Daniel chapter two represents the second angel of Revelation fourteen. As such it represents the second of three tests, that are represented as a dietary test, followed by a visual test, and concludes with a litmus test. All three of those tests, which are also prophetic waymarks, exist in the first angel’s message of Revelation fourteen. As with the first angel of Revelation fourteen, Daniel chapter one also possesses each of those three tests.
《但以理書》第二章表明《啟示錄》第十四章第二位天使。照此，伊表明三重試驗當中个第二重；此三重試驗分別以飲食个試驗起首，繼之以視覺个試驗，末了以試金石个試驗作結。此三重試驗，亦即先知性个路標，攏存在於《啟示錄》第十四章第一位天使个信息之中。正如《啟示錄》第十四章个第一位天使一樣，《但以理書》第一章也具備此三重試驗。
The second test, or the second angel’s message, begins at the end of the first test. Chapter two follows chapter one. The conclusion of the second test begins the third test back-to-back. The period of time represented by the second test was symbolized by the seventy years of Daniel’s captivity, which began with the conquering of Jehoiakim and concluded at the decree of Cyrus. As the end of those seventy years approached, Daniel recognized through God’s prophetic Word that the end was about to arrive.
第二样试验，或者第二位天使个信息，是从第一样试验个末了开头个。第二章接勒第一章后头。第二样试验个结束，紧接着就开头第三样试验。第二样试验所表明个时段，是用但以理被掳个七十年做预表个；这段时期是从约雅敬被征服开头，到古列所下个谕旨结束。迭七十年个末期挨近个辰光，但以理借着上帝预言个话认出，末了快要到了。
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; 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 9:1, 2.
亚哈随鲁个儿子大利乌，系玛代人个后裔，奉立来统治迦勒底国；伊在位头一年，我但以理从经卷里晓得耶和华个话临到先知耶利米，讲到耶路撒冷荒凉个年数，必要满了七十年。Daniel 9:1, 2.
Daniel is representing God’s people in the last days that recognize the symbolic meaning of the seventy years of captivity, and that recognition takes place shortly before the seventy symbolic years end. God’s people have correctly understood the seventy-year captivity, but what Daniel is representing is the understanding that those seventy years represent the prophetic period from September 11, 2001, unto the Sunday law. For Daniel, those years ended at the decree of Cyrus, which in the last days represents the Sunday law in the United States.
但以理所表明个，是末後辰光上帝个百姓；伊拉认得被掳七十年个预表意义，而该项认得，正发生勒七十个预表之年将近结束个辰光。上帝个百姓已经正确明白该七十年被掳个意义；但但以理所代表个，乃是明白该七十年所预表个，系从 2001 年 9 月 11 日起，一直到星期日法令个预言时期。对但以理来讲，该些年数终结勒古列所颁个谕旨；而勒末後日子里，此项个对应，就系美国个星期日法令。
Shortly before the Sunday law, God’s people are awakened to the prophetic understanding represented by the symbolic seventy years. Those symbolic years began with Jehoiakim, who represents September 11, 2001, when, with the arrival of Islam of the third Woe, the mighty angel of Revelation eighteen, descended and announced the fall of Babylon. The fall of Babylon represents the second angel’s message, and on September 11, 2001, the second testing period began for those who ate the hidden book that was in the angel’s hand. That period, represented by the symbolic seventy years, continues through to the Sunday law.
主日法令頒布前勿久，上帝个子民就會受喚醒，明白由象徵性个七十年所表明个預言性理解。該些象徵性个年數，起首於約雅敬；伊所代表个，乃是二〇〇一年九月十一日。其辰，隨著第三樣災禍个伊斯蘭來到，《啟示錄》第十八章个大力天使降下，並宣告巴比倫傾倒。巴比倫个傾倒，表明第二位天使个信息；而於二〇〇一年九月十一日，對於食了天使手中所拿隱藏小書个人來講，第二段試驗時期就起首了。該段時期，由象徵性个七十年所代表，一直延續到主日法令。
As the end draws near, as typified by Daniel in the first year of Darius, God’s people are awakened to the test of the image of the beast. They have previously understood some of the truths associated with the test of the image of the beast, but the portion they come to understand just before the end of the prophetic period of the second angel, has been hidden in darkness. As Daniel studied God’s prophetic Word, and then became aware of the significance of the seventy years, he was led to prayer, just as he had been led to prayer when he became aware of the life-or-death threat of Nebuchadnezzar concerning his image-dream. In Daniel chapter nine, as in Daniel chapter two, as Daniel prayed, he received prophetic light.
當末時臨近，正如但以理喺大利烏元年所預表个一樣，上帝个子民會畀喚醒，去面對獸像个試驗。佢拉先前已經明白一部分同獸像試驗有關个真理；總有一部分，係佢拉喺第二位天使預言時期將近終結之前纔領會个，卻一直隱藏喺黑暗裡。正如但以理查考上帝預言个話語，隨後覺察七十年个意義，就被引到禱告裡；也正如佢先前因為覺察尼布甲尼撒關於佢个像之夢所帶來生死攸關个威脅，而被引到禱告裡一樣。喺《但以理書》第九章裡，正如喺《但以理書》第二章裡，但以理喺禱告个時候，領受了預言个亮光。
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. Daniel 9:21, 22.
是的，我佇禱告中猶講話個辰光，就是我起先佇異象裡所看見個彼個人加百列，奉命急速飛來，佇晚祭個時辰觸著我。伊就指教我，佮我講話，講：「但以理啊，我今朝出來，是欲予儂有智慧佮聰明。」Daniel 9:21, 22.
The “skill and understanding” given to Daniel as he prayed aligns with his prayer in chapter two.
但以理禱告个辰光所蒙賜个「技能和聰明」，摎伊喺第二章个禱告相符合。
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel 2:17–19.
后来但以理转到自家里去，把其桩事告知伊个同伴哈拿尼雅、米沙利、亚撒利雅，叫伊拉为着此个奥秘向天上的上帝恳求怜悯；免得但以理搭伊个同伴同巴比伦其余个哲士一道灭亡。于是此个奥秘在夜间异象里向但以理显明了。于是但以理称颂天上的上帝。Daniel 2:17–19.
Line upon line, Daniel’s two prayers are the same prayer. Both are given during history that symbolically represents the visual test of the second angel, that transpires between September 11, 2001, and the soon-coming Sunday law. With the impending death threat of Nebuchadnezzar and the prophetic knowledge of both Jeremiah’s seventy years and the oath of Moses’ seven times, Daniel prays the Leviticus twenty-six prayer, while asking that God would reveal to him the final prophetic secret of Bible prophecy. The secret that John identifies as the Revelation of Jesus Christ.
一句接一句看過去，但以理个兩擺禱告其實是同一個禱告。兩者儕發生勒歷史當中；該段歷史喺預表第二位天使个眼目考驗，並且係發生勒 2001 年 9 月 11 號到將來快要來臨个星期日法令之間。當尼布甲尼撒个致死威脅迫近个時候，又有耶利米七十年並摩西「七倍」之誓言个預言知識，但以理就禱告利未記二十六章个禱告，同時求上帝向伊顯明聖經預言最後个先知奧祕。該個奧祕，就是約翰所指出个耶穌基督个啟示。
In chapter nine, Daniel is located at the transition of two kingdoms. Babylon has just fallen to the Medes and Persians, for it is the first year of Darius, thus placing God’s people in the last days at the point of transition that was marked in the movement of the first angel and also the movement of the third angel.
第九章里，旦以理所处个，是两箇国度交替转接个辰光。巴比伦刚刚败落于玛代人搭波斯人，因为其辰正是大利乌元年；因此，上帝个子民就被安置勒末后日子个转接点上，正如头一位天使个运动，以及第三位天使个运动里所标明个一样。
The Philadelphian Millerite movement transitioned unto Laodicea in 1856, and the Laodicean movement of Future for America, transitions to the Philadelphian movement at the end of the three and a half days of being dead in the street of Revelation chapter eleven. The test that was failed with the Philadelphian movement of the Millerites from 1856 until 1863, was in relation to the doctrine of the “seven times.”
費拉鐵非派个米勒派運動，㑚1856年轉入老底嘉；而「Future for America」个老底嘉運動，㑚《啟示錄》第十一章所講个、倒㑚街路浪三日半个死期終結个辰光，轉入費拉鐵非个運動。米勒派个費拉鐵非運動自1856年直到1863年所未通過个試驗，乃係關乎「七次」个教義。
The test for the Laodicean movement of Future for America is in relation to the necessity of recognizing their scattered condition, and then entering into the Leviticus twenty-six prayer and experience. Daniel was at the transition time between Babylon and the Medo-Persian empires, and just before the end of the period of seventy years that is marked by the decree of Cyrus. The seventy years is the context for Daniel’s prayer, and the seventy years represents Moses’ “seven times.” Both of Daniel’s prayers align with the transition time that is marked by the “seven times” in the movement of the first angel, and also in the movement of the third angel.
Future for America 个老底嘉运动个考验，乃系乎认着伊拉分散个光景个必要，随后进入利未记二十六章个祷告搭经验。旦以理处勒巴比伦帝国搭玛代波斯帝国之间个转接辰光，也就系居勒士诏令所标明个七十年时期将要终结个前夕。七十年乃系旦以理祷告个背景，而七十年也表明摩西所讲个“七次”。旦以理两次个祷告，侪搭第一位天使运动里由“七次”所标明个转接辰光相符合，也搭第三位天使运动里个转接辰光相符合。
The “secret” which is revealed to Daniel is the revelation of Nebuchadnezzar’s image. The “secret” of Nebuchadnezzar’s image in the last days is that it represents eight kingdoms, not four. In the previous articles that are in the category, “The Eighth is of the Seven“, this truth has already been presented. Within that secret is the revelation of the point of transition when the eighth arrives, that is of the seven. The “secret” of the image of Nebuchadnezzar is the confirmation of the resurrection of the horn of true Protestantism and the horn of Republicanism. Both those resurrections identify that each horn is the eighth, but is of the seven; and the transition from the sixth unto the eighth of both horns takes place in the prophetic context of a test associated with Moses’ “seven times.” The transition takes place as represented by Daniel, just before the decree of Cyrus, which represents the Sunday law decree in the United States. Then at the Sunday law, in rapid movements, the deadly wound of the papacy is healed as the papacy becomes the eighth head that is of the seven, as it too, goes through a prophetic transition, as represented by Nebuchadnezzar’s image of Daniel chapter two.
启示拨付但以理个“奥秘”，就是尼布甲尼撒像个启示。尼布甲尼撒像勒末后日子里个“奥秘”，乃是伊所表象个弗是四个国，乃是八个国。前头勒“第八个是七个中间个一个”个分类里向个文章当中，这个真理已经陈明过了。勒个奥秘里向，也包含第八个来到、而又是七个中间个一个辰光个转变点之启示。尼布甲尼撒像个“奥秘”，就是对真正新教之角搭共和主义之角复活个印证。此两样复活都指明，每一只角都是第八个，却又是七个中间个一个；并且，两只角从第六个转到第八个个过程，都是发生勒一个先知性背景当中，就是同摩西个“七次”相关联个试验。此种转变，照但以理所表象个样式，是发生勒古列降旨之前；而古列个诏令，表象美国个星期日法令。随后，到了星期日法令临到个辰光，借着迅速个行动，教皇权个致命伤就得着医治；彼时教皇权成为那第八个头，就是七个中间个一个，因为伊也经历一个先知性个转变，正如但以理书第二章尼布甲尼撒个像所表象个一样。
Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Daniel 2:24–26.
故此，但以理就进去见亚略；亚略是王所派定要灭绝巴比伦哲士个。伊进去对伊恁般讲：“弗要灭绝巴比伦个哲士；领我到王面前去，我要将讲解指示王。” 于是亚略赶紧领但以理到王面前，对王恁般讲：“我在犹大被掳个人当中寻着一人，伊会将讲解禀明王。” 王回答但以理——伊个名号叫伯提沙撒——讲：“我所看见个梦，以及其讲解，侬能使我晓得么？” 但以理书 2:24–26。
Once Daniel has been given the secret, both his names are referenced, identifying that he represents the covenant people, who in the last days have just transitioned into the Philadelphian movement of the one hundred and forty-four thousand. He manifests the character of God’s servant by asking that no one would be murdered due to their inability to understand the “secret.” His character is contrasted with Arioch, a servant of Nebuchadnezzar who seeks credit with the king for finding Daniel. Daniel then identifies the distinction between the true prophetic manifestation and that of the Babylonian wise men, when he answers Nebuchadnezzar’s question with a question, and then unlike Arioch, does not take advantage of his understanding of the “secret” to promote himself, but instead exalts the God of heaven.
一旦但以理蒙赐咾个奥秘，文中就同时提着伊个两个名字，表明伊所代表个乃是立约之民；此等子民，到末后个日子，正好转入一百四十四千人个非拉铁非运动。伊借着求无人因着弗能明白“奥秘”而被杀，显明上帝仆人个品格。伊个品格，佮亚略形成对照；亚略是尼布甲尼撒个臣仆，寻求为着寻见但以理而向王邀功。随后，但以理在回答尼布甲尼撒个问题时，以问题作回答，从而指出真实个先知性彰显佮巴比伦智慧人个彰显之间个区别；并且，伊弗像亚略那样，利用自己对“奥秘”个明白来抬高自己，反倒尊崇天上个上帝。
Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. Daniel 2:27, 28.
但以理当牢王个面回答讲：王所问个奥秘，智慧人、观天象个、术士、占卜个，侪弗能够对王说明；独有天浪向有一位上帝，能启示奥秘，也叫尼布甲尼撒王晓得末后个日子将要发生个事。侬当困勒床浪向所做个梦，并侬脑海里所见个异象，就系箇些。但以理书 2:27, 28。
Daniel starts his presentation of the “secret,” by identifying it as a “secret” that explains what shall be in the latter days. The secret of the hidden history of the seven thunders identifies what shall be in the latter days. Nebuchadnezzar’s image is an element of the latter-day secret that is unsealed just before probation closes. It is revealed just before probation closes in the transition time when both horns of the earth beast become the eighth that is of the seven, as represented by Daniel in the first year of Darius.
但以理開首陳述箇「奧祕」，先指明伊實在是一个「奧祕」，會說明末後个日子裡將要發生个事。七雷所隱藏歷史个奧祕，指明末後个日子裡將要有个事。尼布甲尼撒个像，乃是末後奧祕當中个一个要素，佇恩典時期結束以前个前一刻被開啟。伊就是佇恩典時期結束以前个過渡辰光中被顯明个；彼時地獸个兩隻角一同成爲第八，也就是出於七者个第八，正如但以理佇大利烏元年所表明个一樣。
As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. Daniel 2:29, 30.
王啊，至于儂，儂躺勒床浪个辰光，心里思想后来要发生个事；显明奥秘个那一位，已经叫儂晓得将来所要发生个事。至于我，这奥秘显明拨我，并弗是因为我比一切活人更有智慧，乃是为着要叫王得晓得这梦个讲解，也叫儂明白儂心里个意念。Daniel 2:29, 30.
Daniel establishes the truth with a second witness to the fact that Nebuchadnezzar’s dream is about the latter days, when he says, “he that revealeth secrets maketh known to thee what shall come to pass,” “hereafter.” Then Daniel identifies that the secret was not given for him, or because he had any superior wisdom than any other human being, but that the “secret” was given to Nebuchadnezzar “for their sakes that shall make known the interpretation.” The “secret” was given for those who would present the “interpretation” of the dream to the spiritual king of Babylon in the last days. The secret was specifically given for the one hundred and forty-four thousand, for the “secret” is for those in the last days that proclaim the final fall of Babylon. Then Daniel reveals the image-dream that had been hidden in darkness, and that produced the life-or-death test.
但以理用第二个见证来立定此真理：尼布甲尼撒个梦乃是关乎末后个日子；因为伊讲：“显明奥秘个主，已将后来必有个事指示侬。” 随后，但以理又指出，这奥秘并弗是为着伊自家，也弗是因为伊比任何别个人有啥更高个智慧；乃是因为这“奥秘”赐给尼布甲尼撒，是“为叫人晓得讲解个人”。这“奥秘”乃是为着那些在末后个日子，要将此梦个“讲解”陈明与属灵巴比伦之王个人而赐下个。此奥秘特别是赐给十四万四千人个，因为这“奥秘”乃是为着末后个日子宣告巴比伦最终倾倒个人。后来，但以理就将那一直隐藏勒黑暗之中、并且引出生命或死亡试验个异象之梦显明出来。
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream; and we will tell the interpretation thereof before the king. Daniel 2:31–36.
王啊，儂看見咾；看哪，有一個高大个像。這個大像，光輝極其燦爛，立勒儂面前；伊个形狀甚是可畏。這像个頭是精金个，胸膛同兩膀是銀个，肚腹同大腿是銅个，兩腳是鐵个，腳掌一半是鐵、一半是泥。儂一直看，直到有一塊石頭，非用人手鑿出，打著這像那鐵同泥个腳掌，把伊打得粉碎。於是鐵、泥、銅、銀、金一同都打碎咾，變做像夏天禾場上个糠秕；風把伊吹散，尋勿著一點所在。打著這像个石頭，倒變做一座大山，充滿全地。這就是那夢；我儕也要勒王面前講解其中个意思。Daniel 2:31–36.
Nebuchadnezzar’s dream identified the kingdoms of Bible prophecy from his time until the last days, when the one hundred and forty-four thousand, represented by Daniel in his presentation to Nebuchadnezzar, and by the stone that was cut out without hands, that destroy the earthly kingdoms represented in the image, which then becomes a mountain that fills the whole earth. The dream was about the latter days, at the prophetic transition point when the one hundred and forty-four thousand have the last prophetic secret revealed unto them.
尼布甲尼撒个夢，指出了聖經預言當中自伊个時代起一直到末後日子个諸國度；到彼辰光，一百四十四千人——喺但以理對尼布甲尼撒陳明此夢个時候由但以理所表徵，也由嗰塊非人手鑿出个石頭所表徵——要毀滅嗰尊像所代表个地上諸國；隨後，嗰塊石頭就變成一座大山，充滿全地。此夢乃是關乎末後个日子，就是喺預言轉換个關鍵時刻，一百四十四千人得蒙啟示最後个預言奧祕。
As the ensign of the true Protestant horn, they then carry the message of the third angel to a dying world. That message swells to a loud cry at the Sunday law in the United States, when the mark of the beast is enforced. Before that decree, those represented by Daniel in the latter days, are to be confronted by the image of the beast test. That test is a visual test, and requires that the movements that produce the Sunday law decree be seen by those represented by Daniel. They are tested to find out if they have chosen the divine methodology which allows them to see the image test that is hidden in darkness. Their test involves personal humiliation and confession. It involves an acknowledgment that Daniel was given understanding in dreams and visions, for if they refuse to hear Daniel’s voice crying in the wilderness, it is as those who in Christ’s days rejected the message of John the Baptist.
作為真正新教之角个旗號，伊拉隨後向將亡个世界傳講第三位天使个信息。箇個信息到美利堅合眾國設立星期日法、並強制推行獸个印記个辰光，就膨脹成大聲呼喊。喺箇道法令之前，喺末後日子裡由但以理所代表个人，必須面對獸像个試驗。箇個試驗是一種可見个試驗，並且要求由但以理所代表个人，看見產生星期日法令个種種動向。伊拉受試驗，是要顯明伊拉阿是已經揀選了神聖个方法，使伊拉能夠看見隱藏喺黑暗當中个獸像試驗。伊拉个試驗牽涉到個人个自卑與認罪。這也牽涉到承認但以理曾喺夢與異象中得著明白；因為倘若伊拉拒絕聽從但以理喺曠野中呼喊个聲音，就正如基督在世个日子裡那些拒絕施洗約翰信息个人一樣。
Sister White informs us that the books of Daniel and Revelation complement each other, and the word “complement” which she uses means to bring to perfection. At the end of July, 2023, the Lion of the tribe of Judah began unsealing the Revelation of Jesus Christ as He had promised to do just before probation closed. In doing so, He identified biblical truths that had previously been correctly understood, but that now were to be understood in the setting of the last days.
怀爱伦姊妹告知我伲，《但以理书》搭《启示录》是互相补足个；伊所用个“补足”一词，意思就是使之臻于完全。到2023年七月底，犹大支派个狮子照伊先前所应许个，在恩典时期结束之前，开始启开耶稣基督个启示。伊恁样做个辰光，就指出圣经里若干真理，从前虽然已经给正确明白，而今却应当放勒末后日子个背景之下来明白。
One of those truths is the two witnesses of Revelation eleven. Another is the history that is the perfect fulfillment of the “seven thunders” of Revelation ten. He has brought forth truths from the sacred reform lines that speak to the disappointment of July 18, 2020. He has used the four waymarks that are in each of the sacred reform lines, that illustrate the history of the empowerment of the first message until the judgment, in a fashion that heretofore was never recognized. Daniel chapter two brings many of these concepts to perfection, though these profound truths are hidden in darkness to those who refuse to eat the methodology identified as Alpha and Omega.
箇兮真理當中，有一項就是《啟示錄》第十一章个兩位見證人。另一項，就是作為《啟示錄》第十章「七雷」完全應驗个歷史。伊已經從神聖改革線當中帶出諸般真理，講明二〇二〇年七月十八日个失望。伊也運用各條神聖改革線內所具有个四個路標，以一種先前從來弗曾被認識个方式，顯明頭一個信息從得著能力直到審判个歷史。〈但以理書〉第二章使許多此類觀念臻於完全；然而，對於那些拒絕食用被指明為阿爾法與俄梅戛之方法論个人來講，這些深奧个真理仍舊隱藏在黑暗當中。
In closing out this study of Daniel chapter two, we will summarize and connect some of the truths and waymarks that are brought to perfection by Daniel chapter two. In doing so, we are identifying that the secret that was revealed to Daniel in the night vision represents these very truths.
当我拉结束迭尼理书第二章个研究辰光，阿拉要总结并联结一些藉着迭尼理书第二章得以成全个真理搭并路标。阿拉迭能做个辰光，就是喺指出：夜间异象里向迭尼理所启示个奥秘，正是代表迭些真理。
We will set forth the summary and conclusion in the next article.
阿拉會勒下一篇文章裡陳列總結搭結論。
“The Lord has His appointed agencies to meet men in their errors and backslidings. His messengers are sent to bear a plain testimony to arouse them from their sleepy condition and to open the precious words of life, the Holy Scriptures, to their understanding. These men are not to be preachers merely, but ministers, light bearers, faithful watchmen, who will see the threatened danger and warn the people. They must resemble Christ in their earnest zeal, in their thoughtful tact, in their personal efforts—in short, in all their ministry. They are to have a vital connection with God, and are to become so familiar with the prophecies and the practical lessons of the Old and the New Testament that they may bring from the treasure house of God’s word things new and old.” Testimonies, volume 5, 251.
「主有伊所指定个工具，來對付人个錯誤搭倒退。伊个使者奉差遣，去作明白个見證，叫渠拉對睏倦个光景裡醒轉過來，也開啟寶貴个生命之道，就是聖經，俾渠拉明白。遮人弗應當單單做傳道人，倒要做服事个僕役、擔光个人、忠信个守望者；伊拉會看見所威脅个危險，也警戒百姓。伊拉必須像基督一樣，有懇切个熱心，有周到个機智，有親身个勞苦——總而言之，喺伊拉一切个職事上都當如此。伊拉應當搭上帝有活潑个聯絡，也應當對舊約搭新約个預言以及其中實際个教訓熟悉到一個地步，致使伊拉能夠對上帝聖言个寶庫裡拿出新个搭舊个來。」《證言》卷五，251頁。