The fulfillment of the signs represented by the sun, moon, and stars have been amply addressed by the historians, the pioneers of Adventism and through the writings of Sister White. Some of the signs Jesus addressed are not as familiar as others. Few recognize that the “distress of nations” upon the “earth,” had a specific fulfillment. They are not clear about what the symbol of the shaking of the “powers of heaven,” as opposed to the shaking the powers of earth represent. And few Laodicean Adventist understand that the “coming” of “the Son of man coming in a cloud” was fulfilled in Millerite history.
日頭、月亮搭星宿所表明个徵兆之應驗，歷史學家、復臨運動个先驅，以及懷愛倫姊妹个著作，儕已經充分論述過了。耶穌所講个有些徵兆，並弗像別个恁般為人熟悉。少有人認識到，「地上」列國个「困苦」，原有其特定个應驗。佢拉也弗清爽，「天勢」个震動所表明个象徵，究竟搭地上權勢个震動所表明个有何分別。而且，少有老底嘉个復臨信徒明白，「人子駕雲而來」个「來臨」，已經在米勒派个歷史裡得著應驗。
“The exact day and hour of Christ’s coming have not been revealed. The Saviour told his disciples that he himself could not make known the hour of his second appearing. But he mentioned certain events by which they might know when his coming was near. ‘There shall be signs,’ he said, ‘in the sun, and in the moon, and in the stars.’ ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall.’ Upon the earth, he said, there shall be ‘distress of nations, with perplexity; the sea and the waves roaring; men’s hearts failing them for fear, and for looking after those things which are coming on the earth.’
“基督降臨个确切日辰搭钟点，并呒没启示出来。救主对伊个门徒讲，连伊自家也弗能叫伊拉晓得伊第二次显现个辰光。弗过伊提起几样事情，叫伊拉可以由此晓得伊个来临已经近了。伊讲：‘必有异兆显现勒日头、月亮搭星辰之中。’‘日头要变黑，月亮也弗放光，天浪个星要坠落。’伊又讲，到地上必有‘列国困苦，茫然无措；海搭波浪号啕；人因为惧怕，并且因着所将临到世界个事，吓得心都要消化。’”
“‘And they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.’
「彼歇要看見人子帶牢權能同大榮光，駕搭天浪向个雲來。伊要差遣伊个使者，號筒大聲一響，伊拉就要對四方、對天這一邊到天那一邊，聚攏伊所揀選个人。」
“The signs in the sun, moon, and stars have been fulfilled. Since that time earthquakes, tempests, tidal waves, pestilence, and famine have multiplied. The most awful destructions, by fire and flood, are following one another in quick succession. The terrible disasters that are taking place from week to week speak to us in earnest tones of warning, declaring that the end is near, that something great and decisive will soon of necessity take place.
「日頭、月亮同星辰裡个預兆已經應驗了。自從該辰光起，地震、風暴、海潮泛濫、瘟疫同饑荒越發增多。最可怖个毀滅，藉着火同洪水，一個接一個，急遽相繼而來。逐禮拜所發生个可怕災難，用懇切个警告聲調向我儂講話，宣告末日近了，並且必定勿久就有一件重大而決定性个事要發生。」
“Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.
「恩典寬容个辰光弗會再延續得忒久。此刻，上帝正從地上收回伊遏制个手。伊長久以來藉著聖靈對男男女女講話；總歸𠵩人弗曾聽從此項呼召。如今，伊藉著伊个審判，向伊个子民，也向世界發聲。此等審判个辰光，對於那些還弗曾有機會曉得何為真理个人來講，乃是施憐憫个辰光。主必溫柔看顧𠵩人。伊憐憫个心受了感動；伊个手仍舊伸出來施行拯救。到末後這些日子，頭一遭聽見真理个人當中，必有大批人得以被接納進入平安稳妥个羊圈裡。」《Review and Herald》，1906年11月22日。
The Millerite history is repeated to the very letter in the last days. The “signs” that marked the arrival and history of the first angel, typify “signs” that mark the arrival and history of the third angel. All the sacred reformatory movements parallel the movement of the third angel in the last days.
米勒派个历史，到末后日子，连一字一句都要重演。标明头一位天使降临搭伊历史个“兆头”，正预表标明第三位天使降临搭伊历史个“兆头”。一切神圣个改革运动，侪搭末后日子第三位天使个运动相平行。
“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.
「上帝伐地上个作为，㑚每一个重大个改革或者宗教运动里，世世代代显出一种叫人注目个相似。上帝待人个原则，永远是一式一样。现今个重要运动，侪有过去个事体作其对应；教会㑚从前各时代个经历，对我伲自家这个时代有极大价值个教训。」《善恶之争》，343页。
The history represented by the mighty angel of Revelation eighteen, is the third angel, and the history represented by the third angel runs parallel to the history of the first and second angels of Millerite history.
《啟示錄》第十八章該位大力天使所表明个歷史，卽係第三位天使；而第三位天使所表明个歷史，搭米勒派歷史當中第一位同第二位天使个歷史，係平行並進个。
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“上帝已经将《启示录》第十四章个信息安放勒预言个线索里向，伊拉个工作勿该停止，直等到只个地上历史个终局。头一个搭第二个天使个信息，到如今仍旧是真理，并且该搭随后来个只一则并行。第三位天使用大声音宣告伊个警告。约翰讲：‘此后，我看见另有一位天使从天降下，有大权柄，地也因伊个荣耀发光。’喺只个照明里向，三则信息一总个光都合并勒一道。”《1888年材料》，803、804页。
The work of the first and second angels, which is paralleled by the work of the third angel, is also illustrated in the parable of the ten virgins.
头两位天使个工作，也就是同第三位天使个工作相并行个工作，也喺《十个童女》个比喻里向受着说明。
“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.
“我常常畀人引到十个童女个比喻；其中五个是有智慧个，五个是愚拙个。迭个比喻已经照字面应验了，也还要照字面应验；因为伊对现在迭个辰光有特别个适用，而且，像第三位天使个信息一样，已经应验了，也还要一直做现今个真理，直到时期个末了。”《Review and Herald》，1890年8月19日。
The history represented in Revelation chapter ten of the Book of revelation is represented as the seven thunders, and the seven thunders represent the events which took place during the history of the Millerites, which was the history of the first and second angels’ messages. The seven thunders also represent “future events” that occur in the last days, and they are fulfilled in the same “order” as they were in the history of the Millerites.
《启示录》第十章所表明个历史，是以七雷来表明个；而七雷所表明个，就是米勒派历史当中所发生个事件，也就是第一位搭第二位天使信息个历史。七雷也表明末后日子里所发生个“将来个事”；而其应验个次序，搭米勒派历史当中所经历个“次序”是相同个。
“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. …
「交付約翰个特別亮光，借著七雷發表出來，乃係對於頭一位同第二位天使信息之下將要發生事件个描繪。……」
“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.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
「迭七個雷發出伊拉个聲音了後，對約翰落來个吩咐，像對但以理論到迭本小書个吩咐一樣：『七個雷所講个事，你要封住。』迭些是關係將來个事件，到辰光自會按伊拉个次序顯明出來。」《基督復臨安息日會聖經註釋》，第7卷，971。
All the reform movements parallel one another, and they are to be brought together “line upon line,” in order to illustrate the final reformatory movement of the one hundred and forty-four thousand. The parable of the ten virgins illustrates the internal experience of God’s people in the Millerite movement and the movement of the one hundred and forty-four thousand.
各項改革運動互相平行，並且愛照「律上加律」个方式結合起來，為着說明一百四十四千人最後个改革運動。十個童女个比喻，說明了上帝子民在米勒派運動以及一百四十四千人運動當中个內在經歷。
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
「《馬太福音》25章十個童女个比喻，也講明咾復臨信徒个經歷。」《善惡之爭》，393頁。
The work and message of both the Millerites and the one hundred and forty-four thousand is represented by the three angels of Revelation fourteen.
米勒派以及十四万四千人个工作搭信息，侪由《启示录》第十四章里向三个天使所表明。
“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.
“我曾得着宝贵个机会，来获得经历。我在头一位、第二位、并第三位天使个信息里，曾有经历。天使被表明为飞在天顶当中，向世界宣告警戒个信息，并且直接关系到住在地球历史末后日子里个人民。无人听见这些天使个声音，因为伊拉是个表号，用来代表上帝个子民；这些子民同天上宇宙保持和谐，一道做工。男人搭女人，蒙上帝个灵光照，又借着真理得以成圣，就照着次序宣扬这三道信息。”《Life Sketches》，429。
The prophetic events represented in Revelation chapter ten, are represented by the seven thunders. Those events mark where the divine is joined with the human. The “signs” that were identified by Christ in Matthew chapter twenty-four, Mark thirteen and Luke twenty-one represent the “signs” that ushered in the Millerite movement and represent a parallel testimony to the movement of the one hundred and forty-four thousand. The one hundred and forty-four thousand do not taste of death as represented by Enoch and Elijah. September 11, 2001, the “sign” that Christ identified as marking the arrival of the final generation of earth’s history, is identified in Luke chapter twenty-one. To be among that group that has been represented by Enoch and Elijah, who are called the one hundred and forty-four thousand requires that the “sign” and all that it represents is recognized.
《啟示錄》第十章所表明个預言事件，係由七雷來表明个。許个事件標明神性搭人性相聯合个所在。基督喺《馬太福音》第二十四章、《馬可福音》第十三章搭《路加福音》第二十一章所指出个「兆頭」，就係引進米勒派運動个「兆頭」，也表明對十四萬四千人運動个一種平行見證。十四萬四千人弗嚐死味，正如以諾搭以利亞所表明个一樣。二〇〇一年九月十一日，基督所指出、作為標明地上歷史最後一代來到个「兆頭」，喺《路加福音》第二十一章裡向我儕指出。若要列喺嗰一班由以諾搭以利亞所表明、也就係稱做十四萬四千人个人當中，就必須認明該個「兆頭」以及佢所表明个一切。
After Jesus led His disciples down through the history of the “signs” which ushered in the Millerite movement He then repeated and enlarged His historical testimony, by including a parable that represented the same history.
耶穌引領伊个門徒，沿牢「兆頭」个歷史一路看下來；此些「兆頭」曾引進米勒派運動。其後，伊又重申並擴充伊个歷史見證，加入了一則比喻，以表明同一段歷史。
And he spake to them a parable; Behold the fig tree, and all the trees; When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:29–33.
伊对伊拉讲一則譬喻：尔拉看无花果树，搭一切个树；当伊拉今朝发芽个辰光，尔拉自家看见，也晓得夏天已经近勒。照样，尔拉当看见这些事成就个辰光，就该晓得 神个国近勒。我实在对尔拉讲，这一代还呒没过去，一切总要成全。天地要过去；独有我个话总勿会过去。路加福音 21:29–33。
Jesus begins the parable by identifying a distinction between “the fig tree,” in the singular, and “all the trees.” The “fig tree,” is the covenant people, who in the last days is Laodicean Adventism, who profess to be the remnant people of God. The other “trees” were the Gentiles.
耶穌起首講此個比喻个辰光，先指出「無花果樹」——單數——搭「一切个樹」之間有分別。「無花果樹」乃是立約个子民，到末後个日子，就是老底嘉个復臨信徒；伊拉自稱是上帝所存留个餘民。其餘个「樹」乃是外邦人。
“Mark the cursing of the fig tree, representing the Jewish nation, covered with leaves of profession, but no fruit to be found thereon. The curse is pronounced upon the fig tree, which represents the moral, thinking, living agent, cursed of God, living as were the Jews for forty years after this event, yet dead. Mark, the other trees, representing the Gentiles, were not covered. They were leafless, making no pretension to having a knowledge of God. Their time of fruit-leaving was not yet.” Special Testimonies for Ministers and Workers, number 7, 59–61.
「你要留意詛咒無花果樹個事；伊代表猶太民族，滿樹攏是自稱敬虔個葉子，卻尋弗著果子。詛咒落勒無花果樹身浪；伊所代表個，是有道德、有思想、有生命行動個主體，為上帝所咒詛，正像猶太人勒此事以後四十年之中雖然還活勒，實際浪卻是死個。你再要留意別樣個樹；伊拉代表外邦人，並無葉子遮蓋。伊拉無葉，並弗假裝自家有認識上帝。伊拉結果子個時候，還弗曾到。」《給傳道人及工人個特別證言》，第 7 號，59–61。
Laodicean Adventism in the last days is cursed, for though it professes to be the remnant people of God, its profession is fruitless. Jesus is making two interconnected, but different points in the passage. He is identifying the distinction between the professed people of God and the Gentiles, who do not profess to uphold the law of God, or possess the Spirit of Prophecy which are the characteristics of the remnant of the last days, which Laodicean Adventism professes to uphold. The leaves in the last days represent the claimed profession to be the remnant identified by John in the book of Revelation.
末日个老底嘉复临主义是受咒诅个；因为伊虽则自称是上帝个余民百姓，伊个自称却无结果子。耶稣勒该段经文里向提出两点互相关联、却又有分别个意思。伊是勒表明：一面是自称属上帝个百姓，一面是外邦人；外邦人并弗自称持守上帝个律法，也弗有预言之灵——此二者乃是末日余民个特征，而老底嘉复临主义正是自称持守这些个。末日个叶子，表明个就是自称为约翰勒《启示录》里所指明个余民。
“The Gentile world was represented by the leafless, fruitless fig trees. The Gentiles were destitute, as were the Jews, of godliness, but they had not claimed to be in favor with God. They made no boast of exalted spirituality. They were blind in every sense to the ways and works of God, With them the time for figs was not yet. They were still looking forward to a day which would bring them light and hope.” Signs of the Times, February 15, 1899.
「外邦世界係用冇葉、冇果子个無花果樹來表明个。外邦人同猶太人一樣，攏缺少敬虔；弗過，伊拉並冇自稱蒙上帝喜悅。伊拉也冇誇口講自家有崇高个靈性。伊拉對上帝个道路同作為，樣樣攏係瞎眼。對伊拉來講，結果子个時候還弗曾到。伊拉還係向望一日，該一日會帶畀伊拉光同希望。」《Signs of the Times》，1899年2月15日。
The distinction between the fig tree and the other trees was given one other distinction by Christ. The time for the trees to bud out for the figs, was different than the time for the Gentiles trees to bud out. In the last days “two distinct calls are given to the churches,” and the first voice from the angel of Revelation chapter eighteen, identifies the time when the budding-out for the one hundred and forty-four thousand was to occur. The “second voice” of Revelation eighteen, represents when the other trees were to bud out.
无花果树同其余个树个分别，主基督又赐拨了一层分别。个树发芽、归于无花果个辰光，搭外邦个树发芽个辰光，并弗相同。到末后个日子，“有两样分明个呼召赐拨众教会”；《启示录》第十八章里天使所发个头一道声音，指明一十四万四千人发芽个辰光应当来到。 《启示录》十八章个“第二道声音”，就表明其余个树应当发芽个辰光。
In Christ’s day the Jews were the fig tree, the Gentiles were the other trees. In Millerite history the Protestants were the fig tree, and the Millerites were the other trees. In the last days, Laodicean Adventism is the fruitless fig tree which is removed from Jerusalem (the vineyard), and the one hundred and forty-four thousand are the fig trees that bears fruit. God’s other children who are still in Babylon are represented as the Gentiles.
基督在世个辰光，犹太人就是无花果树，外邦人就是别样个树。在米勒派个历史里，抗罗宗就是无花果树，而米勒派就是别样个树。到末后个日子，老底嘉派个复临信仰就是该棵弗结果子、从耶路撒冷（葡萄园）里挪去个无花果树；一十四万四千人就是结果子个无花果树。上帝其余个儿女，现今还勒巴比伦里个，乃是用外邦人来表明。
A “gentile,” by definition is a “stranger.” The gentile trees are dormant (dead), bearing no buds or fruit at the time the fig tree buds out and comes to life. A dormant tree is a dry tree, and when the Gentiles are called to come out of Babylon, by the second voice of Revelation chapter eighteen, they will then choose to keep the seventh-day Sabbath and enter into covenant with the Lord.
照定义讲，“外邦人”就是“陌生人”。外邦个树当无花果树发芽复活个辰光，是休眠个（死个），呒没芽头，也呒没果子。休眠个树就是枯树；等到《启示录》第十八章里第二个声音呼召外邦人从巴比伦里出来个辰光，伊拉就会拣选遵守第七日安息日，并且同主立约。
Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. Isaiah 56:3–7.
弗可让归附耶和华个外邦人讲：耶和华定规把我从伊个百姓当中隔绝开了；阉人也弗可讲：看哪，我是一棵枯树。因为耶和华对伲些谨守我安息日、拣选我所喜悦个事、持守我之约个阉人如此讲：我必在我个殿里、在我个墙垣以内，赐拨伊拉一个所在，一个名号，比有儿有女个更加美好；我必赐拨伊拉永远个名，弗会被剪除。还有归附耶和华个外邦人，为着事奉伊，爱耶和华个名，要作伊个仆人，凡谨守安息日弗玷污此日、又持守我之约个人，我也必领伊拉到我个圣山，让伊拉在我祷告个殿中欢喜；伊拉个燔祭同祭物，在我个坛上必蒙悦纳；因为我个殿必称为万民祷告个殿。以赛亚书 56:3–7。
A stranger is a “gentile,” and the “second voice” calls them to come out of Babylon, and they are brought to God’s holy mountain, it will then be His “holy” mountain, for the wheat and tares will have been separated by the testing process represented in the history of the “first voice”. When they come to the mountain of the Lord in the last days, the Gentiles will no longer be strangers, or dry trees.
外人就是「外邦人」，而「第二个声音」召伊拉出巴比伦，伊拉也会得带到上帝个圣山；到辰光，阿就会是祂个「圣」山，因为麦子搭稗子已经会借着「第一个声音」历史里所表明个试炼过程分开了。等伊拉末后个日子来到主个山辰光，外邦人就弗再是外人，也弗再是枯树。
The sun and the moon shall be darkened, and the stars shall withdraw their shining. The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 3:15–17.
日頭搭月亮要變黑，星宿也要收歇伊拉个光。耶和華也要對錫安吼叫，對耶路撒冷發出伊个聲音；天搭地都要震動：總歸耶和華要做伊百姓个避難所，也做以色列子民个力量。按呢，儂拉就要曉得我是耶和華——儂拉个上帝，居住勒錫安，我个聖山：到辰光，耶路撒冷就要成爲聖，外邦人再弗會經過伊。約珥書 3:15–17。
The ushering in of the history where the “second voice” calls God’s other flock out of Babylon has “signs” that were typified by the signs of the Millerite movement. In Matthew chapter twenty-four, Mark chapter thirteen and Luke chapter twenty-one Christ’s testimony that we are considering is set forth. In each of those three witnesses one of the “signs” identified is that the powers of heaven shall be shaken, but in Joel’s representation of the “signs” which identify when Jerusalem shall be “holy”, both “the heavens and the earth shall shake.”
「第二個聲音」呼召上帝另外一群羊自巴比倫出來个歷史開啟，有其「預兆」；此些預兆，曾由米勒派運動个預兆作為預表。馬太福音二十四章、馬可福音十三章並路加福音二十一章，皆陳明我儕今所思想个基督見證。喺此三個見證之中，所指明个一項「預兆」乃係天上个權勢要被震動；然而喺約珥對此等「預兆」个表述裡，亦即顯明耶路撒冷幾時要成為「聖」个預兆之時，則係「天地都要震動。」
Joel is identifying the perfect fulfillment of the predicted “signs” that occur when Jerusalem is holy. That time is when the Lord has removed the sins from the one hundred and forty-four thousand, and the church of Laodicea has transitioned to the movement of Philadelphia. It is then that the sixth movement (Philadelphia), becomes the eighth movement (Philadelphia), that is of the seven churches. It is then that the Church Militant becomes the Church Triumphant. The Church Militant is a label for God’s church that is composed of the wheat and the tares. The Church Triumphant is God’s holy mountain that is “holy,” and “no strangers pass through her anymore.”
約珥是在指認所預言个「兆頭」个完全應驗，這些兆頭乃是在耶路撒冷成為聖个辰光發生。該个時候，就是主已經對十四萬四千人除去罪孽，而老底嘉教會也已經轉變到非拉鐵非个運動。也就是在該個時候，第六個運動（非拉鐵非）成為第八個運動（非拉鐵非），就是出於七個教會个。也就是在該個時候，爭戰中个教會成為得勝个教會。爭戰中个教會，是上帝教會个一個稱號，因為其內乃是由麥子摻雜稗子所組成。得勝个教會，就是上帝个聖山，乃是「聖」个，「外人也弗再從其中經過。」
The ushering in of the ensign that is lifted up, which is the Church Triumphant, which is the “eighth that is of the seven”, which is when Jerusalem is “holy”, is accompanied by “signs.” In order for Jesus to provide the point of reference for His people to recognize the life or death “sign,” that identifies the sealing of the one hundred and forty-four thousand, He employed trees and the natural cycle of a tree’s life to teach the all-important lesson.
豎立起來个旌旗所引入个辰光，也就是得勝个教會，也就是「出於七者之第八」，也就是耶路撒冷成為「聖」个辰光，總是伴隨著「徵兆」。為著叫耶穌替伊个百姓設立一個參照點，好叫伊拉認出關乎生死个「徵兆」，就是那標明十四萬四千人受印記个徵兆，伊就用樹木並樹木生命个自然循環，來教導此一至關緊要个功課。
“Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 308.
“基督曾吩咐伊个百姓儆醒，留心伊降临个预兆；及至望见将来君王来到个征象，就当欢喜。伊讲：‘这些事一开头发生，侬就当仰起头来，挺起身来，因为侬个救赎近了。’伊又指点伊个跟从者看春天发芽个树木，讲：‘树木今朝一发芽，侬自家看见，就晓得夏天已经近了。照样，侬看见这些事发生，也就该晓得 神个国近了。’路加福音 21:28, 30, 31。”《善恶之争》，308页。
When the trees of Spring begin to bud out, Summer is near.
當春天個樹木開始發芽個辰光，夏天就近了。
The harvest is past, the summer is ended, and we are not saved. Jeremiah 8:20.
收割个季节已经过去，夏天已经完结，阿拉还是呒没得救。耶利米书 8:20。
The budding trees identify that it is Spring, and we then know Summer is near, and it is in the Summer when the harvest is gathered.
樹木發芽，顯明春天已到；我儕隨即曉得夏天近了，而正是在夏天，莊稼纔得收聚。
The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. Matthew 13:39.
撒播伊拉个个仇敌就是魔鬼；收割就是世界个末了；收割个人就是天使。马太福音 13:39。
The harvest is at the end of the world. When the trees begin to bud out, you are required to know that the end of the world is imminent.
收割是在世界的末了。當樹木開始發芽的辰光，儂就該曉得，世界的末了已經臨近了。
“One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming.” The Great Controversy, 371.
“救主个一句话，弗应当拿来推翻另一句话。虽则冇一个人晓得伊来临个日子同辰光，𠮶末我拉也受着教训，也受着吩咐，爱晓得伊几时近了。并且还教导我拉：若是轻忽伊个警告，拒绝抑或怠慢去晓得伊个降临几时近了，𠮶对我拉来讲，所招致个灭亡，也会像挪亚辰光生活个人，弗晓得洪水几时要来，𠮶样致命。”《善恶之争》，371。
We will continue our study of Luke chapter twenty-one in the next article.
阿拉会勒下一篇文章里，继续研究《路加福音》第二十一章。
“I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.
“我看见地上个权势如今正拨摇动，诸般事体按着次序来到。打仗并打仗个风声、刀兵、饥荒并瘟疫，先要摇动地上个权势；随后上帝个声音要摇动日头、月亮并星宿，这个地也要摇动。我看见，欧洲权势个摇动，并弗是有些人所教训个、天上权势个摇动；乃是忿怒列国个摇动。”《早期著作》，41。