Article

# What is Truth? - Number Three

Hvad er Sandhed? – Nummer tre

The Road to Emmaus

Vejen til Emmaus

Author

Jeff Pippenger

Published

September 7, 2023

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In the gospel of John, just after the Last Supper until Jesus goes to the Garden of Gethsemane there is a long narrative from chapter fourteen through the end of chapter seventeen. I intend to address these chapters in the next article. This article is the platform to build the understanding of those chapters upon. In terms of the reform line of Christ’s history the dialogue of Christ and His disciples in those chapters is just after the triumphal entry and just before the cross. Jesus entered Jerusalem, then had his final meal with the disciples, then the narrative takes place and he then goes to Gethsemane and at midnight that same day He is arrested and the seven step process that leads to the crucifixion began. He and the disciples were prophetically located just after the Exeter camp meeting and just before the Great Disappointment, in a history that is represented by the seventh month movement. In the narrative that begins just after the Last Supper the first thing Jesus says is:

I Johannesevangeliet findes der, umiddelbart efter den sidste nadver og indtil Jesus går til Getsemane have, en lang beretning fra kapitel fjorten til slutningen af kapitel sytten. Jeg agter at behandle disse kapitler i den næste artikel. Denne artikel er det grundlag, hvorpå forståelsen af disse kapitler skal opbygges. Set i forhold til reformlinjen i Kristi historie falder dialogen mellem Kristus og Hans disciple i disse kapitler umiddelbart efter indtoget i triumf og lige før korset. Jesus drog ind i Jerusalem, holdt derefter sit sidste måltid med disciplene; derpå finder beretningen sted, og siden går Han til Getsemane, og ved midnat samme dag bliver Han arresteret, og den syvtrinsproces, som fører til korsfæstelsen, begyndte. Han og disciplene var profetisk placeret umiddelbart efter Exeter-lejrmødet og lige før den store skuffelse, i en historie, som repræsenteres ved den syvende måneds bevægelse. I beretningen, som begynder umiddelbart efter den sidste nadver, er det første, Jesus siger:

> Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.

> Lad ikke jeres hjerte forfærdes; I tror på Gud, tro også på mig. Johannes 14,1.

Knowing that a great disappointment was just hours ahead, Jesus sought to strengthen His disciples for the coming crisis. The hidden line of prophecy within the four waymarks that make up the events that are symbolized as the seven thunders is the history where these three steps of the narrative in the gospel of John takes place. That hidden line, within the seven thunders represents the history of the first disappointment to the last disappointment.

Da Jesus vidste, at en stor skuffelse kun var få timer borte, søgte Han at styrke sine disciple til den forestående krise. Den skjulte profetiske linje inden for de fire vejmærker, som udgør de begivenheder, der er symboliseret som de syv tordener, er den historie, hvori disse tre trin i beretningen i Johannesevangeliet finder sted. Denne skjulte linje inden for de syv tordener repræsenterer historien fra den første skuffelse til den sidste skuffelse.

Just before Jesus informs them to “let not” their hearts “be troubled” Judas Iscariot had left the supper to go to the Sanhedrin for the third and final time. When he left the supper for his third meeting, he closed his probation.

Lige før Jesus siger til dem, at de ikke må „forfærdes“ i deres hjerter, havde Judas Iskariot forladt nadvermåltidet for tredje og sidste gang for at gå til Sanhedrinet. Da han forlod måltidet til sit tredje møde, afsluttede han sin prøvetid.

In the context of the hidden line within the symbol of the seven thunders the triumphal entry of Christ represents the Midnight Cry where two classes of worshippers are manifested. The waymark of the middle letter of the Hebrew that is employed to create the Hebrew word “truth,” is the thirteenth letter of the Hebrew alphabet. Thirteen represents rebellion, and as a prophetic waymark it represents the Midnight Cry where the foolish virgins represent a manifestation of rebellion, as does Judas during the waymark of the triumphal entry.

I sammenhængen med den skjulte linje inden for symbolet på de syv tordener repræsenterer Kristi triumftog Midnatsråbet, hvor to klasser af tilbedere åbenbares. Vejmærket for det midterste bogstav i det hebraiske ord, som anvendes til at danne det hebraiske ord »sandhed«, er det trettende bogstav i det hebraiske alfabet. Tretten repræsenterer oprør, og som et profetisk vejmærke repræsenterer det Midnatsråbet, hvor de dårlige jomfruer repræsenterer en åbenbarelse af oprør, således som Judas gør det under vejmærket for triumftoget.

> “There have been and always will be tares among the wheat, the foolish virgins with the wise, those who have no oil in their vessels with their lamps. There was a covetous Judas in the church Christ formed on earth, and there will be Judases in the church in every stage of her history.” Signs of the Times, October 23, 1879.

> "Der har været og vil altid være ukrudt iblandt hveden, de dårlige jomfruer sammen med de kloge, dem, som ikke har olie i deres kar med deres lamper. Der var en begærlig Judas i den menighed, Kristus dannede på jorden, og der vil være Judas'er i menigheden i hvert stadium af dens historie." Signs of the Times, 23. oktober 1879.

When Judas returned the money, admitted his betrayal to Caiaphas and then to Christ, he then went to hang himself. As he was leaving the judgment hall he cried out, with the very words that represent the foolish virgin’s dilemma when they recognize they did not obtain the oil.

Da Judas bragte pengene tilbage, bekendte sit forræderi først over for Kajfas og dernæst over for Kristus, gik han derefter bort for at hænge sig. Idet han forlod domshallen, råbte han med netop de ord, som udtrykker den tåbelige jomfrus dilemma, når de erkender, at de ikke fik olien.

> “Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself.” Desire of Ages, 722.

> „Judas så, at hans bønfaldelser var forgæves, og han styrtede ud fra salen, idet han udbrød: Det er for sent! Det er for sent! Han følte, at han ikke kunne leve for at se Jesus korsfæstet, og i fortvivlelse gik han ud og hængte sig.“ Jesu liv, 722.

Judas illustrates a false Midnight Cry message as “rushed from the hall exclaiming, It is too late! It is too late!” The message always manifest two classes of worshippers, and just as in Millerite history the foolish virgins carry on after the true Midnight Cry message arrives with a false message. Thus, in Millerite history we have the movement that elected William Miller as the leader, while rejecting the third angel’s message and opposing the little flock that followed Christ into the Most Holy Place.

Judas illustrerer et falskt midnatsråbsbudskab ved, at han „styrtede ud fra salen og udbrød: Det er for sent! Det er for sent!“ Budskabet åbenbarer altid to klasser af tilbedere, og ligesom i den milleritiske historie fortsætter de dårlige jomfruer, efter at det sande midnatsråb er kommet, med et falskt budskab. Således har vi i den milleritiske historie den bevægelse, der valgte William Miller til leder, samtidig med at den forkastede den tredje engels budskab og modarbejdede den lille hjord, som fulgte Kristus ind i det Allerhelligste.

> “My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.

> "Mit sind blev ført frem til fremtiden, når signalet vil blive givet. 'Se, brudgommen kommer; gå ud for at møde ham.' Men nogle vil have tøvet med at skaffe sig olien til at fylde deres lamper op, og for sent vil de opdage, at karakteren, som er fremstillet ved olien, ikke kan overføres." Review and Herald, 11. februar 1896.

The third waymark of the hidden history, represents judgment and is represented by the last letter of the Hebrew alphabet. The letter is “Tav,” and when written it is shaped as a cross. The cross represents judgment.

Det tredje vejmærke i den skjulte historie repræsenterer dom og er repræsenteret ved det sidste bogstav i det hebraiske alfabet. Bogstavet er „Tav“, og når det skrives, har det form som et kors. Korset repræsenterer dom.

From the first disappointment in Millerite history until the Midnight Cry, or from the letter alpha until the thirteenth letter there is a waymark representing a period of time, which is identified as the tarrying time in the parable of the ten virgins, a tarrying time that is also in Habakkuk chapter two. From the Midnight Cry, or the thirteenth letter of rebellion unto the great disappointment, the last letter of the alphabet there is also a period of time which was called the “seventh month movement,” not because it lasted seven months, but because the message of the Midnight Cry identified that Christ would come on the tenth day of the seventh month of the Jewish calendar, which was the Day of Atonement.

Fra den første skuffelse i milleritternes historie indtil Midnatsråbet, eller fra bogstavet alfa indtil det trettende bogstav, er der et vejmærke, som repræsenterer et tidsrum, og som identificeres som ventetiden i lignelsen om de ti jomfruer, en ventetid, som også findes i Habakkuks bog, kapitel to. Fra Midnatsråbet, eller det trettende bogstav i oprør, indtil den store skuffelse, alfabetets sidste bogstav, er der ligeledes et tidsrum, som blev kaldt „syvende måneds-bevægelsen“, ikke fordi det varede syv måneder, men fordi Midnatsråbets budskab angav, at Kristus ville komme på den tiende dag i den syvende måned i den jødiske kalender, hvilket var forsoningsdagen.

The context for the narrative from John chapter fourteen until chapter eighteen begins in a period of time that typifies the seventh month movement of Millerite history. The burden of the narrative the gospel of John is to prepare the disciples for the coming crisis of the cross (the letter ‘Tav’). Christ therefore identifies that from His death until He ascends to His Father and returns would be for His disciples a period of sorrow, uncertainty and disappointment. As with the prophetic characteristics of all the first disappointments that are represented in the testimony of the reform lines, the disappointment involves a condition that is brought about by a disregard of a previously revealed important truth. Christ’s death on the cross was and is an important truth and He had told the disciples directly that He would be crucified and resurrected, but the crisis was so great, so overwhelming, that they forgot what they should have remembered.

Konteksten for beretningen fra Johannes kapitel fjorten til kapitel atten begynder i en tidsperiode, der er et forbillede på den syvende måneds bevægelse i den milleritiske historie. Tyngdepunktet i fortællingen i Johannesevangeliet er at berede disciplene på den kommende krise ved korset (bogstavet »Tav«). Kristus gør derfor opmærksom på, at tiden fra Hans død, indtil Han farer op til sin Fader og vender tilbage, for Hans disciple ville være en periode med sorg, usikkerhed og skuffelse. Ligesom med de profetiske kendetegn ved alle de første skuffelser, som er fremstillet i reformlinjernes vidnesbyrd, indebærer skuffelsen en tilstand, der fremkaldes ved tilsidesættelse af en tidligere åbenbaret vigtig sandhed. Kristi død på korset var og er en vigtig sandhed, og Han havde direkte fortalt disciplene, at Han ville blive korsfæstet og opstå, men krisen var så stor, så overvældende, at de glemte det, de burde have husket.

> “When Christ, the Hope of Israel, was hung upon the cross and was lifted up as He told Nicodemus He would be, the disciples’ hope died with Jesus. They could not explain the matter. They could not understand all that Christ had told them about it beforehand.” Faith and Works, 63.

> "Da Kristus, Israels håb, blev hængt på korset og blev løftet op, sådan som Han havde sagt til Nikodemus, at Han ville blive, døde disciplenes håb med Jesus. De kunne ikke forklare sagen. De kunne ikke forstå alt det, Kristus på forhånd havde sagt dem om det." Faith and Works, 63.

The burden of the entire narrative in the four chapters of John we are addressing was Jesus preparing His disciples for the period of disappointment they would experience beginning at the midnight arrest of Jesus, until He returned from ascending to His Father. In the four chapters of John, that period of time when Christ was away from the disciples represents a tarrying time. Historically that period of time, which I am identifying as a tarrying time took place after the crisis of the cross. In the four chapters we are preparing to consider, they prophetically represent the tarrying time that begins with the first disappointment, not after the great disappointment of the cross.

Hovedvægten i hele beretningen i de fire kapitler i Johannes, som vi beskæftiger os med, var, at Jesus forberedte sine disciple på den periode af skuffelse, som de ville erfare, begyndende med den natlige arrestation af Jesus og indtil Han vendte tilbage fra opstigningen til sin Fader. I de fire kapitler i Johannes repræsenterer det tidsrum, hvor Kristus var borte fra disciplene, en ventetid. Historisk fandt dette tidsrum, som jeg identificerer som en ventetid, sted efter korsets krise. I de fire kapitler, som vi nu forbereder os på at betragte, repræsenterer de profetisk den ventetid, der begynder med den første skuffelse, ikke efter korsets store skuffelse.

Why am I suggesting that the last disappointment that Christ was preparing His disciples for, was typifying the first disappointment which in Christ’s reform line was the death of Lazarus? This question needs to be resolved before we can see the narrative in the four chapters of John in the light which upholds the truths that are now being unsealed in connection with the hidden history of the seven thunders.

Hvorfor antyder jeg, at den sidste skuffelse, som Kristus forberedte sine disciple på, var et forbillede på den første skuffelse, som i Kristi reformlinje var Lazarus’ død? Dette spørgsmål må afklares, før vi kan se beretningen i de fire kapitler hos Johannes i det lys, som opretholder de sandheder, der nu bliver åbenbaret i forbindelse med de syv tordners skjulte historie.

In the history of Christ, the period of time between the death and resurrection of Lazarus aligns with the tarrying time. Christ then goes to Jerusalem for His triumphal entry. Christ in John fourteen is speaking to His disciples during the history of what would be the seventh month movement that began when the tarrying time had already ended at the arrival of the message of the Midnight Cry that initiated the movement of the seventh month.

I Kristi historie svarer tidsrummet mellem Lazarus’ død og opstandelse til tøvetiden. Kristus går derefter til Jerusalem til sit triumferende indtog. Kristus taler i Johannes fjorten til sine disciple i løbet af historien om det, som skulle blive den syvende måneds bevægelse, der begyndte, da tøvetiden allerede var ophørt ved ankomsten af budskabet om Midnatsråbet, som indledte den syvende måneds bevægelse.

To understand how the Hebrew word “truth” confirms the identification of the hidden history that has been unsealed from the symbolic history of the seven thunders requires some careful analysis of the message Christ was then giving to his disciples in John chapter fourteen through chapter seventeen. An example of the waymark of the great disappointment being employed to illustrate the waymark of the first disappointment can be recognized by the experience of the disciples on the road to Emmaus.

For at forstå, hvordan det hebraiske ord »sandhed« bekræfter identifikationen af den skjulte historie, som er blevet forseglet op fra den symbolske historie om de syv tordener, kræves der en omhyggelig analyse af det budskab, Kristus da gav sine disciple i Johannesevangeliet kapitel fjorten til kapitel sytten. Et eksempel på, hvordan vejmærket om den store skuffelse anvendes til at illustrere vejmærket om den første skuffelse, kan erkendes i disciplenes erfaring på vejen til Emmaus.

What ended the tarrying time in Millerite history was the correction of the previously failed prediction of 1843. The work of Samuel Snow in developing the message that ushered in the seventh month movement that concluded with the Great Disappointment can be historically tracked, by following Samuel Snow’s growth in understanding through his published writings and his public presentations that lead up to the Exeter camp meeting. The inspired commentary approaches that development differently than simply the historical development of Snow’s ultimate message. Sister White informs us that the message was recognized when the Lord removed His hand from a mistake in the figures upon Habakkuk’s 1843 chart.

Det, der afsluttede ventetiden i Milleritternes historie, var korrektionen af den tidligere fejlslagne forudsigelse om 1843. Samuel Snows arbejde med at udvikle det budskab, der indledte den syvende måneds bevægelse, og som kulminerede i Den Store Skuffelse, kan historisk spores ved at følge Samuel Snows vækst i forståelse gennem hans offentliggjorte skrifter og hans offentlige fremstillinger, der ledte frem til lejrmødet i Exeter. Den inspirerede kommentar nærmer sig denne udvikling på en anden måde end blot den historiske udvikling af Snows endelige budskab. Søster White oplyser os om, at budskabet blev erkendt, da Herren fjernede sin hånd fra en fejl i tallene på Habakkuks 1843-diagram.

> “I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

> „Jeg så Guds folk glade i forventning og spejdende efter deres Herre. Men Gud havde til hensigt at prøve dem. Hans hånd skjulte en fejl i beregningen af de profetiske tidsperioder. De, som spejdede efter deres Herre, opdagede ikke denne fejl, og heller ikke de mest lærde mænd, som modsatte sig tidspunktet, formåede at se den. Gud havde til hensigt, at hans folk skulle møde en skuffelse. Tiden gik, og de, som med glædelig forventning havde set frem til deres Frelser, var bedrøvede og modløse, medens de, som ikke havde elsket Jesu åbenbarelse, men havde taget imod budskabet af frygt, var tilfredse med, at han ikke kom på det forventede tidspunkt. Deres bekendelse havde ikke påvirket hjertet og renset livet. Tidens forløb var nøje beregnet til at åbenbare sådanne hjerter. De var de første til at vende sig bort og håne de sørgende, skuffede, som virkelig elskede deres Frelsers åbenbarelse. Jeg så Guds visdom i at prøve sit folk og give dem en gennemgribende prøve for at opdage dem, som ville vige tilbage og vende om i prøvelsens time.״

> “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.

> „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. På ny blev de ledt til deres bibler for at ransage 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 fremført for at vise, at de profetiske tidsperioder sluttede i 1843, beviste, at de ville ende i 1844. Lys fra Guds ord skinnede over deres stilling, og de opdagede en tøvenstid — ’Om den [synet] tøver, så vent på det.’ I deres kærlighed til Kristi umiddelbare komme havde de overset synets tøven, som var bestemt til at åbenbare de sande ventende. Atter havde de et tidspunkt. Dog så jeg, at mange af dem ikke kunne hæve sig over deres dybe skuffelse til at eje den grad af nidkærhed og energi, som havde præget deres tro i 1843.“

> “Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God’s people, who were living out the heaven-sent message.

> „Satan og hans engle triumferede over dem, og de, som ikke ville modtage budskabet, lykønskede sig selv med deres fremsynede dømmekraft og visdom, fordi de ikke havde modtaget vildfarelsen, som de kaldte det. De indså ikke, at de forkastede Guds råd imod sig selv og virkede i forening med Satan og hans engle for at bringe Guds folk, som levede efter det himmelsendte budskab, i forvirring.“

> “The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel.” Early Writings, 235–237.

> “De troende i dette budskab blev undertrykt i menighederne. En tid lang blev de, som ikke ville modtage budskabet, af frygt holdt tilbage fra at handle efter deres hjertes følelser; men tidens forløb åbenbarede deres sande sindelag. De ønskede at bringe det vidnesbyrd til tavshed, som de ventende følte sig tvunget til at bære, nemlig at de profetiske perioder strakte sig til 1844. Med klarhed forklarede de troende deres fejltagelse og anførte grundene til, at de ventede deres Herre i 1844. Deres modstandere kunne ikke fremføre nogen argumenter imod de vægtige grunde, der blev fremlagt. Men menighedernes vrede blev optændt; de var fast besluttede på ikke at lytte til beviserne og på at udelukke vidnesbyrdet fra menighederne, så de andre ikke kunne høre det. De, som ikke vovede at tilbageholde for andre det lys, som Gud havde givet dem, blev udelukket af menighederne; men Jesus var med dem, og de frydede sig i lyset fra hans åsyn. De var beredt til at modtage den anden engels budskab.” Early Writings, 235–237.

The history just set forth describes, among other things the experience of July 18, 2020, yet the point I wish you to consider is that the understanding that is represented by the message of the Midnight Cry as given by Samuel Snow at the Exeter camp meeting is represented not by the historical work of Snow, but by the action of the Lord’s hand. His hand had covered a mistake and it was when He removed His hand that the Millerites could then understand their disappointment, and also understand that they had been in the period represented as the tarrying time.

Den netop fremlagte historie beskriver blandt andet erfaringen fra den 18. juli 2020, men det punkt, jeg ønsker, at I skal overveje, er, at den forståelse, som repræsenteres ved Midnatsråbets budskab, sådan som det blev fremført af Samuel Snow ved lejrmødet i Exeter, ikke repræsenteres ved Snows historiske arbejde, men ved Herrens hånds handling. Hans hånd havde dækket over en fejltagelse, og det var, da Han fjernede sin hånd, at Milleritterne da kunne forstå deres skuffelse og også forstå, at de havde befundet sig i den periode, der fremstilles som tøvetiden.

The removing of His hand is a vital element of the disciples who were on the road to Emmaus. It typifies the end of the period known as the tarrying time and concludes with the understanding that is represented by the Midnight Cry message. Yet the illustration of Emmaus took place after the cross, which represents the Great Disappointment, not the first disappointment of the death of Lazarus.

Tilbagetrækningen af Hans hånd er et afgørende element for de disciple, som var på vejen til Emmaus. Den er et forbillede på afslutningen af den periode, der er kendt som ventetiden, og den ender med den forståelse, der repræsenteres ved Midnatsråbets budskab. Alligevel fandt Emmaus-fremstillingen sted efter korset, som repræsenterer den store skuffelse, ikke den første skuffelse ved Lazarus’ død.

> And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. And they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? Luke 24:13–16.

> Og se, to af dem gik samme dag til en landsby, som hed Emmaus, og som lå omkring tresindstyve stadier fra Jerusalem. Og de talte med hinanden om alle disse ting, som var hændt. Og det skete, mens de samtalede og drøftede det indbyrdes, at Jesus selv kom nær og fulgtes med dem. Men deres øjne blev holdt tilbage, så de ikke kendte ham. Og han sagde til dem: Hvad er det for ord, I veksler med hinanden på vejen, siden I går her og er bedrøvede? Luk. 24:13–16.

The word “eyes” in the passage represents vision, more than the actual organ of the eye. The word “holden” means strength. The disciples were unable to understand the vision of the cross for Christ had covered their ability to see the prophetic vision of the cross. Christ’s hand is a symbol of His strength. The sadness Jesus identified represented their great disappointment. After further discussion by the disappointed disciples, Christ began to speak.

Ordet „øjne“ i dette afsnit repræsenterer syn, mere end selve øjets fysiske organ. Ordet „holdt“ betyder styrke. Disciplene var ude af stand til at forstå synet af korset, for Kristus havde tilsløret deres evne til at se korsets profetiske syn. Kristi hånd er et symbol på Hans styrke. Den sorg, Jesus påpegede, repræsenterede deres store skuffelse. Efter yderligere samtale blandt de skuffede disciple begyndte Kristus at tale.

> Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. Luke 24:25–29.

> Da sagde han til dem: O I uforstandige og senhjertede til at tro alt det, som profeterne har talt! Burde Kristus ikke have lidt dette og gået ind til sin herlighed? Og han begyndte fra Moses og alle profeterne og udlagde for dem i alle Skrifterne det, som handlede om ham selv. Og de nærmede sig den landsby, som de var på vej til; og han lod, som om han ville gå videre. Men de nødte ham og sagde: Bliv hos os, for det er mod aften, og dagen hælder. Og han gik ind for at blive hos dem. Lukas 24:25–29.

Jesus instructed the disciples by employing the “historicist” methodology of biblical interpretation bringing the prophetic lines from Moses onward through sacred history to identify the history of the cross. Jesus used the lines of past prophetic history, which represent the old paths and the methodology of line upon line to instruct the disappointed disciples. When He appeared to travel on without them, they constrained him to come in and tarry with them. They were in the tarrying time, and Christ was about to remove His hand from their eyes. When His hand was removed the tarrying time would end, and as they rushed through the darkness back to Jerusalem and the eleven disciples, they typified the speed of the transmission of the message of the Midnight Cry.

Jesus underviste disciplene ved at anvende den „historicistiske“ metode til bibelsk fortolkning, idet han førte de profetiske linjer fra Moses og frem gennem den hellige historie for at identificere korsets historie. Jesus benyttede den tidligere profetiske histories linjer, som repræsenterer de gamle stier og metodologien linje på linje, til at undervise de skuffede disciple. Da han syntes at ville rejse videre uden dem, nødte de ham til at komme ind og blive hos dem. De befandt sig i ventetiden, og Kristus var ved at fjerne sin hånd fra deres øjne. Når hans hånd blev fjernet, ville ventetiden ende, og idet de skyndte sig gennem mørket tilbage til Jerusalem og de elleve disciple, foregreb de den hastighed, hvormed Midnatsråbets budskab blev overbragt.

> And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:31.

> Og det skete, mens han sad til bords med dem, at han tog brødet, velsignede det, brød det og gav dem det. Da blev deres øjne åbnet, og de kendte ham; og han blev usynlig for dem. Lukas 24,31.

Jesus removed His hand that had been holding their understanding of the prophetic vision and when he did so, they knew him. Jesus had brought them the message of the Midnight Cry and they received it while eating, for each message must be eaten. They immediately rushed “like a tidal wave across the land” to tell the eleven disciples.

Jesus fjernede sin hånd, som havde holdt deres forståelse af det profetiske syn tilbage, og da han gjorde det, kendte de ham. Jesus havde bragt dem budskabet om Midnatsråbet, og de modtog det, mens de spiste, for ethvert budskab må fortæres. De skyndte sig straks „som en flodbølge hen over landet“ for at fortælle det til de elleve disciple.

> And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, Saying, The Lord is risen indeed, and hath appeared to Simon. And they told what things were done in the way, and how he was known of them in breaking of bread. And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. And when he had thus spoken, he showed them his hands and his feet. And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Then opened he their understanding, that they might understand the scriptures. Luke 24:32–45.

> Og de sagde til hinanden: Brændte ikke vort hjerte i os, mens han talte til os på vejen og oplod Skrifterne for os? Og de stod op i samme stund og vendte tilbage til Jerusalem og fandt de elleve forsamlede og dem, som var med dem, idet de sagde: Herren er sandelig opstanden og er blevet set af Simon. Og de fortalte, hvad der var sket på vejen, og hvordan han var blevet kendt af dem, da han brød brødet. Mens de nu talte om dette, stod Jesus selv midt iblandt dem og sagde til dem: Fred være med eder. Men de blev forfærdede og grebne af frygt og mente, at de så en ånd. Og han sagde til dem: Hvorfor er I foruroligede, og hvorfor opstiger sådanne tanker i eders hjerter? Se mine hænder og mine fødder, at det er mig selv; rør ved mig og se; thi en ånd har ikke kød og ben, således som I ser, at jeg har. Og da han havde sagt dette, viste han dem sine hænder og sine fødder. Men da de endnu ikke troede det af glæde og undrede sig, sagde han til dem: Har I her noget at spise? Og de gav ham et stykke stegt fisk og et stykke af en honningkage. Og han tog det og spiste det for deres øjne. Og han sagde til dem: Dette er de ord, som jeg talte til eder, mens jeg endnu var hos eder, at alt det måtte opfyldes, som er skrevet om mig i Mose lov og hos profeterne og i salmerne. Da oplod han deres forstand, så de kunne forstå Skrifterne. Lukas 24:32–45.

Just as with the disciples on the road to Emmaus, Jesus presents the message with the past sacred histories of the Bible to explain the history of His death and resurrection, and He did so by giving them an example of eating. God’s people must eat the message. In their uncertainty and sorrow, Jesus brings the tarrying time that took place from His death until His resurrection, ascension and return to a close by opening their understanding to the present truth message that was based upon the sacred histories of the past being brought together line upon line.

Ligesom med disciplene på vejen til Emmaus fremfører Jesus budskabet ved hjælp af Bibelens hellige beretninger fra fortiden for at forklare historien om sin død og opstandelse, og det gjorde han ved at give dem et eksempel på at spise. Guds folk må spise budskabet. I deres usikkerhed og sorg bringer Jesus ventetiden, som fandt sted fra hans død indtil hans opstandelse, himmelfart og genkomst, til afslutning ved at åbne deres forståelse for nutidens sandhedsbudskab, som var baseret på, at fortidens hellige beretninger blev sammenført linje på linje.

Therefore, the two disciples on the road to Emmaus (representing the second angel that is joined and empowered by the message of the Midnight Cry) identify the tarrying time that followed the cross as the tarrying time that preceded the Midnight Cry. The disciple’s disappointment therefore represents the first disappointment in the prophetic line, not the great disappointment.

Derfor identificerer de to disciple på vejen til Emmaus (som repræsenterer den anden engel, der forenes med og bemyndiges ved Midnatsråbets budskab) den ventetid, der fulgte efter korset, som den ventetid, der gik forud for Midnatsråbet. Disciplenes skuffelse repræsenterer derfor den første skuffelse i den profetiske linje, ikke den store skuffelse.

The story of Emmaus is then repeated with the disappointed eleven disciples. Jesus joins them, instructs them of the fulfillment of the prophetic word through the methodology of “historicism” and then opens their understanding, while eating. The beginning of the story identifies the end of the story. Jesus then sets forth a third witness to the fact that the disappointment of the cross can be prophetically applied to the first disappointment. He provides the third witness to the structure of the history by telling them to tarry in Jerusalem until they receive power from on high.

Beretningen om Emmaus gentages dernæst med de skuffede elleve disciple. Jesus slutter sig til dem, underviser dem om opfyldelsen af det profetiske ord gennem „historicismens“ metodologi og åbner derpå deres forståelse, mens de spiser. Begyndelsen af beretningen identificerer beretningens afslutning. Jesus fremsætter dernæst et tredje vidnesbyrd om, at korsets skuffelse profetisk kan anvendes på den første skuffelse. Han giver det tredje vidnesbyrd om historiens struktur ved at sige til dem, at de skal blive i Jerusalem, indtil de modtager kraft fra det høje.

> And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high. And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy: And were continually in the temple, praising and blessing God. Amen. Luke 24:46–53.

> Og han sagde til dem: Således er der skrevet, og således var det nødvendigt, at Kristus led og opstod fra de døde på den tredje dag; og at omvendelse og syndernes forladelse skulle prædikes i hans navn blandt alle folkeslag, begyndende i Jerusalem. Og I er vidner om disse ting. Og se, jeg sender min Faders løfte over jer; men bliv i Jerusalems by, indtil I bliver iført kraft fra det høje. Og han førte dem ud så langt som til Betania, og han opløftede sine hænder og velsignede dem. Og det skete, mens han velsignede dem, at han skiltes fra dem og blev optaget til himmelen. Og de tilbad ham og vendte tilbage til Jerusalem med stor glæde; og de var bestandig i templet og priste og lovede Gud. Amen. Lukas 24:46–53.

The illustration of the disciples on the road to Emmaus identifies a tarrying time that began at His death until He was resurrected and ascended to His Father. The tarrying time ended for the disciples of Emmaus when the message of the events of the cross was established by the methodology of bringing the lines of past sacred histories together, line upon line. Then the message was carried by the disciples as fast as they possibly could carry it. Then Jesus meets with the eleven disciples, once again the eating of a meal is referenced, line upon line is used to prove the message, and as with the disciples of Emmaus He then opens their understanding and departs. But not before he identifies the history of tarrying in Jerusalem until the tarrying time concludes with the arrival of the Holy Spirit on Pentecost.

Illustrationen af disciplene på vejen til Emmaus identificerer en ventetid, som begyndte ved Hans død og varede, indtil Han blev oprejst og fór op til sin Fader. Ventetiden ophørte for disciplene fra Emmaus, da budskabet om begivenhederne ved korset blev stadfæstet ved den metode, hvorved linjerne fra tidligere hellige historier føres sammen, linje på linje. Derefter blev budskabet båret af disciplene så hurtigt, som de overhovedet kunne bringe det. Dernæst møder Jesus de elleve disciple; endnu engang henvises der til indtagelsen af et måltid, linje på linje anvendes for at bevise budskabet, og ligesom med disciplene fra Emmaus åbner Han derpå deres forståelse og går bort. Men ikke før Han identificerer historien om at bie i Jerusalem, indtil ventetiden afsluttes med Helligåndens komme på pinsedagen.

When Jesus told His disciples to tarry in Jerusalem, it was the end of the story of the road to Emmaus. The beginning of the story represented a disappointment, followed by a tarrying time, followed by a revelation of truth representing the message of the Midnight Cry. That revelation of truth was accomplished when Christ removed His hand, that had been “holden” the eyes of the disciples. That is the beginning of the story, and the middle of the story is repeated with the same story when Christ removed the disappointment from the eleven disciples by revealing Himself and opening their understanding of His Word. Then a last witness of the identical prophetic structure that begins with the first disappointment not the great disappointment.

Da Jesus sagde til sine disciple, at de skulle blive i Jerusalem, var det afslutningen på beretningen om vejen til Emmaus. Begyndelsen af beretningen fremstod som en skuffelse, efterfulgt af en ventetid, efterfulgt af en åbenbaring af sandheden, der repræsenterer Midnatsråbets budskab. Denne åbenbaring af sandheden blev fuldbyrdet, da Kristus fjernede sin hånd, som havde „holdt“ disciplenes øjne tilbage. Det er begyndelsen af beretningen, og beretningens midte gentages med den samme beretning, da Kristus fjernede skuffelsen fra de elleve disciple ved at åbenbare sig selv og åbne deres forståelse af sit Ord. Derpå følger et sidste vidnesbyrd om den identiske profetiske struktur, som begynder med den første skuffelse, ikke den store skuffelse.

The history from Emmaus to Pentecost provides three witnesses of the first disappointment, the tarrying time and the Midnight Cry, yet the actual disappointment that is the waymark at the beginning of each of the three witnesses was actually the second disappointment, not the first. Recognizing that the waymark that is the Great Disappointment in Millerite history is used to illustrate the first disappointment in Millerite history is essential in understanding the narrative we find in the four chapters of John that take place between the eating that took place at the last supper and the arrest at midnight in the garden of Gethsemane. It is worth recognizing that when Jesus appeared to the eleven disciples and ate with them, he asked, “Why are ye troubled? and why do thoughts arise in your hearts?”

Historien fra Emmaus til Pinsen frembyder tre vidner om den første skuffelse, tøvetiden og Midnatsråbet, men den faktiske skuffelse, som er vejmærket ved begyndelsen af hvert af de tre vidner, var i virkeligheden den anden skuffelse, ikke den første. At erkende, at det vejmærke, som er den store skuffelse i milleritisk historie, anvendes til at illustrere den første skuffelse i milleritisk historie, er afgørende for at forstå den fortælling, vi finder i de fire kapitler hos Johannes, som foregår mellem måltidet ved den sidste nadver og arrestationen ved midnat i Getsemane have. Det er værd at bemærke, at da Jesus viste sig for de elleve disciple og spiste sammen med dem, spurgte han: „Hvorfor er I forfærdede? og hvorfor opstår sådanne tanker i jeres hjerter?“

Just after he had eaten the last supper in the book of John, the passage we are going to consider begins with the words of Christ telling them, “Let not your hearts be troubled.” Within five days, they had forgotten that very command. Chapter fourteen through chapter seventeen of John’s gospel represents the first disappointment of July 18, 2020, that ushers in a tarrying time, leading to the Revelation of Jesus Christ that is unsealed just before probation closes, and represents the message of the Midnight Cry. That message ushers in a period of time that has been typified by the seventh month movement and is also typified by the Emmaus disciples’ sprint to Jerusalem in the dead of night. That history is what is represented by the three Hebrew letters that were employed by Christ to represent Himself as the “Truth.”

Lige efter at han havde spist den sidste nadver i Johannesevangeliet, begynder det afsnit, som vi skal betragte, med Kristi ord til dem: „Eders hjerter forfærdes ikke.“ Inden for fem dage havde de glemt netop den befaling. Kapitel fjorten til kapitel sytten i Johannesevangeliet repræsenterer den første skuffelse den 18. juli 2020, som indvarsler en ventetid, der fører til Jesu Kristi Åbenbaring, som bliver afseglet lige før prøvetidens afslutning, og repræsenterer midnatsråbets budskab. Dette budskab indvarsler et tidsrum, som er blevet forbilledliggjort ved den syvende måneds bevægelse, og som også er forbilledliggjort ved Emmaus-disciplenes hastige løb til Jerusalem i nattens mulm. Denne historie er det, som repræsenteres ved de tre hebraiske bogstaver, der blev anvendt af Kristus til at repræsentere Sig selv som „Sandheden“.

It is in the narrative of these four chapters of John where we find not only the work of the Holy Spirit being identified as the same steps of that very word, but also where the best evidence to uphold the claims that are now being made that the final fulfillment of the message of the Midnight Cry is now being progressively presented at the Exeter camp meeting from the twelfth of August to the seventeenth. When the message is finally recognized by the waiting saints, the world will be plunged into the crisis of the Sunday law as those messengers take the final warning message of the “last days” to a dying world.

Det er i beretningen i disse fire kapitler hos Johannes, at vi ikke blot finder, at Helligåndens gerning identificeres som de samme skridt i netop dette ord, men også det sted, hvor det bedste bevis findes til at opretholde de påstande, som nu fremsættes, nemlig at den endelige opfyldelse af budskabet om Midnatsråbet nu gradvist bliver fremstillet på lejrmødet i Exeter fra den tolvte august til den syttende. Når budskabet endelig bliver anerkendt af de ventende hellige, vil verden blive styrtet ned i søndagslovens krise, idet disse budbringere bringer de sidste dages endelige advarselsbudskab til en døende verden.

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