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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Eight

Joels Bog og den laodikeiske syvendedagsadventistkirke - Nummer otte

Number Eight

Tallet Otte

Author

Jeff Pippenger

Published

December 9, 2025

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> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.

> Hvem skal han lære kundskab? og hvem skal han give forståelse af læren? Dem, der er vænnet fra mælken, og draget fra brysterne.

> For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.

> For bud må være på bud, bud på bud; regel på regel, regel på regel; her lidt, og dér lidt. Thi med stammende læber og med en anden tunge vil han tale til dette folk. Til hvem han sagde: Dette er hvilen, hvorved I kan lade den trætte finde hvile; og dette er vederkvægelsen; men de ville ikke høre.

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.

> Men Herrens ord blev for dem bud på bud, bud på bud; regel på regel, regel på regel; her lidt og der lidt; for at de skulle gå bort og falde baglæns og blive knust og blive fanget i snaren og blive taget.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Derfor hør Herrens ord, I spottere, som hersker over dette folk, der er i Jerusalem. Fordi I har sagt: Vi har sluttet pagt med døden, og med dødsriget har vi gjort overenskomst; når den oversvømmende svøbe farer frem, skal den ikke nå os; thi vi har gjort løgnen til vor tilflugt, og under falskhed har vi skjult os: Derfor siger den Herre Gud således: Se, jeg lægger i Zion en sten til grundvold, en prøvet sten, en kostelig hjørnesten, en sikker grundvold; den, som tror, skal ikke haste. Også retten vil jeg lægge til målesnoren og retfærdigheden til loddet; og haglen skal feje løgnens tilflugt bort, og vandene skal oversvømme skjulestedet. Og eders pagt med døden skal blive gjort ugyldig, og eders overenskomst med dødsriget skal ikke blive stående; når den oversvømmende svøbe farer frem, da skal I blive nedtrådt af den. Esajas 28:9–18.

The scornful men that rule Jerusalem are the leaders of the Laodicean Seventh-day Adventist church, who a few verses before, Isaiah identified as the “drunkards of Ephraim” and “the crown of pride.” At Pentecost Peter responded to those who were claiming the message was being proclaimed by drunken men. The time period of the latter rain is about a true and false latter rain message. A message from the Lord always produces two classes of worshippers, and the two classes both drink wine. The sanctified message, or sanctified wine is what is cut off from the mouth of the unfaithful in Joel.

De spottere, som hersker i Jerusalem, er lederne for den laodikeiske syvendedags adventistkirke, som Esajas nogle få vers tidligere identificerede som “Efraims drankere” og “hovmodets krone”. Ved pinse svarede Peter dem, der påstod, at budskabet blev forkyndt af berusede mænd. Tidsperioden for den sildige regn handler om et sandt og et falskt budskab om den sildige regn. Et budskab fra Herren frembringer altid to klasser af tilbedere, og begge klasser drikker vin. Det helliggjorte budskab, eller den helliggjorte vin, er det, som bliver afskåret fra de utros mund i Joel.

> Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:5.

> Vågn op, I drankere, og græd; og jamr, alle I vindrikkere, over den nye vin; thi den er afskåret fra jeres mund. Joel 1:5.

In Joel chapter one the wicked husbandmen of the vineyard, representing the Laodicean Seventh-day Adventist church are condemned and judged in connection with the “new wine” being “cut off” from their mouths. God has cut off or withheld the outpouring of God’s Spirit in the latter rain as represented by the “meat and drink offerings” from the wicked drunken husbandmen.

I Joel kapitel 1 fordømmes og dømmes vingårdens ugudelige vingårdsmænd, som repræsenterer den laodikeiske Syvendedags Adventistkirke, i forbindelse med, at den „nye vin“ bliver „afskåret“ fra deres mund. Gud har afskåret eller tilbageholdt udgydelsen af Guds Ånd i den sildige regn, som er fremstillet ved „afgrøde- og drikofrene“, fra de ugudelige, berusede vingårdsmænd.

> The meat offering and the drink offering is cut off from the house of the Lord; the priests, the Lord’s ministers, mourn. The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth. Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished. The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men. Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God. Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord, Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come. Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God? Joel 1:9–16.

> Afgrødeofferet og drikofferet er afskåret fra Herrens hus; præsterne, Herrens tjenere, sørger. Marken er ødelagt, landet sørger; thi kornet er ødelagt, den nye vin er tørret ind, olien svinder bort. Skam jer, I agerdyrkere; hyl, I vingårdsmænd, over hveden og over byggen; thi markens høst er gået til grunde. Vinstokken er tørret ind, og figentræet visner; granattræet, også palmetræet og æbletræet, ja, alle markens træer, er visnet; thi glæden er visnet bort fra menneskenes børn. Omgjord jer og klag, I præster; hyl, I alterets tjenere; kom, tilbring natten i sæk og aske, I min Guds tjenere; thi afgrødeofferet og drikofferet er holdt tilbage fra jeres Guds hus. Udråb en faste, sammenkald en højtidelig forsamling, saml de ældste og alle landets indbyggere i Herren jeres Guds hus, og råb til Herren: Ak, hvilken dag! thi Herrens dag er nær, og som en ødelæggelse fra den Almægtige skal den komme. Er ikke føden afskåret for vore øjne, ja, glæde og fryd fra vor Guds hus? Joel 1:9–16.

When Isaiah’s “drunkards of Ephraim” “awake” in Joel, the circumstances they awaken to is the latter rain message—represented as “new wine.” It has been withheld from God’s chosen covenant people. “Corn” in the passage is a general word for grain, and the Word of God is the Bread of Heaven and in the passage, it has been “wasted.”

Når Esajas’ »Efraims drankere« »vågner« i Joel, er de omstændigheder, de vågner til, den sildige regns budskab — fremstillet som »ny vin«. Det er blevet tilbageholdt fra Guds udvalgte pagtsfolk. »Korn« i afsnittet er et generelt ord for sæd, og Guds Ord er Himmelens Brød, og i afsnittet er det blevet »ødet«.

The “new wine” is the present truth message that arrived at 9/11. The “new wine is dried up” and “cut off” for the “new wine” is only recognized by those returning to Jeremiah’s “old” paths, for a “new” message is always in agreement with the “old” message. The word translated as “dried up” means “to be ashamed” in the Hebrew.

Den „nye vin“ er den nærværende sandheds budskab, som ankom ved 9/11. Den „nye vin er tørret ind“ og „afskåret“, for den „nye vin“ erkendes kun af dem, der vender tilbage til Jeremias’ „gamle“ stier, thi et „nyt“ budskab er altid i overensstemmelse med det „gamle“ budskab. Det ord, der oversættes med „tørret ind“, betyder på hebraisk „at skamme sig“.

Those who are “ashamed” are a primary subject of Joel and the prophets. The drunkards of Ephraim are ashamed of their counterfeit latter rain message, which is often called a ‘peace and safety’ message. The three symbols of corn, new wine and oil represent the message of the latter rain. The latter rain is also represented as the outpouring of the Holy Spirit.

De, som er „til skamme“, er et hovedemne hos Joel og profeterne. Efraims drankere kommer til skamme over deres falske budskab om den sene regn, som ofte kaldes et budskab om „fred og tryghed“. De tre symboler korn, most og olie repræsenterer budskabet om den sene regn. Den sene regn fremstilles også som Helligåndens udgydelse.

The work of the Holy Spirit is to convict of sin, righteousness and judgment, and in that very order. The Word of God convicts of sin, and is represented by “corn.” Possessing the “new wine’ identifies those who are in possession of the Holy Spirit, who is represented by “rain” and also by “wine,” for both “rain” and “wine” are easily demonstrated as a message or doctrine.

Helligåndens gerning er at overbevise om synd, retfærdighed og dom, og netop i denne rækkefølge. Guds Ord overbeviser om synd og fremstilles ved »korn«. At være i besiddelse af »den nye vin« kendetegner dem, som er i besiddelse af Helligånden, der fremstilles ved »regn« og også ved »vin«, for både »regn« og »vin« kan let påvises at være et budskab eller en lære.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. John 16:7–13.

> Men jeg siger jer sandheden: Det er gavnligt for jer, at jeg går bort; for dersom jeg ikke går bort, vil Talsmanden ikke komme til jer; men dersom jeg går bort, vil jeg sende ham til jer. Og når han kommer, skal han overbevise verden om synd og om retfærdighed og om dom: Om synd, fordi de ikke tror på mig; om retfærdighed, fordi jeg går til min Fader, og I ser mig ikke mere; om dom, fordi denne verdens fyrste er dømt. Jeg har endnu meget at sige jer, men I kan ikke bære det nu. Men når han, sandhedens Ånd, kommer, skal han vejlede jer til hele sandheden; for han skal ikke tale af sig selv, men hvad han hører, skal han tale, og han skal forkynde jer de kommende ting. Johannes 16,7–13.

Joel’s “corn” is the Word of God, which convicts of “sin.” “Righteousness” is manifested by those who have connected their humanity with divinity through the present truth message represented as “new” (present-truth) “wine” (message). The “oil” is the symbol of “judgment,” for “judgment” is based upon whether those being judged have “oil.” Joel’s corn, new wine and oil is the conviction of sin, righteousness and judgment. All the elements of the work of the Holy Spirit in connection with the outpouring of the latter rain make up the truths that are to test Laodicean Adventism beginning at 9/11 when Joel commands them to “Awake!”

Joels „korn“ er Guds ord, som overbeviser om „synd“. „Retfærdighed“ åbenbares ved dem, som har forbundet deres menneskelighed med guddommelighed gennem det nærværende sandheds budskab, fremstillet som „ny“ (nærværende-sandheds-) „vin“ (budskab). „Olien“ er symbolet på „dom“, for „dom“ er baseret på, om de, der bliver dømt, har „olie“. Joels korn, ny vin og olie er overbevisningen om synd, retfærdighed og dom. Alle elementerne i Helligåndens gerning i forbindelse med udgydelsen af den sildige regn udgør de sandheder, som skal prøve laodikeisk adventisme, begyndende ved 11. september, når Joel befaler dem: „Vågn op!“

The three symbols of the latter rain message parallel the three angels’ messages of Revelation fourteen, and the “husbandmen” are to be “ashamed” and the “vinedressers” are to “howl.” In Joel God’s people are never to be ashamed.

De tre symboler i budskabet om den sene regn svarer til de tre engles budskaber i Åbenbaringen fjorten, og „agerdyrkerne“ skal „skamme sig“, og „vinhyrderne“ skal „jamre“. I Joel skal Guds folk aldrig skamme sig.

> And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. Joel 2:27.

> Og I skal kende, at jeg er midt i Israel, og at jeg er Herren jeres Gud og ingen anden; og mit folk skal aldrig i evighed blive til skamme. Joel 2:27.

The husbandmen and vinedressers are ashamed and howl because the counterfeit latter rain message they present is powerless to produce life in the vineyard they were given to tend. Adventism knows from their prophetess that they were called to fulfill the latter rain experience, but the fruit of the fields are withered. They are ashamed and weep especially “for the wheat and for the barley.” The “barley” first fruit offering on the day of Christ’s resurrection began the Pentecostal season that ended at Pentecost with the “wheat” first fruit offering of Pentecost. The drunkards of Ephraim are ashamed because they are on the wrong side of the Pentecostal season, which is repeated from 9/11 unto the Sunday law, when the latter rain is falling.

Vinbønderne og vingårdsdyrkerne skammer sig og jamrer, fordi det forfalskede budskab om sildigregnen, som de fremfører, er uden kraft til at frembringe liv i den vingård, de fik overdraget at dyrke. Adventismen ved fra deres profetinde, at de var kaldet til at opfylde erfaringen med sildigregnen, men markernes frugt er visnet. De skammer sig og græder især »over hveden og over byggen«. Førstegrødeofferet af »byg« på dagen for Kristi opstandelse indledte pinsetiden, som sluttede ved pinse med pinsens »hvede«-førstegrødeoffer. Efraims drukkenbolte skammer sig, fordi de befinder sig på den forkerte side af pinsetiden, som gentages fra 11. september til søndagsloven, når sildigregnen falder.

> “Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.

> „Mange har i stor udstrækning undladt at modtage den tidlige regn. De har ikke opnået alle de velsignelser, som Gud således har sørget for til dem. De forventer, at manglen vil blive afhjulpet ved den sildige regn. Når nådens rigeste overflod bliver skænket, agter de at åbne deres hjerter for at modtage den. De begår en frygtelig fejltagelse. Det værk, som Gud har påbegyndt i menneskets hjerte ved at give sit lys og sin kundskab, må uophørligt føres videre. Hvert menneske må erkende sin egen nødvendighed. Hjertet må tømmes for enhver besmittelse og renses til Åndens iboen. Det var ved bekendelse og forsagelse af synd, ved inderlig bøn og ved at hellige sig selv til Gud, at de første disciple beredte sig til Helligåndens udgydelse på pinsedagen. Det samme værk, blot i større grad, må gøres nu. Dengang behøvede det menneskelige redskab kun at bede om velsignelsen og vente på, at Herren fuldkommengjorde værket med ham. Det er Gud, som begyndte værket, og han vil fuldende sit værk og gøre mennesket fuldkomment i Jesus Kristus. Men der må ikke være nogen forsømmelse af den nåde, som den tidlige regn er et billede på. Kun de, som lever i overensstemmelse med det lys, de har, vil modtage større lys. Hvis vi ikke dagligt skrider frem i virkeliggjørelsen af de aktive kristelige dyder, skal vi ikke genkende Helligåndens tilkendegivelser i den sildige regn. Den kan falde på hjerter overalt omkring os, men vi vil ikke skelne den eller modtage den.“ Testimonies to Ministers, 506, 507.

In the context of the line which Sister White calls the “Pentecostal season,” the “former rain” was Christ breathing on the disciples after He descended from His heavenly meeting after He was resurrected. The “latter rain” in this context was Pentecost. At the alpha of the Pentecostal season a few drops were breathed upon the disciples and at the omega the disciples who had been breathed upon were speaking with tongues of fire to the entire world. A manifestation of the Holy Spirit at the beginning and the ending. Divinity conveying the Holy Spirit to humanity through a message at the beginning and divinity and humanity combined as represented by tongues (humanity) and fire (Divinity) and conveying the Holy Spirit to humanity through a message at the ending. The barley first fruit offering at the beginning aligns with Christ’s resurrection and the two loaves of wheat at the Pentecostal first fruit offering aligns with Pentecost.

I sammenhæng med den linje, som Søster White kalder den „pinselige årstid“, var „den tidlige regn“ Kristus, der åndede på disciplene, efter at Han var steget ned fra sit himmelske møde, efter at Han var blevet oprejst. „Den sildige regn“ var i denne sammenhæng pinse. Ved alfa af den pinselige årstid blev nogle få dråber indblæst i disciplene, og ved omega talte de disciple, som var blevet pååndet, med ildtunger til hele verden. En manifestation af Helligånden ved begyndelsen og afslutningen. Guddommen, som overbringer Helligånden til menneskeheden gennem et budskab ved begyndelsen, og guddommelighed og menneskelighed forenet, som fremstillet ved tunger (menneskelighed) og ild (Guddommelighed), og som overbringer Helligånden til menneskeheden gennem et budskab ved afslutningen. Førstegrødeofferet af byg ved begyndelsen stemmer overens med Kristi opstandelse, og de to hvedebrød ved pinsefestens førstegrødeoffer stemmer overens med pinse.

Those two loaves are the only offering which included leaven, a symbol of sin. The loaves were baked, thus representing the removal of sin, but upholding the truth that the two wave loaves representing the one hundred and forty-four thousand were men and woman who were sinners that had been purged from those sins by the Messenger of the Covenant in Malachi chapter three. Thus, the alpha of the Pentecostal season represented the Bread of Heaven teaching His disciples and the omega of that season had those same disciples symbolized as two loaves of bread that were lifted up to heaven. Thus, the symbol of divinity and humanity of the tongues of fire and the lifting up of the wave offering which typified the disciples taking the message to the world combine to identify that the one hundred and forty-four thousand are to be lifted up as an offering which perfectly represents Jesus Christ, and Jesus Christ represents that Divinity combined with humanity does not sin.

Disse to brød var det eneste offer, som indeholdt surdej, et symbol på synd. Brødene var bagt og repræsenterede således syndens fjernelse, men fastholdt den sandhed, at de to svingbrød, som repræsenterede de et hundrede og fireogfyrre tusind, var mænd og kvinder, som var syndere, men som var blevet renset for disse synder af Pagtens Sendebud i Malakias kapitel tre. Således repræsenterede alfaen i pinsetiden Himmelens Brød, der underviste sine disciple, og omegaen i den tid havde disse samme disciple symboliseret som to brød, der blev løftet op til himlen. Således forenes symbolet på guddommelighed og menneskelighed i ildtungerne og opløftelsen af svingofferet, som var et forbillede på, at disciplene bragte budskabet til verden, for at identificere, at de et hundrede og fireogfyrre tusind skal løftes op som et offer, der fuldkomment repræsenterer Jesus Kristus, og Jesus Kristus repræsenterer, at guddommelighed forenet med menneskelighed ikke synder.

Failing to “receive the former rain” while expecting “that the lack” of “all the benefits that God” “provided” with the “former rain” “will be supplied by the latter rain” is “a terrible mistake.” The former rain is Jeremiah’s “old paths,” that were identified as the path to walk in at 9/11. It is a “terrible mistake” and also a strong delusion that leads people to think they have a latter rain message that is built upon a rock, only to find that their message was built upon sand.

At undlade at „modtage den tidlige regn“, mens man forventer, „at manglen på“ „alle de velsignelser, som Gud“ „tilvejebragte“ med den „tidlige regn“, „vil blive afhjulpet ved den sildige regn“, er „en frygtelig fejltagelse“. Den tidlige regn er Jeremias’ „gamle stier“, som blev identificeret som den vej, man skulle vandre på, ved 9/11. Det er „en frygtelig fejltagelse“ og også en stærk vildfarelse, som får mennesker til at tro, at de har et budskab om den sildige regn, der er bygget på en klippe, blot for at opdage, at deres budskab var bygget på sand.

Peter was not ashamed to directly explain who was and was not drunk in his representation of the one hundred and forty-four thousand during the latter rain time period. All the prophets speak of the last days and Joel is identifying the “drunkards of Ephraim” awakening and being confronted with clear evidence that the privilege of being the people who would proclaim the loud cry of the third angel under latter rain power has been forever removed. The one hundred and forty-four thousand are developed and sealed during the latter rain time period from 9/11 unto the Sunday law. They are those who follow the Lamb whithersoever He goeth.

Peter skammede sig ikke over direkte at forklare, hvem der var og ikke var beruset, i sin fremstilling af de et hundrede og fireogfyrre tusind i den sildige regns tidsperiode. Alle profeterne taler om de sidste dage, og Joel identificerer „Efraims drukkenbolte“, der vågner op og konfronteres med klare beviser på, at privilegiet ved at være det folk, som skulle forkynde den tredje engels høje råb under den sildige regns kraft, for bestandig er blevet taget bort. De et hundrede og fireogfyrre tusind udvikles og besegles i den sildige regns tidsperiode fra 11. september og indtil søndagsloven. De er dem, som følger Lammet, hvorhen det går.

Peter at Pentecost represents those people proclaiming the latter rain message, which he bases upon the book of Joel. The Jews, who had been given the responsibility to observe Pentecost throughout their entire history were being informed by Peter that the Pentecost that all the prior Pentecost’s pointed forward to was now being fulfilled. The Jews, as the drunkards of Ephraim were so drunk on the wine of Babylon that they accused Peter and the eleven of being drunk as they presented the latter rain message in the context of the book of Joel. When the drunkards of Ephraim “awake” in verse five of Joel’s first chapter, they are confronted with the testing process of the latter rain where two classes are developed. In the testing process one class recognizes the latter rain message and the other class does not.

Peter ved pinse repræsenterer de mennesker, som forkynder budskabet om den sene regn, hvilket han baserer på Joels Bog. Jøderne, som havde fået ansvaret for at overholde pinsefesten gennem hele deres historie, blev af Peter underrettet om, at den pinse, som alle de tidligere pinsefester pegede frem imod, nu blev opfyldt. Jøderne, ligesom Efraims drankere, var så berusede af Babylons vin, at de anklagede Peter og de elleve for at være drukne, idet de fremlagde budskabet om den sene regn i Joels Bogs sammenhæng. Når Efraims drankere „vågner op“ i vers fem i Joels første kapitel, konfronteres de med den sene regns prøvelsesproces, hvor to klasser udvikles. I prøvelsesprocessen genkender den ene klasse budskabet om den sene regn, og den anden klasse gør det ikke.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.’ Isaiah 61:11. The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> „Vi må ikke vente på den sildige regn. Den kommer over alle, som vil erkende og tilegne sig den nådes dug og de regnskyl, der falder over os. Når vi samler lysets fragmenter op, når vi værdsætter Guds visse barmhjertighedsgerninger, han, som elsker at se os stole på ham, da vil hvert løfte blive opfyldt. ’For ligesom jorden lader sin spire bryde frem, og ligesom haven lader det, der er sået i den, vokse op, således skal den Herre Gud lade retfærdighed og lovsang spire frem for alle folkene.’ Esajas 61:11. Hele jorden skal fyldes med Guds herlighed.” The Seventh-day Adventist Bible Commentary, bind 7, 984.

To “recognize” means “to recollect or recover knowledge” for the message of the latter rain is recognized by past sacred histories which illustrate the latter rain history. The history of Peter at Pentecost was set within the historical structure set forth by Joel. Joel’s setting with Peter’s fulfillment provides two witnesses to the history of the Midnight Cry of 1844. Those three witnesses (and others) are to be “recognized” as illustrations of the history, setting and message of the latter rain.

At „erkende“ betyder „at genkalde eller genvinde kundskab“, for budskabet om silde-regnen erkendes ved tidligere hellige historier, som illustrerer silde-regnens historie. Peters historie på Pinsedagen blev indsat i den historiske struktur, som Joel fremsatte. Joels ramme sammen med Peters opfyldelse giver to vidner om historien om Midnatsråbet i 1844. Disse tre vidner (og andre) skal „erkendes“ som illustrationer af silde-regnens historie, ramme og budskab.

When Christ breathed upon the disciples after He ascended and then returned, it was as “a few drops” before the great outpouring at Pentecost. At the beginning and ending there was a manifestation of the Holy Spirit being poured out. The few drops from Christ to His disciples are the alpha of the Pentecostal season that ends with the omega and the pouring out of the message from the disciples to the world. The alpha is marked by the first fruit offering of barley and ends with the first fruit offering of wheat. The beginning of the latter rain was marked by the bringing down of the great buildings of New York City on 9/11. It marks the beginning of the history that leads to the Sunday law. 9/11 is represented by the barley first fruit offering and the Sunday law is the wheat first fruit offering.

Da Kristus åndede på disciplene, efter at Han var steget op og derpå vendt tilbage, var det som »nogle få dråber« forud for den store udgydelse ved pinse. Ved begyndelsen og ved afslutningen var der en åbenbarelse af Helligånden, som blev udgydt. De få dråber fra Kristus til Hans disciple er alfaen i pinsetiden, som ender med omegaen og udgydelsen af budskabet fra disciplene til verden. Alfaen kendetegnes ved førstefrugtofferet af byg og afsluttes med førstefrugtofferet af hvede. Begyndelsen på den sildige regn blev markeret ved nedstyrtningen af de store bygninger i New York City den 11. september. Det markerer begyndelsen på den historie, der leder frem til søndagsloven. 11. september er fremstillet ved byggets førstefrugtoffer, og søndagsloven er hvedens førstefrugtoffer.

The drunkards of Ephraim are awakened to the reality that their kingdom would be taken from them and given to a people who would bear the appropriate fruits. Joel sets forth the disobedience of the drunkards by identifying that the “meat” and “drink” offerings have been cut off from the house of the Lord and that the “new wine” has been cut off from their mouths. The “new wine” is freshly squeezed juice in the Hebrew, but the “wine” which the drunkards drink in verse five is fermented juice. Two types of wine, which represents doctrine and in the context of Joel the doctrine is the latter rain message. The drunkards of Ephraim have been drinking fermented juice, and they are “cut off” from the “new” freshly squeezed juice. Two types of wine represent two latter rain messages, and the drunkards are “cut” off from the pure message. The Hebrew word translated as “cut off” is based upon the ancient covenant practice of cutting animals and walking in between the parts. To be “cut off” is to be rejected as God’s covenant people.

Efraims drankne vækkes til erkendelsen af, at deres rige ville blive taget fra dem og givet til et folk, som ville bære de rette frugter. Joel fremstiller de dranknes ulydighed ved at påvise, at „afgrødeofferet“ og „drikofferet“ er blevet afskåret fra Herrens hus, og at „den nye vin“ er blevet afskåret fra deres mund. „Den nye vin“ er i hebraisk friskpresset saft, men den „vin“, som de drankne drikker i vers fem, er gæret saft. To slags vin, som repræsenterer lære, og i Joels sammenhæng er læren budskabet om silde regn. Efraims drankne har drukket gæret saft, og de er „afskåret“ fra den „nye“, friskpressede saft. To slags vin repræsenterer to budskaber om silde regn, og de drankne er „afskåret“ fra det rene budskab. Det hebraiske ord, der oversættes med „afskåret“, er baseret på den gamle pagtsskik at skære dyr itu og gå mellem delene. At være „afskåret“ er at blive forkastet som Guds pagtsfolk.

The book of Joel is identifying God’s people in the last days beginning with the Millerites who were brought about in consequence to the unsealing of the book of Daniel in 1798, and ending with the one hundred and forty-four thousand who are brought about in consequence to the unsealing of the book of Daniel in 1989. In the beginning the outpouring of the Holy Spirit was represented by the period of time from the Exeter camp meeting to the disappointment of October 22, 1844. That history fulfilled the parable of the ten virgins of Matthew twenty-five which is repeated to the very letter in the history of the one hundred and forty-four thousand.

Joels bog identificerer Guds folk i de sidste dage, begyndende med Milleriterne, som blev frembragt som en følge af afsegligen af Daniels bog i 1798, og afsluttende med de hundrede og fireogfyrre tusind, som bliver frembragt som en følge af afsegligen af Daniels bog i 1989. I begyndelsen blev Helligåndens udgydelse fremstillet ved tidsperioden fra lejrmødet i Exeter til skuffelsen den 22. oktober 1844. Denne historie opfyldte lignelsen om de ti jomfruer i Matthæus femogtyve, som gentages til punkt og prikke i de hundrede og fireogfyrre tusinds historie.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> "Lignelsen om de ti jomfruer i Matthæus 25 skildrer også adventfolkets erfaring." Den store strid, 393.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> „Jeg bliver ofte henvist til lignelsen om de ti jomfruer, hvoraf fem var kloge og fem tåbelige. Denne lignelse er blevet og vil blive opfyldt til punkt og prikke, for den har en særlig anvendelse på denne tid og er, ligesom den tredje engels budskab, blevet opfyldt og vil fortsat være nærværende sandhed indtil tidens ende.“ Review and Herald, 19. august 1890.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> "Der er en verden, som ligger i ondskab, i bedrag og vildfarelse, i selve dødens skygge,—sovende, sovende. Hvem føler sjælenød for at vække dem? Hvilken røst kan nå dem? Mine tanker føres frem til den tid, da signalet vil blive givet: 'Se, Brudgommen kommer; gå ud for at møde Ham.' Men nogle vil have udsat at skaffe sig olien til at efterfylde deres lamper, og for sent vil de opdage, at karakteren, som olien fremstiller, ikke kan overføres. Den olie er Kristi retfærdighed. Den repræsenterer karakter, og karakter kan ikke overføres. Intet menneske kan sikre den for en anden. Enhver må selv opnå en karakter, renset fra enhver syndens plet." Bible Echo, 4. maj 1896.

Who “are feeling travail of soul to awaken” “a world lying in wickedness?” Joel answers the question:

Hvem »føler sjælekval for at vække« »en verden, der ligger i det onde«? Joel besvarer spørgsmålet:

> And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call. Joel 2:32.

> Og det skal ske, at hver den, som påkalder Herrens navn, skal blive frelst; thi på Zions bjerg og i Jerusalem skal der være frelse, som Herren har sagt, og blandt den rest, som Herren kalder. Joel 2,32.

We will continue these things in the following article.

Vi vil fortsætte med disse emner i den følgende artikel.

> “Late in the afternoon of the day of the resurrection, two of the disciples were on their way to Emmaus, a little town eight miles from Jerusalem. These disciples had had no prominent place in Christ’s work, but they were earnest believers in Him. They had come to the city to keep the Passover, and were greatly perplexed by the events that had recently taken place. They had heard the news of the morning in regard to the removal of Christ’s body from the tomb, and also the report of the women who had seen the angels and had met Jesus. They were now returning to their homes to meditate and pray. Sadly they pursued their evening walk, talking over the scenes of the trial and the crucifixion. Never before had they been so utterly disheartened. Hopeless and faithless, they were walking in the shadow of the cross.

> Sent på eftermiddagen på opstandelsens dag var to af disciplene på vej til Emmaus, en lille by otte mil fra Jerusalem. Disse disciple havde ikke indtaget nogen fremtrædende plads i Kristi gerning, men de var oprigtige troende på ham. De var kommet til byen for at holde påske, og de var dybt forvirrede over de begivenheder, der for nylig havde fundet sted. De havde hørt morgenens nyhed om, at Kristi legeme var blevet fjernet fra graven, og også beretningen fra kvinderne, som havde set englene og havde mødt Jesus. De var nu på vej tilbage til deres hjem for at meditere og bede. Bedrøvede vandrede de videre på deres aftentur og talte om scenerne fra rettergangen og korsfæstelsen. Aldrig før havde de været så fuldstændig modløse. Uden håb og uden tro vandrede de i korsets skygge.

> “They had not advanced far on their journey when they were joined by a stranger, but they were so absorbed in their gloom and disappointment that they did not observe him closely. They continued their conversation, expressing the thoughts of their hearts. They were reasoning in regard to the lessons that Christ had given, which they seemed unable to comprehend. As they talked of the events that had taken place, Jesus longed to comfort them. He had seen their grief; He understood the conflicting, perplexing ideas that brought to their minds the thought, Can this Man, who suffered Himself to be so humiliated, be the Christ? Their grief could not be restrained, and they wept. Jesus knew that their hearts were bound up with Him in love, and He longed to wipe away their tears, and fill them with joy and gladness. But He must first give them lessons they would never forget.

> „De var ikke kommet langt på deres rejse, før en fremmed sluttede sig til dem; men de var så opslugte af deres mismod og skuffelse, at de ikke iagttog ham nøje. De fortsatte deres samtale og gav udtryk for deres hjertes tanker. De drøftede de lærdomme, som Kristus havde givet, og som de syntes ude af stand til at forstå. Mens de talte om de begivenheder, der havde fundet sted, længtes Jesus efter at trøste dem. Han havde set deres sorg; Han forstod de modstridende, forvirrende tanker, som fremkaldte dette spørgsmål i deres sind: Kan denne Mand, som lod sig så dybt ydmyge, være Kristus? Deres sorg kunne ikke holdes tilbage, og de græd. Jesus vidste, at deres hjerter var knyttet til Ham i kærlighed, og Han længtes efter at tørre deres tårer bort og fylde dem med glæde og fryd. Men først måtte Han give dem lærdomme, som de aldrig ville glemme.

> “‘He said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? And the one of them, whose name was Cleopas, answering said unto Him, Art Thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?’ They told Him of their disappointment in regard to their Master, ‘which was a prophet mighty in deed and word before God and all the people;’ but ‘the chief priests and our rulers,’ they said, ‘delivered Him to be condemned to death, and have crucified Him.’ With hearts sore with disappointment, and with quivering lips, they added, ‘We trusted that it had been He which should have redeemed Israel: and beside all this, today is the third day since these things were done.’

> “‘Han sagde til dem: Hvad er det for ord, I veksler med hinanden, mens I går her og er bedrøvede? Og den ene af dem, som hed Kleopas, svarede og sagde til ham: Er du den eneste fremmede i Jerusalem, som ikke kender til det, der er sket dér i disse dage?’ De fortalte ham om deres skuffelse med hensyn til deres Mester, ‘som var en profet, mægtig i gerning og ord for Gud og hele folket;’ men ‘ypperstepræsterne og vore rådsherrer,’ sagde de, ‘overgav ham til dødsdom og har korsfæstet ham.’ Med hjerter, der værkede af skuffelse, og med skælvende læber tilføjede de: ‘Vi håbede, at det var ham, som skulle forløse Israel; og dertil kommer, at det i dag er den tredje dag, siden dette skete.’”

> “Strange that the disciples did not remember Christ’s words, and realize that He had foretold the events which had come to pass! They did not realize that the last part of His disclosure would be just as verily fulfilled as the first part, that the third day He would rise again. This was the part they should have remembered. The priests and rulers did not forget this. On the day ‘that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said, while He was yet alive, After three days I will rise again.’ Matthew 27:62, 63. But the disciples did not remember these words.

> “Mærkeligt, at disciplene ikke erindrede Kristi ord og indså, at Han havde forudsagt de begivenheder, som var indtruffet! De indså ikke, at den sidste del af Hans åbenbaring ville blive opfyldt lige så vist som den første del, nemlig at Han på den tredje dag ville opstå igen. Dette var den del, de burde have husket. Præsterne og rådsherrerne glemte det ikke. På dagen »som fulgte efter beredelsesdagen, samledes ypperstepræsterne og farisæerne hos Pilatus og sagde: Herre, vi kommer i hu, at denne forfører sagde, mens Han endnu levede: Efter tre dage vil jeg opstå igen.« Mattæus 27:62, 63. Men disciplene huskede ikke disse ord.”

> “‘Then He said unto them, O fools, and slow of heart to believe all that the prophets have spoken: ought not Christ to have suffered these things, and to enter into His glory?’ The disciples wondered who this stranger could be, that He should penetrate to their very souls, and speak with such earnestness, tenderness, and sympathy, and with such hopefulness. For the first time since Christ’s betrayal, they began to feel hopeful. Often they looked earnestly at their companion, and thought that His words were just the words that Christ would have spoken. They were filled with amazement, and their hearts began to throb with joyful expectation.

> “‘Da sagde Han til dem: O I uforstandige og træge af hjertet til at tro alt det, som profeterne har talt! Burde Kristus ikke have lidt dette og gået ind til sin herlighed?’ Disciplene undrede sig over, hvem denne fremmede kunne være, siden Han kunne trænge ind i selve deres sjæle og tale med en sådan alvor, ømhed og medfølelse og med et sådant håb. For første gang siden Kristi forræderi begyndte de at føle håb. Ofte så de opmærksomt på deres ledsager og tænkte, at Hans ord netop var de ord, som Kristus ville have talt. De blev fyldt med forundring, og deres hjerter begyndte at banke med glædesfyldt forventning.

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself. Had He first made Himself known to them, their hearts would have been satisfied. In the fullness of their joy they would have hungered for nothing more. But it was necessary for them to understand the witness borne to Him by the types and prophecies of the Old Testament. Upon these their faith must be established. Christ performed no miracle to convince them, but it was His first work to explain the Scriptures. They had looked upon His death as the destruction of all their hopes. Now He showed from the prophets that this was the very strongest evidence for their faith.

> “Med begyndelse hos Moses, selve alfaet i Bibelens historie, udlagde Kristus i alle Skrifterne det, som angik Ham selv. Havde Han først givet sig til kende for dem, ville deres hjerter være blevet tilfredsstillet. I deres glædes fylde ville de ikke have hungret efter noget mere. Men det var nødvendigt for dem at forstå det vidnesbyrd, som forbillederne og profetierne i Det Gamle Testamente aflagde om Ham. På disse måtte deres tro grundfæstes. Kristus udførte intet mirakel for at overbevise dem, men det var Hans første gerning at forklare Skrifterne. De havde betragtet Hans død som tilintetgørelsen af alle deres håb. Nu viste Han ud fra profeterne, at dette netop var det stærkeste bevis for deres tro.”

> “In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.

> Ved undervisningen af disse disciple viste Jesus betydningen af Det Gamle Testamente som et vidnesbyrd om Hans mission. Mange bekendende kristne forkaster nu Det Gamle Testamente og hævder, at det ikke længere er til nogen nytte. Men sådan er Kristi lære ikke. Så højt værdsatte Han det, at Han ved en lejlighed sagde: »Hører de ikke Moses og profeterne, vil de heller ikke lade sig overbevise, om nogen end stod op fra de døde.« Lukas 16:31.

> “It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.

> „Det er Kristi røst, der taler gennem patriarker og profeter, fra Adams dage og helt frem til tidens afsluttende scener. Frelseren åbenbares i Det Gamle Testamente lige så tydeligt som i Det Nye. Det er lyset fra den profetiske fortid, der lader Kristi liv og Det Nye Testamentes lære træde frem med klarhed og skønhed. Kristi mirakler er et bevis på hans guddommelighed; men et stærkere bevis på, at han er verdens Forløser, findes i sammenligningen af Det Gamle Testamentes profetier med Det Nye Testamentes historie.״

> “Reasoning from prophecy, Christ gave His disciples a correct idea of what He was to be in humanity. Their expectation of a Messiah who was to take His throne and kingly power in accordance with the desires of men had been misleading. It would interfere with a correct apprehension of His descent from the highest to the lowest position that could be occupied. Christ desired that the ideas of His disciples might be pure and true in every specification. They must understand as far as possible in regard to the cup of suffering that had been apportioned to Him. He showed them that the awful conflict which they could not yet comprehend was the fulfillment of the covenant made before the foundation of the world was laid. Christ must die, as every transgressor of the law must die if he continues in sin. All this was to be, but it was not to end in defeat, but in glorious, eternal victory. Jesus told them that every effort must be made to save the world from sin. His followers must live as He lived, and work as He worked, with intense, persevering effort.

> »Ud fra profetierne gav Kristus sine disciple en korrekt forståelse af, hvad Han skulle være i menneskelighed. Deres forventning om en Messias, som skulle indtage sin trone og kongelige magt i overensstemmelse med menneskers ønsker, havde været vildledende. Den ville hindre en rigtig forståelse af Hans nedstigning fra den højeste til den laveste stilling, som kunne indtages. Kristus ønskede, at Hans disciples forestillinger i enhver henseende måtte være rene og sande. De måtte forstå så vidt muligt angående det lidelsens bæger, som var blevet tildelt Ham. Han viste dem, at den frygtelige kamp, som de endnu ikke kunne fatte, var opfyldelsen af den pagt, der var indgået før verdens grundvold blev lagt. Kristus måtte dø, ligesom enhver lovens overtræder må dø, dersom han fortsætter i synden. Alt dette skulle ske, men det skulle ikke ende i nederlag, men i herlig, evig sejr. Jesus sagde dem, at enhver anstrengelse måtte gøres for at frelse verden fra synd. Hans efterfølgere måtte leve, som Han levede, og arbejde, som Han arbejdede, med intens, vedholdende indsats.

> “Thus Christ discoursed to His disciples, opening their minds that they might understand the Scriptures. The disciples were weary, but the conversation did not flag. Words of life and assurance fell from the Savior’s lips. But still their eyes were holden. As He told them of the overthrow of Jerusalem, they looked upon the doomed city with weeping. But little did they yet suspect who their traveling companion was. They did not think that the subject of their conversation was walking by their side; for Christ referred to Himself as though He were another person. They thought that He was one of those who had been in attendance at the great feast, and who was now returning to his home. He walked as carefully as they over the rough stones, now and then halting with them for a little rest. Thus they proceeded along the mountainous road, while the One who was soon to take His position at God’s right hand, and who could say, ‘All power is given unto Me in heaven and in earth,’ walked beside them. Matthew 28:18.

> »Således talte Kristus til sine disciple og åbnede deres sind, så de kunne forstå Skrifterne. Disciplene var trætte, men samtalen gik ikke i stå. Ord om liv og forsikring udgik fra Frelserens læber. Men endnu var deres øjne holdt tilbage. Da Han talte til dem om Jerusalems ødelæggelse, så de på den dømte by med gråd. Men endnu anede de kun lidt, hvem deres rejsefælle var. De tænkte ikke, at emnet for deres samtale gik ved deres side; for Kristus omtalte sig selv, som var Han en anden person. De mente, at Han var en af dem, som havde været til stede ved den store højtid, og som nu var på vej hjem. Han gik lige så varsomt som de over de ujævne sten og standsede af og til sammen med dem for at hvile lidt. Således vandrede de frem ad den bjergede vej, mens Han, som snart skulle indtage sin plads ved Guds højre hånd, og som kunne sige: ’Mig er given al magt i himlen og på jorden’, gik ved deres side. Matthæus 28:18.«

> “During the journey the sun had gone down, and before the travelers reached their place of rest, the laborers in the fields had left their work. As the disciples were about to enter their home, the stranger appeared as though He would continue His journey. But the disciples felt drawn to Him. Their souls hungered to hear more from Him. ‘Abide with us,’ they said. He did not seem to accept the invitation, but they pressed it upon Him, urging, ‘It is toward evening, and the day is far spent.’ Christ yielded to this entreaty and ‘went in to tarry with them.’

> ”Undervejs på rejsen var solen gået ned, og før de rejsende nåede deres hvilested, havde arbejderne på markerne forladt deres arbejde. Da disciplene var ved at gå ind i deres hjem, gav den fremmede indtryk af, at Han ville fortsætte sin rejse. Men disciplene følte sig draget mod Ham. Deres sjæle hungrede efter at høre mere fra Ham. ’Bliv hos os,’ sagde de. Han syntes ikke at tage imod indbydelsen, men de trængte ind på Ham og bad indtrængende: ’Det hælder mod aften, og dagen er allerede langt fremrykket.’ Kristus gav efter for denne bøn og ’gik ind for at blive hos dem.’”

> “Had the disciples failed to press their invitation, they would not have known that their traveling companion was the risen Lord. Christ never forces His company upon anyone. He interests Himself in those who need Him. Gladly will He enter the humblest home, and cheer the lowliest heart. But if men are too indifferent to think of the heavenly Guest, or ask Him to abide with them, He passes on. Thus many meet with great loss. They do not know Christ any more than did the disciples as He walked with them by the way.

> „Hvis disciplene havde undladt at indtrængende fremsætte deres indbydelse, ville de ikke have vidst, at deres rejsefælle var den opstandne Herre. Kristus påtvinger aldrig nogen sit selskab. Han tager sig af dem, der har brug for ham. Med glæde vil han træde ind i det ringeste hjem og opmuntre det ydmygste hjerte. Men hvis mennesker er for ligegyldige til at tænke på den himmelske Gæst eller bede ham blive hos dem, går han videre. Således lider mange et stort tab. De kender ikke Kristus mere, end disciplene gjorde, da han vandrede med dem på vejen.“

> “The simple evening meal of bread is soon prepared. It is placed before the guest, who has taken His seat at the head of the table. Now He puts forth His hands to bless the food. The disciples start back in astonishment. Their companion spreads forth His hands in exactly the same way as their Master used to do. They look again, and lo, they see in His hands the print of nails. Both exclaim at once, It is the Lord Jesus! He has risen from the dead!

> Det enkle aftensmåltid med brød bliver snart tilberedt. Det sættes frem for gæsten, som har taget plads ved bordets hovedende. Nu rækker Han sine hænder frem for at velsigne maden. Disciplene farer tilbage i forundring. Deres ledsager udbreder sine hænder på nøjagtig samme måde, som deres Mester plejede at gøre. De ser igen, og se, i Hans hænder ser de mærkerne efter naglerne. Begge udbryder straks: Det er Herren Jesus! Han er opstået fra de døde!

> “They rise to cast themselves at His feet and worship Him, but He has vanished out of their sight. They look at the place which had been occupied by One whose body had lately lain in the grave, and say to each other, ‘Did not our heart burn within us, while He talked with us by the way, and while He opened to us the Scriptures?’

> “De rejser sig for at kaste sig ned for Hans fødder og tilbede Ham, men Han er forsvundet fra deres øjne. De ser hen på det sted, som var blevet indtaget af En, hvis legeme nylig havde ligget i graven, og siger til hinanden: ‘Brændte vort hjerte ikke i os, mens Han talte med os på vejen, og mens Han åbnede Skrifterne for os?’”

> “But with this great news to communicate they cannot sit and talk. Their weariness and hunger are gone. They leave their meal untasted, and full of joy immediately set out again on the same path by which they came, hurrying to tell the tidings to the disciples in the city. In some parts the road is not safe, but they climb over the steep places, slipping on the smooth rocks. They do not see, they do not know, that they have the protection of Him who has traveled the road with them. With their pilgrim staff in hand, they press on, desiring to go faster than they dare. They lose their track, but find it again. Sometimes running, sometimes stumbling, they press forward, their unseen Companion close beside them all the way.

> „Men med dette store budskab at bringe kan de ikke sidde og tale. Deres træthed og sult er borte. De lader deres måltid stå urørt og begiver sig straks, fulde af glæde, atter ud ad den samme vej, ad hvilken de kom, skyndende sig for at fortælle disciplene i byen budskabet. På nogle strækninger er vejen ikke sikker, men de klatrer over de stejle steder og glider på de glatte klipper. De ser ikke, de ved ikke, at de har beskyttelse af Ham, som har vandret vejen med dem. Med deres pilgrimsstav i hånden skynder de sig frem, idet de ønsker at gå hurtigere, end de vover. De mister sporet, men finder det igen. Undertiden løbende, undertiden snublende trænger de fremad, mens deres usynlige Ledsager er tæt ved deres side hele vejen.“

> “The night is dark, but the Sun of Righteousness is shining upon them. Their hearts leap for joy. They seem to be in a new world. Christ is a living Savior. They no longer mourn over Him as dead. Christ is risen—over and over again they repeat it. This is the message they are carrying to the sorrowing ones. They must tell them the wonderful story of the walk to Emmaus. They must tell who joined them by the way. They carry the greatest message ever given to the world, a message of glad tidings upon which the hopes of the human family for time and for eternity depend.” The Desire of Ages, 795–801.

> “Natten er mørk, men Retfærdighedens Sol skinner over dem. Deres hjerter springer af glæde. De synes at være i en ny verden. Kristus er en levende Frelser. De sørger ikke længere over Ham som død. Kristus er opstanden — igen og igen gentager de det. Dette er det budskab, de bringer til de sørgende. De må fortælle dem den vidunderlige beretning om vandringen til Emmaus. De må fortælle, hvem der sluttede sig til dem på vejen. De bærer det største budskab, der nogen sinde er givet til verden, et glædesbudskab, som menneskeslægtens håb for tid og evighed afhænger af.” The Desire of Ages, 795–801.

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