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# The Book of Daniel - Number Two-Hundred

Daniels Bog - Nummer to hundrede

Prophetic Unfolding: The Second Gathering and Its Significance in Adventist Eschatology

Profetisk udfoldelse: den anden indsamling og dens betydning i adventistisk eskatologi

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Jeff Pippenger

Published

May 5, 2024

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We are considering the prophetic period represented as the second gathering that is identified by the prophet Isaiah, and afterward by Sister White.

Vi betragter den profetiske periode, der fremstilles som den anden samling, og som identificeres af profeten Esajas og senere af Søster White.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. Isaiah 11:10–13.

> Og på den dag skal Isajs rod stå som et banner for folkene; til ham skal hedningerne søge, og hans hvilested skal være herligt. Og det skal ske på den dag, at Herren atter, for anden gang, skal række sin hånd ud for at genvinde resten af sit folk, som er tilbage, fra Assyrien og fra Egypten og fra Patros og fra Kusj og fra Elam og fra Sinear og fra Hamat og fra havets øer. Og han skal rejse et banner for folkeslagene og samle Israels fordrevne og føre Judas adspredte sammen fra jordens fire hjørner. Også Efraims misundelse skal vige, og Judas modstandere skal udryddes; Efraim skal ikke misunde Juda, og Juda skal ikke trænge Efraim. Esajas 11:10–13.

When God’s last-day people are gathered a second time there is a unification among those disciples that was represented by the ten days that preceded Pentecost, and that Isaiah refers to as a time when, “The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim.”

Når Guds folk i de sidste dage samles for anden gang, sker der en forening blandt disse disciple, som blev fremstillet ved de ti dage, der gik forud for pinsen, og som Esajas omtaler som en tid, hvor: „Efraims misundelse skal også vige, og Judas modstandere skal ryddes af vejen; Efraim skal ikke misunde Juda, og Juda skal ikke være fjendtlig mod Efraim.“

> “Trials are to come upon God’s people and the tares are to be separated from the wheat. But let not Ephraim envy Judah any more, and Judah will no more vex Ephraim. Kind, tender, compassionate words will flow out from sanctified hearts and lips. It is essential that we be united, and if we all seek the meekness and the lowliness of Christ, we shall have the mind of Christ, and there will be unity of spirit.” Review and Herald, March 19, 1895.

> „Prøvelser skal komme over Guds folk, og ukrudtet skal skilles fra hveden. Men lad ikke Efraim længere misunde Juda, og Juda skal ikke mere volde Efraim besvær. Venlige, milde, medfølende ord vil flyde ud fra helligede hjerter og læber. Det er nødvendigt, at vi er forenede, og hvis vi alle søger Kristi sagtmodighed og ydmyghed, skal vi have Kristi sind, og der vil være åndens enhed.“ Review and Herald, 19. marts 1895.

Unification is an element of the work Christ accomplishes when He gathers the one hundred and forty-four thousand a second time. That unity was represented by the ten days leading to Pentecost, and the six days of the Exeter camp meeting, and could have been accomplished from 1856 unto 1863, if those who had experienced the great disappointment of October 22, 1844, had not lost their way.

Forening er et element i det værk, Kristus fuldbyrder, når Han for anden gang samler de et hundrede og fireogfyrre tusind. Denne enhed blev fremstillet ved de ti dage, der ledte frem til pinse, og ved de seks dage ved lejrmødet i Exeter, og kunne være blevet fuldbyrdet fra 1856 til 1863, dersom de, som havde erfaret den store skuffelse den 22. oktober 1844, ikke var faret vild.

> “But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. Dissensions and divisions came in. . .. Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!

> “Men i den periode af tvivl og usikkerhed, som fulgte efter skuffelsen, opgav mange af adventtroens bekendere deres tro. Uenigheder og splittelser trængte sig på.... Således blev værket hindret, og verden blev efterladt i mørke. Havde hele adventistlegemet forenet sig om Guds bud og Jesu tro, hvor vidt forskellig ville da ikke vor historie have været!”

> “It was not the will of God that the coming of Christ should be thus delayed. God did not design that His people, Israel, should wander forty years in the wilderness. He promised to lead them directly to the land of Canaan, and establish them there a holy, healthy, happy people. But those to whom it was first preached, went not in ‘because of unbelief’ (Hebrews 3:19). Their hearts were filled with murmuring, rebellion, and hatred, and He could not fulfill His covenant with them.

> „Det var ikke Guds vilje, at Kristi komme således skulle forsinkes. Gud havde ikke til hensigt, at hans folk, Israel, skulle vandre fyrre år i ørkenen. Han lovede at føre dem direkte til Kana’ans land og grundfæste dem dér som et helligt, sundt og lykkeligt folk. Men de, for hvem det først blev forkyndt, gik ikke ind „på grund af vantro“ (Hebræerne 3,19). Deres hjerter var fyldt med knurren, oprør og had, og han kunne ikke opfylde sin pagt med dem.

> “For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.” Selected Messages, book 1, 68, 69.

> »I fyrre år udelukkede vantro, knurren og oprør det gamle Israel fra Kana’ans land. De samme synder har forsinket det moderne Israels indgang i det himmelske Kanaan. I ingen af tilfældene var Guds løfter skyld i det. Det er vantroen, verdsligheden, den manglende indvielse og striden blandt Herrens bekendende folk, som har holdt os i denne syndens og sorgens verden så mange år.« Selected Messages, bog 1, 68, 69.

The descent of the second angel identified a scattering at the first disappointment that initiated the tarrying time, and then led to a period of six days at the Exeter camp meeting where unity upon the message was accomplished in advance of the outpouring of the Holy Spirit in the message of the Midnight Cry at the conclusion of the meeting.

Den anden engels nedstigning identificerede en spredning ved den første skuffelse, som indledte tøvetiden, og førte dernæst til en periode på seks dage ved lejrmødet i Exeter, hvor enhed om budskabet blev tilvejebragt forud for Helligåndens udgydelse i Midnatsråbets budskab ved mødets afslutning.

The descent of the third angel on October 22, 1844, identified a scattering at the great disappointment, and ushered in a period of education as the truths associated with the Most Holy Place were opened to God’s people. By 1849 the Lord was stretching His hand to gather his people together a second time, and by 1851, the 1850 chart was being presented. That chart represented the foundational message, and the very message that was to be lifted up before the world as an ensign.

Den tredje engels nedstigning den 22. oktober 1844 identificerede en adspredelse ved den store skuffelse og indledte en periode med undervisning, idet de sandheder, der var knyttet til Det Allerhelligste, blev åbnet for Guds folk. I 1849 udrakte Herren sin hånd for anden gang for at samle sit folk sammen, og i 1851 blev 1850-diagrammet præsenteret. Dette diagram repræsenterede det grundlæggende budskab, og selve det budskab, som skulle løftes op for verden som et banner.

The gathering a second time of the disciples by Christ began immediately at His descent, and the gathering of those in Exeter began during the period of the tarrying time. In the history of the rebellion of 1863, the gathering a second time began at least five years into the educational process that began when the light of the sanctuary was opened up in 1844. In 1848, Islam was then angering the nations. The second gathering is represented as a progressive work that is accomplished by the arrival of the ten days that preceded Pentecost, and also by the six days of the Exeter camp meeting, and should have been completed by 1856.

Kristi anden sammenbringelse af disciplene begyndte straks ved Hans nedstigning, og sammenbringelsen af dem i Exeter begyndte i tiden for ventetiden. I historien om oprøret i 1863 begyndte den anden sammenbringelse mindst fem år inde i den undervisningsproces, som begyndte, da helligdommens lys blev åbnet i 1844. I 1848 vakte islam da nationernes vrede. Den anden sammenbringelse fremstilles som et fremadskridende værk, der fuldbyrdes ved ankomsten af de ti dage, som gik forud for pinse, og også ved de seks dage af lejrmødet i Exeter, og skulle have været fuldført i 1856.

The work of gathering His people a second time is the closing work of the third angel, and it is accomplished by Christ’s hand.

Værket med at samle sit folk for anden gang er den tredje engels afsluttende værk, og det udføres ved Kristi hånd.

> And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? Mark 6:2.

> Og da sabbatsdagen var kommet, begyndte han at undervise i synagogen; og mange, som hørte ham, blev forundrede og sagde: Hvorfra har denne mand dette? og hvilken visdom er dette, som er givet ham, siden selv sådanne mægtige gerninger sker ved hans hænder? Markus 6:2.

The scattering that occurs when the divine symbol descends initiates a testing process that ultimately manifests two classes of worshippers, and in so doing cleanses the temple.

Den spredning, som finder sted, når det guddommelige symbol sænker sig ned, indleder en prøvelsesproces, som til sidst åbenbarer to klasser af tilbedere og derved renser templet.

> Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:12.

> Han har sin kasteskovl i hånden, og han vil rense sin tærskeplads til bunds og samle sin hvede i laden; men avnerne vil han opbrænde med uslukkelig ild. Matthæus 3,12.

In that period God’s people are to take the message from the angel’s hand and eat it.

I den periode skal Guds folk tage budskabet fra englens hånd og spise det.

> And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth. Revelation 10:1, 2.

> Og jeg så en anden vældig engel komme ned fra himmelen, klædt i en sky; og en regnbue var over hans hoved, og hans ansigt var som solen, og hans fødder som ildsøjler. Og han havde i sin hånd en lille bog, åbnet; og han satte sin højre fod på havet og sin venstre fod på jorden. Åbenbaringen 10,1-2.

At the arrival of the second angel on April 19, 1844, God’s people were scattered. They had been initially gathered with the fulfillment of the prophecy of Revelation chapter nine, verse fifteen on August 11, 1840, but the Lord had held His hand over a mistake in the reckoning of some of the figures on the chart.

Ved den anden engels komme den 19. april 1844 var Guds folk spredt. De var først blevet samlet ved opfyldelsen af profetien i Åbenbaringen kapitel ni, vers femten, den 11. august 1840, men Herren havde holdt sin hånd over en fejl i beregningen af nogle af tallene på tavlen.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> "Jeg har set, at 1843-diagrammet blev ledet af Herrens hånd, og at det ikke burde ændres; at tallene var, som Han ønskede dem; at Hans hånd var over og skjulte en fejl i nogle af tallene, så ingen kunne se den, før Hans hånd blev fjernet." Early Writings, 74.

The removal of His hand allowed Samuel Snow to identify the correct date for the vision that tarried.

Tilbagetrækningen af hans hånd gjorde det muligt for Samuel Snow at fastsætte den rette dato for synet, som tøvede.

> “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.” Early Writings, 237.

> „Disse trofaste, skuffede mennesker, som ikke kunne forstå, hvorfor deres Herre ikke kom, blev ikke efterladt i mørke. Atter 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 bevismateriale, som de havde fremført for at vise, at de profetiske tidsperioder sluttede i 1843, beviste, at de ville ende i 1844.“ Early Writings, 237.

The history of the first and second angels contains a line of waymarks associated with Christ’s hand. When He descended on August 11, 1840 and April 19, 1844 He had a message in His hand. It was His hand that directed the production and publication of the 1843 chart in May of 1842. It was His hand that sealed up a mistake in the figures on the chart. After the scattering of that first disappointment, Jeremiah sat alone because of Christ’s hand. Then He removed His hand, and thus unsealed the message of the Midnight Cry. The act of stretching His hand out to gather His people a second time occurred from the first disappointment unto the Exeter camp meeting, as the disciples were ultimately gathered together at Jerusalem for ten days in advance of the outpouring of the Holy Spirit. At the arrival of the third angel on October 22, 1844 the Lord lifted up His hand.

Historien om den første og den anden engel rummer en række vejmærker forbundet med Kristi hånd. Da Han steg ned den 11. august 1840 og den 19. april 1844, havde Han et budskab i sin hånd. Det var Hans hånd, der ledede tilblivelsen og udgivelsen af 1843-kortet i maj 1842. Det var Hans hånd, der forseglede en fejl i tallene på kortet. Efter spredningen following den første skuffelse sad Jeremias alene på grund af Kristi hånd. Derpå fjernede Han sin hånd og åbnede således budskabet om Midnatsråbet. Handlingen at række sin hånd ud for at samle sit folk anden gang fandt sted fra den første skuffelse indtil lejrmødet i Exeter, ligesom disciplene til sidst blev samlet i Jerusalem i ti dage forud for Helligåndens udgydelse. Ved den tredje engels ankomst den 22. oktober 1844 løftede Herren sin hånd.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Og den engel, som jeg så stå på havet og på jorden, løftede sin hånd mod himmelen og svor ved ham, som lever i al evighed, som skabte himmelen og det, som er deri, og jorden og det, som er derpå, og havet og det, som er deri, at der ikke skulle være tid længere. Åbenbaringen 10:5, 6.

From the first gathering on August 11, 1840 until October 22, 1844 the history of the first and second angels is marked by Christ’s hand. On October 22, 1844 the third angel descended and the little Millerite flock was scattered by the Great Disappointment. On that date Christ lifted His hand to heaven and swore that time would be no longer.

Fra den første samling den 11. august 1840 til den 22. oktober 1844 er den første og den anden engels historie mærket af Kristi hånd. Den 22. oktober 1844 steg den tredje engel ned, og den lille milleritiske hjord blev spredt ved den store skuffelse. På denne dato løftede Kristus sin hånd mod himlen og svor, at tiden ikke længere skulle være.

The second gathering in the history of 1844 until 1863, began with Christ lifting up His hand, while also holding a message to be eaten in His hand. Then in 1849, He stretched forth His hand a second time to gather His scattered people. Those people had been gathered at the message of the Midnight Cry, and scattered when the event predicted did not happen. At the Exeter camp meeting Christ gathered His flock and unified them upon the message, as He had done in the ten days that preceded Pentecost. The Philadelphian Millerites left the Exeter camp meeting and repeated Pentecost. In 1856, Christ was outside of the movement that had transitioned into Laodicea, for Christ stands outside of a Laodicean’s heart and knocks, seeking an entrance.

Den anden indsamling i perioden fra 1844 til 1863 begyndte med, at Kristus opløftede sin hånd, mens Han også holdt et budskab i sin hånd, som skulle ædes. Derefter, i 1849, rakte Han sin hånd ud anden gang for at indsamle sit adspredte folk. Dette folk var blevet indsamlet ved Midnatsråbets budskab og blev spredt, da den forudsagte begivenhed ikke indtraf. Ved lejrmødet i Exeter indsamlede Kristus sin hjord og forenede dem på budskabet, således som Han havde gjort i de ti dage, der gik forud for Pinsedagen. De filadelfiske milleritter forlod lejrmødet i Exeter og gentog Pinsedagen. I 1856 var Kristus uden for den bevægelse, som var overgået til Laodikea, for Kristus står uden for en laodikeers hjerte og banker og søger at få adgang.

> Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. Revelation 3:20.

> Se, jeg står ved døren og banker; om nogen hører min røst og åbner døren, vil jeg gå ind til ham og holde nadver med ham, og han med mig. Åbenbaringen 3,20.

In 1856, Christ’s hand was knocking upon the Laodicean Millerite movement, but to no avail. In 1849, seven years earlier, He had begun to gather His people a second time, but doubt and uncertainty stopped the Philadelphian movement.

I 1856 bankede Kristi hånd på den laodikeiske milleritiske bevægelse, men forgæves. I 1849, syv år tidligere, var Han begyndt at samle sit folk anden gang, men tvivl og usikkerhed standsede den filadelfiske bevægelse.

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

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

On September 11, 2001 Christ gathered His last day people, who were thereafter scattered on July 18, 2020. On September 11, 2001 those who were gathered took the hidden book out of Christ’s hand and ate it. On July 18, 2020 they rejected the command represented by His uplifted hand, which identified that “time would be no longer.”

Den 11. september 2001 samlede Kristus sit sidste-dages-folk, som derefter blev spredt den 18. juli 2020. Den 11. september 2001 tog de, som var blevet samlet, den skjulte bog ud af Kristi hånd og åd den. Den 18. juli 2020 forkastede de den befaling, som blev fremstillet ved hans opløftede hånd, og som fastslog, at „tiden ikke mere skulle være“.

The Philadelphian Millerites manifested no rebellion in their false prediction of 1843, for they acted upon all the light the Lord had revealed, but on July 18, 2020 the Laodiceans of the third angel’s movement rebelled against the light associated with His hand. After 1844, the Philadelphian movement of the first angel “in the period of doubt and uncertainty” “yielded their faith,” and became Laodiceans.

De filadelfiske milleritter gav ikke udtryk for noget oprør i deres falske forudsigelse af 1843, for de handlede i overensstemmelse med alt det lys, Herren havde åbenbaret, men den 18. juli 2020 gjorde laodikeerne i den tredje engels bevægelse oprør imod det lys, der er forbundet med Hans hånd. Efter 1844 „opgav“ den filadelfiske bevægelse under den første engel „deres tro“ „i tvivlens og usikkerhedens periode“ og blev laodikeere.

1856 represents that point of transition, typifying a point of transition for God’s people of the last days.

1856 repræsenterer dette overgangstidspunkt og er et forbillede på et overgangstidspunkt for Guds folk i de sidste dage.

Somewhere in the seven years between 1849 and 1856 the Philadelphian Millerite movement resisted the Lord’s hand that was stretching out to gather His people a second time, and the promise was that He would do more then, than He did in the past.

På et tidspunkt i de syv år mellem 1849 og 1856 modstod den filadelfiske milleritbevægelse Herrens hånd, som rakte sig ud for anden gang for at samle sit folk, og løftet var, at Han da ville gøre mere, end Han gjorde tidligere.

> “September 23, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

> ”Den 23. september viste Herren mig, at han anden gang havde rakt sin hånd ud for at genvinde resten af sit folk, og at anstrengelserne måtte fordobles i denne samlingstid. I adspredelsens tid blev Israel slået og sønderrevet; men nu i samlingstiden vil Gud læge og forbinde sit folk. I adspredelsen havde de anstrengelser, der blev gjort for at udbrede sandheden, kun ringe virkning, udrettede kun lidt eller intet; men i samlingen, når Gud har sat sin hånd til at samle sit folk, vil anstrengelser for at udbrede sandheden have den tilsigtede virkning. Alle bør være forenede og nidkære i arbejdet. Jeg så, at det var en skam, om nogen henviste til adspredelsen som eksempel på, hvad der skulle styre os nu i samlingen; for hvis Gud ikke gør mere for os nu, end han gjorde dengang, ville Israel aldrig blive samlet. Det er lige så nødvendigt, at sandheden bliver offentliggjort i et blad, som at den bliver prædiket.” Review and Herald, 1. november 1850.

Obviously, the Lord attempted to move His work forward in unity, but the unity had evidently broken down, and “in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith.” The Present Truth (later the Review and Herald) began to be published in 1849, and by 1851 the 1850 chart was available, but by 1856, the message of the “seven times” of Leviticus twenty-six was left unfinished. The message that was unsealed on October 22, 1844 occurred when the time prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years concluded.

Det er tydeligt, at Herren forsøgte at føre sit værk fremad i enhed, men enheden var åbenbart brudt sammen, og „i den periode af tvivl og usikkerhed, som fulgte efter skuffelsen, opgav mange af de adventtroende deres tro.“ The Present Truth (senere Review and Herald) begyndte at udkomme i 1849, og i 1851 var 1850-kortet tilgængeligt, men i 1856 blev budskabet om „de syv tider“ i Tredje Mosebog seksogtyve efterladt ufuldendt. Det budskab, som blev forseglet op på ny den 22. oktober 1844, fremkom, da tidsprofetierne om de to tusind tre hundrede år og de to tusind fem hundrede og tyve år nåede deres afslutning.

The Sabbath was the doctrine that shone above the other doctrines at that time, and for twelve years a testing process progressed until the last test arrived in 1856. That test was upon the Sabbath rest for the land, and it marked the end of a testing process that began with the Sabbath rest for men. The testing period bore the signature of Alpha and Omega. 1856 also represented an increase of knowledge upon the first foundational truth discovered by Miller, so it possessed the signature of Alpha and Omega at that level as well. The Sabbath truth being the sign of God’s sanctified people was represented as the sounding of the seventh trumpet, when the mystery of Christ in the believer, the hope of glory is fulfilled. The “seven times” was represented by the Jubilee trumpet that was to be sounded on the Day of Atonement.

Sabbatten var den lære, der på den tid skinnede over de øvrige læresætninger, og i tolv år skred en prøvelsesproces frem, indtil den sidste prøve kom i 1856. Denne prøve angik sabbatshvilen for landet, og den markerede afslutningen på en prøvelsesproces, der begyndte med sabbatshvilen for mennesker. Prøvelsesperioden bar Alfa og Omega’s signatur. 1856 repræsenterede også en forøgelse af kundskaben om den første grundlæggende sandhed, som Miller opdagede, så også på dette plan bar den Alfa og Omega’s signatur. Sabbatssandheden, som er tegnet på Guds helligede folk, blev fremstillet som lyden af den syvende basun, når hemmeligheden om Kristus i den troende, herlighedens håb, fuldbyrdes. De „syv tider“ blev fremstillet ved jubelårsbazunen, som skulle lyde på Forsoningsdagen.

The seven years from 1856 unto 1863 represented the ten days in Jerusalem for the disciples, and the six days of the Exeter camp meeting for the Philadelphian Millerites, but, sadly, the period became the illustration of those who refuse to follow the Lord as He leads them through the transition period. The history of the first and second angels, which is the historical period of the seven thunders, identifies the Lord stretching His hand to gather His people a second time from April 19, 1844, and it illustrates an obedient response as the wise followed Christ into the Most Holy Place.

De syv år fra 1856 til og med 1863 repræsenterede de ti dage i Jerusalem for disciplene og de seks dage ved lejrstævnet i Exeter for de filadelfiske milleritter; men perioden blev desværre en illustration af dem, som nægter at følge Herren, når Han leder dem gennem overgangsperioden. Historien om den første og den anden engel, som er den historiske periode for de syv tordener, viser, at Herren rækker sin hånd ud for anden gang for at samle sit folk fra den 19. april 1844, og den illustrerer et lydigt svar, idet de vise fulgte Kristus ind i det Allerhelligste.

The history of the first Kadesh, which is the history of the third angel from 1844 unto 1863 identifies the Lord again stretching His hand to gather His people a second time, but in that history, rebellion is manifested. Now, for the third time, ever since July 2023, the Lord is again stretching forth His hand to gather His people a second time, and they will fulfill the second Kadesh as obedient Philadelphians, for the signature of truth identifies the three times as the beginning and ending representing obedient Philadelphians, and the middle example being disobedient Laodiceans.

Historien om det første Kadesh, som er historien om den tredje engel fra 1844 til 1863, identificerer igen Herren som den, der rækker sin hånd ud for anden gang for at samle sit folk; men i denne historie åbenbares oprør. Nu, for tredje gang, lige siden juli 2023, rækker Herren igen sin hånd ud for anden gang for at samle sit folk, og de vil opfylde det andet Kadesh som lydige filadelfiere, for sandhedens signatur identificerer de tre gange som begyndelsen og enden, der repræsenterer lydige filadelfiere, og det mellemste eksempel som ulydige laodikeere.

We will continue this study in the next article.

Vi vil fortsætte dette studie i den næste artikel.

> “Will the churches heed the Laodicean message? Will they repent, or will they, notwithstanding that the most solemn message of truth—the third angel’s message—is being proclaimed to the world, go on in sin? This is the last message of mercy, the last warning to a fallen world. If the church of God becomes lukewarm, it does not stand in favor with God any more than do the churches that are represented as having fallen and become the habitation of devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird. Those who have had opportunities to hear and receive the truth and who have united with the Seventh-day Adventist church, calling themselves the commandment-keeping people of God, and yet possess no more vitality and consecration to God than do the nominal churches, will receive of the plagues of God just as verily as the churches who oppose the law of God. Only those that are sanctified through the truth will compose the royal family in the heavenly mansions Christ has gone to prepare for those that love Him and keep His commandments.

> »Vil menighederne give agt på det laodikeiske budskab? Vil de omvende sig, eller vil de, uagtet at det højtideligste sandhedsbudskab — den tredje engels budskab — bliver forkyndt for verden, fortsætte i synd? Dette er det sidste nådesbudskab, den sidste advarsel til en falden verden. Hvis Guds menighed bliver lunken, står den ikke mere i gunst hos Gud end de menigheder, som fremstilles som faldne og blevet til bolig for djævle og et tilholdssted for enhver uren ånd og et bur for enhver uren og hadefuld fugl. De, som har haft anledning til at høre og modtage sandheden, og som har sluttet sig til Syvendedags Adventistkirken og kalder sig Guds budholdende folk, og dog ikke besidder mere livskraft og helligelse til Gud end de navnkristne kirker, vil modtage Guds plager lige så visseligt som de kirker, der modsætter sig Guds lov. Kun de, som er helliggjort ved sandheden, vil udgøre den kongelige familie i de himmelske boliger, som Kristus er gået bort for at berede for dem, der elsker Ham og holder Hans bud.

> “‘He that saith, I know him, and keepeth not His commandments, is a liar, and the truth is not in him’ [1 John 2:4]. This includes all who claim to have a knowledge of God, and to keep His commandments, but who do not manifest this by good works. They will receive according to their deeds. ‘Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him’ [1 John 3:6]. This is addressed to all church members, including the members of the Seventh-day Adventist churches. ‘Little children, let no man deceive you: he that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whosoever is born of God doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother’ [1 John 3:7–10].

> “‘Den, som siger: Jeg kender ham, og ikke holder hans bud, er en løgner, og sandheden er ikke i ham’ [1 Johannes 2:4]. Dette omfatter alle, som gør krav på at have kundskab om Gud og at holde hans bud, men som ikke åbenbarer dette ved gode gerninger. De skal få efter deres gerninger. ‘Hver den, som bliver i ham, synder ikke; hver den, som synder, har ikke set ham og heller ikke kendt ham’ [1 Johannes 3:6]. Dette er henvendt til alle menighedsmedlemmer, deriblandt medlemmerne af Syvende Dags Adventistmenighederne. ‘Mine børn, lad ingen forføre jer: den, som gør retfærdigheden, er retfærdig, ligesom han er retfærdig. Den, som gør synden, er af Djævelen; for Djævelen har syndet fra begyndelsen. Derfor blev Guds Søn åbenbaret, for at han skulle tilintetgøre Djævelens gerninger. Hver den, som er født af Gud, gør ikke synd; for hans sæd bliver i ham, og han kan ikke synde, fordi han er født af Gud. Derpå kendes Guds børn og Djævelens børn: hver den, som ikke gør retfærdighed, er ikke af Gud, og heller ikke den, som ikke elsker sin broder’ [1 Johannes 3:7–10].”

> “All who claim to be Sabbath-keeping Adventists, and yet continue in sin, are liars in God’s sight. Their sinful course is counterworking the work of God. They are leading others into sin. The word comes from God to every member of our churches, ‘And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it carefully with tears’ [Hebrews 12:13–17].

> „Alle, som bekender sig til at være sabbatsholdende adventister og dog fortsætter i synd, er løgnere i Guds øjne. Deres syndige vandel modarbejder Guds værk. De leder andre ind i synd. Ordet kommer fra Gud til hvert medlem af vore menigheder: ‘Og gør lige stier for jeres fødder, for at det halte ikke skal vige af vejen, men snarere blive helbredt. Stræb efter fred med alle mennesker og efter hellighed; uden den skal ingen se Herren. Se nøje til, at ingen går glip af Guds nåde, at ingen bitter rod skyder op og volder uro, så mange derved bliver besmittet; at ingen er utugtig eller vanhellig som Esau, der for én ret mad solgte sin førstefødselsret. I ved jo, at da han siden ville arve velsignelsen, blev han forkastet; for han fandt ikke plads for omvendelse, skønt han søgte den ivrigt med tårer’ [Hebrews 12:13–17].“

> “This is applicable to many who claim to believe the truth. Rather than give up their lustful practices, they venture on in a wrong line of education under Satan’s deceiving sophistry. Sin is not discerned as sinful. Their very consciences are defiled, their hearts are corrupted, even the thoughts are continually corrupt. Satan uses them as decoys to lure souls to unclean practices which defile the whole being. ‘He that despised Moses’ law [which was the law of God] died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know Him that hath said, Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people. It is a fearful thing to fall into the hands of the living God’ [Hebrews 10:28–31].” Manuscript Releases, volume 19, 176, 177.

> “Dette gælder for mange, som bekender at tro sandheden. I stedet for at opgive deres lystbetonede skikke fortsætter de ad en forkert uddannelseslinje under Satans forførende sofisteri. Synd erkendes ikke som syndig. Selve deres samvittighed er besmittet, deres hjerter er fordærvede, ja, selv tankerne er stadig fordærvede. Satan bruger dem som lokkemidler til at drage sjæle til urene handlinger, som besmitter hele væsenet. ‘Den, som forkastede Moses’ lov [som var Guds lov], døde uden barmhjertighed på to eller tre vidners udsagn: Hvor meget strengere straf, mener I da, skal ikke den agtes værdig, som har trådt Guds Søn under fode og har agtet pagtens blod, hvormed han blev helliget, for vanhelligt og har hånet nådens Ånd? For vi kender ham, som har sagt: Hævnen hører mig til, jeg vil gengælde, siger Herren. Og atter: Herren skal dømme sit folk. Det er frygteligt at falde i den levende Guds hænder’ [Hebræerne 10:28–31].” Manuscript Releases, bind 19, 176, 177.

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