We have been considering triple applications of prophecy. We are doing this for the purpose of identifying that when the Lord unsealed the last six verses of Daniel eleven with the collapse of the Soviet Union at the “time of the end” in 1989, an “increase of knowledge” was produced that was to test that generation of God’s people.

Vi har betragtet profetiens tredobbelte anvendelser. Vi gør dette med det formål at fastslå, at da Herren oplod de sidste seks vers i Daniel elleve ved Sovjetunionens sammenbrud ved „endens tid“ i 1989, fremkom der en „forøgelse af kundskab“, som skulle prøve den generation af Guds folk.

And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

Og han sagde: Gå bort, Daniel; for ordene skal holdes lukkede og forseglede indtil endens tid. Mange skal renses og gøres hvide og prøves; men de ugudelige skal handle ugudeligt, og ingen af de ugudelige skal forstå; men de vise skal forstå. Daniel 12:9, 10.

Whenever a truth is unsealed by the Lion of the tribe of Judah, Satan works to resist the message. The resistance offered against the truths revealed in those final verses of Daniel eleven forced a deeper study of the truths connected with the verses in order that a sanctified defense against the errors which were proposed to undermine the truths revealed would not stand. One of the principles that was brought to light in the midst of that debate, was the triple application of prophecy. It was initially recognized in connection with the necessity to be correct about what “the daily” in the book of Daniel represented (paganism), and the correct history associated with the “taking away of the daily” (508 AD).

Hver gang en sandhed bliver åbnet af Løven af Judas stamme, arbejder Satan på at modstå budskabet. Den modstand, der blev ydet imod de sandheder, som blev åbenbaret i de sidste vers i Daniel elleve, tvang til et dybere studium af de sandheder, der var forbundet med versene, for at et helliggjort forsvar imod de fejltagelser, som blev fremsat for at underminere de åbenbarede sandheder, ikke skulle blive stående. Et af de principper, som blev bragt for lyset midt i den debat, var profetiens trefoldige anvendelse. Det blev først erkendt i forbindelse med nødvendigheden af at have ret i, hvad »det daglige« i Daniels bog repræsenterede (hedenskabet), og den korrekte historie, der er knyttet til »borttagelsen af det daglige« (508 e.Kr.).

The recognition of three desolating powers as the framework of prophecy, paralleled the Millerite framework of prophecy being the first two desolating powers, and the Millerite identification of “the daily” as paganism provided a history consistent with the last six verses of Daniel eleven, as Sister White said it should. Thus, the resistance against the unsealed knowledge at the time of the end in 1989, produced greater light, as the knowledge was increased, and it also identified specific rules for the movement of the third angel, that paralleled the development of certain prophetic rules that had been assembled and employed in the movement of the first angel by William Miller.

Erkendelsen af tre ødelæggende magter som profetiens ramme, parallelt med den milleritiske profetiramme, der bestod af de to første ødelæggende magter, og den milleritiske identifikation af „det daglige“ som hedenskabet, frembragte en historie i overensstemmelse med de sidste seks vers i Daniel elleve, således som Søster White sagde, at den burde. Således frembragte modstanden mod den useglede kundskab ved endens tid i 1989 større lys, idet kundskaben blev forøget, og den identificerede også særlige regler for den tredje engels bevægelse, som svarede til udviklingen af visse profetiske regler, der var blevet samlet og anvendt i den første engels bevægelse af William Miller.

We have considered the triple application of the three Rome’s, the three falls of Babylon, and the three Elijah’s and are now addressing the three messengers who prepare the way for the Messenger of the Covenant. We have identified a close overlap and parallel of the three Rome’s, with the three falls of Babylon, and also a close parallel to the three Elijah’s and the three messengers who prepare the way. In the last days William Miller and Future for America both represent the third Elijah and also the third messenger who prepares the way. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel parallels the movement of the third angel.

Vi har betragtet den tredobbelte anvendelse af de tre Rom, Babylons tre fald og de tre Elias-skikkelser og henvender os nu til de tre budbringere, som bereder vejen for Pagtens Budbringer. Vi har påvist en nær overlapning og parallel mellem de tre Rom og Babylons tre fald, og ligeledes en nær parallel til de tre Elias-skikkelser og de tre budbringere, som bereder vejen. I de sidste dage repræsenterer både William Miller og Future for America den tredje Elias og også den tredje budbringer, som bereder vejen. Jesus illustrerer altid enden på en ting med begyndelsen på en ting, og den første engels bevægelse løber parallelt med den tredje engels bevægelse.

“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

"Gud har givet budskaberne i Åbenbaringen 14 deres plads i profetiens række, og deres gerning skal ikke ophøre før afslutningen på denne jords historie. Den første og den anden engels budskaber er stadig sandhed for denne tid og skal løbe parallelt med det, som følger. Den tredje engel forkynder sin advarsel med høj røst. »Derefter,« sagde Johannes, »så jeg en anden engel stige ned fra himlen; han havde stor magt, og jorden blev oplyst af hans herlighed.« I denne oplysning er lyset fra alle de tre budskaber forenet." The 1888 Materials, 803, 804.

The movement of the first and second angels, was led by William Miller. Sister White identifies Miller as the “chosen messenger.”

Bevægelsen under den første og anden engel blev ledet af William Miller. Søster White identificerer Miller som den „udvalgte budbærer“.

“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself.” Spirit of Prophecy, volume 4, 219.

„William Miller foruroligede Satans rige, og ærkefjenden søgte ikke blot at modvirke budskabets virkning, men også at tilintetgøre selve budbringeren.“ Spirit of Prophecy, bind 4, 219.

She also identifies that Miller had been typified by both Elijah and John the Baptist.

Hun påpeger også, at Miller var blevet forebildet ved både Elias og Johannes Døberen.

“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.

"Tusinder blev ledt til at antage den sandhed, som William Miller forkyndte, og Guds tjenere blev oprejst i Elias’ ånd og kraft for at forkynde budskabet. Ligesom Johannes, Jesu forløber, følte de, der forkyndte dette højtidelige budskab, sig tilskyndet til at lægge øksen ved træets rod og kalde mennesker til at bære frugter, som sømmer sig for omvendelse." Early Writings, 233.

John the Baptist, who according to Jesus was the second Elijah, was also the first messenger who was to prepare the way for the Messenger of the Covenant. It is therefore evident that the movement of the third angel will have a “chosen messenger.” That messenger will have been typified by Elijah, John the Baptist and William Miller. Together with Miller the two chosen messengers represent the beginning and the ending of the movement of the three angels of Revelation fourteen, and in doing so, together they represent both the third Elijah and also the third messenger who is to prepare the way for the Messenger of the Covenant.

Johannes Døberen, som ifølge Jesus var den anden Elias, var også den første sendebud, som skulle berede vejen for pagtens Engel. Det er derfor tydeligt, at den tredje engels bevægelse vil have et „udvalgt sendebud“. Dette sendebud vil være blevet forbilledligt fremstillet ved Elias, Johannes Døberen og William Miller. Sammen med Miller repræsenterer de to udvalgte sendebud begyndelsen og afslutningen på de tre engles bevægelse i Åbenbaringen fjorten, og derved repræsenterer de tilsammen både den tredje Elias og også det tredje sendebud, som skal berede vejen for pagtens Engel.

To reject the message of either the beginning or ending chosen messenger is death, and the message of Future for America is based upon the prophetic application of “line upon line,” which is the methodology of the latter rain. Through the application of “line upon line” it is established that the Millerite movement typified the movement of Future for America. A waymark of the Millerite history is William Miller, the “chosen messenger.” To reject that waymark is to reject the message, so it is established by the beginning and ending of Adventism, that a rejection of the messenger is also a rejection of the message, for the message identifies a chosen messenger. Therefore, to reject the message is to reject the messenger and vise-versa. Without a dancer, there is no dance.

At forkaste budskabet fra enten den udvalgte budbærer ved begyndelsen eller ved afslutningen er død, og Future for Americas budskab er baseret på den profetiske anvendelse af „linje på linje“, som er den sildige regns metodologi. Gennem anvendelsen af „linje på linje“ fastslås det, at den milleritiske bevægelse var et forbillede på Future for Americas bevægelse. Et vejmærke i den milleritiske historie er William Miller, den „udvalgte budbærer“. At forkaste dette vejmærke er at forkaste budskabet, så det fastslås ved adventismens begyndelse og afslutning, at en forkastelse af budbæreren også er en forkastelse af budskabet, for budskabet identificerer en udvalgt budbærer. Derfor er det at forkaste budskabet at forkaste budbæreren og omvendt. Uden en danser er der ingen dans.

“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

„Jeg blev henvist tilbage til forkyndelsen af Kristi første komme. Johannes blev sendt i Elias’ ånd og kraft for at berede Jesu vej. De, som forkastede Johannes’ vidnesbyrd, havde ingen gavn af Jesu lære. Deres modstand mod budskabet, som forudsagde Hans komme, bragte dem derhen, hvor de ikke let kunne modtage det stærkeste bevis på, at Han var Messias. Satan ledte dem, der forkastede Johannes’ budskab, til at gå endnu længere, til at forkaste og korsfæste Kristus. Ved at gøre dette satte de sig selv i en stilling, hvor de ikke kunne modtage velsignelsen på pinsedagen, som ville have lært dem vejen ind i den himmelske helligdom. Sønderrivelsen af forhænget i templet viste, at de jødiske ofre og anordninger ikke længere ville blive modtaget. Det store Offer var blevet frembåret og var blevet antaget, og Helligånden, som kom ned på pinsedagen, vendte disciplenes tanker fra den jordiske helligdom til den himmelske, hvor Jesus var gået ind med Sit eget blod for at udgyde Sin forsonings goder over Sine disciple. Men jøderne blev ladt tilbage i fuldstændigt mørke. De mistede alt det lys, som de kunne have haft over frelsesplanen, og stolede stadig på deres nytteløse ofre og gaver. Den himmelske helligdom havde taget den jordiskes plads, men de havde ingen kundskab om forandringen. Derfor kunne de ikke have gavn af Kristi mellemgerning i det hellige.“

“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

„Mange ser med rædsel på jødernes handlemåde, da de forkastede og korsfæstede Kristus; og når de læser beretningen om den skammelige mishandling, Han blev udsat for, mener de, at de elsker Ham, og at de ikke ville have fornægtet Ham, som Peter gjorde, eller korsfæstet Ham, som jøderne gjorde. Men Gud, som ransager alles hjerter, har sat den kærlighed til Jesus, som de bekendte at føle, på prøve. Hele himlen iagttog med den dybeste interesse modtagelsen af den første engels budskab. Men mange, som bekendte at elske Jesus, og som fældede tårer, når de læste beretningen om korset, spottede det gode budskab om Hans komme. I stedet for at modtage budskabet med glæde erklærede de det for at være en vildfarelse. De hadede dem, som elskede Hans tilsynekomst, og udelukkede dem af menighederne. De, som forkastede det første budskab, kunne ikke have gavn af det andet; heller ikke havde de gavn af midnatsråbet, som skulle berede dem til ved tro at gå ind med Jesus i det allerhelligste i den himmelske helligdom. Og ved at forkaste de to foregående budskaber har de således formørket deres forståelse, at de ikke kan se noget lys i den tredje engels budskab, som viser vejen ind i det allerhelligste. Jeg så, at ligesom jøderne korsfæstede Jesus, således havde de navnkristne kirker korsfæstet disse budskaber, og derfor har de ingen kundskab om vejen ind i det allerhelligste, og de kan ikke have gavn af Jesu forbøn dér. Ligesom jøderne, der frembar deres unyttige ofre, opsender de deres unyttige bønner til det rum, som Jesus har forladt; og Satan, som glæder sig over bedraget, antager en religiøs skikkelse og leder disse bekendende kristnes sind til sig selv, idet han virker med sin magt, sine tegn og løgnens undere for at binde dem fast i sin snare.“ Early Writings, 259–261.

Those “who rejected the testimony of John were not benefited by the teachings of Jesus,” and those “who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry.” The ministry of John preceded the baptism of Christ, who shortly thereafter cleansed the temple at the beginning of His ministry. Miller’s ministry prepared for Christ to purify the sons of Levi when He came suddenly on October 22, 1844. In either of those two witnesses, the rejection of the messenger who prepares the way, equates to death.

De, „som forkastede Johannes’ vidnesbyrd, havde ikke gavn af Jesu lære,“ og de, „som forkastede det første budskab, kunne ikke have gavn af det andet; heller ikke havde de gavn af midnatsråbet.“ Johannes’ tjeneste gik forud for Kristi dåb, hvorefter Han kort efter rensede templet ved begyndelsen af sin tjeneste. Millers tjeneste beredte vejen for, at Kristus kunne rense Levis sønner, da Han pludseligt kom den 22. oktober 1844. I begge disse to vidners tilfælde er forkastelsen af den budbærer, som bereder vejen, lig med døden.

The purging and purification that was accomplished by Christ in His work as the Messenger of the Covenant was for the purpose of raising up a people to accomplish the work of carrying the message of salvation to the world. The work is accomplished in advance of the period of time representing when the executive judgment begins. The destruction of Jerusalem in the history of the disciples represents the executive judgment, and Adventism turned away from their responsibility to accomplish that work, but the Lord had tried to gather them together. He had led His people to publish the 1850 chart as the graphical representation of the message they could have carried to the world.

Den udrensning og renselse, som blev fuldbyrdet af Kristus i Hans gerning som Pagtens Budbærer, havde til formål at oprejse et folk til at udføre værket med at bære frelsens budskab til verden. Værket fuldbyrdes forud for den tidsperiode, som repræsenterer, når den udøvende dom begynder. Jerusalems ødelæggelse i disciplenes historie repræsenterer den udøvende dom, og adventismen vendte sig bort fra sit ansvar for at udføre dette værk, men Herren havde forsøgt at samle dem. Han havde ledet Sit folk til at udgive 1850-kortet som den grafiske fremstilling af det budskab, de kunne have båret til verden.

“It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan and establish them there, a holy, happy people. But ‘they could not enter in because of unbelief.’ Hebrews 3:19. Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the Promised Land. In like manner, it was not the will of God that the coming of Christ should be so long delayed and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning and find in Him a shelter before the wrath of God shall be poured out.” The Great Controversy, 458.

„Det var ikke Guds vilje, at Israel skulle vandre fyrre år i ørkenen; Han ønskede at føre dem direkte til Kana’ans land og grundfæste dem dér som et helligt, lykkeligt folk. Men ‘de kunne ikke komme derind på grund af vantro.’ Hebræerne 3,19. På grund af deres frafald og apostasi omkom de i ørkenen, og andre blev oprejst til at gå ind i det forjættede land. På samme måde var det ikke Guds vilje, at Kristi komme skulle forsinkes så længe, og at Hans folk skulle forblive så mange år i denne verden af synd og sorg. Men vantroen skilte dem fra Gud. Da de nægtede at udføre det værk, som Han havde bestemt for dem, blev andre oprejst til at forkynde budskabet. I barmhjertighed mod verden udsætter Jesus sit komme, for at syndere må have anledning til at høre advarslen og finde et tilflugtssted i Ham, før Guds vrede bliver udgydt.” The Great Controversy, 458.

Had Adventism only held fast their faith, “their work would have been completed.”

Hvis adventismen blot havde holdt fast ved sin tro, »ville deres arbejde være blevet fuldført.«

“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

„Hvis adventisterne efter den store skuffelse i 1844 havde holdt fast ved deres tro og i enighed var gået videre i Guds åbenbarede forsyn, idet de modtog den tredje engels budskab og i Helligåndens kraft forkyndte det for verden, ville de have set Guds frelse; Herren ville mægtigt have virket sammen med deres bestræbelser, arbejdet ville være blevet fuldført, og Kristus ville for længst være kommet for at modtage sit folk til deres løn. Men i den periode af tvivl og usikkerhed, som fulgte efter skuffelsen, opgav mange af de adventtroende deres tro.... Således blev arbejdet hindret, og verden blev efterladt i mørke. Havde hele adventistlegemet forenet sig om Guds bud og Jesu tro, hvor vidt forskellig ville da ikke vor historie have været!“ Evangelism, 695.

In the Spring of 1844, the Messenger of the Covenant purified the movement of the Millerites, and then in the Fall brought the message of the third angel. Miller, his message and the movement he represented, had fulfilled the parable of the ten virgins. At the Exeter, NH camp meeting the message of the Midnight Cry arrived and in two short months it was demonstrated which of the virgins had the oil. The two classes were manifested, and the third angel arrived with a message in his hand that was to be eaten, but the wise virgins “yielded their faith” in “the period of doubt and uncertainty.”

I foråret 1844 rensede Pagtens Sendebud milleritternes bevægelse og bragte derpå om efteråret den tredje engels budskab. Miller, hans budskab og den bevægelse, han repræsenterede, havde opfyldt lignelsen om de ti jomfruer. På lejrmødet i Exeter, NH, kom Midnatsråbets budskab, og på blot to korte måneder blev det åbenbaret, hvilke af jomfruerne der havde olien. De to klasser blev manifesteret, og den tredje engel kom med et budskab i sin hånd, som skulle fortæres, men de vise jomfruer „opgav deres tro“ i „perioden med tvivl og usikkerhed.“

The “period of doubt and uncertainty” had been represented by the disciples at His death, but on the third day He began to open the message of His resurrection to His disciples, and they did not “yield their faith.” The period of doubt and uncertainty for the wise virgins of the movement of the first and second angels’ messages continued for roughly three years, at which point the Lord revealed to Sister White that He had stretched forth His hand to again gather the remnant of His people. He led His people to begin their publishing work and to produce Habakkuk’s second table, but “many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness.”

„tidsrummet med tvivl og usikkerhed“ var blevet fremstillet ved disciplene ved Hans død, men på den tredje dag begyndte Han at åbne budskabet om Sin opstandelse for Sine disciple, og de „opgav ikke deres tro“. Tidsrummet med tvivl og usikkerhed for de vise jomfruer i bevægelsen omkring den første og den anden engels budskaber fortsatte i omtrent tre år, på hvilket tidspunkt Herren åbenbarede for Søster White, at Han havde udrakt Sin hånd for at samle resterne af Sit folk igen. Han ledte Sit folk til at begynde deres forlagsarbejde og til at frembringe Habakkuks anden tavle, men „mange af adventtroende opgav deres tro.... Således blev værket hindret, og verden blev efterladt i mørke.“

In 1849, William Miller, the chosen messenger of the first and second angels’ message was laid to rest. Had the wise virgins of October 22, 1844 “held fast their faith and followed on unitedly in the opening providence of God,” the Lord would have raised up another messenger in the spirit and power of Elijah. Instead “the coming of Christ” was “delayed and His people” “in like manner” to ancient Israel would “remain” “many years in this world of sin and sorrow.”

I 1849 blev William Miller, den udvalgte budbærer for den første og den anden engels budskab, lagt til hvile. Havde de vise jomfruer den 22. oktober 1844 „holdt fast ved deres tro og fortsat i enhed under Guds åbenbarende forsyn“, ville Herren have oprejst en anden budbærer i Elias’ ånd og kraft. I stedet blev „Kristi komme“ „forsinket“, og „Hans folk“ ville „på samme måde“ som det gamle Israel „forblive“ „mange år i denne syndens og sorgens verden.“

One hundred and twenty-six years after the rebellion of 1863, the Lord raised up the chosen messenger of the third angel. His work was both to prepare the way for the Messenger of the Covenant to suddenly come into His temple and to enter into a covenant relationship with the one hundred and forty-four thousand, during the closing scenes of the investigative judgment, but also to present a message that confronts the threefold union of Ahab, Jezebel and her prophets in the period of the Executive Judgment, which begins at the soon-coming Sunday law.

Et hundrede og seksogtyve år efter oprøret i 1863 oprejste Herren den udvalgte budbærer for den tredje engel. Hans gerning var både at berede vejen for, at Pagtens Budbringer pludseligt kunne komme til sit tempel og træde ind i et pagtsforhold med de hundrede og fireogfyrre tusinde under den undersøgende doms afsluttende scener, men også at frembære et budskab, som konfronterer den trefoldige forening af Akab, Jezabel og hendes profeter i perioden for den fuldbyrdende dom, som begynder ved den snart kommende søndagslov.

The third messenger who prepares the way represents a work, a message, a messenger, and a movement during the closing scenes of the Investigative Judgment. The third Elijah represents a work, a message, a messenger and a movement during the closing scenes of the Executive Judgment. The message of the messenger who prepares the way, and the message of Elijah, is the message of the third of the three Woes of Revelation chapters eight through eleven.

Den tredje budbærer, som bereder vejen, repræsenterer et værk, et budskab, en budbærer og en bevægelse under afslutningsscenerne af den undersøgende dom. Den tredje Elias repræsenterer et værk, et budskab, en budbærer og en bevægelse under afslutningsscenerne af den eksekutive dom. Budskabet fra budbæreren, som bereder vejen, og Elias’ budskab, er budskabet om det tredje af de tre veer i Åbenbaringen kapitel otte til elleve.

In the history represented by the messenger who prepares the way, the message of the third Woe, represents the Trumpet which calls Laodicean Adventism to “buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.” It is the message of God’s love that shows God’s people their transgressions, for “As many as” He loves, He “rebukes and chastens.” It is the message of Christ’s righteousness that calls men to accept His character, which is manifested in the time period when the Messenger of the Covenant is accomplishing the work of cleansing the soul temple, and therefore He calls those whom He loves to manifest His character and be “zealous therefore, and repent,” for He is “at the” dispensation “door,” that represents the close of probation, where He “will spue” Laodicean Adventism “out of” His “mouth.” That dispensational “door” is the door that He “openeth, and no man shutteth; and shutteth, and no man openeth.”

I den historie, der fremstilles ved den budbringer, som bereder vejen, repræsenterer budskabet om det tredje Ve den basun, som kalder laodikæisk adventisme til at „købe af mig guld lutret i ild, for at du kan blive rig, og hvide klæder, for at du kan være klædt dermed, og din nøgenheds skam ikke skal ses; og salv dine øjne med øjensalve, for at du kan se.“ Det er budskabet om Guds kærlighed, som viser Guds folk deres overtrædelser, for „alle dem“, som Han elsker, „revser og tugter“ Han. Det er budskabet om Kristi retfærdighed, som kalder mennesker til at tage imod Hans karakter, der åbenbares i den tidsperiode, hvor Pagtens Budbringer udfører arbejdet med at rense sjælens tempel, og derfor kalder Han dem, som Han elsker, til at åbenbare Hans karakter og være „nidkære derfor og omvende“ sig, for Han er „ved“ husholdningens „dør“, som repræsenterer nådetidens afslutning, hvor Han „vil udspy“ laodikæisk adventisme „af“ sin „mund.“ Denne husholdningens „dør“ er den dør, som Han „åbner, og ingen lukker; og lukker, og ingen åbner.“

There is a seeming contradiction that is resolved by the application of “line upon Line,” but many may not even recognize the seeming contradiction. When resolved it adds clarity to the transition from the Investigative to the Executive Judgment which takes place at the soon coming Sunday law. It is resolved by accepting that Pentecost typifies the soon coming Sunday law in the United States. In order to finalize our consideration of the third messenger who prepares the way as a symbol in the Investigative Judgment, in contrast with the third Elijah being a symbol of the Executive Judgment, we will address this seeming contradiction.

Der er en tilsyneladende modsigelse, som løses ved anvendelsen af „linje på linje“, men mange vil måske ikke engang erkende den tilsyneladende modsigelse. Når den bliver løst, bidrager det med klarhed til overgangen fra den undersøgende dom til den udøvende dom, som finder sted ved den snart kommende søndagslov. Den løses ved at acceptere, at pinse typologisk foregriber den snart kommende søndagslov i De Forenede Stater. For at fuldende vor behandling af den tredje budbærer, som forbereder vejen som et symbol i den undersøgende dom, i modsætning til at den tredje Elias er et symbol på den udøvende dom, vil vi behandle denne tilsyneladende modsigelse.

We will continue this study in the next article.

Vi vil fortsætte dette studie i den næste artikel.

“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

„Den engel, som forener sig i forkyndelsen af den tredje engels budskab, skal oplyse hele jorden med sin herlighed. Her forudsiges et værk af verdensomspændende omfang og usædvanlig kraft. Adventbevægelsen fra 1840–44 var en herlig åbenbarelse af Guds magt; den første engels budskab blev bragt til hver missionsstation i verden, og i nogle lande var den religiøse interesse større end nogen, der er blevet set i noget land siden det sekstende århundredes reformation; men dette skal overgås af den mægtige bevægelse under den tredje engels sidste advarsel.

“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

“Værket vil ligne det på pinsedagen. Ligesom ‘den tidlige regn’ blev givet ved Helligåndens udgydelse ved evangeliets begyndelse for at fremkalde det dyrebare sæds fremspiring, således vil ‘den sene regn’ blive givet ved dets afslutning til høstens modning. ‘Så lad os lære at kende, ja, stræbe efter at kende Herren; Hans fremgang er vis som morgenrøden, og Han skal komme til os som regnen, som den sene og den tidlige regn over jorden.’ Hoseas 6:3. ‘Fryd jer derfor, Zions børn, og glæd jer i Herren jeres Gud; for Han har givet jer den tidlige regn i rette mål, og Han vil lade regnen komme ned over jer, den tidlige regn og den sene regn.’ Joel 2:23. ‘I de sidste dage, siger Gud, vil jeg udgyde af Min Ånd over alt kød.’ ‘Og det skal ske, at enhver, som påkalder Herrens navn, skal frelses.’ Apostlenes Gerninger 2:17, 21.”

“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

“Evangeliets store værk skal ikke afsluttes med en ringere åbenbarelse af Guds kraft end den, der kendetegnede dets begyndelse. De profetier, som blev opfyldt ved udgydelsen af den tidlige regn ved evangeliets begyndelse, skal igen opfyldes ved den sene regn ved dets afslutning. Her er ‘vederkvægelsens tider’, som apostelen Peter så frem til, da han sagde: ‘Fat derfor et andet sind og omvend jer, for at jeres synder må blive udslettet, når vederkvægel sens tider kommer fra Herrens åsyn; og han skal sende Jesus.’ ApG 3:19, 20.” The Great Controversy, 611.