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# Rome Establishes the Vision - Number Fourteen

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Reflections of Christ and the Formation of the Image of the Beast: A Prophetic Parallel in the Last Days

Kristi genspejlinger og dannelsen af dyrets billede: en profetisk parallel i de sidste dage

Author

Jeff Pippenger

Published

September 2, 2024

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The line of prophecy identifying when the United States forms an image to and of the beast occurs when the horn of Protestantism is forming the image of Christ. That formation is specifically identified in Daniel chapter ten, when Daniel beholds the causative looking-glass “marah,” vision. Daniel represents those who behold Christ, and in so doing they reflect Christ’s character. The one hundred and forty-four thousand, who are represented by Daniel in chapter ten, form the image of Christ within, only as they behold His character. By beholding they become changed.

Den profetiske række, som angiver, hvornår De Forenede Stater danner et billede til og af dyret, indtræffer, når protestantismens horn er i færd med at danne Kristi billede. Denne dannelse identificeres specifikt i Daniels bog, kapitel ti, når Daniel ser det årsagsvirkende spejl, “marah”, syn. Daniel repræsenterer dem, der skuer Kristus, og idet de gør det, genspejler de Kristi karakter. De hundrede og fireogfyrre tusinde, som repræsenteres ved Daniel i kapitel ti, danner Kristi billede indvortes, kun idet de skuer hans karakter. Ved at skue bliver de forvandlet.

The image of the beast reflects the beast, and the formation of the image of the beast is the great test for the people of God, by which their eternal destiny will be decided. When the Protestant churches take control of the government of the United States, they will have formed an image of the church and state system that identifies the structure of control which the papal power employed before the political support was removed. In the same period of time the image of Christ will be produced in His last day people. Yet, there were those that were with Daniel who saw not the vision, for they fled from the vision. They failed the test of the formation of the image of the beast, by refusing to allow the image of Christ to be formed within them during the testing time.

Dyrets billede afspejler dyret, og dannelsen af dyrets billede er den store prøve for Guds folk, hvorved deres evige skæbne vil blive afgjort. Når de protestantiske kirker overtager kontrollen over De Forenede Staters regering, vil de have dannet et billede af det kirke-stats-system, som kendetegner den kontrolstruktur, den pavelige magt benyttede, før den politiske støtte blev fjernet. I den samme tidsperiode vil Kristi billede blive frembragt i Hans folk i de sidste dage. Alligevel var der nogle, som var sammen med Daniel, der ikke så synet, for de flygtede fra synet. De bestod ikke prøven ved dannelsen af dyrets billede, fordi de nægtede at tillade, at Kristi billede blev dannet i dem i prøvelsens tid.

The spiritual principle of reflection is accomplished by looking into a mirror that represents Christ and because the “marah” vision is a causative vision, the image of Christ in the mirror, produces the image of Christ in humanity. A literal mirror reflects the image of the man who looks at the mirror, but the spiritual application of the principle has variables associated with the mirror. Those who are simply a “hearer of the word, and not a doer,” “beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.” They look to the mirror and only see humanity.

Det åndelige princip om genspejling fuldbyrdes ved at se ind i et spejl, der repræsenterer Kristus, og fordi “marah”-synet er et kausativt syn, frembringer billedet af Kristus i spejlet billedet af Kristus i menneskeheden. Et bogstaveligt spejl genspejler billedet af den mand, som ser i spejlet, men den åndelige anvendelse af princippet har variabler knyttet til spejlet. De, som blot er en “ordets hører og ikke dets gører”, “ser på sig selv og går bort og glemmer straks, hvordan han var”, ser i spejlet og ser kun menneskeligheden.

The other class who are “not a forgetful hearer, but a doer of the work” see the law of God, they see Christ in the mirror. The work is to understand that the principle of reflection has a “natural” reality and a spiritual reality. Daniel illustrates those who did the “work,” for in chapters nine and ten he illustrates the work that produces the spiritual principle of reflection.

Den anden klasse, som „ikke er en glemsom hører, men en ordets gører“, ser Guds lov; de ser Kristus i spejlet. Arbejdet består i at forstå, at refleksionens princip har en „naturlig“ virkelighed og en åndelig virkelighed. Daniel illustrerer dem, som gjorde „arbejdet“, for i kapitel ni og ti fremstiller han det arbejde, der frembringer refleksionens åndelige princip.

> In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. Daniel 10:1, 2.

> I de dage sørgede jeg, Daniel, i tre fulde uger. Jeg spiste intet lækkert brød, og hverken kød eller vin kom i min mund; heller ikke salvede jeg mig overhovedet, før tre hele uger var til ende. Daniel 10:1, 2.

Gabriel had given a partial interpretation of the vision of chapter eight to Daniel, but Daniel had not understood it all.

Gabriel havde givet Daniel en delvis tydning af synet i kapitel otte, men Daniel havde ikke forstået det hele.

> And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:27.

> Og jeg, Daniel, blev afmægtig og var syg i nogen tid; derefter stod jeg op og udførte kongens tjeneste. Og jeg var forfærdet over synet, men ingen forstod det. Daniel 8,27.

Sister White informs us that Daniel was seeking to understand the interpretation of the message of Daniel chapter eight which Gabriel had brought to Daniel in chapter nine.

Søster White oplyser os om, at Daniel søgte at forstå tydningen af budskabet i Daniels bog kapitel otte, som Gabriel havde bragt til Daniel i kapitel ni.

> “With a new and deeper earnestness, Miller continued the examination of the prophecies, whole nights as well as days being devoted to the study of what now appeared of such stupendous importance and all-absorbing interest. In the eighth chapter of Daniel he could find no clue to the starting point of the 2300 days; the angel Gabriel, though commanded to make Daniel understand the vision, gave him only a partial explanation. As the terrible persecution to befall the church was unfolded to the prophet’s vision, physical strength gave way. He could endure no more, and the angel left him for a time. Daniel ‘fainted, and was sick certain days.’ ‘And I was astonished at the vision,’ he says, ‘but none understood it.’

> "Med en ny og dybere alvor fortsatte Miller granskningen af profetierne, idet hele nætter såvel som dage blev viet til studiet af det, som nu syntes at være af så overvældende betydning og altopslugende interesse. I Daniels ottende kapitel kunne han ikke finde nogen nøgle til udgangspunktet for de 2300 dage; engelen Gabriel, skønt befalet at lade Daniel forstå synet, gav ham kun en delvis forklaring. Da den frygtelige forfølgelse, som skulle komme over menigheden, blev udfoldet for profetens syn, svigtede de legemlige kræfter. Han kunne ikke udholde mere, og engelen forlod ham for en tid. Daniel ‘besvimede og var syg nogle dage.’ ‘Og jeg var forfærdet over synet,’ siger han, ‘men ingen forstod det.’"

> “Yet God had bidden His messenger: ‘Make this man to understand the vision.’ That commission must be fulfilled. In obedience to it, the angel, sometime afterward, returned to Daniel, saying: ‘I am now come forth to give thee skill and understanding;’ ‘therefore understand the matter, and consider the vision.’ Daniel 8:27, 16; 9:22, 23, 25–27. There was one important point in the vision of chapter 8 which had been left unexplained, namely, that relating to time—the period of the 2300 days; therefore the angel, in resuming his explanation, dwells chiefly upon the subject of time.” The Great Controversy, 325.

> "Men Gud havde befalet sin sendebud: 'Lad denne mand forstå synet.' Dette påbud måtte opfyldes. I lydighed mod det vendte englen nogen tid senere tilbage til Daniel og sagde: 'Jeg er nu kommet for at give dig indsigt og forståelse;' 'forstå derfor sagen, og giv agt på synet.' Daniel 8:27, 16; 9:22, 23, 25–27. Der var ét vigtigt punkt i synet i kapitel 8, som var blevet ladt uforklaret, nemlig det, der angik tiden — perioden på de 2300 dage; derfor dvæler englen, idet han genoptager sin forklaring, hovedsagelig ved emnet om tiden." The Great Controversy, 325.

In chapter ten we are informed that Daniel had understanding of the “vision” and the “thing,” but Daniel wanted more light, so he set his heart to find that understanding and he fasted for twenty-one days. In so doing he represents those of the last days who understand the spiritual principle of reflection that is typified by the natural principle of reflection. That understanding is illustrated by their works, and their works are represented by Daniel as seeking a correct understanding of God’s prophetic Word. The obvious contrast of those who fled from the vision, is that they were not seeking for a correct understanding of God’s prophetic Word.

I kapitel ti bliver vi underrettet om, at Daniel havde forståelse af „synet“ og „sagen“, men Daniel ønskede mere lys, så han satte sig for at finde denne forståelse, og han fastede i enogtyve dage. Derved repræsenterer han dem i de sidste dage, som forstår det åndelige refleksionsprincip, der er forbilledliggjort ved det naturlige refleksionsprincip. Denne forståelse illustreres ved deres gerninger, og deres gerninger fremstilles ved Daniel som en søgen efter en korrekt forståelse af Guds profetiske Ord. Den åbenbare kontrast til dem, som flygtede fra synet, er, at de ikke søgte efter en korrekt forståelse af Guds profetiske Ord.

The truth of God’s prophetic Word that Daniel is represented as hungering to understand is the light of the last days, for Daniel typifies the one hundred and forty-four thousand. Daniel is therefore representing a class who are seeking to understand the light of God’s prophetic Word that is represented as the final test before probation closes. In this regard, it is the Revelation of Jesus Christ that is unsealed just before probation closes, but it is also the test that is represented as the formation of the image of the beast.

Sandheden i Guds profetiske Ord, som Daniel fremstilles som hungrende efter at forstå, er de sidste dages lys, for Daniel er et forbillede på de hundrede og fireogfyrre tusind. Daniel repræsenterer derfor en klasse, som søger at forstå lyset i Guds profetiske Ord, der fremstilles som den sidste prøve, før nådetiden afsluttes. I denne henseende er det Jesu Kristi Åbenbaring, der bliver afseglet lige før nådetiden afsluttes, men det er også prøven, der fremstilles som dyrets billedes dannelse.

The formation of the image of the beast is directly identifying the process of how the image of the beast is developed. That reality cannot be correctly determined without first identifying the primary subject of the test, the beast. It is the beast that establishes and identifies how the image is formed.

Dannelsen af dyrets billede identificerer direkte den proces, hvorved dyrets billede udvikles. Denne virkelighed kan ikke fastslås korrekt uden først at identificere prøvens primære genstand, dyret. Det er dyret, der fastlægger og identificerer, hvordan billedet dannes.

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> „Men hvad er ‘billedet af dyret’? og hvordan skal det dannes? Billedet frembringes af dyret med de to horn og er et billede af dyret. Det kaldes også et billede af dyret. For at forstå, hvordan billedet er, og hvordan det skal dannes, må vi derfor undersøge selve dyrets kendetegn — pavedømmet.

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

> "Da den tidlige kirke blev fordærvet ved at forlade evangeliets enkelhed og antage hedenske ritualer og skikke, mistede den Guds Ånd og kraft; og for at kunne beherske folkets samvittigheder søgte den støtte hos den verdslige magt. Resultatet blev pavedømmet, en kirke, som beherskede statsmagten og benyttede den til at fremme sine egne formål, især til straf for 'kætteri'. For at Amerikas Forenede Stater kan danne et billede af dyret, må den religiøse magt i en sådan grad beherske den civile regering, at statens myndighed også vil blive benyttet af kirken til at gennemføre sine egne formål." The Great Controversy, 443.

In order “to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.” It is the beast that establishes the vision that is the test of the last days that is brought about just before probation closes. Daniel understood the vision and the thing.

For at lære, hvordan billedet ser ud, og hvordan det skal dannes, må vi studere selve dyrets karaktertræk — pavedømmet. Det er dyret, der grundfæster det syn, som er de sidste dages prøve, og som frembringes umiddelbart før nådetiden afsluttes. Daniel forstod synet og sagen.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> I Perserkongen Kyros’ tredje regeringsår blev et budskab åbenbaret for Daniel, hvis navn blev kaldt Belteshazzar; og budskabet var sandt, men den fastsatte tid var lang; og han forstod budskabet og havde indsigt i synet. Daniel 10:1.

The vision is the “mareh” vision of the twenty-three hundred years. The “thing” is the Hebrew word “dabar,” meaning “word.” The same word (“dabar”) which is translated as “thing” in verse one is translated as “matter” in chapter nine verse twenty-three.

Synet er „mareh“-synet om de to tusind tre hundrede år. „Tingen“ er det hebraiske ord „dabar“, som betyder „ord“. Det samme ord („dabar“), som i vers et er oversat med „ting“, er i kapitel ni, vers treogtyve oversat med „sag“.

> Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

> Ja, mens jeg endnu talte i bøn, kom manden Gabriel, som jeg havde set i synet i begyndelsen, hastigt flyvende hen til mig og rørte ved mig ved tiden for aftenofferet. Og han underviste mig og talte med mig og sagde: Daniel, nu er jeg kommet ud for at give dig indsigt og forstand. Ved begyndelsen af dine bønner udgik ordet, og jeg er kommet for at kundgøre dig det; for du er højt elsket. Forstå derfor sagen, og agt på synet. Daniel 9:21–23.

Gabriel comes to Daniel in response to Daniel’s prayer, which is associated with the enlightenment Daniel had received when he had understood that he was in a captivity represented by the scattering of Leviticus twenty-six.

Gabriel kommer til Daniel som svar på Daniels bøn, der er forbundet med den oplysning, Daniel havde modtaget, da han havde forstået, at han befandt sig i et fangenskab, som var repræsenteret ved spredningen i Tredje Mosebog seksogtyve.

> In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:2.

> I hans regerings første år gav jeg, Daniel, agt på bøgerne og forstod tallet på de år, om hvilke Herrens ord var kommet til profeten Jeremias, at han ville fuldbyrde halvfjerds år over Jerusalems ødelæggelser. Daniel 9,2.

The captivity identified by Jeremiah led Daniel to the captivity of the “seven times” recorded by Moses, which was both an “oath” and a “curse.”

Det fangenskab, som Jeremias identificerede, førte Daniel til fangenskabet i de „syv tider“, som Moses nedskrev, og som både var en „ed“ og en „forbandelse“.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

> Ja, hele Israel har overtrådt din lov, ja, ved at vige bort, så de ikke ville adlyde din røst; derfor er forbandelsen blevet udgydt over os, og den ed, som er skrevet i Moses, Guds tjeners, lov, fordi vi har syndet imod ham. Og han har stadfæstet sine ord, som han talte imod os og imod vore dommere, som dømte os, ved at bringe en stor ulykke over os; thi under hele himmelen er der ikke gjort noget sådant, som det er gjort mod Jerusalem. Således som der står skrevet i Moses’ lov, er al denne ulykke kommet over os; dog frembar vi ikke vor bøn for Herren vor Guds åsyn, så vi kunne vende om fra vore misgerninger og give agt på din sandhed. Daniel 9:11–13.

Upon the two witnesses of Jeremiah and Moses, Daniel understood the desolation which had been brought upon Jerusalem was “the curse” “of Moses” that had been “poured upon” ancient Israel. Sister White refers to Jeremiah’s witness as “testimonies to the church,” and in this regard it is identifying Jeremiah as the Spirit of Prophecy of the last days, for the “testimonies to the church” in the last days is this very thing. Jeremiah represents the Spirit of Prophecy and Moses represents the Bible.

På de to vidner, Jeremias og Moses’, grundlag forstod Daniel, at den ødelæggelse, som var blevet bragt over Jerusalem, var „forbandelsen“, „Moses’“ forbandelse, som var blevet „udgydt over“ det gamle Israel. Søster White omtaler Jeremias’ vidnesbyrd som „vidnesbyrd til menigheden“, og i denne henseende identificerer det Jeremias som de sidste dages profetiske ånd, for „vidnesbyrdene til menigheden“ i de sidste dage er netop dette. Jeremias repræsenterer den profetiske ånd, og Moses repræsenterer Bibelen.

Daniel represents those of the last days that understand from those two witnesses that they have been scattered, and that understand from the Bible and Spirit of Prophecy that they have been awakened, as was Daniel to the fact that he (they) had been in captivity, and that the captivity was represented in God’s prophetic Word.

Daniel repræsenterer dem i de sidste dage, som fra disse to vidner forstår, at de er blevet adspredt, og som ud fra Bibelen og Profetiens Ånd forstår, at de er blevet vækket, ligesom Daniel blev det til den kendsgerning, at han (de) havde været i fangenskab, og at fangenskabet var fremstillet i Guds profetiske Ord.

The experience of God’s last-day people is the experience of the ten virgins.

Guds folk i de sidste dage gør den samme erfaring som de ti jomfruer.

> “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." The Great Controversy, 393.

The tarrying time of the parable of the ten virgins represents the same awakening of Daniel in chapter nine. Based upon the two sanctified witnesses Daniel realized that his entire life was a fulfillment of a specific prophecy within God’s Word. That prophecy directed Daniel to the remedy that was needed if Daniel was to be prepared for what was going to happen to him in the very next chapter. So too, when the Millerites fulfilled the parable of the ten virgins, they also had to be awakened to the fact that the first disappointment and delay had led them to fall asleep. All the prophets represent the last days.

Lignelsens tøvenstid om de ti jomfruer repræsenterer den samme opvågnen hos Daniel i kapitel ni. På grundlag af de to helliggjorte vidner indså Daniel, at hele hans liv var en opfyldelse af en bestemt profeti i Guds Ord. Denne profeti ledte Daniel til det middel, der var nødvendigt, hvis Daniel skulle være beredt på det, som ville ske med ham i det allernæste kapitel. På samme måde måtte milleritterne, da de opfyldte lignelsen om de ti jomfruer, også vækkes til erkendelsen af, at den første skuffelse og forsinkelsen havde ført dem til at falde i søvn. Alle profeterne repræsenterer de sidste dage.

The awakening of Daniel and the Millerites are two witnesses of an awakening of the one hundred and forty-four thousand in the last days.

Daniels og milleritternes opvågnen er to vidner om de et hundrede og fireogfyrre tusindes opvågnen i de sidste dage.

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

> „Jesus og hele den himmelske hærskare så med medfølelse og kærlighed på dem, som med sød forventning havde længtes efter at se Ham, som deres sjæle elskede. Engle svævede omkring dem for at styrke dem i deres prøvelses time. De, som havde forsømt at modtage det himmelske budskab, blev ladt tilbage i mørke, og Guds vrede optændtes imod dem, fordi de ikke ville modtage det lys, som Han havde sendt dem fra himmelen. Disse trofaste, skuffede sjæle, som ikke kunne forstå, hvorfor deres Herre ikke kom, blev ikke ladt i mørke. Atter blev de ledt til deres bibler for at ransage de profetiske tidsperioder. Herrens hånd blev fjernet fra tallene, og fejltagelsen blev forklaret. De så, at de profetiske tidsperioder nåede frem til 1844, og at det samme bevis, som de havde fremført for at påvise, at de profetiske tidsperioder afsluttedes i 1843, viste, at de ville ende i 1844. Lys fra Guds Ord skinnede over deres stilling, og de opdagede en tøvenstid — ‚Om det [synet] tøver, så vent på det.‘ I deres kærlighed til Kristi snarlige komme havde de overset synets tøven, som var bestemt til at åbenbare de sande ventende. Atter havde de et tidspunkt. Dog så jeg, at mange af dem ikke kunne hæve sig over deres dybe skuffelse og opnå den grad af nidkærhed og kraft, som havde kendetegnet deres tro i 1843.“ Early Writings, 236.

In fulfillment of the parable, the Millerites “had overlooked the tarrying of the vision,” but they were “again” “led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained.” Daniel was led to the Bible and the “hand of the Lord” was removed from “the prophetic periods,” and when Daniel as a doer, not simply a hearer, by active faith proved that he understood the message of Jeremiah and Moses by fulfilling the directions given in Leviticus twenty-six as well as the remedy and resolution of the scattered condition of God’s people, then the “explanation,” was given to Daniel.

Til opfyldelse af lignelsen havde Milleriterne »overset synets udsættelse«, men de blev »igen« »ført til deres Bibler for at undersøge de profetiske tidsperioder. Herrens hånd blev fjernet fra tallene, og fejlen blev forklaret.« Daniel blev ført til Bibelen, og »Herrens hånd« blev fjernet fra »de profetiske tidsperioder«, og da Daniel som en, der gjorde Ordet, ikke blot som en hører, ved aktiv tro beviste, at han forstod Jeremias’ og Moses’ budskab ved at opfylde de anvisninger, der er givet i Tredje Mosebog seksogtyve, såvel som midlet og løsningen på Guds folks adspredte tilstand, da blev »forklaringen« givet til Daniel.

When the one hundred and forty-four thousand fulfill the tarrying time of the parable in its final and most perfect fulfillment in the last days, they will do so in a period of time when the “formation of the image of the beast” is their great test.

Når de hundrede og fireogfyrre tusind gennemlever lignelsens ventetid i dens endelige og mest fuldkomne opfyldelse i de sidste dage, vil de gøre det i en tidsperiode, hvor „dannelsen af dyrets billede“ er deres store prøve.

We will continue these thoughts in the next article.

Vi vil fortsætte disse tanker i den næste artikel.

> “‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons 69.

> “‘Når frugten er moden, sætter han straks seglen ind, fordi høsten er kommet.’ Kristus venter med inderlig længsel på åbenbaringen af sig selv i sin menighed. Når Kristi karakter fuldkomment er blevet gengivet i hans folk, da vil han komme for at gøre krav på dem som sine egne.” Ord om Tro 69.

> “It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted. At this time a message from God is to be proclaimed, a message illuminating in its influence and saving in its power. His character is to be made known. Into the darkness of the world is to be shed the light of His glory, the light of His goodness, mercy, and truth.

> „Det er mørket fra en fejlagtig opfattelse af Gud, der indhyller verden. Mennesker er ved at miste kundskaben om Hans karakter. Den er blevet misforstået og fejlfortolket. På denne tid skal et budskab fra Gud forkyndes, et budskab, oplysende i sin indflydelse og frelsende i sin kraft. Hans karakter skal gøres kendt. Ind i verdens mørke skal lyset fra Hans herlighed skinne, lyset fra Hans godhed, barmhjertighed og sandhed. “

> “This is the work outlined by the prophet Isaiah in the words, ‘O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him.” Isaiah 40:9, 10.

> „Dette er det værk, som profeten Esajas skitserer med ordene: ‘O Jerusalem, du som bringer godt budskab, løft din røst med styrke; løft den, frygt ikke; sig til Judas byer: Se jeres Gud! Se, den Herre Gud skal komme med stærk hånd, og Hans arm skal herske for Ham; se, Hans løn er med Ham, og Hans gerning går foran Ham.’ Esajas 40:9, 10.

> “Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415.

> „De, som venter på Brudgommens komme, skal sige til folket: ‘Se jeres Gud.’ De sidste stråler af barmhjertighedens lys, det sidste nådesbudskab, som skal gives til verden, er en åbenbaring af hans kærlighedskarakter. Guds børn skal åbenbare hans herlighed. I deres eget liv og deres egen karakter skal de vise, hvad Guds nåde har gjort for dem.“ Christ’s Object Lessons, 415.

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