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

Fremtid for Amerika og 18. juli 2020 - Nummer to

Eating the Message

At spise budskabet

Author

Jeff Pippenger

Published

August 24, 2023

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Just before probation closes a command is made to “seal not the sayings of the prophecy of this book.”

Lige før nådetiden ophører, gives der et påbud om »ikke at forsegle denne bogs profetiske ord«.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Og han siger til mig: Besegl ikke ordene i denne bogs profeti; thi tiden er nær. Den, som gør uret, lad ham stadig gøre uret; og den, som er uren, lad ham stadig være uren; og den, som er retfærdig, lad ham stadig øve retfærdighed; og den, som er hellig, lad ham stadig være hellig. Åbenbaringen 22:10, 11.

In chapter five of Revelation, God the Father is seated upon His throne and He has a book in His hand that is sealed with seven seals.

I kapitel fem i Johannes’ Åbenbaring sidder Gud Faderen på sin trone, og i sin hånd har Han en bog, som er forseglet med syv segl.

> And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. Revelation 5:1.

> Og jeg så i højre hånd på ham, som sad på tronen, en bogrulle, beskrevet indeni og udenpå, forseglet med syv segl. Åbenbaringen 5,1.

As the narrative from verse one, continues on through to chapter seven, we find that Jesus, represented as the Lion of the tribe of Judah is the One who takes the book from His Father’s hand and begins to progressively open the seals. When He opens the sixth seal and presents the message represented by the seal, chapter six ends. It ends with a question that leads into chapter seven, where we find the answer to the question raised in the last verse of chapter six.

Efterhånden som beretningen fra vers ét fortsætter frem til kapitel syv, ser vi, at Jesus, fremstillet som Løven af Judas stamme, er den, der tager bogen fra sin Faders hånd og begynder gradvist at åbne seglene. Når Han åbner det sjette segl og fremfører det budskab, som seglet repræsenterer, slutter kapitel seks. Det slutter med et spørgsmål, som fører ind i kapitel syv, hvor vi finder svaret på det spørgsmål, der rejses i det sidste vers af kapitel seks.

> For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.

> Thi hans vredes store dag er kommet; og hvem kan da bestå? Åbenbaringen 6,17.

Chapter seven introduces the one hundred and forty-four thousand and the “great multitude.” After God’s people are presented in chapter seven, then we find the seventh and final of the seals being removed. The only other prophecy in the book of Revelation that has been sealed is the seven thunders of chapter ten. The simple point is that the only prophecy in the book of Revelation that is sealed up and can be unsealed before probation closes is the “seven thunders.”

Kapitel syv introducerer de hundrede fireogfyrre tusind og den „store skare“. Efter at Guds folk er blevet fremstillet i kapitel syv, finder vi dernæst, at det syvende og sidste af seglene bliver brudt. Den eneste anden profeti i Johannes’ Åbenbaring, som er blevet beseglet, er de syv tordener i kapitel ti. Den enkle pointe er, at den eneste profeti i Johannes’ Åbenbaring, som er beseglet og kan åbnes, før nådetiden afsluttes, er de „syv tordener“.

For years, if not decades Future for America has identified what the “seven thunders” represent. The “seven thunders” represent the history of the Millerite movement from August 11, 1840 through to October 22, 1844. Sister White confirms this fact and adds that the “seven thunders” also represent “future events that will be disclosed in their order.” A detailed presentation of these facts can be found in Habakkuk’s Tables, for any that are unfamiliar with these prophetic realities.

I årevis, om ikke i årtier, har Future for America identificeret, hvad de „syv tordener“ repræsenterer. De „syv tordener“ repræsenterer Milleritbevægelsens historie fra den 11. august 1840 til den 22. oktober 1844. Søster White bekræfter dette forhold og tilføjer, at de „syv tordener“ også repræsenterer „fremtidige begivenheder, som vil blive åbenbaret i deres rækkefølge“. En udførlig fremstilling af disse kendsgerninger kan findes i Habakkuk’s Tables for enhver, som ikke er fortrolig med disse profetiske realiteter.

The truth of the seven thunders that has been presented in the past is still truth, but since August of this year the Lord has removed His hand from these subjects and more understanding has been revealed. We will begin with chapter ten of Revelation, then consider Sister White’s commentary on the chapter. Before we do this, we must identify two points unrelated to the consideration of the seven thunders.

Sandheden om de syv tordener, som tidligere er blevet fremlagt, er stadig sandhed, men siden august i år har Herren fjernet sin hånd fra disse emner, og mere forståelse er blevet åbenbaret. Vi vil begynde med Åbenbaringens kapitel ti og dernæst betragte Søster Whites kommentar til kapitlet. Før vi gør dette, må vi identificere to punkter, som ikke er forbundet med behandlingen af de syv tordener.

The first point is that the identification of the truth of the seven thunders that is now opened up requires several lines of truth to put everything the seven thunders represent in place. Here I pray, is the patience of the saints. The second point connected with this is that the program that produces the audio presentation of these articles has a limitation on the amount of time it can read and speak. The articles must each fit within that period of time. From the outset of this study, I am informing you that it will require a few articles to establish the truth represented by the seven thunders. Now to chapter ten.

Det første punkt er, at identificeringen af sandheden om de syv tordener, som nu åbnes, kræver flere sandhedslinjer for at sætte alt det, som de syv tordener repræsenterer, på plads. Her er, beder jeg, de helliges tålmodighed. Det andet punkt, som er forbundet hermed, er, at det program, som frembringer lydpræsentationen af disse artikler, har en begrænsning med hensyn til den tid, det kan læse og tale. Hver artikel må passe inden for dette tidsrum. Fra begyndelsen af dette studium underretter jeg jer om, at det vil kræve nogle få artikler at fastslå den sandhed, som de syv tordener repræsenterer. Nu til kapitel ti.

> 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, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. 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: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:1–11.

> Og jeg så en anden vældig engel stige ned fra himmelen, iført en sky; og en regnbue var over hans hoved, og hans ansigt var som solen, og hans fødder som ildstøtter. Og i sin hånd havde han en lille bog, åbnet; og han satte sin højre fod på havet og sin venstre fod på jorden, og råbte med høj røst, som når en løve brøler; og da han havde råbt, lod de syv tordener deres røster høre. Og da de syv tordener havde ladet deres røster høre, var jeg ved at skrive; og jeg hørte en røst fra himmelen sige til mig: Besegl det, som de syv tordener har talt, og skriv det ikke. Og engelen, 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 i den, og jorden og det, som er på den, og havet og det, som er i det, at der ikke mere skal være tid; men i den syvende engels røsts dage, når han skal til at basune, skal Guds hemmelighed fuldendes, således som han har forkyndt for sine tjenere profeterne. Og den røst, som jeg havde hørt fra himmelen, talte atter til mig og sagde: Gå hen og tag den lille bog, som er åbnet i hånden på engelen, som står på havet og på jorden. Og jeg gik hen til engelen og sagde til ham: Giv mig den lille bog. Og han sagde til mig: Tag den og æd den; og den skal gøre din bug besk, men i din mund skal den være sød som honning. Og jeg tog den lille bog af engelens hånd og åd den; og den var i min mund sød som honning; og så snart jeg havde ædt den, blev min bug besk. Og han sagde til mig: Du skal atter profetere om mange folk og nationer og tungemål og konger. Åbenbaringen 10:1–11.

Commenting on chapter ten, Sister White states:

I sin kommentar til kapitel ti siger søster White:

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

> „Den vældige engel, som vejledte Johannes, var ingen ringere person end Jesus Kristus. At Han satte sin højre fod på havet og sin venstre på det tørre land, viser den rolle, Han udfører i afslutningsscenerne af den store strid med Satan. Denne stilling betegner Hans højeste magt og myndighed over hele jorden. Striden var blevet stærkere og mere målbevidst fra tidsalder til tidsalder og vil fortsætte med at være det indtil de afsluttende scener, når mørkets magters mesterlige virke når sit højdepunkt. Satan, forenet med onde mennesker, vil bedrage hele verden og de kirker, som ikke tager imod kærlighed til sandheden. Men den vældige engel kræver opmærksomhed. Han råber med høj røst. Han skal vise sin røsts magt og myndighed for dem, som har forenet sig med Satan for at modsætte sig sandheden.“

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> „Efter at disse syv tordener havde ladet deres røster lyde, kommer påbuddet til Johannes, ligesom til Daniel angående den lille bog: ’Besegl de ting, som de syv tordener udtalte.’ Disse vedrører fremtidige begivenheder, som vil blive åbenbaret i deres rette orden. Daniel skal stå i sin lod ved dagenes ende. Johannes ser den lille bog uforseglet. Da får Daniels profetier deres rette plads i den første, den anden og den tredje engels budskaber, som skal gives til verden. Åbningen af den lille bog var budskabet i forbindelse med tiden.“

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> Daniels Bog og Johannes’ Åbenbaring er ét. Den ene er en profeti, den anden en åbenbaring; den ene en bog, der er forseglet, den anden en bog, der er åbnet. Johannes hørte de hemmeligheder, som tordenerne udtalte, men han fik befaling om ikke at skrive dem ned.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> „Det særlige lys, som blev givet til Johannes, og som kom til udtryk i de syv tordener, var en skildring af begivenheder, som ville finde sted under den første og den anden engels budskab. Det var ikke bedst for folket at kende disse ting, for deres tro måtte nødvendigvis prøves. I Guds orden skulle de mest vidunderlige og fremskredne sandheder forkyndes. Den første og den anden engels budskab skulle forkyndes, men intet yderligere lys skulle åbenbares, før disse budskaber havde udført deres særlige gerning. Dette fremstilles ved englen, som står med den ene fod på havet og forkynder med en højtidelig ed, at tiden ikke mere skulle være.“ The Seventh-day Adventist Bible Commentary, bind 7, 971.

The “mighty angel” who descended on August 11, 1840 was Christ, and he had a message in his hand that John was told to eat. What John ate was a message, but it was distinctly a message that was to be taken to God’s people, and not the world. It is important to recognize who the target audience is in the passage, for even though Christ descended on August 11, 1840, marking the empowerment of the first angel’s message, and thus identifying when the first angel’s message would be carried to the entire world, the little book that John was to eat is identifying when Protestantism surrendered the mantle of Protestantism unto the Millerites. When Christ descended with the little book, He was terminating His covenant relationship with the church from the wilderness and simultaneously identifying the Millerite people as His new chosen covenant people. The Millerites were a people who had formerly not been the people of God. The prophets never contradict each other.

Den „mægtige engel“, som steg ned den 11. august 1840, var Kristus, og han havde et budskab i sin hånd, som Johannes fik befaling om at spise. Det, Johannes spiste, var et budskab, men det var tydeligt et budskab, som skulle bringes til Guds folk og ikke til verden. Det er vigtigt at erkende, hvem den tiltænkte målgruppe er i afsnittet, for selv om Kristus steg ned den 11. august 1840 og dermed markerede bemyndigelsen af den første engels budskab og således angav, hvornår den første engels budskab skulle bæres til hele verden, identificerer den lille bog, som Johannes skulle spise, det tidspunkt, hvor protestantismen overgav protestantismens kappe til milleritterne. Da Kristus steg ned med den lille bog, afsluttede han sit pagtsforhold med menigheden fra ørkenen og identificerede samtidig milleritfolket som sit nye udvalgte pagtsfolk. Milleritterne var et folk, som tidligere ikke havde været Guds folk. Profeterne modsiger aldrig hinanden.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me wh en he spake unto me, and set me upon my feet, that I heard him that spake unto me. And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. Ezekiel 2:1–3:10.

> Og han sagde til mig: Menneskesøn, stå op på dine fødder, så vil jeg tale til dig. Og Ånden kom ind i mig, da han talte til mig, og rejste mig op på mine fødder, så jeg hørte ham, der talte til mig. Og han sagde til mig: Menneskesøn, jeg sender dig til Israels børn, til et genstridigt folk, som har gjort oprør imod mig; de og deres fædre har overtrådt imod mig lige til denne dag. For de er frække børn og hårdhjertede. Jeg sender dig til dem, og du skal sige til dem: Så siger den Herre Gud. Og hvad enten de vil høre, eller om de vil lade være, (for de er et oprørsk hus,) så skal de dog vide, at der har været en profet iblandt dem. Og du, menneskesøn, frygt ikke for dem, og frygt heller ikke for deres ord, om end tidsler og torne er hos dig, og du bor iblandt skorpioner; frygt ikke for deres ord, og forfærdes ikke over deres ansigter, skønt de er et oprørsk hus. Og du skal tale mine ord til dem, hvad enten de vil høre, eller om de vil lade være; for de er højst oprørske. Men du, menneskesøn, hør, hvad jeg siger til dig; vær ikke oprørsk som dette oprørske hus; oplad din mund, og æd det, jeg giver dig. Og da jeg så til, se, da blev en hånd rakt ud til mig; og se, deri var en bogrulle; og han bredte den ud foran mig; og den var beskrevet både indvendig og udvendig; og der var skrevet klagesange og suk og ve. Og han sagde til mig: Menneskesøn, æd det, du finder; æd denne rulle, og gå hen og tal til Israels hus. Så åbnede jeg min mund, og han lod mig æde denne rulle. Og han sagde til mig: Menneskesøn, lad din bug æde, og fyld dine indvolde med denne rulle, som jeg giver dig. Da åd jeg den; og den var i min mund sød som honning. Og han sagde til mig: Menneskesøn, gå, drag hen til Israels hus, og tal med mine ord til dem. For du er ikke sendt til et folk med fremmed tale og tungt sprog, men til Israels hus; ikke til mange folk med fremmed tale og tungt sprog, hvis ord du ikke kan forstå. Sandelig, havde jeg sendt dig til dem, ville de have hørt på dig. Men Israels hus vil ikke høre på dig; for de vil ikke høre på mig; for hele Israels hus er frække og hårdhjertede. Se, jeg har gjort dit ansigt hårdt imod deres ansigter og din pande hård imod deres pander. Som diamant, hårdere end flint, har jeg gjort din pande; frygt dem ikke, og forfærdes ikke over deres ansigter, skønt de er et oprørsk hus. Og han sagde videre til mig: Menneskesøn, tag alle mine ord, som jeg vil tale til dig, ind i dit hjerte, og hør med dine ører. Ezekiel 2:1–3:10.

When Christ descended with the little book which John took and ate, it was in his “mouth as honey for sweetness.” John the Revelator and Ezekiel, both take a message from Christ’s “hand.” Ezekiel, and therefore John had a message to deliver to “the house of Israel,” not to those outside of Israel. If those outside Israel would have heard the message, they would have accepted it, but not Israel, for “all the house” of Israel “are impudent and hardhearted.” The complete house of Israel (all the house) was totally rebellious. Israel in 1840 was represented in Revelation chapter ten as the church in the wilderness. They had filled the cup of their probationary time.

Da Kristus steg ned med den lille bog, som Johannes tog og åd, var den i hans „mund sød som honning“. Johannes Åbenbareren og Ezekiel modtager begge et budskab fra Kristi „hånd“. Ezekiel, og derfor Johannes, havde et budskab at frembære for „Israels hus“, ikke for dem, som var uden for Israel. Hvis de, som var uden for Israel, havde hørt budskabet, ville de have taget imod det, men ikke Israel, for „hele Israels hus“ er „hårdhjertede og egenrådige“. Hele Israels hus (hele huset) var fuldstændig oprørsk. Israel i 1840 blev i Åbenbaringens tiende kapitel fremstillet som menigheden i ørkenen. De havde fyldt deres prøvetids bæger.

Though the message would not be heard by Israel, the prophet was still commanded to take them the message of the little book, for the purpose of holding them accountable for rejecting the light of the first angel. In the books of judgment, they were to be held accountable for refusing to hear the message of the “prophet” that had been “among them.” Rejecting the prophet is to reject the message that had been given to the prophet by the angel Gabriel, who had himself received that message from Christ, who had received it from the Father. When Christ descended with the message of the little book in His hand it paralleled when the Holy Spirit descended at His baptism. That had been prefigured by Moses at the burning bush, and that very same waymark that exists in every reformatory movement.

Selv om budskabet ikke ville blive hørt af Israel, blev profeten ikke desto mindre befalet at bringe dem den lille bogs budskab med det formål at holde dem ansvarlige for at have forkastet den første engels lys. I domsbøgerne skulle de holdes ansvarlige for at have nægtet at høre „profetens“ budskab, han som havde været „iblandt dem“. At forkaste profeten er at forkaste det budskab, som var blevet givet til profeten af englen Gabriel, som selv havde modtaget dette budskab fra Kristus, som havde modtaget det fra Faderen. Da Kristus steg ned med den lille bogs budskab i sin hånd, svarede det til, da Helligånden steg ned ved hans dåb. Dette var blevet forudskygget af Moses ved den brændende tornebusk, og det er netop det samme vejmærke, som findes i enhver reformatorisk bevægelse.

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> „Guds værk på jorden fremviser, fra tidsalder til tidsalder, en slående lighed i enhver stor reformation eller religiøs bevægelse. Principperne for Guds handlemåde med menneskene er altid de samme. Nutidens betydningsfulde bevægelser har deres paralleller i fortidens, og kirkens erfaring i tidligere tidsaldre rummer lærdomme af stor værdi for vor egen tid.“ The Great Controversy, 343.

The demise of the Ottoman supremacy on August 11, 1840, (which is when John and Ezekiel ate the little book that was in Christ’s “hand,”) marks the “empowerment” of the first angel’s message that had “arrived” at the “time of the end” in 1798. It was “empowered” by the confirmation of the premier prophetic rule of the Millerites; the year for a day principle. Christ then began to erect the Millerite temple foundation, as He had done at His baptism.

Det osmanniske overherredømmes fald den 11. august 1840 (hvilket er det tidspunkt, hvor Johannes og Ezekiel åd den lille bog, som var i Kristi „hånd“), markerer „bemyndigelsen“ af den første engels budskab, som var „ankommet“ ved „endens tid“ i 1798. Det blev „bemyndiget“ ved bekræftelsen af milleritternes vigtigste profetiske regel: år-dag-princippet. Kristus begyndte derpå at opføre grundvolden til det milleritiske tempel, således som Han havde gjort ved sin dåb.

> “Nathanael’s wavering faith was now strengthened, and he answered and said, ‘Rabbi, thou art the son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see Heaven open, and the angels of God ascending and descending upon the Son of Man.’

> „Nathanaels vaklende tro blev nu styrket, og han svarede og sagde: ’Rabbi, du er Guds Søn; du er Israels Konge.’ Jesus svarede og sagde til ham: ’Tror du, fordi jeg sagde til dig, at jeg så dig under figentræet? Du skal se større ting end disse.’ Og han siger til ham: ’Sandelig, sandelig siger jeg jer: Herefter skal I se himmelen åbnet og Guds engle stige op og dale ned over Menneskesønnen.’”

> “In these first few disciples the foundation of the Christian church was being laid by individual effort. John first directed two of his disciples to Christ. Then one of these finds a brother, and brings him to Christ. He then calls Philip to follow him, and he went in search of Nathanael.” Spirit of Prophecy, volume 2, 66.

> "I disse første få disciple blev den kristne kirkes grundvold lagt ved individuel indsats. Johannes ledte først to af sine disciple til Kristus. Derpå finder den ene af disse en broder og fører ham til Kristus. Derefter kalder han Filip til at følge sig, og han gik ud for at søge Natanael." Spirit of Prophecy, bind 2, 66.

When Christ descended on August 11, 1840 with the little book open in His hand, it had been prefigured in the reform movement of Christ’s earthly history, for every reform movement possesses the identical waymarks. Moses and the reformatory movement he led out in had the same waymark. The experience of Moses at the burning bush typified the Holy Spirit descending at Christ baptism, that in turn typified 1840, which in turn typifies September 11, 2001 when the mighty angel of Revelation eighteen descended.

Da Kristus steg ned den 11. august 1840 med den lille bog åben i sin hånd, var det blevet forudskygget i reformbevægelsen i Kristi jordiske historie, for enhver reformbevægelse besidder de samme kendemærker. Moses og den reformatoriske bevægelse, som han førte frem, havde det samme kendemærke. Moses’ erfaring ved den brændende busk var et forbillede på Helligåndens nedstigen ved Kristi dåb, hvilket igen var et forbillede på 1840, som igen er et forbillede på 11. september 2001, da den vældige engel i Åbenbaringen atten steg ned.

The “arrival” of the first angel’s message, and the “arrival” of the second angel’s message and the “arrival” of the third angel’s message are all represented by angels. The first angel has a little book in his hand, the second had a writing in his hand and the third had a parchment in his hand. Upon the testimony of two or three a truth is established. All three angels, whether at their arrival or empowerment have a message in their hand.

„Ankomsten“ af den første engels budskab og „ankomsten“ af den anden engels budskab og „ankomsten“ af den tredje engels budskab er alle fremstillet ved engle. Den første engel har en lille bog i sin hånd, den anden havde et skrift i sin hånd, og den tredje havde et pergament i sin hånd. På to eller tre vidners udsagn bliver en sandhed stadfæstet. Alle tre engle har, enten ved deres ankomst eller ved deres bemyndigelse, et budskab i deres hånd.

John and Ezekiel represent those that ate the message when the first angel’s message was “empowered,” which is a different historical waymark than when the first angel’s message “arrived” in 1798.

Johannes og Ezekiel repræsenterer dem, der åd budskabet, da den første engels budskab blev „bemyndiget“, hvilket er et andet historisk waymark end det tidspunkt, hvor den første engels budskab „ankom“ i 1798.

The difference between the “arrival” of a message and its “empowerment” is an extremely important distinction to note. As we consider the following passage take note that the purpose of the first angel is identical to the purpose of the angel in Revelation eighteen that lightens the earth with his glory. Also note that each message causes a division producing two classes of worshippers.

Forskellen mellem et budskabs »ankomst« og dets »bemyndigelse« er en yderst vigtig sondring at bemærke. Når vi betragter det følgende afsnit, så læg mærke til, at formålet med den første engel er identisk med formålet med den engel i Åbenbaringen atten, som oplyser jorden med sin herlighed. Læg også mærke til, at hvert budskab forårsager en adskillelse, som frembringer to klasser af tilbedere.

> “I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel [the first angel] to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.

> “Jeg fik vist den interesse, som hele himlen nærede for det værk, der foregik på jorden. Jesus gav en mægtig engel [den første engel] befaling til at stige ned og advare jordens indbyggere om at berede sig til hans andet komme. Da englen forlod Jesu nærhed i himlen, gik et overmåde klart og herligt lys foran ham. Jeg fik at vide, at hans mission var at oplyse jorden med sin herlighed og advare menneskene om Guds kommende vrede. Skarer tog imod lyset. Nogle af disse syntes at være meget alvorlige, mens andre var glade og henrykte. Alle, som tog imod lyset, vendte deres ansigter mod himlen og priste Gud. Skønt det blev udgydt over alle, kom nogle blot under dets indflydelse, men tog ikke imod det af hjertet. Mange blev fyldt med stor vrede. Præster og folk forenede sig med de slette og modstod standhaftigt det lys, som blev udbredt af den mægtige engel. Men alle, som tog imod det, trak sig bort fra verden og var nært forenede med hinanden.

> “Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.

> „Satan og hans engle var travlt optaget af at søge at drage så mange menneskers sind som muligt bort fra lyset. Den skare, som forkastede det, blev efterladt i mørke. Jeg så Guds engel våge over sit bekendende folk med den dybeste interesse for at optegne den karakter, de udviklede, da budskabet af himmelsk oprindelse blev fremholdt for dem. Og idet meget mange, som bekendte kærlighed til Jesus, vendte sig bort fra det himmelske budskab med hån, spot og had, gjorde en engel med en pergamentrulle i hånden den skændige optegnelse. Hele himlen var fyldt med harme over, at Jesus således blev ringeagtet af sine bekendende efterfølgere.״

> “I saw the disappointment of the trusting ones, as they did not see their Lord at the expected time. It had been God’s purpose to conceal the future and to bring His people to a point of decision. Without the preaching of definite time for the coming of Christ, the work designed of God would not have been accomplished. Satan was leading very many to look far in the future for the great events connected with the judgment and the end of probation. It was necessary that the people be brought to seek earnestly for a present preparation.

> „Jeg så skuffelsen hos de tillidsfulde, da de ikke så deres Herre på den forventede tid. Det havde været Guds hensigt at skjule fremtiden og at bringe sit folk til et afgørelsens punkt. Uden forkyndelsen af en bestemt tid for Kristi komme ville det værk, som Gud havde til hensigt, ikke være blevet fuldbragt. Satan ledte meget mange til at se langt frem i fremtiden efter de store begivenheder, som er forbundet med dommen og nådetidens afslutning. Det var nødvendigt, at folket blev bragt til alvorligt at søge en forberedelse for nutiden.“

> “As the time passed, those who had not fully received the light of the angel united with those who had despised the message, and they turned upon the disappointed ones with ridicule. Angels marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They loudly claimed to be Christians, yet in almost every particular failed to follow Christ. Satan exulted at the state of the professed followers of Jesus.

> Efterhånden som tiden gik, forenede de, som ikke fuldt ud havde modtaget engelens lys, sig med dem, som havde foragtet budskabet, og de vendte sig mod de skuffede med spot. Engle lagde mærke til tilstanden blandt Kristi bekendende efterfølgere. Den bestemte tids forløb havde prøvet og afsløret dem, og meget mange blev vejet på vægtskålen og fundet for lette. Højlydt hævdede de at være kristne, men i næsten enhver henseende undlod de at følge Kristus. Satan jublede over tilstanden hos Jesu bekendende efterfølgere.

> “He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure and holy mixed up with sinners in Zion and with world-loving hypocrites. They had watched over the true disciples of Jesus; but the corrupt were affecting the holy. Those whose hearts burned with an intense desire to see Jesus were forbidden by their professed brethren to speak of His coming. Angels viewed the scene and sympathized with the remnant who loved the appearing of their Lord.

> „Han havde dem i sin snare. Han havde fået flertallet til at forlade den lige vej, og de forsøgte at stige op til himlen ad en anden vej. Engle så de rene og hellige blandet sammen med syndere i Zion og med verdenselskende hyklere. De havde våget over Jesu sande disciple; men de fordærvede øvede indflydelse på de hellige. De, hvis hjerter brændte af et intenst ønske om at se Jesus, fik forbud af deres bekendende brødre mod at tale om Hans komme. Englene betragtede scenen og følte med den rest, som elskede deres Herres åbenbarelse.“

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

> “En anden mægtig engel [den anden engel] fik befaling til at stige ned til jorden. Jesus lagde et skrift i hans hånd, og da han kom til jorden, råbte han: ‘Babylon er faldet, er faldet.’ Derefter så jeg de skuffede atter løfte deres øjne mod himlen, idet de med tro og håb så frem til deres Herres tilsynekomst. Men mange syntes at forblive i en sløv tilstand, som om de sov; dog kunne jeg se sporene af dyb sorg i deres ansigter. De skuffede så i Skrifterne, at de befandt sig i forsinkelsens tid, og at de tålmodigt måtte afvente synets opfyldelse. Det samme bevis, som havde fået dem til at se frem til deres Herre i 1843, fik dem til at vente ham i 1844. Alligevel så jeg, at flertallet ikke besad den kraft, som havde kendetegnet deres tro i 1843. Deres skuffelse havde svækket deres tro.”

> “As the people of God united in the cry of the second angel, the heavenly host marked with the deepest interest the effect of the message. They saw many who bore the name of Christians turn with scorn and derision upon those who had been disappointed. As the words fell from mocking lips, ‘You have not gone up yet!’ an angel wrote them. Said the angel, ‘They mock God.’ I was pointed back to a similar sin committed in ancient times. Elijah had been translated to heaven, and his mantle had fallen upon Elisha. Then wicked youth, who had learned from their parents to despise the man of God, followed Elisha, and mockingly cried, ‘Go up, thou bald head; go up, thou bald head.’ In thus insulting His servant, they insulted God and met their punishment then and there. In like manner, those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the wrath of God, and will be made to feel that it is not a light thing to trifle with their Maker.

> “Da Guds folk forenede sig i den anden engels råb, iagttog den himmelske hær med den dybeste interesse budskabets virkning. De så mange, som bar de kristnes navn, vende sig med foragt og spot imod dem, som var blevet skuffede. Idet ordene lød fra hånende læber: ‘I er da ikke faret op endnu!’ skrev en engel dem ned. Engelen sagde: ‘De spotter Gud.’ Jeg blev henvist tilbage til en lignende synd begået i oldtiden. Elias var blevet taget op til himlen, og hans kappe var faldet på Elisa. Da fulgte ugudelige unge, som havde lært af deres forældre at foragte Guds mand, efter Elisa og råbte hånligt: ‘Far op, du skaldede; far op, du skaldede.’ Idet de således hånede Hans tjener, hånede de Gud og mødte deres straf på stedet. På samme måde skal de, som har hånet og spottet tanken om de helliges bortgang, blive hjemsøgt af Guds vrede og få at føle, at det ikke er en ringe ting at drive spot med deres Skaber.”

> “Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of His people and prepare them to understand the message of the second angel and the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ Then I saw these disappointed ones rise and in harmony with the second angel proclaim, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading and having its designed effect. They contended with the angels from heaven, telling them that God had deceived the people, and that with all their light and power they could not make the world believe that Christ was coming. But notwithstanding Satan strove to hedge up the way and draw the minds of the people from the light, the angels of God continued their work….

> “Jesus gav andre engle befaling til hurtigt at flyve ud for at genoplive og styrke sit folks svigtende tro og berede dem til at forstå den anden engels budskab og den betydningsfulde handling, som snart skulle finde sted i himlen. Jeg så disse engle modtage stor kraft og lys fra Jesus og hurtigt flyve til jorden for at opfylde deres sendelse ved at bistå den anden engel i hans gerning. Et stort lys skinnede over Guds folk, idet englene råbte: ‘Se, Brudgommen kommer; gå ud ham i møde.’ Da så jeg disse skuffede rejse sig og i samklang med den anden engel forkynde: ‘Se, Brudgommen kommer; gå ud ham i møde.’ Lyset fra englene trængte igennem mørket overalt. Satan og hans engle søgte at hindre dette lys i at udbrede sig og få den tilsigtede virkning. De stred med himlens engle og sagde til dem, at Gud havde bedraget folket, og at de med al deres lys og kraft ikke kunne få verden til at tro, at Kristus kom. Men skønt Satan stræbte efter at spærre vejen og drage folkets sind bort fra lyset, fortsatte Guds engle deres gerning….”

> “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245–254.

> "Da Jesu tjeneste i det hellige var afsluttet, og Han gik ind i det Allerhelligste og stod foran arken, som indeholder Guds lov, sendte Han endnu en mægtig engel med et tredje budskab til verden. En skriftrulle blev lagt i englens hånd, og idet han steg ned til jorden i kraft og majestæt, forkyndte han en frygtelig advarsel med den mest forfærdelige trussel, som nogen sinde er blevet båret til mennesket. Dette budskab var bestemt til at sætte Guds børn på vagt ved at vise dem den fristelsens og angstens time, som lå foran dem. Englen sagde: 'De vil blive ført ind i nærkamp med dyret og dets billede. Deres eneste håb om evigt liv er at forblive standhaftige. Skønt deres liv står på spil, må de holde fast ved sandheden.' Den tredje engel afslutter sit budskab således: 'Her er de helliges tålmodighed; her er de, som holder Guds bud og Jesu tro.' Da han gentog disse ord, pegede han på den himmelske helligdom. Sindene hos alle, som tager imod dette budskab, ledes til det Allerhelligste, hvor Jesus står foran arken og frembærer Sin sidste forbøn for alle dem, for hvem barmhjertigheden endnu dvæler, og for dem, som i uvidenhed har overtrådt Guds lov. Denne soning sker både for de retfærdige døde og for de retfærdige levende. Den omfatter alle, som døde i tillid til Kristus, men som, fordi de ikke havde modtaget lyset over Guds bud, havde syndet i uvidenhed ved at overtræde dets forskrifter." Early Writings, 245–254.

A few pages later in the same book, addressing the same concepts just referred to, Sister White identifies that the rejection of the three messages in Millerite history had been typified in the history of Christ. She there provides two witnesses that identify a progressive testing process that requires victory at each test in order to proceed to the next test.

Et par sider senere i den samme bog, idet hun behandler de samme begreber, som netop er blevet omtalt, påviser Søster White, at forkastelsen af de tre budskaber i den milleritiske historie var blevet forbilledliggjort i Kristi historie. Der fremfører hun to vidner, som identificerer en fremadskridende prøveproces, der kræver sejr ved hver prøve for at kunne gå videre til den næste prøve.

> “I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

> „Jeg så en skare, som stod velbevogtet og fast og ikke gav nogen støtte til dem, der ville rokke ved legemets grundfæstede tro. Gud så på dem med velbehag. Jeg fik vist tre trin — den første, den anden og den tredje engels budskaber. Min ledsagende engel sagde: ‘Ve den, som flytter en blok eller rører ved en eneste stift i disse budskaber. Den rette forståelse af disse budskaber er af livsvigtig betydning. Sjæles skæbne afhænger af den måde, hvorpå de modtages.’ Jeg blev atter ført ned gennem disse budskaber og så, hvor dyrt Guds folk havde tilkøbt sig deres erfaring. Den var blevet vundet gennem megen lidelse og hård kamp. Gud havde ledt dem skridt for skridt, indtil Han havde stillet dem på en fast, urokkelig platform. Jeg så enkeltpersoner nærme sig platformen og undersøge grundvolden. Nogle trådte straks op på den med glæde. Andre begyndte at finde fejl ved grundvolden. De ønskede, at der blev foretaget forbedringer, og så ville platformen blive mere fuldkommen og folket langt lykkeligere. Nogle trådte ned fra platformen for at undersøge den og erklærede, at den var lagt forkert. Men jeg så, at næsten alle stod fast på platformen og formanede dem, som var trådt ned, til at ophøre med deres klager; for Gud var Mesterbyggeren, og de kæmpede imod Ham. De fortalte om Guds vidunderlige værk, som havde ført dem til den faste platform, og i forening løftede de deres øjne mod himlen og priste Gud med høj røst. Dette påvirkede nogle af dem, som havde klaget og forladt platformen, og de trådte igen op på den med ydmygt blik.״

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

> "Jeg blev henvist tilbage til forkyndelsen af Kristi første komme. Johannes blev sendt i Elias' ånd og kraft [som et forbillede på den første engels budskab] for at berede Jesu vej. De, som forkastede Johannes' vidnesbyrd, havde ikke gavn af Jesu lære [som et forbillede på den anden engels budskab]. Deres modstand mod det budskab, som forudsagde Hans komme, bragte dem i en stilling, hvor de ikke let kunne modtage det stærkeste bevis på, at Han var Messias. Satan ledte dem, som forkastede Johannes' budskab, til at gå endnu videre, til at forkaste og korsfæste Kristus [som et forbillede på den tredje engels budskab]. Ved dette bragte de sig selv derhen, hvor de ikke kunne modtage velsignelsen på pinsedagen [som et forbillede på engelen i Åbenbaringen atten], som ville have lært dem vejen ind i den himmelske helligdom. At forhænget i templet blev flænget, viste, at de jødiske ofre og anordninger ikke længere ville blive modtaget. Det store Offer var blevet frembåret og var blevet antaget, og Helligånden, som kom ned på pinsedagen, ledte disciplenes tanker fra den jordiske helligdom til den himmelske, hvor Jesus var gået ind med sit eget blod for at lade sine disciple få del i goderne ved sin forsoning. Men jøderne blev efterladt i fuldstændigt mørke. De mistede alt det lys, som de kunne have haft over frelsesplanen, og stolede stadig på deres nytteløse ofre og gaver. Den himmelske helligdom havde indtaget den jordiskes plads, men de havde ingen kundskab om forandringen. Derfor kunne de ikke have gavn af Kristi mellemgerning i det hellige."

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.

> „Mange ser med rædsel på jødernes handlemåde, da de forkastede og korsfæstede Kristus; og når de læser historien om den skændige mishandling af Ham, mener de, at de elsker Ham, og at de ikke ville have fornægtet Ham, som Peter gjorde, eller korsfæstet Ham, som jøderne gjorde. Men Gud, som læser alles hjerter, har sat den kærlighed til Jesus, som de bekendte at føle, på prøve. Hele himlen fulgte med den dybeste interesse modtagelsen af den første engels budskab. Men mange, som bekendte at elske Jesus, og som fældede tårer, når de læste beretningen om korset, spottede det gode budskab om Hans komme. I stedet for at modtage budskabet med glæde erklærede de, at det var en vildfarelse. De hadede dem, som elskede Hans tilsynekomst, og udelukkede dem fra menighederne. De, som forkastede det første budskab, kunne ikke have gavn af det andet; heller ikke havde de gavn af midnatsråbet, som skulle berede dem til ved tro at gå ind med Jesus i det himmelske helligdoms allerhelligste. Og ved at forkaste de to første budskaber har de således formørket deres forståelse, at de ikke kan se noget lys i den tredje engels budskab, som viser vejen ind i det allerhelligste. Jeg så, at ligesom jøderne korsfæstede Jesus, således havde navnkirkerne korsfæstet disse budskaber, og derfor har de ingen kundskab om vejen ind i det allerhelligste, og de kan ikke have gavn af Jesu forbøn dér. Ligesom jøderne, der frembar deres nytteløse ofre, opsender de deres nytteløse bønner til det rum, som Jesus har forladt; og Satan, som glæder sig over bedraget, antager en religiøs skikkelse og leder disse bekendende kristnes sind til sig selv, idet han virker med sin magt, sine tegn og løgnens undere for at fæstne dem i sin snare.“ Early Writings, 258–261.

The passages from the book Early Writings have been repeatedly taught through the ministry of Future for America. But there are truths these passages illustrate that have been unnoticed.

Afsnittene fra bogen Early Writings er gentagne gange blevet undervist gennem Future for Americas tjeneste. Men der er sandheder, som disse afsnit illustrerer, der er forblevet ubemærkede.

The waymarks of the history of the Millerite movement are established upon several reformatory movements in the Bible. Without some familiarity with the waymarks found in every reformatory movement, it is fairly improbable that someone would understand the significance of the distinction of when a message “arrives” and when it is “empowered.” It is also probable that many of those who are familiar with the parallel reformatory movements have missed some very important attributes of the various waymarks of reformatory movements.

Millerbevægelsens histories vejmærker er grundfæstet på flere reformatoriske bevægelser i Bibelen. Uden nogen fortrolighed med de vejmærker, som findes i enhver reformatorisk bevægelse, er det ganske usandsynligt, at nogen vil forstå betydningen af sondringen mellem, hvornår et budskab „ankommer“, og hvornår det „udrustes med kraft“. Det er også sandsynligt, at mange af dem, som er fortrolige med de parallelle reformatoriske bevægelser, har overset nogle meget vigtige kendetegn ved de forskellige vejmærker i reformatoriske bevægelser.

The “seven thunders” which represent the events at the beginning of Adventism and the events at the end of Adventism, is the light that is unsealed just before probation closes. We are informed that the “seven thunders” represents both “a delineation of events which would transpire under the first and second angels’ messages,” and “future events which will be disclosed in their order.” The “seven thunders” contain the signature of Alpha and Omega.

De „syv tordener“, som repræsenterer begivenhederne ved adventismens begyndelse og begivenhederne ved adventismens afslutning, er det lys, som forsegles op lige før nådetiden afsluttes. Vi bliver underrettet om, at de „syv tordener“ repræsenterer både „en skildring af begivenheder, som ville finde sted under den første og den anden engels budskaber,“ og „fremtidige begivenheder, som vil blive åbenbaret i deres orden.“ De „syv tordener“ bærer Alfa og Omegás signatur.

The “delineation of events” that transpired “under the first and second angels’ messages,” typify the events that transpire under the third angel’s message. When John was commanded to write not what the seven thunders uttered, the command had been typified by the command that was given to Daniel to seal up his book, for we are informed that after the “seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’”

Den „fremstilling af begivenheder“, som fandt sted „under den første og den anden engels budskaber“, er et forbillede på de begivenheder, som finder sted under den tredje engels budskab. Da Johannes blev befalet ikke at skrive det, som de syv tordener talte, var denne befaling blevet forbilledliggjort ved den befaling, som blev givet til Daniel om at forsegle sin bog, for vi bliver underrettet om, at efter at „de syv tordener havde ladet deres røster høre, kommer påbuddet til Johannes, ligesom til Daniel, vedrørende den lille bog: ’Forsegl det, som de syv tordener har talt.’“

Ezekiel and John both illustrate God’s people eating the message at the empowerment of the first angel in 1840, and the prophet Jeremiah illustrates the disappointment that took place among God’s people when the first angel’s message appeared to fail.

Både Ezekiel og Johannes skildrer Guds folk, idet de æder budskabet ved den første engels bemyndigelse i 1840, og profeten Jeremias skildrer den skuffelse, der fandt sted blandt Guds folk, da den første engels budskab syntes at slå fejl.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Dine ord blev fundet, og jeg åd dem; og dit ord blev mig til fryd og mit hjertes glæde; thi jeg er kaldt ved dit navn, Herre, hærskarers Gud. Jeg sad ikke i spotternes forsamling og frydede mig ikke; jeg sad alene på grund af din hånd, thi du havde fyldt mig med harme. Hvorfor er min smerte vedvarende, og mit sår ulægeligt, så det nægter at heles? Vil du virkelig være for mig som en svigefuld bæk, som vand, der svigter? Derfor siger Herren således: Hvis du vender om, da vil jeg føre dig tilbage, og du skal stå for mit ansigt; og hvis du udskiller det kostelige fra det ringe, skal du være som min mund. Lad dem vende om til dig; men du må ikke vende om til dem. Og jeg vil gøre dig til en befæstet mur af kobber for dette folk; og de skal kæmpe imod dig, men de skal ikke få overhånd over dig; thi jeg er med dig for at frelse dig og udfri dig, siger Herren. Og jeg vil udfri dig af de ugudeliges hånd, og jeg vil løskøbe dig af voldsmændenes hånd. Jeremias 15:16–21.

Jeremiah had found the words of the little book as had John and Ezekiel, and he too had eaten the message, but the message had become a message (water) that had failed. It was as if God had lied, which is of course impossible, but the accusation of a “lie” provides the key to locate Jeremiah at the first Millerite disappointment that was represented in Habakkuk.

Jeremias havde fundet den lille bogs ord, ligesom Johannes og Ezekiel, og også han havde fortæret budskabet, men budskabet var blevet til et budskab (vand), som havde svigtet. Det var, som om Gud havde løjet, hvilket naturligvis er umuligt, men anklagen om en »løgn« giver nøglen til at placere Jeremias ved den første milleritiske skuffelse, som var fremstillet i Habakkuk.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.

> Jeg vil stå på min vagtpost og stille mig på tårnet, og jeg vil spejde for at se, hvad han vil tale til mig, og hvad jeg skal svare, når jeg bliver irettesat. Og Herren svarede mig og sagde: Skriv synet ned og gør det tydeligt på tavler, for at den, som læser det, kan løbe. Thi synet gælder endnu den fastsatte tid, men ved enden skal det tale og ikke lyve; om det tøver, så vent på det, thi det skal visselig komme, det skal ikke udeblive. Habakkuk 2:1–3.

The vision of the first angel’s message was written on the 1843 pioneer chart which was directed by the “hand” of God.

Synet om den første engels budskab blev nedskrevet på pionerdiagrammet fra 1843, som var ledet af Guds „hånd“.

> “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 skulle 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 “appointed time” of 1843 was represented upon the chart, and that is why it is called the 1843 chart. It was published in 1842, in fulfillment of the command in Habakkuk to “write the vision, and make it plain upon tables.” The vision was to be made plain upon “tables,” in the plural, thus identifying that after the Lord removed His hand from the mistake on the 1843 chart it would be corrected upon the 1850 pioneer chart. The mistake produced the first disappointment and Jeremiah represents those who had eaten the little book on August 11, 1840 and were disappointed when the appointed time of 1843 failed.

Den „fastsatte tid“ i 1843 var fremstillet på kortet, og derfor kaldes det 1843-kortet. Det blev udgivet i 1842, som opfyldelse af befaling i Habakkuk om at „skrive synet og gøre det tydeligt på tavler“. Synet skulle gøres tydeligt på „tavler“, i flertal, og derved angives det, at efter at Herren havde trukket sin hånd bort fra fejlen på 1843-kortet, ville den blive rettet på pionerkortet fra 1850. Fejlen frembragte den første skuffelse, og Jeremias repræsenterer dem, som havde spist den lille bog den 11. august 1840 og blev skuffede, da den fastsatte tid i 1843 slog fejl.

When Jeremiah had eaten the little book in 1840 it was “the joy and rejoicing” of his heart, but when the disappointment arrived, he no longer “rejoiced,” and he “sat alone because of” God’s “hand.” God’s hand had covered “a mistake in some of the figures,” thus causing Jeremiah to consider the possibility that God had lied. The promise given to Jeremiah was that if he would “return,” from his despondency, God would make Jeremiah as God’s “mouth.” If Jeremiah would return to God from his disappointment and recognize that he was in the tarrying time of the parable of the ten virgins, God would use him to be the mouthpiece that would identify exactly when the vision should arrive and no longer tarry.

Da Jeremias havde spist den lille bog i 1840, var den hans hjertes »glæde og fryd«, men da skuffelsen indtraf, »frydede« han sig ikke længere, og han »sad alene på grund af« Guds »hånd«. Guds hånd havde dækket over »en fejl i nogle af tallene« og fik således Jeremias til at overveje muligheden af, at Gud havde løjet. Det løfte, der blev givet Jeremias, var, at hvis han ville »vende tilbage« fra sin modløshed, ville Gud gøre Jeremias til sin »mund«. Hvis Jeremias ville vende tilbage til Gud fra sin skuffelse og erkende, at han befandt sig i de ti jomfruers lignelses forhalingstid, ville Gud bruge ham som det talerør, der nøjagtigt skulle angive, hvornår synet skulle komme og ikke længere tøve.

The purpose of laying these facts out here, is to establish that with all the angel’s messages, their “arrivals” and “empowerments” present a life-or-death message that produces two classes of worshippers. The three angels are three steps of a progressive testing process. More important to our intended point is that even though the understanding of the seven thunders was recognized shortly after the arrival of the “time of the end” in 1989 when the last six verses of Daniel were unsealed announcing the close of the judgment, there is another unsealing of the seven thunders at the end of history of the third angel.

Formålet med at fremlægge disse kendsgerninger her er at fastslå, at med alle englenes budskaber frembærer deres „ankomster“ og „udrustninger“ et budskab om liv eller død, som frembringer to klasser af tilbedere. De tre engle er tre trin i en fremadskridende prøveproces. Endnu vigtigere for vort tilsigtede punkt er det, at selv om forståelsen af de syv tordener blev erkendt kort efter „endetidens“ ankomst i 1989, da de sidste seks vers i Daniel blev afseglede og bekendtgjorde dommens afslutning, findes der en anden åbning af de syv tordener ved slutningen af den tredje engels historie.

The history of the beginning of Adventism starts at the unsealing of the first angel in 1798, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He thereafter removed His hand (unsealed), and revealed the message of the tarrying time.

Historien om adventismens begyndelse begynder med åbningen af den første engels budskab i 1798, og den ender med åbenbaringen af en sandhed, som Herren holdt sin hånd over for at frembringe en skuffelse. Derefter fjernede Han sin hånd (åbnede), og åbenbarede budskabet om forsinkelsens tid.

The history of the ending of Adventism starts at the unsealing of the third angel’s message in 1989, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He is now removing His hand, and thus unsealing the message of the first disappointment and tarrying time. He is unsealing the purpose of July 18, 2020.

Historien om adventismens afslutning begynder med åbenbaringen af den tredje engels budskab i 1989, og den ender med åbenbaringen af en sandhed, som Herren holdt sin hånd over for at frembringe en skuffelse. Han fjerner nu sin hånd og åbenbarer således budskabet om den første skuffelse og ventetiden. Han åbenbarer formålet med den 18. juli 2020.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

> Derfor, således siger Herren: Hvis du vender om, da vil jeg føre dig tilbage, og du skal stå for mit ansigt; og hvis du udskiller det dyrebare fra det usle, skal du være som min mund. Lad dem vende tilbage til dig; men du må ikke vende tilbage til dem. Og jeg vil gøre dig til en befæstet mur af kobber for dette folk; og de skal kæmpe imod dig, men de skal ikke få overhånd over dig; thi jeg er med dig for at frelse dig og udfri dig, siger Herren. Og jeg vil udfri dig af de ugudeliges hånd, og jeg vil løskøbe dig af de grusommes hånd. Jeremias 15:19–21.

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