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# Future for America and July 18, 2020 - Number Three

Fremtid for Amerika og 18. juli 2020 - Nummer tre

Blessed are the Eyes that See and the Ears that Hear

Salige er de øjne, som ser, og de ører, som hører

Author

Jeff Pippenger

Published

August 25, 2023

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The lines of the reformatory movements are a key to understanding the “seven thunders” of Revelation ten. The “seven thunders” represent the history of the empowerment of the first angel’s message on August 11, 1840 until the Great Disappointment on October 22, 1844. Chapter ten provides three internal witnesses within the chapter to support this understanding.

De reformatoriske bevægelsers linjer er en nøgle til forståelsen af de „syv tordener“ i Åbenbaringen 10. De „syv tordener“ repræsenterer historien om bemyndigelsen af den første engels budskab fra den 11. august 1840 indtil den store skuffelse den 22. oktober 1844. Kapitel 10 fremfører tre indre vidner i selve kapitlet til støtte for denne forståelse.

> “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.” The Great Controversy, 611.

> “Adventbevægelsen i 1840–44 var en herlig åbenbarelse af Guds kraft; den første engels budskab blev bragt til enhver missionsstation i verden, og i nogle lande var der den største religiøse interesse, som noget land har været vidne til siden det sekstende århundredes reformation; men disse skal overgås af den mægtige bevægelse under den sidste advarsel fra den tredje engel.” The Great Controversy, 611.

The first angel’s message was carried to the world from 1840 onward. Uriah Smith expresses the pioneer understanding, in agreement with Sister White. Smith recognizes the first angel arrived in 1798 and shows it was the first angel that came down in 1840. Smith and the pioneers had simply not noticed the distinction between the arrival of a message and its empowerment. Smith clearly states that when the angel of Revelation ten placed one foot on the sea and one on the earth it identified the message being carried to the world.

Den første engels budskab blev båret ud til verden fra 1840 og frem. Uriah Smith udtrykker pionerforståelsen i overensstemmelse med Søster White. Smith anerkender, at den første engel ankom i 1798, og viser, at det var den første engel, der kom ned i 1840. Smith og pionererne havde ganske enkelt ikke bemærket sondringen mellem et budskabs ankomst og dets bemyndigelse. Smith erklærer klart, at da engelen i Åbenbaringen 10 satte den ene fod på havet og den anden på jorden, identificerede det det budskab, som blev båret ud til verden.

> “In 1798, therefore, the restriction against proclaiming the day of Christ at hand ceased; in 1798, the time of the end commenced, and the seal was taken from the little book. Since that period, therefore, the angel of Revelation 14 has gone forth proclaiming the hour of God’s judgment come; and it is since that time, too, that the angel of chapter 10 has taken his stand on sea and land, and sworn that time shall be no more. Of their identity there can be no question; and all the arguments which go to locate the one, are equally effective in the case of the other. We need not enter into any argument here to show that the present generation is witnessing the fulfillment of these two prophecies. In the preaching of the advent, more especially from 1840 to 1844, began their full and circumstantial accomplishment. The position of this angel, one foot upon the sea and the other on the land, denotes the wide extent of his proclamation by sea and by land. Had this message been designed for only one country, it would have been sufficient for the angel to take his position on the land only. But he has one foot upon the sea, from which we may infer that his message would cross the ocean, and extend to the various nations and divisions of the globe; and this inference is strengthened by the fact that the Advent proclamation, above referred to, did go to every missionary station in the world. More on this under chapter 14.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.

> „I 1798 ophørte derfor begrænsningen mod at forkynde Kristi dag som nær forestående; i 1798 begyndte endetiden, og seglet blev taget af den lille bog. Siden den tid er derfor engelen i Åbenbaringen 14 draget ud og har forkyndt, at Guds doms time er kommet; og det er også siden den tid, at engelen i kapitel 10 har taget sin stilling på hav og land og svoret, at tiden ikke skal være mere. Om deres identitet kan der ikke være noget spørgsmål; og alle de argumenter, som tjener til at stedfæste den ene, er lige så virksomme i den andens tilfælde. Vi behøver her ikke at indlade os på nogen argumentation for at vise, at den nuværende slægt er vidne til opfyldelsen af disse to profetier. I forkyndelsen af adventen, særlig fra 1840 til 1844, begyndte deres fulde og udførlige opfyldelse. Denne engels stilling, med den ene fod på havet og den anden på jorden, betegner den vide udstrækning af hans forkyndelse til vands og til lands. Havde dette budskab kun været bestemt for ét land, ville det have været tilstrækkeligt, at engelen kun havde indtaget sin stilling på jorden. Men han har den ene fod på havet, hvoraf vi kan slutte, at hans budskab ville krydse oceanet og nå ud til klodens forskellige nationer og områder; og denne slutning bestyrkes af den kendsgerning, at adventforkyndelsen, som der ovenfor er henvist til, faktisk nåede til enhver missionsstation i verden. Mere om dette under kapitel 14.“ Uriah Smith, Tanker om Daniel og Åbenbaringen, 521.

Therefore, verse one of chapter ten is identifying August 11, 1840, for at that time the predicted end of the Ottoman supremacy ceased in agreement with the prediction in Revelation nine. Sister White states:

Derfor identificerer vers ét i kapitel ti den 11. august 1840, for på den tid ophørte det forudsagte osmanniske overherredømme i overensstemmelse med forudsigelsen i Åbenbaringen 9. Søster White siger:

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> "I året 1840 vakte endnu en bemærkelsesværdig opfyldelse af profetien vid udbredt interesse. To år tidligere havde Josiah Litch, en af de ledende prædikanter, der forkyndte det andet komme, udgivet en udlægning af Åbenbaringen 9, hvori han forudsagde Det Osmanniske Riges fald. Ifølge hans beregninger skulle denne magt blive styrtet ... den 11. august 1840, når det må forventes, at den osmanniske magt i Konstantinopel vil blive brudt. Og dette, tror jeg, vil vise sig at være tilfældet."

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> „På netop det angivne tidspunkt accepterede Tyrkiet gennem sine ambassadører de allierede europæiske magters beskyttelse og stillede sig dermed under de kristne nationers kontrol. Begivenheden opfyldte forudsigelsen nøjagtigt. Da dette blev kendt, blev store skarer overbevist om rigtigheden af de principper for profetisk fortolkning, som Miller og hans medarbejdere havde antaget, og adventbevægelsen fik et vidunderligt fremstød. Mænd med lærdom og anseelse sluttede sig til Miller, både i forkyndelsen og i udgivelsen af hans synspunkter, og fra 1840 til 1844 udbredte arbejdet sig hurtigt.” The Great Controversy, 334, 335.

Verse one of chapter ten is 1840 and in verse ten we see John bitterly disappointed on October 22, 1844. John represented those that took the message of the little book to the world, only to suffer the bitter disappointment on October 22, 1844. Verse one to verse ten represents the history of 1840 to 1844. That is one internal witness within chapter ten.

Vers et i kapitel ti er 1840, og i vers ti ser vi Johannes bittert skuffet den 22. oktober 1844. Johannes repræsenterede dem, som bragte den lille bogs budskab ud til verden, blot for at opleve den bitre skuffelse den 22. oktober 1844. Vers et til vers ti repræsenterer historien fra 1840 til 1844. Det er ét internt vidnesbyrd inden for kapitel ti.

The other witness is John who eats the little book and it is sweet in his mouth, representing his acceptance of the message of August 11, 1840 and then it turned bitter in his stomach at the Great Disappointment of October 22, 1844.

Det andet vidne er Johannes, som æder den lille bog, og den er sød i hans mund, hvilket repræsenterer hans modtagelse af budskabet af 11. august 1840, og derpå blev den bitter i hans mave ved den store skuffelse den 22. oktober 1844.

> 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 10:10.

> Og jeg tog den lille bog af engelens hånd og åd den op; og i min mund var den sød som honning; men så snart jeg havde ædt den, blev min bug bitter. Åbenbaringen 10,10.

Verse ten represents the very history of 1840 to 1844 in one verse. That is the second internal witness within the chapter that the “seven thunders” represent that history. Sister White has already identified that the “seven thunders” represent a delineation of events that transpired under the first and second angel’s messages. The second angel’s message ended at the great disappointment, so the “seven thunders” represent the very same history. Three internal witnesses to support the truth that the history of August 11, 1840 through the Great Disappointment on October 22, 1844 is the prophetic history that is being emphasized in Revelation chapter ten.

Vers ti fremstiller selve historien fra 1840 til 1844 i ét vers. Dette er det andet interne vidnesbyrd inden for kapitlet om, at de »syv tordener« repræsenterer denne historie. Søster White har allerede identificeret, at de »syv tordener« repræsenterer en skildring af begivenheder, som fandt sted under den første og den anden engels budskab. Den anden engels budskab endte ved den store skuffelse, så de »syv tordener« repræsenterer nøjagtig den samme historie. Tre interne vidnesbyrd understøtter sandheden om, at historien fra den 11. august 1840 til den store skuffelse den 22. oktober 1844 er den profetiske historie, som fremhæves i Åbenbaringen kapitel ti.

Then in the last verse, in agreement with the truth connected with the “seven thunders” a command is given for the presentation of the message and that the very history must be repeated.

Så gives der i det sidste vers, i overensstemmelse med den sandhed, der er forbundet med de „syv tordener“, en befaling om fremstillingen af budskabet, og om at selve historien må gentages.

> And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:11.

> Og han sagde til mig: Du skal atter profetere for mange folk og nationer og tungemål og konger. Åbenbaringen 10,11.

The seven thunders are identifying that the beginning of Adventism, beginning when the message that was unsealed at the “time of the end” was empowered would illustrate the end of Adventism when the message that was unsealed in 1989 would be empowered by the descent, not of the angel of Revelation ten, but by the descending angel of Revelation eighteen. The angel of Revelation eighteen descended on September 11, 2001 and we are now approaching the conclusion of the historical repetition of 1840 to 1844.

De syv tordener identificerer, at begyndelsen på adventismen, som tog sin begyndelse, da det budskab, der blev afseglet ved „endens tid“, blev bemyndiget, ville illustrere afslutningen på adventismen, når det budskab, der blev afseglet i 1989, ville blive bemyndiget ved nedstigningen, ikke af englen i Åbenbaringen 10, men af den nedstigende engel i Åbenbaringen 18. Englen i Åbenbaringen 18 steg ned den 11. september 2001, og vi nærmer os nu afslutningen på den historiske gentagelse af 1840 til 1844.

These observations of chapter ten have been in the public domain for years. What was never recognized until recently is that with that sacred history is another sacred history that is embedded within. The history will only be recognized by those who accept the Alpha and Omega principle that identifies the end of a thing with the beginning of a thing. The embedded history within the sacred history begins with a disappointment and ends with the Great Disappointment. The history of 1843 to 1844 is a special line of history within but distinct from the history of 1840 to 1844. Sister White and Christ both address this line of history.

Disse iagttagelser vedrørende kapitel ti har været offentligt tilgængelige i årevis. Hvad der aldrig blev erkendt før for nylig, er, at der sammen med denne hellige historie findes en anden hellig historie, som er indlejret i den. Historien vil kun blive erkendt af dem, som antager Alfa- og Omega-princippet, der identificerer enden på en ting med begyndelsen på en ting. Den indlejrede historie inden for den hellige historie begynder med en skuffelse og ender med den store skuffelse. Historien fra 1843 til 1844 er en særlig historisk linje, som ligger inden for, men er adskilt fra, historien fra 1840 til 1844. Både søster White og Kristus omtaler denne historiske linje.

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

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

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

> „Kristus sagde: ›Salige er jeres øjne, fordi de ser, og jeres ører, fordi de hører. For sandelig siger jeg jer, at mange profeter og retfærdige mænd har ønsket at se det, som I ser, og har ikke set det; og at høre det, som I hører, og har ikke hørt det‹ [Matt. 13:16, 17]. Salige er de øjne, som så det, der blev set i 1843 og 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Budskabet blev givet. Og der bør ikke være nogen forsinkelse i at gentage budskabet, for tidens tegn går i opfyldelse; det afsluttende arbejde må udføres. Et stort værk vil blive udført på kort tid. Et budskab vil snart blive givet efter Guds bestemmelse, som vil svulme op til et højt råb. Da vil Daniel stå på sin plads for at aflægge sit vidnesbyrd.” Manuscript Releases, bind 21, 437.

The “prophets and righteous men have desired to see those things” that “were seen in 1843 and 1844.” Jesus referenced this sacred history in two gospels, but each reference was in a different context.

„Profeterne og de retfærdige mænd har ønsket at se de ting“, som „blev set i 1843 og 1844“. Jesus henviste til denne hellige historie i to evangelier, men hver henvisning var i en forskellig sammenhæng.

> And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear. And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:3–17.

> Og han talte mange ting til dem i lignelser og sagde: Se, en sædemand gik ud for at så; og idet han såede, faldt noget ved vejen, og himlens fugle kom og åd det op. Noget faldt på stengrund, hvor det ikke havde megen jord; og det skød straks op, fordi det ikke havde dyb jord. Men da solen kom op, blev det svedet; og fordi det ikke havde rod, visnede det bort. Og noget faldt iblandt tjørn; og tjørnen voksede op og kvalte det. Men noget andet faldt i god jord og bar frugt, noget hundrede fold, noget tresindstyve fold, noget tredive fold. Den, som har ører at høre med, han høre! Og disciplene kom og sagde til ham: Hvorfor taler du til dem i lignelser? Han svarede og sagde til dem: Fordi det er givet eder at kende Himmerigets hemmeligheder, men dem er det ikke givet. Thi enhver, som har, ham skal der gives, og han skal få overflod; men den, som ikke har, fra ham skal endog det tages, som han har. Derfor taler jeg til dem i lignelser, fordi de, skønt seende, ikke ser, og skønt hørende, ikke hører eller forstår. Og på dem opfyldes Esajas’ profeti, som siger: I skal høre og høre og ikke forstå, og I skal se og se og ikke indse. Thi dette folks hjerte er blevet forhærdet, og med ørerne hører de tungt, og deres øjne har de lukket, for at de ikke på noget tidspunkt skal se med øjnene og høre med ørerne og forstå med hjertet og omvende sig, så jeg kunne helbrede dem. Men salige er eders øjne, fordi de ser, og eders ører, fordi de hører. Thi sandelig siger jeg eder, at mange profeter og retfærdige har ønsket at se det, som I ser, og så det ikke, og at høre det, som I hører, og hørte det ikke. Matthæus 13:3–17.

Jesus in Matthew while speaking of the effect of the Word of God, and calling on men to “hear,” identifies that the Laodiceans who reject the message which the prophets desired to see, were represented in Isaiah chapter six. Future for America has repeatedly presented Isaiah six in the context of September 11, 2001, for with the attack of Islam on that date the mighty angel of Revelation eighteen descended and lightened the earth with his glory. The prophets all agree with one another and in verse three of Isaiah six we find the direct reference to that very angel.

Jesus identificerer i Matthæus, idet han taler om virkningen af Guds ord og kalder mennesker til at „høre“, at de laodikæere, som forkaster det budskab, profeterne ønskede at se, var fremstillet i Esajas kapitel seks. Future for America har gentagne gange fremlagt Esajas seks i sammenhæng med den 11. september 2001, for ved islams angreb på den dato steg den mægtige engel i Åbenbaringen atten ned og oplyste jorden med sin herlighed. Profeterne stemmer alle overens med hinanden, og i vers tre af Esajas seks finder vi den direkte henvisning til netop denne engel.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:1–3.

> I det år, da kong Uzzija døde, så jeg også Herren sidde på en trone, høj og ophøjet, og hans slæb fyldte templet. Oven over den stod seraferne; hver af dem havde seks vinger; med to dækkede han sit ansigt, og med to dækkede han sine fødder, og med to fløj han. Og den ene råbte til den anden og sagde: Hellig, hellig, hellig er Hærskarers Herre; hele jorden er fuld af hans herlighed. Esajas 6:1–3.

The earth is lightened with his glory when the angel of Revelation eighteen descends, and Isaiah provides another important key when he informs us that his vision of the sanctuary took place in the year King Uzziah died. King Uzziah had attempted to do the work of a priest within the temple. Eighty priests and the high priest resisted him from doing so until the Lord struck him with leprosy in his forehead. He received the mark of the beast for attempting to combine his state authority with church authority. He did not immediately die, he was removed from the throne and replaced and over a period of time he finally died on September 11, 2001. The Adventist church progressively dies as did the Jewish church in the time of Christ. But September 11, 2001 Adventism who had already rejected the message of the last six verses of Daniel eleven came to an end as the Protestant horn of the United States, and those represented by Isaiah were then called to take the message represented by the first voice of Revelation eighteen.

Jorden oplyses af hans herlighed, når englen i Åbenbaringen atten stiger ned, og Esajas giver os en anden vigtig nøgle, når han oplyser os om, at hans syn af helligdommen fandt sted i det år, da kong Uzzija døde. Kong Uzzija havde forsøgt at udføre en præsts gerning i templet. Firs præster og ypperstepræsten modstod ham i at gøre det, indtil Herren slog ham med spedalskhed i hans pande. Han modtog dyrets mærke for at have forsøgt at forene sin statslige myndighed med kirkelig myndighed. Han døde ikke øjeblikkeligt; han blev fjernet fra tronen og erstattet, og efter en periode døde han endelig den 11. september 2001. Adventistkirken dør gradvist, således som den jødiske kirke gjorde på Kristi tid. Men den 11. september 2001 kom adventismen, som allerede havde forkastet budskabet i de sidste seks vers af Daniel elleve, til sin ende som Amerikas Forenede Staters protestantiske horn, og de, som var repræsenteret ved Esajas, blev da kaldet til at bringe budskabet, som er fremstillet ved den første røst i Åbenbaringen atten.

> And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the kings house, judging the people of the land. 2 Chronicles 26:17–21.

> Og præsten Azarja gik ind efter ham, og med ham firs af Herrens præster, tapre mænd. Og de stod kong Uzzija imod og sagde til ham: Det tilkommer ikke dig, Uzzija, at brænde røgelse for Herren, men præsterne, Arons sønner, som er helligede til at brænde røgelse; gå ud af helligdommen, for du har handlet troløst; og det skal ikke blive dig til ære fra Herren Gud. Da blev Uzzija vred og havde et røgelseskar i hånden for at brænde røgelse; og mens han vrededes mod præsterne, brød spedalskheden frem i hans pande for præsternes øjne i Herrens hus ved siden af røgelsesalteret. Og ypperstepræsten Azarja og alle præsterne så på ham, og se, han var spedalsk i panden, og de drev ham hastigt ud derfra; ja, han skyndte sig også selv med at komme ud, fordi Herren havde slået ham. Og kong Uzzija var spedalsk til sin dødsdag og boede i et afsondret hus som spedalsk; for han var udelukket fra Herrens hus; og hans søn Jotam stod over kongens hus og dømte landets folk. 2 Krønikebog 26:17–21.

It is important to recognize that the Protestant horn was removed from the Seventh-day Adventist church on September 11, 2001, for there are three primary elements to the unsealing of the message of Revelation in the last days. One is the parallel history of the horn of Republicanism and the horn of Protestantism. The other element that must be recognized is the significance of the seven churches, and of course the third is the “seven thunders.” All three prophetic elements make up the message that is being unsealed, and it is necessary to recognize that just as the Jewish church was passed by in the time of Christ, Adventism is passed by in the “last days.”

Det er vigtigt at erkende, at det protestantiske horn blev fjernet fra Syvendedags Adventistkirken den 11. september 2001, for der er tre primære elementer i afseglningen af Åbenbaringens budskab i de sidste dage. Det ene er den parallelle historie om republikanismens horn og protestantismens horn. Det andet element, som må erkendes, er betydningen af de syv menigheder, og naturligvis er det tredje de „syv tordener“. Alle tre profetiske elementer udgør det budskab, som bliver afseglet, og det er nødvendigt at erkende, at ligesom den jødiske menighed blev forbigået på Kristi tid, bliver adventismen forbigået i „de sidste dage“.

Isaiah volunteers to take a message to God’s unfaithful chosen people in his history and Jesus uses the same words to address the same situation in His history. A covenant chosen people are being passed by, and they refuse to “hear” and be healed.

Esajas melder sig frivilligt til at bringe et budskab til Guds utro udvalgte folk i hans tid, og Jesus bruger de samme ord til at tale ind i den samme situation i sin tid. Et pagtsudvalgt folk bliver gået forbi, og de nægter at „høre“ og blive helbredt.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Og han sagde: Gå hen og sig til dette folk: I skal høre og høre, men ikke forstå; og I skal se og se, men ikke fatte. Gør dette folks hjerte fedt, og gør deres ører tunge, og luk deres øjne, for at de ikke skal se med deres øjne og høre med deres ører og forstå med deres hjerte og omvende sig og blive helbredt. Esajas 6,9-10.

The work Isaiah takes up is the work that John and Ezekiel took up when they ate the little book. They take a message of rebuke to a covenant chosen people that are in the process of being spewed out of the mouth of the Lord. The second time Jesus refers to the history that prophets and righteous men desired to see is recorded by Luke.

Det værk, som Esajas påtager sig, er det værk, som Johannes og Ezekiel påtog sig, da de åd den lille bog. De frembærer et irettesættelsens budskab til et pagtsudvalgt folk, som er i færd med at blive udspyet af Herrens mund. Den anden gang Jesus henviser til den historie, som profeter og retfærdige mænd ønskede at se, er nedskrevet af Lukas.

> And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. And he said unto them, I beheld Satan as lightning fall from heaven. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Luke 10:15–24.

> Og du, Kapernaum, som er ophøjet til himmelen, skal styrtes ned til helvede. Den, som hører jer, hører mig; og den, som foragter jer, foragter mig; og den, som foragter mig, foragter ham, som har udsendt mig. Og de halvfjerds vendte tilbage med glæde og sagde: Herre, selv dæmonerne er os underlagt i dit navn. Og han sagde til dem: Jeg så Satan falde ned fra himmelen som et lyn. Se, jeg giver jer magt til at træde på slanger og skorpioner og over al fjendens magt; og intet skal på nogen måde skade jer. Dog glæd jer ikke over dette, at ånderne er jer underlagt; men glæd jer hellere over, at jeres navne er indskrevet i himmelen. I samme stund frydede Jesus sig i ånden og sagde: Jeg takker dig, Fader, himmelens og jordens Herre, fordi du har skjult dette for vise og forstandige og åbenbaret det for umyndige; ja, Fader, for således var det velbehageligt i dine øjne. Alle ting er overgivet mig af min Fader; og ingen ved, hvem Sønnen er, uden Faderen, og hvem Faderen er, uden Sønnen og den, for hvem Sønnen vil åbenbare ham. Og han vendte sig til sine disciple og sagde i enrum: Salige er de øjne, som ser det, I ser. For jeg siger jer, at mange profeter og konger har ønsket at se det, I ser, og har ikke set det, og at høre det, I hører, og har ikke hørt det. Lukas 10,15–24.

Again, the context of a blessing associated with those who have the privilege of seeing what the righteous have desired to see is concerning a covenant chosen people who are being passed by and are unwilling to “hear.” Sister White refers to Christ’s condemnation of Capernaum, which is a symbol of the rejection of great light, and she emphasized Adventism by placing the rebuke against Adventism in [brackets.]

Igen er sammenhængen med en velsignelse knyttet til dem, som har det privilegium at se det, som de retfærdige har ønsket at se, angående et udvalgt pagtsfolk, som bliver forbigået og er uvilligt til at „høre“. Søster White henviser til Kristi fordømmelse af Kapernaum, som er et symbol på forkastelsen af stort lys, og hun understregede adventismen ved at sætte irettesættelsen mod adventismen i [klammer.]

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> ”Blandt dem, der bekender sig som Guds børn, er der blevet udvist så lidt tålmodighed, så mange bitre ord er blevet talt, så megen fordømmelse er blevet udtalt imod dem, der ikke er af vor tro. Mange har betragtet dem, der tilhører andre kirker, som store syndere, skønt Herren ikke ser således på dem. De, som således ser på medlemmerne af andre kirker, har behov for at ydmyge sig under Guds mægtige hånd. Dem, de fordømmer, har måske kun haft lidt lys, få anledninger og forrettigheder. Hvis de havde haft det lys, som mange af medlemmerne i vore menigheder har haft, kunne de være gået frem med langt større hastighed og bedre have repræsenteret deres tro for verden. Om dem, der roser sig af deres lys og dog undlader at vandre i det, siger Kristus: ’Men jeg siger eder: Det skal være Tyrus og Sidon mere tåleligt på dommens dag end eder. Og du, Kapernaum [Syvendedagsadventister, som har haft stort lys], som er ophøjet indtil himmelen [i henseende til forrettigheder], skal stødes ned til helvede; thi dersom de kraftige gerninger, som er sket i dig, var sket i Sodoma, da var den blevet stående indtil denne dag. Men jeg siger eder, at det skal være Sodomas land mere tåleligt på dommens dag end dig.’ På den tid tog Jesus til orde og sagde: ’Jeg priser dig, Fader, himmelens og jordens Herre, fordi du har skjult dette for de vise og forstandige [i deres egen indbildning] og åbenbaret det for umyndige.’”

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.” Review and Herald, August 1, 1893.

> „Og nu, fordi I har gjort alle disse gerninger, siger Herren, og jeg talte til jer, idet jeg tidligt stod op og talte, men I hørte ikke; og jeg kaldte på jer, men I svarede ikke; derfor vil jeg gøre mod dette hus, som er kaldt med mit navn, hvori I stoler, og mod det sted, som jeg gav jer og jeres fædre, således som jeg har gjort mod Silo. Og jeg vil kaste jer bort fra mit åsyn, ligesom jeg har kastet alle jeres brødre bort, ja, hele Efraims sæd.” Review and Herald, 1. august 1893.

The “mighty works” that had been done in Adventism were the works that righteous men and prophets desired to see and hear. Those mighty works were represented in the history of 1843 and 1844 when the message of the Midnight Cry was proclaimed. Adventism has rejected their history, and especially the history of 1843 and 1844. A history that begins and ends with a disappointment, and also a history that was intended to guide them into the earth made new.

De „mægtige gerninger“, som var blevet udført i adventismen, var de gerninger, som retfærdige mænd og profeter længtes efter at se og høre. Disse mægtige gerninger blev fremstillet i historien om 1843 og 1844, da Midnatsråbets budskab blev forkyndt. Adventismen har forkastet sin historie, og især historien om 1843 og 1844. En historie, der begynder og ender med en skuffelse, og tillige en historie, som var bestemt til at lede dem ind i den nyskabte jord.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> „De havde et klart lys anbragt bag sig ved begyndelsen af stien, og en engel sagde til mig, at dette var »midnatsråbet«. Dette lys skinnede hele vejen langs stien og gav lys for deres fødder, så de ikke skulle snuble.״

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.

> „Hvis de holdt deres blik fæstnet på Jesus, som var lige foran dem og førte dem til staden, var de trygge. Men snart blev nogle trætte og sagde, at staden var langt borte, og de havde ventet at være kommet ind i den tidligere. Da opmuntrede Jesus dem ved at løfte sin herlige højre arm, og fra hans arm udgik et lys, som bølgede hen over adventskaren, og de råbte: ‘Halleluja!’ Andre fornægtede letsindigt lyset bag dem og sagde, at det ikke var Gud, som havde ledt dem så langt frem. Lyset bag dem slukkedes, så deres fødder var i fuldkomment mørke, og de snublede og mistede synet af målet og af Jesus og faldt af stien ned i den mørke og onde verden nedenfor.“ Early Writings, 15.

What the Lion of the tribe of Judah is now unsealing is the history of 1843 and 1844. The “seven thunders” represent 1840 to 1844, but that period contains a very special history that has been typified since the beginning of covenant history. Each of the reformatory movements parallel each other, possessing the identical waymarks. If they were different from one another Satan would create a different plan of attack for each reformatory movement, but he never does.

Det, som Løven af Judas stamme nu åbner seglene på, er historien om 1843 og 1844. De „syv tordener“ repræsenterer 1840 til 1844, men denne periode rummer en meget særlig historie, som er blevet forbilledliggjort siden pagtshistoriens begyndelse. Hver af reformbevægelserne løber parallelt med de andre og besidder de samme kendemærker. Hvis de var forskellige fra hinanden, ville Satan udtænke en anderledes angrebsplan for hver reformbevægelse, men det gør han aldrig.

> “But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

> „Men Satan var ikke uvirksom. Han forsøgte nu det, som han har forsøgt i enhver anden reformatorisk bevægelse — at bedrage og ødelægge folket ved at påtvinge dem en forfalskning i stedet for det sande værk. Ligesom der var falske kristus’er i den kristne kirkes første århundrede, således fremstod der falske profeter i det sekstende århundrede.“ The Great Controversy, 186.

The essential point in this passage in terms of the overall message we are sharing is that when Adventism ceased to uphold the mantle of Protestantism and had it fully removed on September 11, 2001, they still insist that they are the remnant movement that proclaims the loud cry of the third angel. Yet they are the counterfeit. If you don’t recognize which movement is now carrying the horn of Protestantism it is virtually impossible to understand the parallel between the two horns in the United States.

Det væsentlige punkt i dette afsnit med hensyn til det overordnede budskab, vi fremholder, er, at da adventismen ophørte med at bære protestantismens kappe og fik den fuldstændigt taget fra sig den 11. september 2001, insisterer den stadig på, at den er restbevægelsen, som forkynder den tredje engels høje råb. Alligevel er den forfalskningen. Hvis man ikke erkender, hvilken bevægelse der nu bærer protestantismens horn, er det så godt som umuligt at forstå parallellen mellem de to horn i De Forenede Stater.

The history of 1843 and 1844 is represented in every reform movement and we will now use the beginning of ancient Israel as God’s chosen people and the ending of Israel as God’s chosen people to illustrate the same of modern Israel, with the focus on 1843 and 1844 as represented in each of the lines of reformatory movements.

Historien om 1843 og 1844 er fremstillet i enhver reformbevægelse, og vi vil nu anvende begyndelsen af det gamle Israel som Guds udvalgte folk og afslutningen på Israel som Guds udvalgte folk til at illustrere det samme for det moderne Israel, med fokus på 1843 og 1844, således som disse år er fremstillet i hver af reformbevægelsernes linjer.

Moses prophesied that the Lord would raise up a prophet like unto himself, and that prophet was Jesus. Luke in Acts confirms that Jesus fulfilled Moses’ prophecy.

Moses profeterede, at Herren ville lade en profet som ham selv fremstå, og den profet var Jesus. Lukas bekræfter i Apostlenes Gerninger, at Jesus opfyldte Moses’ profeti.

> The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.

> Herren din Gud skal oprejse for dig en profet af din midte, af dine brødre, som mig; ham skal I høre på. 5 Mosebog 18,15.

Jesus is the prophet we are to listen to.

Jesus er den profet, vi skal lytte til.

> For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. Acts 3:22–26.

> For Moses sagde i sandhed til fædrene: En profet som mig skal Herren jeres Gud oprejse for jer af jeres brødre; ham skal I høre i alt, hvad han siger til jer. Og det skal ske, at hver sjæl, som ikke vil høre den profet, skal udryddes af folket. Ja, og alle profeterne fra Samuel og dem, der fulgte efter, så mange som har talt, har også forkyndt om disse dage. I er profeternes børn og den pagts børn, som Gud gjorde med vore fædre, idet han sagde til Abraham: Og i din sæd skal alle jordens slægter velsignes. Til jer først har Gud, efter at have oprejst sin Søn Jesus, sendt ham for at velsigne jer ved at vende hver enkelt af jer bort fra hans misgerninger. Apostlenes Gerninger 3:22–26.

The reform line of Christ begins at the time of the end, as all reform lines do. The “time of the end” in the days of Christ was His birth. Scripture identifies that at His birth there was an increase of knowledge in agreement with the definition of the “time of the end” in the book of Daniel. Whether it was the shepherds, the wise men from the east, angry Herod, or Anna and Simeon in the temple there was an increase of knowledge when He was born. At that point the leadership of the Jewish church was passed by. The divorce was progressive, but began by their rejection of the message that was unsealed at the time of the end.

Kristi reformlinje begynder ved endens tid, sådan som alle reformlinjer gør. »Endens tid« i Kristi dage var Hans fødsel. Skriften viser, at der ved Hans fødsel fandt en forøgelse af kundskab sted i overensstemmelse med definitionen af »endens tid« i Daniels Bog. Hvad enten det var hyrderne, vismændene fra Østerland, den vrede Herodes eller Anna og Simeon i templet, var der en forøgelse af kundskab, da Han blev født. På dette tidspunkt blev lederskabet i den jødiske menighed forbigået. Skilsmissen var gradvis, men begyndte med deres forkastelse af det budskab, som blev afseglet ved endens tid.

> “Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.

> „Menneskene ved det ikke, men budskabet fylder himlen med glæde. Med en dybere og mere øm interesse drages de hellige væsener fra lysets verden til jorden. Hele verden er lysere ved Hans nærvær. Over højene ved Betlehem er en utallig skare af engle samlet. De afventer tegnet til at forkynde det glædelige budskab for verden. Havde lederne i Israel været tro mod deres betroede ansvar, kunne de have delt glæden ved at forkynde Jesu fødsel. Men nu bliver de forbigået.“ The Desire of Ages, 47.

The leadership of Adventism was passed by in 1989 when Daniel eleven verse forty was fulfilled. The “time of the end” in the history of Moses, who typified Jesus, was his birth, where his family and thereafter Pharaoh’s daughter received an increase of knowledge about baby Moses. His name of course means “saved out of the water” and Jesus means “Jehovah saves.”

Adventismens lederskab blev forbigået i 1989, da Daniel 11, vers 40, blev opfyldt. „Endens tid“ i Moses’ historie, som var et forbillede på Jesus, var hans fødsel, hvor hans familie og derefter Faraos datter modtog en forøgelse af kundskab om barnet Moses. Hans navn betyder naturligvis „frelst op af vandet“, og Jesus betyder „Jehova frelser“.

After the “time of the end” all the reform lines demonstrate a point when the knowledge that is increased in that particular history is formalized into a message that can be held up as a witness to the generation who are to be held accountable for the light that was unsealed at the time of the end.

Efter “endetiden” påviser alle reformlinjer et punkt, hvor den kundskab, der forøges i den pågældende historie, formaliseres til et budskab, som kan fremholdes som et vidnesbyrd for den generation, der skal holdes ansvarlig for det lys, som blev åbenbaret ved endetiden.

John the Baptist formalized the message of Christ, and Moses’ message was formalized in his fortieth year, when he attempted to deliver Israel from Egypt in his own strength. The message of the deliverance of Egypt was now in the public record.

Johannes Døberen formaliserede Kristi budskab, og Moses’ budskab blev formaliseret i hans fyrretyvende år, da han forsøgte at udfri Israel fra Egypten i sin egen kraft. Budskabet om udfrielsen fra Egypten var nu offentligt nedfældet.

Forty years later Moses’ message was empowered at the burning bush and was accompanied with two signs of God’s divinity as represented by the rod which turned into a snake and the leprous hand that Moses withdrew from his bosom. Jesus’ message was empowered at His baptism that was accompanied with two signs of divinity, the Father’s voice and the Holy Spirit. The next waymark in both histories represent the first disappointment, the tarrying time, the arrival of the second angel or 1843.

Fyrre år senere blev Moses’ budskab bemyndiget ved den brændende busk og ledsaget af to tegn på Guds guddommelighed, fremstillet ved staven, som blev forvandlet til en slange, og den spedalske hånd, som Moses trak frem fra sit skød. Jesu budskab blev bemyndiget ved Hans dåb, som var ledsaget af to tegn på guddommelighed: Faderens røst og Helligånden. Det næste waymark i begge historier repræsenterer den første skuffelse, ventetiden, ankomsten af den anden engel eller 1843.

The disappointment in the line of Moses was illustrated by his wife when the angel descended to slay Moses for not circumcising his son. In fear Zipporah performed the rite on their son herself. Moses had forgotten to circumcise his son! The very sign of the covenant that was given to Abraham was forgotten by Moses. Father Abraham had set forth the prediction of the Hebrews captivity and deliverance in and from Egypt, and his prophecy was to be specifically fulfilled through Moses, and Moses forgot to circumcise his son. At that point Moses sent Zipporah back to stay with her father until after the deliverance. She tarried in Midian until Moses led the children of Israel through the water of the Red Sea, which the apostle Paul informs us is typifying baptism, the very rite that replaced circumcision. Do not miss that point. The arrival of the waymark representing the second angel in the history of Moses, the waymark that produces the first disappointment in that history was a rejection of the primary rule of Abraham’s covenant relationship with God.

Skuffelsen i Moses’ slægtslinje blev illustreret ved hans hustru, da englen steg ned for at slå Moses ihjel, fordi han ikke havde omskåret sin søn. I frygt udførte Zippora selv ritualet på deres søn. Moses havde glemt at omskære sin søn! Selve pagtens tegn, som var blevet givet til Abraham, blev glemt af Moses. Fader Abraham havde fremstillet forudsigelsen om hebreernes fangenskab og udfrielse i og fra Egypten, og hans profeti skulle opfyldes specifikt gennem Moses, og Moses glemte at omskære sin søn. På dette tidspunkt sendte Moses Zippora tilbage for at blive hos sin far indtil efter udfrielsen. Hun blev i Midjan, indtil Moses førte Israels børn gennem Det Røde Havs vand, hvilket apostlen Paulus oplyser os om er et forbillede på dåben, netop den rite, som erstattede omskærelsen. Gå ikke glip af dette punkt. Ankomsten af vejmærket, som repræsenterer den anden engel i Moses’ historie, det vejmærke, som frembringer den første skuffelse i den historie, var en forkastelse af den primære regel i Abrahams pagtsforhold til Gud.

The first disappointment in the line of Christ was the death of Lazarus, which Martha and Mary were certain would not have happened if Jesus had not tarried until Lazarus had already been dead for four days. The disappointment of Jesus allowing his close friend Lazarus to die and rot in the tomb was immense, for not only the two sisters, but also the disciples. Yet the resurrection of Lazarus became the seal of Christ’s entire ministry.

Den første skuffelse i Kristi linje var Lazarus’ død, hvilket Martha og Maria var overbeviste om ikke ville være sket, hvis Jesus ikke havde tøvet, indtil Lazarus allerede havde været død i fire dage. Skuffelsen over, at Jesus lod sin nære ven Lazarus dø og rådne i graven, var umådelig, ikke alene for de to søstre, men også for disciplene. Alligevel blev Lazarus’ opstandelse seglet på hele Kristi tjeneste.

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

> „Ved at tøve med at komme til Lazarus havde Kristus et barmhjertighedens formål over for dem, som ikke havde modtaget Ham. Han blev borte, for ved at oprejse Lazarus fra de døde kunne Han give sit stædige, vantro folk endnu et bevis på, at Han virkelig var ’opstandelsen og livet’. Han nødigede sig ved at opgive alt håb for folket, de fattige, vildfarende får af Israels hus. Hans hjerte brast på grund af deres ubodfærdighed. I sin barmhjertighed besluttede Han at give dem endnu et bevis på, at Han var Genopretteren, den Ene, som alene kunne føre liv og udødelighed frem i lyset. Dette skulle være et bevis, som præsterne ikke kunne mistolke. Dette var grunden til Hans forsinkelse med at gå til Betania. Dette kronende mirakel, opvækkelsen af Lazarus, skulle sætte Guds segl på Hans gerning og på Hans krav på guddommelighed.“ The Desire of Ages, 529.

The sealing of God’s one hundred and forty-four thousand is illustrated in the history of 1843 and 1844, for we are informed that it was Lazarus who led Christ into Jerusalem at the triumphal entry. The history of the triumphal entry is the history Sister White uses to illustrate the Midnight Cry of 1843 and 1844. It was a misunderstanding of Christ having the power to resurrect the dead by God’s creative power. Mary and Elizabeth confessed that they knew Jesus had the power to resurrect Lazarus at the final trump, but could not see that He actually had the power to resurrect then and there. They were in denial of the very truth He came to demonstrate at His baptism and death, the beginning and ending of His personal three-and-a-half-year ministry. They could not see until the stone was removed from the tomb, just as His hand would later be removed from a mistake in some of the figures on the 1843 chart.

Beseglingen af Guds hundrede og fireogfyrre tusinde fremstilles i historien om 1843 og 1844, for vi får at vide, at det var Lazarus, som førte Kristus ind i Jerusalem ved det triumferende indtog. Historien om det triumferende indtog er den historie, søster White benytter til at anskueliggøre Midnatsråbet i 1843 og 1844. Det var en misforståelse af, at Kristus havde magt til at oprejse de døde ved Guds skabende kraft. Maria og Elisabeth bekendte, at de vidste, at Jesus havde magt til at oprejse Lazarus ved den sidste basun, men de kunne ikke se, at Han faktisk havde magt til at oprejse ham der og da. De fornægtede netop den sandhed, Han kom for at demonstrere ved sin dåb og død, begyndelsen og afslutningen på sin personlige tjeneste på tre og et halvt år. De kunne ikke se, før stenen blev fjernet fra graven, ligesom Hans hånd senere ville blive fjernet fra en fejl i nogle af tallene på 1843-diagrammet.

Moses, after he sent Zipporah away from the upcoming struggle with Pharaoh, was met by his older brother Aaron and the two messengers proceeded to Egypt representing the second angel’s message. Before any plagues were brought upon Egypt Moses warned Pharaoh that if he would not let Israel, God’s firstborn, go out and worship, then God would slay Egypt’s firstborn.

Efter at Moses havde sendt Zippora bort fra den forestående strid med Farao, mødtes han med sin ældre broder Aron, og de to sendebud drog videre til Ægypten som repræsentanter for den anden engels budskab. Før nogen plager blev bragt over Ægypten, advarede Moses Farao om, at dersom han ikke ville lade Israel, Guds førstefødte, drage ud og tilbede, da ville Gud slå Ægyptens førstefødte ihjel.

> And the Lord said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:21–23.

> Og Herren sagde til Moses: Når du drager tilbage til Egypten, så se til, at du gør alle de undere for Farao, som jeg har lagt i din hånd; men jeg vil forhærde hans hjerte, så han ikke vil lade folket gå. Og du skal sige til Farao: Så siger Herren: Israel er min søn, min førstefødte. Og jeg siger dig: Lad min søn gå, så han kan tjene mig; og hvis du nægter at lade ham gå, se, da vil jeg slå din søn ihjel, din førstefødte. 2 Mosebog 4:21–23.

The Midnight Cry was a prediction that in the future would be fulfilled.

Midnatsråbet var en forudsigelse, som i fremtiden ville blive opfyldt.

> “In the deliverance of Israel from Egypt, the dedication of the first-born was again commanded. While the children of Israel were in bondage to the Egyptians, the Lord directed Moses to go to Pharaoh, king of Egypt, and say, ‘Thus saith the Lord, Israel is My son, even My first-born: and I say unto thee, Let My son go, that he may serve Me: and if thou refuse to let him go, behold, I will slay thy son, even thy first-born.’ Exodus 4:22, 23.

> „Ved Israels udfrielse fra Egypten blev helligelsen af den førstefødte atter påbudt. Mens Israels børn var i trældom under egypterne, pålagde Herren Moses at gå til Farao, Egyptens konge, og sige: ‘Så siger Herren: Israel er Min søn, Min førstefødte. Og jeg siger dig: Lad Min søn gå, for at han kan tjene Mig; og hvis du nægter at lade ham gå, se, da vil jeg slå din søn ihjel, ja, din førstefødte.’ 2 Mosebog 4:22, 23.

> “Moses delivered his message; but the proud king’s answer was, ‘Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go.’ Exodus 5:2. The Lord worked for His people by signs and wonders, sending terrible judgments upon Pharaoh. At length the destroying angel was bidden to slay the first-born of man and beast among the Egyptians. That the Israelites might be spared, they were directed to place upon their doorposts the blood of a slain lamb. Every house was to be marked, that when the angel came on his mission of death, he might pass over the homes of the Israelites.” The Desire of Ages, 51.

> »Moses fremførte sit budskab; men den stolte konges svar lød: ›Hvem er Herren, siden jeg skulle adlyde hans røst og lade Israel drage bort? Jeg kender ikke Herren, og jeg vil heller ikke lade Israel drage bort.‹ 2 Mosebog 5:2. Herren virkede for sit folk ved tegn og undere og sendte frygtelige domme over Farao. Til sidst fik den ødelæggende engel befaling til at slå de førstefødte ihjel blandt egypterne, både af mennesker og af kvæg. For at israelitterne kunne blive skånet, blev de pålagt at stryge blodet af et slagtet lam på deres dørstolper. Hvert hus skulle mærkes, for at englen, når han kom med sit dødsærinde, kunne gå forbi israelitternes hjem.« Messias, s. 51.

The Midnight Cry message unto Pharaoh was identifying the death of the firstborn in response to Pharaoh’s rebellion. Once the message was put into the record the plagues, representing the power of the Midnight Cry in the summer of 1844 was brought upon Egypt. The message of the Midnight Cry swept across the land like a tidal wave in the summer of 1844. The plagues swept across Egypt and when the promised death of the firstborn arrived a cry was heard at midnight throughout Egypt.

Midnatsråbets budskab til Farao identificerede de førstefødtes død som et svar på Faraos oprør. Da budskabet først var blevet ført ind i beretningen, blev plagerne, der repræsenterede Midnatsråbets kraft i sommeren 1844, bragt over Egypten. Midnatsråbets budskab skyllede hen over landet som en flodbølge i sommeren 1844. Plagerne skyllede hen over Egypten, og da den lovede død over de førstefødte indtraf, blev der ved midnat hørt et råb over hele Egypten.

> And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt: And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more. Exodus 11:4–6.

> Og Moses sagde: Så siger Herren: Ved midnat vil jeg gå ud midt i Egypten; og alle førstefødte i Egyptens land skal dø, fra Faraos førstefødte, han som sidder på hans trone, til den førstefødte af trælkvinden, som er bag kværnen, og alle de førstefødte af kvæget. Og der skal lyde et stort skrig gennem hele Egyptens land, sådan som der ikke før har været mage til, og heller aldrig mere skal blive. 2 Mosebog 11:4–6.

The triumphal entry of Christ into Jerusalem led to the cross of Calvary, and the disciples of Christ and his other followers experienced a Great Disappointment.

Kristi triumferende indtog i Jerusalem førte til Golgatas kors, og Kristi disciple og hans øvrige efterfølgere oplevede en stor skuffelse.

> “Our disappointment was not so great as that of the disciples. When the Son of man rode triumphantly into Jerusalem, they expected Him to be crowned king. The people flocked from all the region about, and cried: ‘Hosanna to the Son of David.’ And when the priests and elders besought Jesus to still the multitude, He declared that if they should hold their peace even the stones would cry out, for prophecy must be fulfilled. Yet in a few days these very disciples saw their beloved Master, whom they believed would reign on David’s throne, stretched upon the cruel cross above the mocking, taunting Pharisees. Their high hopes were disappointed, and the darkness of death closed about them.” Testimonies, volume 1, 57, 58.

> „Vor skuffelse var ikke så stor som disciplenes. Da Menneskesønnen red triumferende ind i Jerusalem, forventede de, at Han skulle krones til konge. Folket strømmede til fra hele egnen omkring og råbte: ‘Hosanna Davids Søn!’ Og da præsterne og de ældste bad Jesus om at bringe skaren til tavshed, erklærede Han, at hvis de tav, ville selv stenene råbe, for profetien måtte opfyldes. Dog så netop disse disciple få dage senere deres elskede Mester, som de troede skulle regere på Davids trone, udstrakt på det grusomme kors over de spottende, hånende farisæere. Deres høje forhåbninger blev gjort til skamme, og dødens mørke sænkede sig om dem.“ Testimonies, bind 1, 57, 58.

The great disappointment of the disciples and Millerites is also represented by the Hebrews being stuck between Pharaoh’s army and the Red Sea.

Disciplenes og milleritternes store skuffelse fremstilles også ved, at hebræerne var fanget mellem Faraos hær og Det Røde Hav.

> “Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.

> „Over os skinner de forgangne tidsaldres ophobede lys. Beretningen om Israels glemsomhed er blevet bevaret til vor oplysning. I denne tidsalder har Gud rakt sin hånd ud for at samle til sig et folk af hver nation, slægt og tunge. I adventbevægelsen har Han virket for sin ejendom, ligesom Han virkede for israelitterne ved at føre dem ud af Egypten. I den store skuffelse i 1844 blev Hans folks tro prøvet, således som hebræernes blev det ved Det Røde Hav.“ Testimonies, bind 8, 115, 116.

It is important to see that when Christ entered Jerusalem the inspiration of the hour produced an outburst of praise, which the Pharisee’s sought to silence. The heart of the chorus of praise was the reference to Jesus being the son of David, the very symbol Christ used to mark the end of his verbal interactions with the quibbling Jews. Most irritating to the Jews was the recognition that when calling Jesus, the Son of David they were by inference referencing King David’s triumphal entry into Jerusalem.

Det er vigtigt at se, at da Kristus drog ind i Jerusalem, frembragte øjeblikkets inspiration et udbrud af lovprisning, som farisæerne søgte at bringe til tavshed. Kernen i lovprisningens kor var henvisningen til, at Jesus var Davids søn, netop det symbol, Kristus brugte til at markere afslutningen på sine mundtlige ordskifter med de ordkløvende jøder. Det, der især forargede jøderne, var erkendelsen af, at når de kaldte Jesus Davids søn, henviste de dermed indirekte til kong Davids triumferende indtog i Jerusalem.

In the history of David’s work of bringing the ark to Jerusalem, the empowerment of the message was represented by David’s empowerment.

I beretningen om Davids værk med at føre arken til Jerusalem blev budskabets kraftudrustning repræsenteret ved Davids kraftudrustning.

> And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

> Og David gik frem og blev stadig større, og den Herre, Hærskarers Gud, var med ham. 2 Samuel 5:10.

Thereafter David determined to bring the ark unto Jerusalem. In bringing the ark to the city of David, there was to be a disappointment, as in every reform line. Uzzah, whose name means strength, knowing full well that he was not authorized to touch the ark, did so anyway. The very issue that took the ark into captivity in the first place, was disobedience unto the Lord’s revealed will, and presumption concerning the power associated with the ark of God. Yet Uzzah, a strong man of David disobeyed, just as Moses disobeyed the command of circumcision. Uzzah was struck dead, and the ark tarried outside of Jerusalem until David understood that those watching over where the ark had remained after Uzzah’s death were being blessed. David then set forth again to bring the ark into Jerusalem. As David danced into Jerusalem his wife saw his nakedness and was greatly disappointed.

Derefter besluttede David at bringe arken til Jerusalem. Da arken blev ført til Davids by, skulle der komme en skuffelse, som i enhver reformlinje. Uzza, hvis navn betyder styrke, vidste udmærket, at han ikke havde bemyndigelse til at røre ved arken, men gjorde det alligevel. Selve det forhold, der i første omgang førte arken i fangenskab, var ulydighed mod Herrens åbenbarede vilje og formastelse med hensyn til den magt, der var forbundet med Guds ark. Alligevel var Uzza, en af Davids stærke mænd, ulydig, ligesom Moses var ulydig mod omskærelsens befaling. Uzza blev slået ihjel, og arken blev stående uden for Jerusalem, indtil David forstod, at de, som vågede over det sted, hvor arken var blevet efter Uzzas død, blev velsignet. Derefter drog David atter ud for at føre arken ind i Jerusalem. Da David dansede ind i Jerusalem, så hans hustru hans nøgenhed og blev dybt skuffet.

Three lines of reformatory movements that all address 1843 and 1844, the period of time that righteous men and prophets desired to see and hear. The characteristics of the arrival of the second angel, thus marking a tarrying time and disappointment are all easy to see. The deeper truths identify that the disappointment was not simply a misunderstanding on the part of Moses, or Uzzah or Martha and Mary, but a disappointment that was connected with rejecting a foundational principle connected to the very history where the disappointment was accomplished. For Moses it was the sign of circumcision, for Uzzah it was presumption about God’s commands concerning the ark, for Martha and Mary it was a lack of faith in Christ’s creative power to resurrect.

Tre linjer af reformatoriske bevægelser, som alle omhandler 1843 og 1844, den tidsperiode, som retfærdige mænd og profeter længtes efter at se og høre. Kendetegnene ved den anden engels ankomst, og dermed markeringen af en ventetid og en skuffelse, er alle lette at få øje på. De dybere sandheder påviser, at skuffelsen ikke blot var en misforståelse fra Moses’ eller Uzzas eller Martha og Marias side, men en skuffelse, som var forbundet med forkastelsen af et grundlæggende princip knyttet til selve den historie, hvori skuffelsen blev fuldbyrdet. For Moses var det omskærelsens tegn, for Uzza var det formastelse med hensyn til Guds befalinger angående arken, for Martha og Maria var det mangel på tro på Kristi skabende kraft til at oprejse fra de døde.

With Moses the very central theme of his ministry was establishing a covenant relationship with a chosen people, and Moses forgot the sign of that covenant. With Uzzah it was the very principle of the sacredness of God’s law, which was embodied in the ark. With Martha and Mary, it was the very center of Christ’s ministry, beginning with His baptism, and ending with His death, burial and resurrection as typified in the beginning of His ministry. The first disappointment of 1843 was brought about through a mistake in some of the figures upon the chart that was a fulfillment of the prophecy of Habakkuk. The mistake involved the premier principle of the movement of Miller’s—the day for a year principle.

For Moses var selve det centrale tema i hans tjeneste at oprette et pagtsforhold med et udvalgt folk, og Moses glemte tegnet på denne pagt. For Uzza var det selve princippet om Guds lovs hellighed, som var legemliggjort i arken. For Martha og Maria var det selve centrum i Kristi tjeneste, begyndende med hans dåb og afsluttende med hans død, begravelse og opstandelse, sådan som dette blev forbilledligt fremstillet i begyndelsen af hans tjeneste. Den første skuffelse i 1843 blev fremkaldt ved en fejl i nogle af tallene på tavlen, hvilket var en opfyldelse af Habakkuks profeti. Fejlen berørte det ledende princip i Millers bevægelse—dag for år-princippet.

The “seven thunders” represent the Advent movement of 1840 to 1844, but within that movement is the history of 1843 to 1844 which begins and ends with a disappointment, thus placing the signature of Alpha and Omega on that history. And that history is the very history Jesus and Ellen White point to as the sacred history that the righteous have always longed to see.

„de syv tordener“ repræsenterer adventbevægelsen fra 1840 til 1844, men inden for denne bevægelse findes historien fra 1843 til 1844, som begynder og ender med en skuffelse og således sætter Alfa og Omegas signatur på denne historie. Og denne historie er netop den historie, som Jesus og Ellen White peger på som den hellige historie, de retfærdige altid har længtes efter at se.

Those four lines; Moses, David, Christ and the Millerites teach that when the parable of the ten virgins is repeated at the end of the world there will be an empowerment, not of the second, but of the third angel’s message that is followed by a disappointment, that starts a tarrying time.

Disse fire linjer; Moses, David, Kristus og milleritterne lærer, at når lignelsen om de ti jomfruer gentages ved verdens ende, vil der komme en bemyndigelse, ikke af den anden, men af den tredje engels budskab, som efterfølges af en skuffelse, der indleder en ventetid.

When the first angel descended on August 11, 1840 it confirmed the premier prophetic rule of the Millerites, and their first disappointment would be specifically connected to that rule. When that disappointment and tarrying time ended at the Midnight Cry, that message would also relate to the day for a year principle, as would the identification that Christ would come on October 22, 1844. All four waymarks of 1840 to 1844 were associated with the day for a year principle.

Da den første engel steg ned den 11. august 1840, bekræftede han milleritternes fremmeste profetiske regel, og deres første skuffelse ville være specifikt knyttet til denne regel. Da denne skuffelse og ventetidens periode ophørte ved Midnatsråbet, ville dette budskab ligeledes være forbundet med dag-for-et-år-princippet, ligesom også identifikationen af, at Kristus ville komme den 22. oktober 1844. Alle fire vejmærker fra 1840 til 1844 var forbundet med dag-for-et-år-princippet.

The Jews were made the depositaries of the law of God, and the issue that is represented in Moses line is the law of God and the statutes. In David’s history it was again the law of God. In Christ’s history it was the law of God, for without the shedding of blood there is no remission of the sin that has been revealed to the sinner by the law of God. But Adventism was made the depositaries of not only the law of God but the prophetic Word.

Jøderne blev gjort til forvaltere af Guds lov, og det anliggende, som fremstilles i Moses’ slægtslinje, er Guds lov og vedtægterne. I Davids historie var det atter Guds lov. I Kristi historie var det Guds lov, for uden blodsudgydelse findes der ingen forladelse for den synd, som er blevet åbenbaret for synderen ved Guds lov. Men adventismen blev gjort til forvalter ikke blot af Guds lov, men også af det profetiske Ord.

Therefore, the theme in the line of Millerite history is the prophetic rules of God. At the end of Adventism, it will once again be about the rules of prophetic interpretation, but since 1844 prophetic time is no longer to be applied. The rules at the end are premised on Alpha and Omega illustrating the end from the beginning.

Derfor er temaet i den milleritiske histories linje Guds profetiske regler. Ved adventismens afslutning vil det atter dreje sig om reglerne for profetisk fortolkning, men siden 1844 skal profetisk tid ikke længere anvendes. Reglerne ved enden er baseret på, at Alfa og Omega illustrerer enden fra begyndelsen.

When the Ottoman supremacy ceased in fulfillment of the second woe, representing the prophetic activity of Islam, the three hundred ninety-one year and fifteen-day prophecy of Revelation 9:15 was fulfilled and the “day for a year principle,” which is the very heart of Miller’s work was confirmed.

Da det osmanniske herredømme ophørte som opfyldelsen af det andet ve, der repræsenterer Islams profetiske virksomhed, blev de tre hundrede enoghalvfems år og femten dages profeti i Åbenbaringen 9:15 opfyldt, og „dag-for-et-år-princippet“, som er selve hjertet i Millers værk, blev bekræftet.

When Islam struck on September 11, 2001 the arrival of the third woe in fulfillment of Revelation 8:13 was fulfilled, and the principle that was the very heart of the work of Future for America was confirmed; that principle being simply stated as the repetition of history. A prophecy of a woe trumpet representing Islam was confirmed when both the angel of Revelation ten in 1840 and the angel of Revelation eighteen in 2001 was fulfilled. History had repeated. What would be expected next is a disappointment.

Da islam slog til den 11. september 2001, blev den tredje vees ankomst, til opfyldelse af Åbenbaringen 8,13, opfyldt, og det princip, som var selve hjertet i Future for Americas arbejde, blev bekræftet; dette princip kan enkelt udtrykkes som historiens gentagelse. En profeti om en ve-basun, som repræsenterer islam, blev bekræftet, da både englen i Åbenbaringen ti i 1840 og englen i Åbenbaringen atten i 2001 blev opfyldt. Historien havde gentaget sig. Det næste, man måtte forvente, var en skuffelse.

The disappointment would usher in a tarrying time. The disappointment would dishearten and scatter those involved with the work. The disappointment would be accomplished by a disregard of a primary law of prophecy, in fact the primary rule of prophecy established in the beginning of Adventism. The empowerment of September 11, 2001 was associated with Islam and the disappointment of July 18, 2020 was about Islam. We are informed that what allowed Samuel Snow and others thereafter to recognize the date of October 22, 1844 was that the Lord removed his hand from a mistake in some of the figures on the 1843 chart. Then Snow and the Millerites saw that the same evidence that had led them to predict the year 1843 for the fulfillment of the twenty-three-hundred-year prophecy was then recognized to be the very same evidence that allowed them to identify October 22, 1844.

Skuffelsen ville indlede en ventetid. Skuffelsen ville modløse og sprede dem, der var involveret i værket. Skuffelsen ville blive frembragt ved en tilsidesættelse af en grundlæggende profetisk lov, ja, selve den grundregel for profeti, som blev fastlagt ved adventismens begyndelse. Bemyndigelsen den 11. september 2001 var knyttet til islam, og skuffelsen den 18. juli 2020 handlede om islam. Vi bliver oplyst om, at det, som gjorde det muligt for Samuel Snow og andre derefter at erkende datoen 22. oktober 1844, var, at Herren fjernede sin hånd fra en fejl i nogle af tallene på 1843-diagrammet. Derefter så Snow og milleritterne, at det samme bevismateriale, som havde fået dem til at forudsige året 1843 for opfyldelsen af de to tusind tre hundrede års profeti, da blev erkendt som netop det samme bevismateriale, der gjorde det muligt for dem at identificere 22. oktober 1844.

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236, 237.

> „Jesus og hele den himmelske hærskare betragtede med medfølelse og kærlighed dem, som med sød forventning havde længtes efter at se Ham, som deres sjæle elskede. Engle svævede omkring dem for at styrke dem i deres prøvelses time. De, som havde forsømt at modtage det himmelske budskab, blev efterladt i mørke, og Guds vrede optændtes imod dem, fordi de ikke ville modtage det lys, som Han havde sendt dem fra himlen. Disse trofaste, skuffede sjæle, som ikke kunne forstå, hvorfor deres Herre ikke kom, blev ikke efterladt i mørke. Atter blev de ledt til deres Bibler for at granske de profetiske tidsperioder. Herrens hånd blev fjernet fra tallene, og fejltagelsen blev forklaret. De så, at de profetiske tidsperioder nåede frem til 1844, og at det samme bevis, som de havde fremlagt for at vise, at de profetiske tidsperioder afsluttedes i 1843, beviste, at de ville ende i 1844. Lys fra Guds ord skinnede over deres stilling, og de opdagede en forsinkelsestid — ’Om den [synet] tøver, så vent på det.’ I deres kærlighed til Kristi umiddelbare komme havde de overset synets forsinkelse, som var bestemt til at åbenbare de sande ventende. Igen havde de et tidspunkt. Men jeg så, at mange af dem ikke kunne hæve sig over deres svære skuffelse og eje den grad af nidkærhed og kraft, som havde kendetegnet deres tro i 1843.” Early Writings, 236, 237.

We should expect that the evidence that led to a prediction of Islam attacking the United States on July 18, 2020, would confirm that at the soon-coming Sunday law, Islam is the judgment that is brought against the United States, with the element of time no longer associated with the event.

Vi bør forvente, at de beviser, som førte til en forudsigelse om, at islam ville angribe Amerikas Forenede Stater den 18. juli 2020, vil bekræfte, at islam ved den snart kommende søndagslov er den dom, der bringes over Amerikas Forenede Stater, idet tidselementet ikke længere er knyttet til begivenheden.

Four primary waymarks in the history of 1840 until 1844. Every waymark is associated with the application of Miller’s primary rule—the day for a year principle.

Fire primære vejmærker i historien fra 1840 til 1844. Hvert vejmærke er forbundet med anvendelsen af Millers primære regel — dag-for-et-år-princippet.

Four primary waymarks in the history of 2001, until the Sunday law. September 11, 2001 was Islam. The failed prediction of July 18, 2020 was about Islam. Every waymark is associated with the application of Future for America’s primary rule—the repetition of history. The “seven thunders” represent future events that will be disclosed in their order. The first of the four waymarks were September 11, 2001 identifying an attack of the United States by Islam in fulfillment of the third woe. The last waymark, representing the Sunday law in our history must be about Islam for the Alpha and Omega always illustrates the end from the beginning, and the Alpha and Omega is He who sealed up the “seven thunders” for this very history. Islam will attack the United States at the Sunday law.

Fire primære vejmærker i 2001’s historie, indtil søndagsloven. Den 11. september 2001 var islam. Den fejlslagne forudsigelse den 18. juli 2020 handlede om islam. Hvert vejmærke er forbundet med anvendelsen af Future for Americas primære regel—historiens gentagelse. De „syv tordener“ repræsenterer fremtidige begivenheder, som vil blive åbenbaret i deres rækkefølge. Det første af de fire vejmærker var den 11. september 2001, som identificerede et angreb på De Forenede Stater fra islam som opfyldelsen af det tredje ve. Det sidste vejmærke, som repræsenterer søndagsloven i vor historie, må handle om islam, for Alfa og Omega illustrerer altid enden fra begyndelsen, og Alfa og Omega er Han, som forseglede de „syv tordener“ for netop denne historie. Islam vil angribe De Forenede Stater ved søndagsloven.

This is one of three primary elements of the unsealing of the seven thunders that is now being opened up. Once Moses announced the message typifying the Midnight Cry in his line of history the final movements were rapid. Ten supernatural devastating plagues until the prophecy of the firstborn was fulfilled creating the cry at Midnight in Egypt. Once Christ entered Jerusalem the rapid steps to the cross were under way. When the message was announced there was no turning back. From the Exeter camp meeting on August 12, 1844, less than two months later the prediction was fulfilled.

Dette er et af tre primære elementer i åbningen af de syv tordener, som nu bliver åbenbaret. Da Moses havde forkyndt budskabet, der foregriber Midnatsråbet i hans historiske linje, var de sidste bevægelser hastige. Ti overnaturlige, ødelæggende plager, indtil profetien om den førstefødte blev opfyldt og frembragte råbet ved midnat i Egypten. Da Kristus gik ind i Jerusalem, var de hurtige skridt mod korset sat i gang. Da budskabet blev forkyndt, var der ingen vej tilbage. Fra lejrmødet i Exeter den 12. august 1844 blev forudsigelsen opfyldt mindre end to måneder senere.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Og Herrens ord kom til mig og lød således: Menneskesøn, hvad er det for et ordsprog, I har i Israels land, som siger: Dagene trækker ud, og hvert syn slår fejl? Sig derfor til dem: Så siger den Herre Gud: Jeg vil gøre ende på dette ordsprog, og de skal ikke mere bruge det som et ordsprog i Israel; men sig til dem: Dagene er nær, og opfyldelsen af hvert syn. For der skal ikke mere være noget tomt syn eller smigrende spådom i Israels hus. For jeg er Herren: Jeg vil tale, og det ord, som jeg taler, skal ske; det skal ikke længere trække ud. For i jeres dage, du genstridige hus, vil jeg tale ordet og fuldbyrde det, siger den Herre Gud. Og atter kom Herrens ord til mig og lød således: Menneskesøn, se, de af Israels hus siger: Det syn, han ser, gælder mange dage frem, og han profeterer om tider, som er langt borte. Sig derfor til dem: Så siger den Herre Gud: Intet af mine ord skal trække ud mere; men det ord, som jeg har talt, skal ske, siger den Herre Gud. Ezekiel 12:21–28.

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