In chapter ten of Revelation, where the history of the first and second angels’ messages is represented, John, as a symbol of God’s last-day people, was told in advance that there was to be a disappointment in the history he symbolically represented, and that disappointment was the element of the history of the first and second angels that had been sealed up to the Millerites’ understanding, in order to test their faith.
《启示录》第十章里向人表明了头一个搭第二个天使信息个历史；约翰，作为上帝末后子民个表号，预先蒙指示：伊所象征代表个历史里，将有一场失望；而该场失望，正是头一个搭第二个天使历史当中，曾向米勒派个理解封住个那一部分，为着试验伊拉个信心。
And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:8–10.
我所聽見從天浪來个聲音，又對我講說：「儂去，從立勒海浪搭地浪个天使手裡，拿那本展開个小書卷。」我就到天使个跟前，對伊講：「請儂把小書卷給我。」伊對我講：「拿去，吞落去；伊會叫儂个肚腹發苦，總勒儂个口裡要甜像蜜。」我就從天使手裡拿了那本小書卷，吞落去；勒我个口裡，甜像蜜；等我一吞落去，我个肚腹就發苦了。啟示錄 10:8–10。
In verse ten, John represents the history from August 11, 1840, when the mighty angel descended with a little book in his hand, unto the Great Disappointment on October 22, 1844. Before he symbolically represented that history, he is told by “the voice which” he “heard from heaven” informing him that when he eats the little book, “it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.” The bitter disappointment is what tested the faith of the Millerites, and it was not best for them to know about that disappointment before it arrived, but John represents the last-day people who are required to know the facts associated with the delineation of events, that are the history of the first and second angels’ message.
第十節裡，約翰所代表个，係自一八四〇年八月十一日大力个天使手拿細書卷降臨个歷史，一直到一八四四年十月二十二日「大失望」為止。當伊以象徵个方式代表該段歷史以前，伊受着「我從天上所聽見个聲音」告知，說伊食落該細書卷个辰光，「腹內要覺苦，不過喺汝口中要甜像蜜。」該苦澀个失望，正係用來試驗米勒派信心个；而且對佢拉來講，喺該失望未臨到以前，並無最好叫佢拉預先曉得這件事。毋過，約翰所代表个，乃係末後个百姓；佢拉有責任曉得，凡與事件鋪陳相關个事實——就是第一位佮第二位天使信息之歷史。
That sacred history identifies that there would be a test brought upon the last-day people, and it would be a test based upon something that it was not best for them to understand in advance of the test, yet it was not the identical experience of the Millerites, though it perfectly aligned with the delineation of events represented by the first and second angel, for the Seven Thunders also represent, “future events which will be disclosed in their order.”
該段神聖个歷史指出，末後个子民必要遭受一場試驗；而該場試驗所根據个，乃是一件佢拉喺試驗來到以前並弗頂好預先明白个事。然而，這並弗是彌勒派信徒个完全相同經歷，雖然伊同第一位並第二位天使所表明个事件次序完全相符；因為七雷也表徵「將來个事件，並要按其次序顯明出來。」
Though required to know the foundational history of the Millerites, God’s last-day people would fulfill the same delineation of events as the Millerites, but what tested the Millerites, that was best for them not to know in advance, would be a different test, that was brought about by an element that was sealed up until the time was at hand for the Lion of the tribe of Judah to unseal the Revelation of Jesus Christ, which occurs in the hidden history of verse forty of Daniel eleven.
虽则上帝末时个子民必须晓得米勒派个根基历史，伊拉仍要成就搭米勒派相同个事件分界；不过，对米勒派形成试验个事体，顶好弗预先叫伊拉晓得；而将来个试验却是另一种，是由一个一直封住、直到时候临到、犹大支派个狮子来启开耶稣基督之启示录个要素所引起个；此事发生勒但以理书十一章第四十节个隐藏历史里。
What was sealed up was designed to test God’s last-day people, and the test would align with the waymark where the Millerites were tested, for whether in the first fulfillment in Millerite history or the last fulfillment of the last days, the Seven Thunders was “a delineation of events” “that would be disclosed in their order.”
所封住个內容，原是特爲試驗上帝末日个子民而設；而此試驗，會對應到米勒派受試驗个彼一個路標，因爲無論係喺米勒派歷史中頭一度應驗，抑或喺末日時代最後个應驗，七雷總是「諸般事件个劃定敘述」，「會按其秩序顯明出來」。
What has been widely unrecognized is that as John represents the history of the descent of Christ with the little book on August 11, 1840 unto the Great Disappointment of October 22, 1844, that very history was also represented by the descent of the second angel on April 19, 1844. The first disappointment can be understood as the disappointment of John, who, after eating the little book on August 11, 1840, met disappointment on April 19, 1844. When that disappointment arrived the second angel descended with a “writing” in his hand.
向来广泛弗曾认得个是：约翰所表明个，从1840年8月11日基督带牢小书卷降临，到1844年10月22日大失望个历史，同一段历史，也曾借着第二位天使于1844年4月19日个降下得着表明。头一回个失望，可以理解做约翰个失望；伊于1840年8月11日吃下小书卷之后，到1844年4月19日遭着失望。当该失望临到个辰光，第二位天使降下，手里拿着“一卷写着个文”。
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 247.
「另外一位有大权能个天使奉差遣降到地上。耶稣放了一卷书在伊个手里，伊来到地上个辰光，就呼叫说：『巴比伦倾倒了！倾倒了！』后来我又看见那些失望个人重新举目望天，带着信心搭希望，等候伊拉个主显现。弗过，蛮多人看上去仍旧停勒一种痴钝个光景里，像是困着了一般；然而我看得见伊拉面容上有深切忧伤个痕迹。那些失望个人从圣经里看见，伊拉正处勒延迟个时期，必须耐心等候异象应验。引导伊拉勒1843年仰望伊拉个主个人同样证据，也引导伊拉勒1844年期待伊。弗过，我看见大多数人并弗具有1843年标明伊拉信心个那种力量。伊拉个失望使伊拉个信心冷淡下去了。」《早期著作》，247。
The Millerite history that John represents in chapter ten, is the history of the first and also the second angel. The descent of the first angel with a message and the descent of the second angel with a message, mark the beginning of respective histories that both ended in disappointment, though John is more directly illustrating the entire history of both angels. Even after October 22, 1844, when the third angel arrived with a message, the disappointment of the rebellion of 1863, provides a third witness of a period that begins with a message that ends with disappointment.
約翰第十章所代表个米勒派歷史，乃是頭一位、也是第二位天使个歷史。頭一位天使帶牢信息降臨，以及第二位天使帶牢信息降臨，標明各各歷史个起頭；此兩段歷史攏以失望告終，雖然約翰更加直接个是在表明此兩位天使个全部歷史。甚至到一八四四年十月二十二號、第三位天使帶牢信息來到以後，一八六三年背叛个失望，又提供了一個第三个見證，見證一段由信息起首、卻以失望告終个時期。
The first disappointment of the movement of the third angel on July 18, 2020 was the parallel to the first disappointment of the Millerites. A truth was sealed up as was the truth of 1844 sealed up by the Lord holding His hand over a mistake in some of the figures, that produced the first disappointment of the Millerites. When the mistake was thereafter understood, the mistake had been unsealed, as the Lion of the tribe of Judah had removed His hand. The mistake of July 18, 2020, was brought about by the refusal to acknowledge that His hand had been raised on October 22, 1844, while He pronounced that “time should be no longer.”
二〇二〇年七月十八日第三位天使運動个頭一趟失望，係彌勒派頭一趟失望个平行。一个真理畀封住哉，正如主用伊个手按勒某些數字个錯誤浪向，一八四四年个真理畀封住一樣；該個錯誤就造成了彌勒派頭一趟失望。及到後來該個錯誤畀明白了，該個錯誤也就畀開封了，正如猶大支派个獅子挪開了伊个手一樣。二〇二〇年七月十八日个錯誤，係因爲弗肯承認伊个手勒一八四四年十月二十二日已經舉起，當時伊宣告：「時間弗再有哉。」
Whether it was the Philadelphian movement of the first angel’s first disappointment, or the first disappointment of the Laodicean movement of the third angel, His hand represents the waymark. On April 19, 1844 and on July 18, 2020 the disappointment produced a scattering time. Those who had either been gathered on August 11, 1840 or September 11, 2001, were scattered, and thereafter Christ began to gather His people a second time.
勿论是头一位天使头一回失望个非拉铁非运动，抑是第三位天使个老底嘉运动头一回失望，伊个手总是代表该个路标。1844年4月19号搭2020年7月18号，失望生发了一个分散个辰光。凡是先前勒1840年8月11号抑是2001年9月11号已经聚拢个，侪分散开去；此后，基督就开始第二回聚拢伊个百姓。
He had gathered a people beginning on September 11, 2001, for as represented by Christ’s baptism, it is when the divine symbol descends that He begins to gather His disciples, not before. Then, after a scattering, Christ gathers His people a second time. Christ gathered His disciples beginning at His baptism, and after the scattering produced by the cross, He began to gather His disciples a second time. The prophetic fact of a second gathering that began in July 2023, was part of what had been sealed up on July 18, 2020, though it was clearly an element of the history of the Millerites.
伊自2001年9月11号起头招聚一班子民；因为照基督受洗所表明个样式，是当神圣个表号降下之辰，伊纔起头招聚伊个门徒，并弗是在此之前。随后，经历一番分散之后，基督第二遭招聚伊个子民。基督自伊受洗起头招聚伊个门徒；而十字架所造成个分散之后，伊又起头第二遭招聚伊个门徒。关于第二遭招聚个预言事实，就是自2023年7月起头个一件事，本是2020年7月18号所封住内容个一部分，虽然此事明明也是米勒派历史当中个一个要素。
In verse forty of Daniel eleven, the beast from the bottomless pit arose and slew both horns of the earth beast in 2020. In July of 2023, the Lord began to gather His last-day people a second time. The process of gathering is represented within the sacred Millerite history, and in that history, there are two historical witnesses of His gathering His people a second time. The gathering process is a prophetic element that was sealed up until July 2023. The work of gathering His people a second time is fulfilled during the history of the Ukrainian War, just prior to the second election of the eighth president, that is of the seven.
但以理书十一章第四十节里，从无底坑里上来个兽，于二〇二〇年起来杀脱地兽个两只角。到二〇二三年七月，主开始第二趟聚拢伊末后日子个子民。聚拢个过程，喻示勒神圣个米勒派历史里；勒该段历史当中，有两重历史见证，证明伊第二趟聚拢伊个子民。聚拢个过程，乃是一个预言个要素，一直到二〇二三年七月才封住解开。第二趟聚拢伊个子民个工作，系勒乌克兰战争个历史时期当中应验，就勒第八位总统——也就是属乎七位个那一位——第二次选举之前。
On August 11, 1840, the Lord gathered the Millerite movement, and He marked the gathering by the introduction of the 1843 chart, which was published in May of 1842. The chart represented the foundational message, for He was then laying the foundation of the Millerite temple. The descent of the angel of Revelation chapter ten, on August 11, 1840, parallels the baptism of Christ, which among other things marked the beginning of Christ selecting His disciples.
1840年8月11号，主招聚咾米勒派个运动；伊用1843年预言图表个推出来标明此番招聚，此图表系1842年5月出版个。该图表代表咾根基个信息，因为当辰伊正在为米勒派个圣殿立下根基。《启示录》第十章个天使于1840年8月11号降临，乃对应基督个受洗；此事在诸般意义当中，也标志着基督拣选伊门徒个开端。
“With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother, and called him to the Saviour. Philip was then called, and he went in search of Nathanael.” The Desire of Ages, 141.
「自約翰、安得烈、西門，並腓力、拿但業蒙召起，基督教會个根基就開始立起來。約翰引導伊兩個門徒到基督跟前。後來其中一個，就是安得烈，尋著伊个兄弟，喊伊到救主跟前來。接下來腓力也蒙召，伊就去尋拿但業。」《歷代願望》，141。
The work of William Miller from the time of the end in 1798, unto August 11, 1840, represented the work of John the Baptist, but when the angel of Revelation ten descended, as typified by the descent of the Holy Spirit at the baptism of Christ, the Lord “gathered” His foundational disciples. These two witnesses identify that Christ gathered His last-day people on September 11, 2001, when the angel of Revelation chapter eighteen descended, but as with the Millerites, they were to be tested by an element of the Seven Thunders which had been sealed up, and then the Lord would gather His people a second time.
威廉・米勒个工作，自1798年末时起，到1840年8月11号，为表约翰・施洗者个工作；独当《启示录》第十章个天使降落个辰光，正如基督受洗时圣灵降下所预表个一样，主就“招聚”伊根基个门徒。此两位见证人表明：基督曾于2001年9月11号，当《启示录》第十八章个天使降下个辰光，招聚伊末日个子民；不过，正如米勒派一样，伊拉必须受七雷中一项曾被封住个要素之试验，然后主还要第二次招聚伊个子民。
The second gathering of God’s last-day people began in the history represented at the very ending of verse eleven, of chapter eleven of Daniel, just before Putin’s victory over Ukraine, and just before verse twelve where Russia and Putin’s prophetic testimony ends. Daniel chapter eleven verse eleven, therefore aligns with Revelation chapter eleven, verse eleven, for it is there the two witnesses are brought back to life.
上帝末後子民个第二次聚集，開始於但以理書第十一章第十一節最末了所表徵个歷史當中，也就是普京戰勝烏克蘭个前夕，並且亦在第十二節之前；在第十二節，俄羅斯同普京个預言性見證告一段落。故此，但以理書第十一章第十一節，乃與啟示錄第十一章第十一節相對應；因為正在該處，兩位見證人復得生命。
In the sacred Millerite history, the Lord began to gather His people a second time after the disappointment of April 19, 1844, and what was employed by the Lord to gather His people at that time was a recognition that they were fulfilling the tarrying time of the parable of the ten virgins of Matthew chapter twenty-five, and also Habakkuk chapter two. In order for the Millerites to recognize their condition and return, they had to recognize themselves as represented within God’s prophetic Word. They needed to see that they were God’s people in contrast with those who professed to be His people. In gathering His disappointed people, He was providing an illustration of the ensign that is lifted up to the Gentiles, thus emphasizing the distinction between His genuine but disappointed people, and His simply professed people.
㧯神聖个米勒派歷史裡，主喺1844年4月19號个大失望以後，開始第二趟聚集伊个百姓；當時主用來聚集伊百姓个，乃是叫㑚認得：㑚正喺應驗《馬太福音》第二十五章十個童女比喻當中个遲延辰光，也應驗《哈巴谷書》第二章。米勒派若要認出自家个景況並回轉，就必須認得自家喺上帝預言个聖言當中有伊个表明。㑚需要看見：㑚纔是上帝个百姓，對比彼啲自稱是伊百姓个人。主喺聚集伊啲失望个百姓个辰光，也正提供一幅豎立起來、向外邦人顯明个旌旗之圖像，從而強調伊真實卻失望个百姓，與單單自稱是伊百姓个人之間个分別。
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
到該日，耶西个根必要立做萬民个旌旗；列國必要來尋求伊，伊个安息必要榮耀。到該日，主必要第二遍伸出伊个手，救贖伊百姓所剩下个餘民，就是從亞述、從埃及、從巴忒羅、從古實、從以攔、從示拿、從哈馬，並從海島所存留个。伊也必要為列邦豎立旌旗，招聚以色列个被趕散者，從地个四角聚集猶大个分散之民。以賽亞書 11:10–12。
When the prophet Jeremiah represents those who were disappointed on April 19, 1844, he identified that he no longer associated with “the assembly of mockers,” who employed the failed prediction of 1843, as evidence that those represented by Jeremiah were false prophets.
當先知耶利米象徵一八四四年四月十九日經歷失望个衆人辰光，伊指出伊已經弗再搭「譏誚人个會眾」同列；該班人拿一八四三年落空个預言當作證據，來證明耶利米所象徵个該等人是假先知。
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.
我弗曾坐勒譏誚者个會中，也弗曾歡喜；因爲儂个手，我獨自坐勒一旁：因爲儂使我滿有憤恨。耶利米書 15:17。
The “assembly of mockers” had cast out those represented by Jeremiah.
「譏誚者个會眾」已經將耶利米所代表个嗰班人趕逐出去。
“Many were persecuted by their unbelieving brethren. In order to retain their position in the church, some consented to be silent in regard to their hope; but others felt that loyalty to God forbade them thus to hide the truths which He had committed to their trust. Not a few were cut off from the fellowship of the church for no other reason than expressing their belief in the coming of Christ. Very precious to those who bore this trial of their faith were the words of the prophet: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.” The Great Controversy, 372.
“许多人受着伊拉弗信道个弟兄逼迫。为着要保全伊拉勒教会里向个位分，有些人应承缄默，不提伊拉所怀个盼望；但是也有些人觉得，对上帝个忠诚，不许伊拉阿能迭样把主所交托伊拉个真理隐蔽起来。弗少人不过因为表明伊拉相信基督会降临，就受着教会断绝交通。对于经受迭信心试炼个人来说，先知个话极其宝贵：‘恨恶你们、为我名赶出你们个你们弟兄，曾说：愿耶和华得荣耀；但主必显现，叫你们欢喜；伊拉却要蒙羞。’以赛亚书 66:5。”《善恶之争》，372页。
When the Lord lifts up an ensign to the Gentiles, it will occur when He has stretched forth His hand a second time to gather the remnant of His people, who are the outcasts of Israel. They are those who no longer sit in the “assembly of mockers.”
当主向列国竖起旌旗个辰光，就要发生㑚伊第二遍伸出手来，招聚伊百姓所剩下来个余民，就是以色列个被赶散者。伊拉就是再弗坐勒“亵慢人个会”里向个那班人。
The “root of Jesse” is a symbol of two blood lines, one from Judaism combined with a bloodline from outside of Judaism, and represents not only the bloodline of Jesus, but is also a symbol of the combination of divinity with humanity, for the ensign that is lifted up represents a people who have been sealed forever into the condition and experience of the combination of divinity with humanity, which is also represented in verse ten of Daniel chapter eleven by the symbol of the “fortress”. In verse ten, the sealing time of the one hundred and forty-four thousand is inferred by the prophetic understanding of the fortress, which is the head. In the history of verse eleven and the Ukrainian War, the Lord stretches His hand a second time to gather the outcasts who have been disappointed.
「耶西个根」是两条血统个象征：一条出自犹太教，搭一条出自犹太教以外个血统结合勒一道；伊弗但是象征耶稣个血统，也象征神性搭人性个结合。因为所竖起来个旌旗，代表一班百姓，伊拉已经永远受了印，进入神性搭人性结合个景况搭经历；但个意思，也勒《但以理书》第十一章第十节里向，用「保障」个象征表现出来。勒第十节里向，十四万四千人受印个辰光，藉着对「保障」——就是头——个预言性理解，可以推知出来。勒第十一节个历史搭乌克兰战争当中，主第二遍伸出伊个手，聚集一班曾经失望个被赶散之人。
Therefore, with the testimony of Daniel eleven as the structure, we have identified the intrusion of the papacy into prophetic history, just before the Sunday law. We have seen the work of the Republican horn represented by Trump as he becomes the eighth that is of the seven, and begins the work of combining Church and State. We have the line of the apostate horn of Protestantism, as represented by the Maccabees. In the same history represented by those verses, we apply the line of the Seven Thunders, which is also the line of the parable of the ten virgins, identifying the experience of the one hundred and forty-four thousand, as well as the line of the three angels that outline the work of the true Protestant horn. One of the events for the true Protestant horn in that history is the second gathering.
所以，以《但以理書》第十一章個見證作爲結構，我伲已經認出教皇制度喺主日法之前、侵入預言歷史個事。 我伲也已經看見，以特朗普爲代表個共和黨角，當伊成爲「七者之中個第八位」個辰光，開始進行政教聯合個工作。 我伲也有新教背道之角個線，由《馬加比書》來表明。 喺同一段由該些經文所代表個歷史當中，我伲應用七雷個線，這也就是十個童女比喻個線，藉此指出十四萬四千人個經歷；也有三位天使個線，勾畫出真正新教之角個工作。 喺該段歷史當中，對真正新教之角來講，其中一件事件，就是第二次招聚。
The second gathering occurred in the history of the second angel’s message, and it also occurred in the history of the third angel from 1844 unto 1863, establishing two witnesses from Millerite history of the Lord stretching His hand a second time to gather His scattered flock.
第二擺聚集發生勒第二位天使信息个歷史當中，也發生勒自1844年直到1863年第三位天使个歷史當中，從米勒派个歷史裡立定兩個見證，證明主第二趟伸出伊个手，聚攏伊四散个羊群。
“September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered.” Early Writings, 74.
「九月二十三號，主指示我，伊已經第二趟伸出伊个手，要收回伊子民所賸落个餘民；並且喺個聚集个辰光，眾人所做个工夫必須加倍。喺分散个辰光，以色列受擊打、受撕裂；毋過現今喺聚集个辰光，上帝要醫治伊个子民，替伊拉包紮傷口。喺分散个辰光，為著傳揚真理所做个工夫，功效甚微，所成就个少之又少，抑或全無；毋過喺聚集个辰光，當上帝伸手聚集伊个子民个時候，為著傳揚真理所做个工夫，必要達到原先所定个效果。眾人攏應當同心合一，熱心做工。我看見，若有人援引分散个辰光做榜樣，來支配我拉現今喺聚集个辰光个行事，乃是錯个；因為若上帝現今為我拉所做个，毋比當時更多，以色列就永遠弗會被聚集。」《早期著作》，74。
In the appendix to Early Writings, Sister White explains the comment just cited:
《早期著作》个附录里，怀爱伦姊妹解释了刚刚所引个评语：
“3. The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.
「3．第74页所讲，主『第二次伸出伊个手，欲救回伊百姓所剩个余民』个看法，只不过係指望基督个人当中从前一度有过个联合搭力量，也指伊已经开始再一回将伊个百姓聚拢起来，并且兴起伊拉。」《Early Writings》，86。
The sacred history of the Seven Thunders representing August 11, 1840 unto October 22, 1844, typified the sacred history of October 22, 1844 unto the rebellion of 1863. Line upon line, the first history represented an illustration of wise virgins, and the second line represented provides an illustration of foolish virgins. Both histories began when an angel descended with a message that was to be eaten. The arrival of the angel in both histories began a testing process that produced a scattering, and by 1849, Sister White was being shown that the Lord was again stretching forth His hand a second time, this time to gather those who had been scattered on October 22, 1844.
七雷个神圣历史，表明自 1840 年 8 月 11 日直到 1844 年 10 月 22 日，乃是预表自 1844 年 10 月 22 日直到 1863 年背叛个神圣历史。照着“一行复一行”，头一段历史表明一个聪明童女个例证，第二段历史所表明个，乃是愚拙童女个例证。两段历史侪是开始于一个天使降临，带着一则应当吃下去个信息。该个天使来到，在两段历史里向开始了一道试验个过程，产生了一次分散；到 1849 年，主又让怀姊妹看见，主再一次伸出伊个手，这一趟是为着聚集那些曾经在 1844 年 10 月 22 日分散出去个人。
They had been scattered by the Great Disappointment, as the wise on April 19, 1844 had been scattered by their first disappointment. The second gathering identified that the Lord “had begun to unite and to raise up His people again.” At the second gathering the Lord’s work includes lifting up an ensign that is united with one another upon the message, and whose humanity is united with His divinity. The purpose of the ensign is to call God’s other flock out of Babylon, which is accomplished by men and women seeing the ensign.
佢拉因着大失望而分散，正像1844年4月19号个聪明童女因着伊拉头一回个失望而分散一样。第二次聚集表明，主“已经开头再一次聚合并兴起伊个子民”。㑚第二次聚集里，主个工作包括竖起一面旌旗；此旌旗㑚信息上彼此联合，且其人性与伊个神性相联合。此旌旗个目的，乃是召上帝其余个羊群从巴比伦当中出来；而这件事，乃借着男男女女看见此旌旗而成。
The ensign is the army of those who have united their humanity with Christ’s divinity in the time of the Sunday law testing time. Thus, the second gathering identifies the “root of Jesse,” will be lifted up, carrying the twofold prophetic symbolism of Ruth, a heathen who is gathered by the ensign being joined with Boaz, a symbol of the one hundred and forty-four thousand, and also a symbol of the Redeemer, who paid the price for Ruth, and was her near kinsmen. In the incarnation of Christ’s divine nature with the fallen flesh of human nature He became our near kinsman. The ensign that is lifted up are those united by the message, who finalize the work of joining their humanity to Christ’s divinity in advance of the Sunday law.
彼號誌，乃是喺星期日法案試煉之時，將伊拉個人性同基督個神性聯合起來者之軍旅。故此，第二次聚集表明「耶西之根」將要被舉起，並承載路得個雙重先知性表號：路得本是外邦人，因與波阿斯聯合，遂由號誌聚集；而波阿斯一面乃是一十四萬四千人个表號，一面亦是救贖主个表號；伊曾為路得付出代價，且是伊个至近親屬。基督將伊个神性本質同人性墮落之肉體成為一體个道成肉身之中，伊就成為我拉个至近親屬。所被舉起个號誌，就是那些因着信息而聯合，並喺星期日法案來到之前，完成將伊拉个人性聯於基督神性之工者。
We will continue this study in the next article.
阿拉会勒下一篇文章里继续箇项研究。
“The appreciation of the Bible grows with its study. Whichever way the student may turn, he will find displayed the infinite wisdom and love of God.
“對《聖經》个領會，隨住研究而日益加深。無論研究个人朝啥個方向去看，伊總會看見上帝無窮个智慧搭愛所顯明出來。”
“The significance of the Jewish economy is not yet fully comprehended. Truths vast and profound are shadowed forth in its rites and symbols. The gospel is the key that unlocks its mysteries. Through a knowledge of the plan of redemption, its truths are opened to the understanding. Far more than we do, it is our privilege to understand these wonderful themes. We are to comprehend the deep things of God. Angels desire to look into the truths that are revealed to the people who with contrite hearts are searching the word of God, and praying for greater lengths and breadths and depths and heights of the knowledge which He alone can give.
「猶太制度个意義，還弗曾得著完全个領會。其中个禮儀搭象徵，乃係將廣大而深奧个真理表明出來。福音就係開啟其奧祕个鑰匙。藉著對救贖計畫个認識，其中个真理纔得向人个悟性顯明。較之我儕現今所明白个，遠有過之；而明白這些奇妙个題旨，原是我儕个特權。我儕應當領會上帝深奧个事。天使也切望察看那些真理，就是向那等心裏痛悔、查考上帝个道，並祈求得著惟有祂能賜下之知識个更大長闊高深个百姓所啟示个真理。」
“As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament scriptures is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study. But Christ through His servant John has here declared what shall be in the last days, and He says, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.
“当伲挨近箇只世界历史个末了辰光，凡是同末后日子有关个预言，格外要求伲去查考。新约圣经个末后一卷，满有伲所必须明白个真理。撒但蒙蔽了许多人个心思，致使伊拉乐意拿任何借口来弗把《启示录》当作研究个对象。弗过基督借着伊个仆人约翰，已经㑚搭宣告了末后日子将要发生个事；伊并且讲：‘念诵者有福了，听见这预言个话并遵守其中所记载个，也有福了。’启示录 1:3。”
“‘This is life eternal,’ Christ said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. Why is it that we do not realize the value of this knowledge? Why are not these glorious truths glowing in our hearts, trembling upon our lips, and pervading our whole being?
「‘箇個就是永生，’基督講，‘叫伊拉認識儂——獨一個真神，並且認識儂所差來个耶穌基督。’ 約翰福音 17:3。為啥我拉弗曾體會着箇種知識个價值？為啥箇些榮耀个真理弗曾喺我拉心裡發光，喺我拉嘴脣浪顫動，並且充滿我拉整个生命？」
“In giving us His word, God has put us in possession of every truth essential for our salvation. Thousands have drawn water from these wells of life, yet there is no diminishing of the supply. Thousands have set the Lord before them, and by beholding have been changed into the same image. Their spirit burns within them as they speak of His character, telling what Christ is to them, and what they are to Christ. But these searchers have not exhausted these grand and holy themes. Thousands more may engage in the work of searching out the mysteries of salvation. As the life of Christ and the character of His mission are dwelt upon, rays of light will shine forth more distinctly at every attempt to discover truth. Each fresh search will reveal something more deeply interesting than has yet been unfolded. The subject is inexhaustible. The study of the incarnation of Christ, His atoning sacrifice and mediatorial work, will employ the mind of the diligent student as long as time shall last; and looking to heaven with its unnumbered years he will exclaim, ‘Great is the mystery of godliness.’
「上帝赐拨畀伲伊个圣言，就是叫伲得着一切关乎救恩所必需个真理。几千个人曾经从这生命个泉源里向汲水，供应却总无减少。几千个人把主摆勒自家面前，因着瞻望伊，就变成功伊一样个形像。渠拉讲起伊个品格，述说基督对渠拉是啥、渠拉对基督又是啥辰光，心里个灵就火热起来。不过，这些寻索个人还无曾穷尽这等伟大而圣洁个题旨。还有几千个人会投入查考救恩奥秘个工夫。人若反复思想基督个生命并伊使命个品格，每一回设法发现真理，总会有更分明个光线照射出来。每一次新个查考，都会显明比先前所启示个更深切、更引人入胜个事。这个题目是无穷无尽个。研究基督个道成肉身、伊个赎罪个牺牲并中保个职分，只要时间还存在，就会一直占用殷勤学者个心思；当伊仰望天国并其无数个年岁，伊就会喊道：『敬虔个奥秘真是伟大。』」
“In eternity we shall learn that which, had we received the enlightenment it was possible to obtain here, would have opened our understanding. The themes of redemption will employ the hearts and minds and tongues of the redeemed through the everlasting ages. They will understand the truths which Christ longed to open to His disciples, but which they did not have faith to grasp. Forever and forever new views of the perfection and glory of Christ will appear. Through endless ages will the faithful Householder bring forth from His treasure things new and old.” Christ’s Object Lessons, 132–134.
“勒永恒里，倷会学着葛个；假使倷勒此地曾领受原可得着个光照，倷个悟性就会得着开启。救赎个题旨，将勒无穷个世代里，占满蒙救赎之人个心思、意念搭口舌。伊拉会明白基督久久想要向伊个门徒开启个真理，弗过伊拉因为呒没信心，弗能领会。永永远远，总会有基督之完全搭荣耀个新异景象显明出来。经过无尽个世代，忠信个家主会从伊个宝库里拿出新个搭旧个物事。”《基督个比喻》，132–134。