In chapter ten of Revelation, where the history of the first and second angels’ messages is represented, John, as a symbol of God’s last-day people, was told in advance that there was to be a disappointment in the history he symbolically represented, and that disappointment was the element of the history of the first and second angels that had been sealed up to the Millerites’ understanding, in order to test their faith.

I kapitel ti i Åbenbaringen, hvor historien om den første og den anden engels budskaber fremstilles, fik Johannes, som et symbol på Guds folk i de sidste dage, på forhånd at vide, at der skulle indtræffe en skuffelse i den historie, han symbolsk repræsenterede, og denne skuffelse var det element i historien om den første og den anden engel, som havde været forseglet for milleritternes forståelse for at prøve deres tro.

And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:8–10.

Og røsten, som jeg havde hørt fra himlen, talte atter til mig og sagde: Gå hen og tag den lille bog, som er åben i hånden på engelen, der står på havet og på jorden. Og jeg gik hen til engelen og sagde til ham: Giv mig den lille bog. Og han sagde til mig: Tag den og spis den; og den skal gøre din bug bitter, men i din mund skal den være sød som honning. Og jeg tog den lille bog af engelens hånd og åd den; og i min mund var den sød som honning; men så snart jeg havde spist den, blev min bug bitter. Åbenbaringen 10:8–10.

In verse ten, John represents the history from August 11, 1840, when the mighty angel descended with a little book in his hand, unto the Great Disappointment on October 22, 1844. Before he symbolically represented that history, he is told by “the voice which” he “heard from heaven” informing him that when he eats the little book, “it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.” The bitter disappointment is what tested the faith of the Millerites, and it was not best for them to know about that disappointment before it arrived, but John represents the last-day people who are required to know the facts associated with the delineation of events, that are the history of the first and second angels’ message.

I vers ti repræsenterer Johannes historien fra den 11. august 1840, da den vældige engel steg ned med en lille bog i sin hånd, og frem til den store skuffelse den 22. oktober 1844. Før han symbolsk fremstiller denne historie, bliver han af „den røst, som“ han „hørte fra himlen“, underrettet om, at når han spiser den lille bog, „skal den gøre din bug bitter, men i din mund skal den være sød som honning.“ Den bitre skuffelse var det, som prøvede milleritternes tro, og det var ikke bedst for dem at kende til denne skuffelse, før den indtraf; men Johannes repræsenterer endetidens folk, som må kende de kendsgerninger, der er forbundet med fremstillingen af de begivenheder, som udgør historien om den første og den anden engels budskab.

That sacred history identifies that there would be a test brought upon the last-day people, and it would be a test based upon something that it was not best for them to understand in advance of the test, yet it was not the identical experience of the Millerites, though it perfectly aligned with the delineation of events represented by the first and second angel, for the seven thunders also represent, “future events which will be disclosed in their order.”

Den hellige historie viser, at der ville blive bragt en prøve over de sidste dages folk, og det ville være en prøve, der byggede på noget, som det ikke var bedst for dem at forstå forud for prøven, og dog var det ikke den samme erfaring som milleriterne havde, skønt den fuldkomment svarede til den skildring af begivenheder, der fremstilles ved den første og den anden engel; thi de syv tordener repræsenterer også „fremtidige begivenheder, som vil blive åbenbaret i deres orden.“

Though required to know the foundational history of the Millerites, God’s last-day people would fulfill the same delineation of events as the Millerites, but what tested the Millerites, that was best for them not to know in advance, would be a different test, that was brought about by an element that was sealed up until the time was at hand for the Lion of the tribe of Judah to unseal the Revelation of Jesus Christ, which occurs in the hidden history of verse forty of Daniel eleven.

Selv om det var påkrævet at kende Milleritternes grundlæggende historie, ville Guds folk i de sidste dage opfylde den samme afgrænsning af begivenheder som Milleritterne; men det, som prøvede Milleritterne, og som det var bedst for dem ikke at kende på forhånd, ville være en anden prøve, frembragt ved et element, som var forsejlet indtil tiden var inde til, at Løven af Judas stamme kunne bryde seglene på Jesu Kristi Åbenbaring, hvilket finder sted i den skjulte historie i vers fyrre i Daniel elleve.

What was sealed up was designed to test God’s last-day people, and the test would align with the waymark where the Millerites were tested, for whether in the first fulfillment in Millerite history or the last fulfillment of the last days, the seven thunders was “a delineation of events” “that would be disclosed in their order.”

Det, som blev forseglet, var bestemt til at prøve Guds folk i de sidste dage, og prøven ville stemme overens med det vejmærke, hvor Milleritterne blev prøvet; for enten i den første opfyldelse i Milleritternes historie eller i den sidste opfyldelse i de sidste dage var de syv tordener “en skildring af begivenheder”, “som ville blive åbenbaret i deres rækkefølge.”

What has been widely unrecognized is that as John represents the history of the descent of Christ with the little book on August 11, 1840 unto the Great Disappointment of October 22, 1844, that very history was also represented by the descent of the second angel on April 19, 1844. The first disappointment can be understood as the disappointment of John, who, after eating the little book on August 11, 1840, met disappointment on April 19, 1844. When that disappointment arrived the second angel descended with a “writing” in his hand.

Det, som i vid udstrækning ikke er blevet erkendt, er, at ligesom Johannes repræsenterer historien om Kristi nedstigning med den lille bog den 11. august 1840 frem til den store skuffelse den 22. oktober 1844, således blev netop den samme historie også repræsenteret ved den anden engels nedstigning den 19. april 1844. Den første skuffelse kan forstås som Johannes’ skuffelse, idet han, efter at have spist den lille bog den 11. august 1840, mødte skuffelse den 19. april 1844. Da denne skuffelse indtraf, steg den anden engel ned med en „skrivelse“ i sin hånd.

“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 247.

»En anden mægtig engel fik befaling til at stige ned til jorden. Jesus lagde et skrift i hans hånd, og da han kom til jorden, råbte han: ›Babylon er faldet, er faldet.‹ Derefter så jeg de skuffede igen løfte deres øjne mod himmelen og med tro og håb se frem til deres Herres åbenbarelse. Men mange syntes at forblive i en sløv tilstand, som om de sov; dog kunne jeg se sporene af dyb sorg i deres ansigter. De skuffede så ud fra Skrifterne, at de befandt sig i ventetiden, og at de tålmodigt måtte afvente synets opfyldelse. Det samme vidnesbyrd, som havde fået dem til at se frem til deres Herre i 1843, fik dem til at vente ham i 1844. Alligevel så jeg, at flertallet ikke besad den kraft, som havde kendetegnet deres tro i 1843. Deres skuffelse havde svækket deres tro.« Early Writings, 247.

The Millerite history that John represents in chapter ten, is the history of the first and also the second angel. The descent of the first angel with a message and the descent of the second angel with a message, mark the beginning of respective histories that both ended in disappointment, though John is more directly illustrating the entire history of both angels. Even after October 22, 1844, when the third angel arrived with a message, the disappointment of the rebellion of 1863, provides a third witness of a period that begins with a message that ends with disappointment.

Den milleritiske historie, som Johannes fremstiller i kapitel ti, er historien om den første og også den anden engel. Den første engels nedstigning med et budskab og den anden engels nedstigning med et budskab markerer begyndelsen på de respektive historier, som begge endte i skuffelse, skønt Johannes mere direkte illustrerer hele historien for begge engle. Selv efter den 22. oktober 1844, da den tredje engel ankom med et budskab, giver skuffelsen i forbindelse med oprøret i 1863 et tredje vidnesbyrd om en periode, der begynder med et budskab og ender i skuffelse.

The first disappointment of the movement of the third angel on July 18, 2020 was the parallel to the first disappointment of the Millerites. A truth was sealed up as was the truth of 1844 sealed up by the Lord holding His hand over a mistake in some of the figures, that produced the first disappointment of the Millerites. When the mistake was thereafter understood, the mistake had been unsealed, as the Lion of the tribe of Judah had removed His hand. The mistake of July 18, 2020, was brought about by the refusal to acknowledge that His hand had been raised on October 22, 1844, while He pronounced that “time should be no longer.”

Den første skuffelse i den tredje engels bevægelse den 18. juli 2020 var parallel til milleritternes første skuffelse. En sandhed blev forseglet, således som sandheden om 1844 blev forseglet ved, at Herren holdt sin hånd over en fejltagelse i nogle af beregningerne, hvilket frembragte milleritternes første skuffelse. Da fejltagelsen derefter blev forstået, var fejltagelsen blevet åbnet, idet Løven af Judas stamme havde fjernet sin hånd. Fejltagelsen den 18. juli 2020 blev fremkaldt ved afslaget på at anerkende, at hans hånd var blevet løftet den 22. oktober 1844, mens han kundgjorde, at „tiden ikke skulle være mere.“

Whether it was the Philadelphian movement of the first angel’s first disappointment, or the first disappointment of the Laodicean movement of the third angel, His hand represents the waymark. On April 19, 1844 and on July 18, 2020 the disappointment produced a scattering time. Those who had either been gathered on August 11, 1840 or September 11, 2001, were scattered, and thereafter Christ began to gather His people a second time.

Hvad enten det var den filadelfiske bevægelse ved den første engels første skuffelse, eller den laodikeiske bevægelses første skuffelse under den tredje engel, repræsenterer Hans hånd vejmærket. Den 19. april 1844 og den 18. juli 2020 frembragte skuffelsen en spredningstid. De, som enten var blevet samlet den 11. august 1840 eller den 11. september 2001, blev spredt, og derefter begyndte Kristus for anden gang at samle Sit folk.

He had gathered a people beginning on September 11, 2001, for as represented by Christ’s baptism, it is when the Divine symbol descends that He begins to gather His disciples, not before. Then, after a scattering, Christ gathers His people a second time. Christ gathered His disciples beginning at His baptism, and after the scattering produced by the cross, He began to gather His disciples a second time. The prophetic fact of a second gathering that began in July 2023, was part of what had been sealed up on July 18, 2020, though it was clearly an element of the history of the Millerites.

Han havde samlet et folk begyndende den 11. september 2001, for, således som det fremstilles ved Kristi dåb, er det, når det guddommelige symbol stiger ned, at Han begynder at samle sine disciple, ikke før. Dernæst, efter en spredning, samler Kristus sit folk anden gang. Kristus samlede sine disciple begyndende ved sin dåb, og efter den spredning, som korset frembragte, begyndte Han at samle sine disciple anden gang. Den profetiske kendsgerning om en anden samling, som begyndte i juli 2023, var en del af det, der var blevet forsejlet den 18. juli 2020, skønt det tydeligvis var et element i milleritternes historie.

In verse forty of Daniel eleven, the beast from the bottomless pit arose and slew both horns of the earth beast in 2020. In July of 2023, the Lord began to gather His last-day people a second time. The process of gathering is represented within the sacred Millerite history, and in that history, there are two historical witnesses of gathering His people a second time. The gathering process is a prophetic element that was sealed up until July 2023. The work of gathering His people a second time is fulfilled during the history of the Ukrainian War, just prior to the second election of the eighth president, that is of the seven.

I vers fyrre i Daniel elleve opstod dyret fra afgrunden og dræbte begge horn på jorddyret i 2020. I juli 2023 begyndte Herren anden gang at samle sit sidste-dages folk. Samlingsprocessen er fremstillet i den hellige milleritiske historie, og i denne historie findes der to historiske vidner om at samle sit folk anden gang. Samlingsprocessen er et profetisk element, som var forseglet indtil juli 2023. Arbejdet med at samle sit folk anden gang opfyldes under den ukrainske krigs historie, umiddelbart før det andet valg af den ottende præsident, som er af de syv.

On August 11, 1840, the Lord gathered the Millerite movement, and He marked the gathering by the introduction of the 1843 chart, which was published in May of 1842. The chart represented the foundational message, for He was then laying the foundation of the Millerite temple. The descent of the angel of Revelation chapter ten, on August 11, 1840, parallels the baptism of Christ, which among other things marked the beginning of Christ selecting His disciples.

Den 11. august 1840 samlede Herren milleritbevægelsen, og Han mærkede denne samling ved indførelsen af 1843-kortet, som blev udgivet i maj 1842. Kortet repræsenterede grundbudskabet, for Han lagde da grundvolden til millerittemplet. Engelen i Åbenbaringen kapitel ti’s nedstigning den 11. august 1840 svarer til Kristi dåb, som blandt andet markerede begyndelsen på Kristi udvælgelse af sine disciple.

“With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother, and called him to the Saviour. Philip was then called, and he went in search of Nathanael.” The Desire of Ages, 141.

"Med kaldelsen af Johannes og Andreas og Simon, af Filip og Nathanael begyndte grundlæggelsen af den kristne kirke. Johannes ledte to af sine disciple til Kristus. Derefter fandt en af disse, Andreas, sin broder og kaldte ham til Frelseren. Filip blev dernæst kaldet, og han gik ud for at søge Nathanael." The Desire of Ages, 141.

The work of William Miller from the time of the end in 1798, unto August 11, 1840, represented the work of John the Baptist, but when the angel of Revelation ten descended, as typified by the descent of the Holy Spirit at the baptism of Christ, the Lord “gathered” His foundational disciples. These two witnesses identify that Christ gathered His last-day people on September 11, 2001, when the angel of Revelation chapter eighteen descended, but as with the Millerites, they were to be tested by an element of the seven thunders which had been sealed up, and then the Lord would gather His people a second time.

William Millers værk fra endetidens begyndelse i 1798 og indtil den 11. august 1840 repræsenterede Johannes Døberens værk; men da englen i Åbenbaringen 10 steg ned, som forudbilledliggjort ved Helligåndens nedstigen ved Kristi dåb, „samlede“ Herren sine grundlæggende disciple. Disse to vidner identificerer, at Kristus samlede sit folk i de sidste dage den 11. september 2001, da englen i Åbenbaringen kapitel atten steg ned; men ligesom med milleritterne skulle de prøves ved et element af de syv tordener, som var blevet beseglet, og derpå ville Herren samle sit folk for anden gang.

The second gathering of God’s last-day people began in the history represented at the very ending of verse eleven, of chapter eleven of Daniel, just before Putin’s victory over Ukraine, and just before verse twelve where Russia and Putin’s prophetic testimony ends. Daniel chapter eleven, verse eleven, therefore aligns with Revelation chapter eleven, verse eleven, for it is there the two witnesses are brought back to life.

Den anden samling af Guds folk i de sidste dage begyndte i den historie, der fremstilles helt ved afslutningen af vers elleve i Daniels kapitel elleve, lige før Putins sejr over Ukraine og lige før vers tolv, hvor Ruslands og Putins profetiske vidnesbyrd ender. Daniel kapitel elleve, vers elleve, stemmer derfor overens med Åbenbaringen kapitel elleve, vers elleve, for det er dér, de to vidner bringes til live igen.

In the sacred Millerite history, the Lord began to gather His people a second time after the disappointment of April 19, 1844, and what was employed by the Lord to gather His people at that time was a recognition that they were fulfilling the tarrying time of the parable of the ten virgins of Matthew chapter twenty-five, and also Habakkuk chapter two. In order for the Millerites to recognize their condition and return, they had to recognize themselves as represented within God’s prophetic Word. They needed to see that they were God’s people in contrast with those who professed to be His people. In gathering His disappointed people, He was providing an illustration of the ensign that is lifted up to the Gentiles, thus emphasizing the distinction between His genuine but disappointed people, and His simply professed people.

I den hellige milleritiske historie begyndte Herren anden gang at samle sit folk efter skuffelsen den 19. april 1844, og det, som Herren benyttede til at samle sit folk på den tid, var erkendelsen af, at de opfyldte ventetiden i lignelsen om de ti jomfruer i Matthæus kapitel femogtyve, og også Habakkuk kapitel to. For at milleritterne kunne erkende deres tilstand og vende tilbage, måtte de erkende sig selv som fremstillet i Guds profetiske Ord. De måtte se, at de var Guds folk i modsætning til dem, der bekendte sig til at være hans folk. Da han samlede sit skuffede folk, fremholdt han en illustration af banneret, som opløftes for hedningerne, og understregede derved sondringen mellem sit ægte, men skuffede folk og sit folk blot af bekendelse.

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

Og på den dag skal Isajs rod stå som et banner for folkene; til ham skal hedningerne søge, og hans hvilested skal være herligt. Og det skal ske på den dag, at Herren endnu en gang, for anden gang, skal række sin hånd ud for at genvinde resten af sit folk, som skal være levnet, fra Assyrien og fra Egypten og fra Patros og fra Kusj og fra Elam og fra Sinear og fra Hamat og fra havets øer. Og han skal rejse et banner for folkene og samle Israels fordrevne og føre Judas adspredte sammen fra jordens fire hjørner. Esajas 11:10–12.

When the prophet Jeremiah represents those who were disappointed on April 19, 1844, he identified that he no longer associated with “the assembly of mockers,” who employed the failed prediction of 1843, as evidence that those represented by Jeremiah were false prophets.

Da profeten Jeremias fremstiller dem, der blev skuffede den 19. april 1844, fastslår han, at han ikke længere havde fællesskab med „spotternes forsamling“, som benyttede den fejlslagne forudsigelse fra 1843 som bevis for, at de, der fremstilles ved Jeremias, var falske profeter.

I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

Jeg sad ikke i spotternes forsamling, ej heller frydede jeg mig; jeg sad ene på grund af din hånd, thi du har fyldt mig med harme. Jeremias 15,17.

The “assembly of mockers” had cast out those represented by Jeremiah.

„Spotternes forsamling“ havde stødt dem ud, som var repræsenteret ved Jeremias.

“Many were persecuted by their unbelieving brethren. In order to retain their position in the church, some consented to be silent in regard to their hope; but others felt that loyalty to God forbade them thus to hide the truths which He had committed to their trust. Not a few were cut off from the fellowship of the church for no other reason than expressing their belief in the coming of Christ. Very precious to those who bore this trial of their faith were the words of the prophet: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.” The Great Controversy, 372.

“Mange blev forfulgt af deres vantro brødre. For at bevare deres stilling i kirken samtykkede nogle i at tie om deres håb; men andre følte, at troskab mod Gud forbød dem således at skjule de sandheder, som Han havde betroet dem. Ikke så få blev udelukket fra kirkens fællesskab af ingen anden grund end den, at de gav udtryk for deres tro på Kristi komme. Meget dyrebare for dem, som gennemgik denne prøve på deres tro, var profetens ord: ‘Jeres brødre, som hader jer, som udstøder jer for mit navns skyld, siger: Lad Herren blive herliggjort; men Han skal komme til syne til jeres glæde, og de skal blive til skamme.’ Esajas 66:5.” Den store strid, 372.

When the Lord lifts up an ensign to the Gentiles, it will occur when He has stretched forth His hand a second time to gather the remnant of His people, who are the outcasts of Israel. They are those who no longer sit in the “assembly of mockers.”

Når Herren løfter et banner for hedningerne, vil det ske, når han anden gang har rakt sin hånd ud for at samle resten af sit folk, som er Israels fordrevne. Det er dem, der ikke længere sidder i „spotternes forsamling“.

The “root of Jesse” is a symbol of two blood lines, one from Judaism combined with a bloodline from outside of Judaism, and represents not only the bloodline of Jesus, but is also a symbol of the combination of Divinity with humanity, for the ensign that is lifted up represents a people who have been sealed forever into the condition and experience of the combination of Divinity with humanity, which is also represented in verse ten of Daniel chapter eleven by the symbol of the “fortress”. In verse ten, the sealing time of the one hundred and forty-four thousand is inferred by the prophetic understanding of the fortress, which is the head. In the history of verse eleven and the Ukrainian War, the Lord stretches His hand a second time to gather the outcasts who have been disappointed.

“Isajs rod” er et symbol på to blodslinjer, den ene fra jødedommen forenet med en blodslinje uden for jødedommen, og repræsenterer ikke blot Jesu blodslinje, men er også et symbol på foreningen af guddommelighed med menneskelighed; for banneret, som løftes op, repræsenterer et folk, som for evigt er blevet beseglet ind i den tilstand og erfaring, der består i foreningen af guddommelighed med menneskelighed, hvilket også i Daniel kapitel elleve, vers ti, fremstilles ved symbolet “fæstningen”. I vers ti antydes beseglingstiden for de hundrede og fireogfyrre tusind ved den profetiske forståelse af fæstningen, som er hovedet. I historien i vers elleve og den ukrainske krig udrækker Herren sin hånd anden gang for at samle de fordrevne, som er blevet skuffede.

Therefore, with the testimony of Daniel eleven as the structure, we have identified the intrusion of the papacy into prophetic history, just before the Sunday law. We have seen the work of the Republican horn represented by Trump as he becomes the eighth that is of the seven, and begins the work of combining church and state. We have the line of the apostate horn of Protestantism, as represented by the Maccabees. In the same history represented by those verses, we apply the line of the seven thunders, which is also the line of the parable of the ten virgins, identifying the experience of the one hundred and forty-four thousand, as well as the line of the three angels that outline the work of the true Protestant horn. One of the events for the true Protestant horn in that history is the second gathering.

Derfor har vi, med vidnesbyrdet i Daniel elleve som struktur, identificeret pavedømmets indtrængen i den profetiske historie umiddelbart før søndagsloven. Vi har set det republikanske horns værk, repræsenteret ved Trump, idet han bliver den ottende, som er af de syv, og påbegynder arbejdet med at forene kirke og stat. Vi har linjen for protestantismens frafaldne horn, som repræsenteres ved makkabæerne. I den samme historie, som disse vers fremstiller, anvender vi linjen for de syv tordener, som også er linjen for lignelsen om de ti jomfruer, idet vi identificerer de hundred og fireogfyrre tusindes erfaring såvel som linjen for de tre engle, der skitserer det sande protestantiske horns værk. En af begivenhederne for det sande protestantiske horn i den historie er den anden indsamling.

The second gathering occurred in the history of the second angel’s message, and it also occurred in the history of the third angel from 1844 unto 1863, establishing two witnesses from Millerite history of the Lord stretching His hand a second time to gather His scattered flock.

Den anden indsamling fandt sted i historien om den anden engels budskab, og den fandt også sted i historien om den tredje engel fra 1844 til 1863, hvorved der i den milleritiske historie etableres to vidner om, at Herren anden gang udrækker sin hånd for at samle sin adspredte hjord.

“September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered.” Early Writings, 74.

„Den 23. september viste Herren mig, at Han for anden gang havde rakt sin hånd ud for at genvinde resten af sit folk, og at anstrengelserne må fordobles i denne samlingstid. I adspredelsen blev Israel slået og sønderrevet, men nu i samlingstiden vil Gud læge og forbinde sit folk. I adspredelsen havde de bestræbelser, der blev gjort for at udbrede sandheden, kun ringe virkning, udrettede kun lidt eller intet; men i samlingstiden, når Gud har rakt sin hånd ud for at samle sit folk, vil bestræbelser på at udbrede sandheden have den tilsigtede virkning. Alle bør være forenede og nidkære i arbejdet. Jeg så, at det var forkert, at nogen henviste til adspredelsen for at finde eksempler, som skulle styre os nu i samlingstiden; for hvis Gud ikke skulle gøre mere for os nu, end Han gjorde dengang, ville Israel aldrig blive samlet.“ Early Writings, 74.

In the appendix to Early Writings, Sister White explains the comment just cited:

I appendikset til Early Writings forklarer søster White den netop citerede bemærkning:

“3. The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

„3. Opfattelsen af, at Herren ‚havde rakt sin hånd ud anden gang for at genvinde resten af sit folk,‘ på side 74, henviser kun til den enhed og styrke, som engang fandtes blandt dem, der så frem til Kristus, og til det forhold, at Han var begyndt at forene og at oprejse sit folk igen.“ Early Writings, 86.

The sacred history of the seven thunders representing August 11, 1840 unto October 22, 1844, typified the sacred history of October 22, 1844 unto the rebellion of 1863. Line upon line, the first history represented an illustration of wise virgins, and the second line represented provides an illustration of foolish virgins. Both histories began when an angel descended with a message that was to be eaten. The arrival of the angel in both histories began a testing process that produced a scattering, and by 1849, Sister White was being shown that the Lord was again stretching forth His hand a second time, this time to gather those who had been scattered on October 22, 1844.

Den hellige historie om de syv tordener, som strækker sig fra 11. august 1840 til 22. oktober 1844, var et forbillede på den hellige historie fra 22. oktober 1844 til oprøret i 1863. Linje på linje repræsenterede den første historie en illustration af de kloge jomfruer, og den anden linje gav en illustration af de tåbelige jomfruer. Begge historier begyndte, da en engel steg ned med et budskab, som skulle ædes. Engelens ankomst i begge historier indledte en prøvelsesproces, som frembragte en spredning, og i 1849 blev Søster White vist, at Herren atter udstrakte sin hånd for anden gang, denne gang for at samle dem, som var blevet spredt den 22. oktober 1844.

They had been scattered by the Great Disappointment, as the wise on April 19, 1844 had been scattered by their first disappointment. The second gathering identified that the Lord “had begun to unite and to raise up His people again.” At the second gathering the Lord’s work includes lifting up an ensign that is united with one another upon the message, and whose humanity is united with His Divinity. The purpose of the ensign is to call God’s other flock out of Babylon, which is accomplished by men and women seeing the ensign.

De var blevet spredt ved den store skuffelse, ligesom de vise den 19. april 1844 var blevet spredt ved deres første skuffelse. Den anden samling viste, at Herren „var begyndt at forene og at oprejse sit folk igen“. Ved den anden samling indbefatter Herrens værk at løfte et banner, som er forenet med hinanden om budskabet, og hvis menneskelighed er forenet med Hans guddommelighed. Bannerets formål er at kalde Guds anden hjord ud af Babylon, hvilket fuldbyrdes ved, at mænd og kvinder ser banneret.

The ensign is the army of those who have united their humanity with Christ’s Divinity in the time of the Sunday law testing time. Thus, the second gathering identifies the “root of Jesse,” will be lifted up, carrying the twofold prophetic symbolism of Ruth, a heathen who is gathered by the ensign being joined with Boaz, a symbol of the one hundred and forty-four thousand, and also a symbol of the Redeemer, who paid the price for Ruth, and was her near kinsmen. In the incarnation of Christ’s Divine nature with the fallen flesh of human nature He became our near kinsman. The ensign that is lifted up are those united by the message, who finalize the work of joining their humanity to Christ’s Divinity in advance of the Sunday law.

Felttegnet er hæren af dem, som har forenet deres menneskelighed med Kristi guddommelighed i søndagslovens prøvelsestid. Således identificerer den anden indsamling, at “Jesses rod” skal løftes op og bærer Ruths dobbelte profetiske symbolik: en hedning, som samles ved felttegnet ved at blive forenet med Boaz, et symbol på de hundrede og fireogfyrre tusinde, og også et symbol på Genløseren, som betalte prisen for Ruth og var hendes nære slægtning. I Kristi guddommelige naturs inkarnation i den menneskelige naturs faldne kød blev Han vor nære slægtning. Felttegnet, som løftes op, er dem, der ved budskabet er blevet forenet, og som fuldender arbejdet med at forene deres menneskelighed med Kristi guddommelighed forud for søndagsloven.

We will continue this study in the next article.

Vi vil fortsætte denne undersøgelse i den næste artikel.

“The appreciation of the Bible grows with its study. Whichever way the student may turn, he will find displayed the infinite wisdom and love of God.

Værdsættelsen af Bibelen vokser med studiet af den. Hvorhen den studerende end vender sig, vil han finde Guds uendelige visdom og kærlighed åbenbaret.

“The significance of the Jewish economy is not yet fully comprehended. Truths vast and profound are shadowed forth in its rites and symbols. The gospel is the key that unlocks its mysteries. Through a knowledge of the plan of redemption, its truths are opened to the understanding. Far more than we do, it is our privilege to understand these wonderful themes. We are to comprehend the deep things of God. Angels desire to look into the truths that are revealed to the people who with contrite hearts are searching the word of God, and praying for greater lengths and breadths and depths and heights of the knowledge which He alone can give.

"Betydningen af den jødiske husholdning er endnu ikke fuldt ud forstået. Sandheder, store og dybe, fremstilles i skyggebillede i dens ritualer og symboler. Evangeliet er nøglen, der oplukker dens mysterier. Gennem kundskab om frelsesplanen åbnes dens sandheder for forståelsen. Langt mere, end vi gør, er det vort privilegium at forstå disse vidunderlige emner. Vi skal fatte Guds dybe ting. Engle længes efter at skue ind i de sandheder, der åbenbares for det folk, som med sønderknuste hjerter gransker Guds ord og beder om større længder og bredder og dybder og højder i den kundskab, som Han alene kan give.

“As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament scriptures is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study. But Christ through His servant John has here declared what shall be in the last days, and He says, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.

„Idet vi nærmer os afslutningen på denne verdens historie, kræver profetierne vedrørende de sidste dage i særlig grad vor opmærksomme granskning. Det sidste skrift i Det Nye Testamentes hellige skrifter er fuldt af sandhed, som vi behøver at forstå. Satan har blindet manges sind, så de med glæde har grebet enhver undskyldning for ikke at gøre Johannes’ Åbenbaring til genstand for deres studium. Men Kristus har her gennem sin tjener Johannes kundgjort, hvad der skal ske i de sidste dage, og han siger: ‘Salig er den, som læser, og de, som hører denne profetis ord og holder fast ved det, som er skrevet i den.’ Åbenbaringen 1:3.“

“‘This is life eternal,’ Christ said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. Why is it that we do not realize the value of this knowledge? Why are not these glorious truths glowing in our hearts, trembling upon our lips, and pervading our whole being?

“‘Dette er det evige liv,’ sagde Kristus, ‘at de må kende dig, den eneste sande Gud, og Jesus Kristus, som du har udsendt.’ Joh. 17,3. Hvorfor er det, at vi ikke indser værdien af denne kundskab? Hvorfor gløder disse herlige sandheder ikke i vore hjerter, bæver på vore læber og gennemtrænger hele vort væsen?”

“In giving us His word, God has put us in possession of every truth essential for our salvation. Thousands have drawn water from these wells of life, yet there is no diminishing of the supply. Thousands have set the Lord before them, and by beholding have been changed into the same image. Their spirit burns within them as they speak of His character, telling what Christ is to them, and what they are to Christ. But these searchers have not exhausted these grand and holy themes. Thousands more may engage in the work of searching out the mysteries of salvation. As the life of Christ and the character of His mission are dwelt upon, rays of light will shine forth more distinctly at every attempt to discover truth. Each fresh search will reveal something more deeply interesting than has yet been unfolded. The subject is inexhaustible. The study of the incarnation of Christ, His atoning sacrifice and mediatorial work, will employ the mind of the diligent student as long as time shall last; and looking to heaven with its unnumbered years he will exclaim, ‘Great is the mystery of godliness.’

"Ved at give os sit ord har Gud givet os del i enhver sandhed, som er væsentlig for vor frelse. Tusinder har øst vand af disse livets kilder, og dog er forrådet ikke blevet mindre. Tusinder har stillet Herren for sig, og ved at skue er de blevet forvandlet til det samme billede. Deres ånd brænder i dem, når de taler om hans karakter og fortæller, hvad Kristus er for dem, og hvad de er for Kristus. Men disse granskere har ikke udtømt disse store og hellige emner. Tusinder flere kan tage del i arbejdet med at udforske frelsens mysterier. Når Kristi liv og hans missions karakter betragtes, vil lysstråler skinne stadig tydeligere frem ved hvert forsøg på at opdage sandheden. Hver ny granskning vil åbenbare noget, der er dybere interessant, end det, som hidtil er blevet udfoldet. Emnet er uudtømmeligt. Studiet af Kristi inkarnation, hans sonoffer og hans mellemgerning vil beskæftige den flittige students sind, så længe tiden varer; og idet han skuer mod himmelen med dens utallige år vil han udbryde: 'Stor er gudsfrygtens mysterium.'"

“In eternity we shall learn that which, had we received the enlightenment it was possible to obtain here, would have opened our understanding. The themes of redemption will employ the hearts and minds and tongues of the redeemed through the everlasting ages. They will understand the truths which Christ longed to open to His disciples, but which they did not have faith to grasp. Forever and forever new views of the perfection and glory of Christ will appear. Through endless ages will the faithful Householder bring forth from His treasure things new and old.” Christ’s Object Lessons, 132–134.

“I evigheden skal vi lære det, som, dersom vi havde modtaget den oplysning, det var muligt at opnå her, ville have åbnet vor forståelse. Forløsningens emner vil beskæftige de genløstes hjerter og sind og tunger gennem de evige tidsaldre. De vil forstå de sandheder, som Kristus længtes efter at åbne for sine disciple, men som de ikke havde tro til at fatte. For evigt og for evigt vil nye indblik i Kristi fuldkommenhed og herlighed træde frem. Gennem endeløse tidsaldre vil den trofaste husbond fremdrage af sit forråd nyt og gammelt.” Christ’s Object Lessons, 132–134.