. The rejection of the message illustrated the rejection by the leadership of the message of the latter rain, which was to identify the arrival of the third Woe of Islam.

Historien om 1888 gav et eksempel på forkastelsen af den sidste regns budskab, som ankom den 11. september 2001. 1888 er et symbol på anden generation af laodikeisk adventisme, som er repræsenteret ved Ezekiels anden vederstyggelighed, og historien deri identificerer et oprør, som blev forudskygget ved de halvfjerds ældste i Ezekiel. Deres oprør repræsenterede spiritualisme og svarede til, at prøvetidens bæger blev fyldt i Noas dage. Forkastelsen af budskabet illustrerede lederskabets forkastelse af den sidste regns budskab, som skulle identificere ankomsten af islams tredje ve.

> “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.

> »Den sildige regn 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.

The leadership that in 1888 rejected the message, typified the rejection of the message of Islam on September 11, 2001, but God intends to produce a manifestation of power that those leaders will witness as part of his judgment upon them. The manifestation of the power of the latter rain occurs at the end of the period of the sealing. It began on September 11, 2001, but it reaches its climax at the end of the three-and-a-half days of Revelation eleven, when the “great earthquake” arrives.

Det lederskab, som i 1888 forkastede budskabet, var et forbillede på forkastelsen af Islams budskab den 11. september 2001, men Gud har til hensigt at frembringe en magtmanifestation, som disse ledere vil være vidner til som en del af hans dom over dem. Manifestationen af den sildige regns kraft finder sted ved afslutningen af beseglingens periode. Den begyndte den 11. september 2001, men når sit højdepunkt ved afslutningen af de tre og en halv dage i Åbenbaringen elleve, når det „store jordskælv“ indtræffer.

The message of 1888, was the Laodicean message, the last call for a former chosen people who were then in the process of being passed by.

Budskabet fra 1888 var det laodikeiske budskab, det sidste kald til et tidligere udvalgt folk, som på det tidspunkt var i færd med at blive forbigået.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> „Det budskab, der blev givet os ved A. T. Jones og E. J. Waggoner, er Guds budskab til den laodikeiske menighed, og ve den, som bekender sig til at tro sandheden og dog ikke lader de af Gud givne stråler skinne videre til andre.“ The 1888 Materials, 1053.

The message of 1888, represented the message that identified that when the great buildings of New York City were thrown down on September 11, 2001, the straight testimony to the Laodicean church was to be given, and the straight testimony is the message of Islam of the third Woe that, when breathed upon a backslidden people, has the power to bring them to life as a mighty army.

Budskabet fra 1888 repræsenterede det budskab, som identificerede, at når de store bygninger i New York City blev styrtet ned den 11. september 2001, skulle det ligefremme vidnesbyrd til den laodikeiske menighed gives; og det ligefremme vidnesbyrd er budskabet om islam i det tredje ve, som, når det blæses på et frafaldent folk, har magt til at bringe dem til live som en mægtig hær.

> “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

> „Et ligefremt vidnesbyrd må bæres frem for vore menigheder og institutioner for at vække de sovende.“

> “When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

> "Når Herrens ord tros og adlydes, vil der ske en stadig fremgang. Lad os nu se vor store nød. Herren kan ikke bruge os, før han ånder liv i de tørre ben. Jeg hørte disse ord udtalt: 'Uden Guds Ånds dybe bevægelse på hjertet, uden dens livgivende indflydelse, bliver sandheden en død bogstav.'" Review and Herald, 18. november 1902.

1888 marks the beginning of the second generation of Adventism, but it also provides a line of prophecy that aligns with the last days. On September 11, 2001 God led the people who chose to accept that the attack of Islam upon the earth beast was a fulfillment of prophecy back to the old paths. God’s people needed to return to the jewels of William Miller and become educated upon the foundational truths that included the fulfillment of the first and second Woes, that in turn established the arrival of the third Woe at that time. Once those people returned to those old paths they were led to see the sacredness of Habakkuk’s two tables.

1888 markerer begyndelsen på adventismens anden generation, men det tilvejebringer også en profetisk linje, som er i overensstemmelse med de sidste dage. Den 11. september 2001 ledte Gud det folk, som valgte at acceptere, at Islams angreb på jorddyret var en opfyldelse af profetien, tilbage til de gamle stier. Guds folk havde behov for at vende tilbage til William Millers juveler og blive undervist i de grundlæggende sandheder, som omfattede opfyldelsen af det første og andet Ve, hvilket igen stadfæstede det tredje Ves ankomst på det tidspunkt. Da disse mennesker først var vendt tilbage til disse gamle stier, blev de ledt til at se helligheden i Habakkuks to tavler.

The rebellion of 1863 against Habakkuk’s two tables, which are Miller’s jewels and also the foundations of Adventism, typified a rebellion that was repeated on September 11, 2001; for once again the leadership of Laodicean Adventism was given opportunity to uphold the jewels of Miller, or reject them. All four generations of Adventism that are represented in Ezekiel eight, are also representing the rebellion of Laodicean Adventism on September 11, 2001.

Oprøret i 1863 mod Habakkuks to tavler, som er Millers juveler og også adventismens grundvolde, var et forbillede på et oprør, som blev gentaget den 11. september 2001; for endnu en gang fik den laodikeiske adventismes lederskab anledning til at holde fast ved Millers juveler eller forkaste dem. Alle fire generationer af adventismen, som er fremstillet i Ezekiel otte, fremstiller også den laodikeiske adventismes oprør den 11. september 2001.

We will continue to identify the second generation of Laodicean Adventism in the next article.

Vi vil fortsætte med at identificere anden generation af laodikeisk adventisme i den næste artikel.

> “God created man with affections capable of embracing eternal realities. These affections were to be kept pure and holy, free from all earthliness. But human beings have lost eternity out of their reckoning. God, the Alpha and Omega, the beginning and the end, the One who holds in His keeping the destiny of every soul, is forgotten. Supposing themselves to be mighty in knowledge, men have let themselves down to the lowest level in God’s sight.

> „Gud skabte mennesket med hengivenheder, der var i stand til at favne evige realiteter. Disse hengivenheder skulle bevares rene og hellige, fri for al jordiskhed. Men menneskene har mistet evigheden af deres beregning. Gud, Alfa og Omega, begyndelsen og enden, Han, som i sin varetægt har hver sjæls skæbne, er glemt. Idet menneskene indbilder sig, at de er mægtige i kundskab, har de fornedret sig selv til det laveste niveau i Guds øjne.“

> “The mind of man has become earthly. In the place of revealing the impress of divinity, it reveals the impress of humanity. In its chambers are seen the imagery of earth. The debasing practises which prevailed in the days of Noah, placing the inhabitants of that age beyond hope of salvation, are seen today.” Signs of the Times, December 18, 1901.

> ”Menneskets sind er blevet jordisk. I stedet for at åbenbare guddommelighedens præg åbenbarer det menneskelighedens præg. I dets kamre ses jordens billedværk. De nedværdigende skikke, som herskede på Noas tid og stillede den tids indbyggere uden håb om frelse, ses i dag.” Signs of the Times, 18. december 1901.

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